Exploration of mind and language in mental sciences
The Hidden Architect of Human Worth – Vol 19
VED from VICTORIA INSTITUTIONS
It is foretold! The torrential flow of inexorable destiny!
First published online in c2025.
This webpage edition published on the 8th of May 2026.
All rights reserved. ©VICTORIA INSTITUTIONS
VICTORIA INSTITUTIONS
Aaradhana, DEVERKOVIL 673508 India
victoria.org.in
victoriainstitutions.com
admn@victoriainstitutions.com
Translated from the original Malayalam
and edited with the assistance of
Grok AI (developed by xAI); There can be translation errors.
The PDF digital book version of this book series can be found on Internet Archive.
Search for HiddenArchitect on archive.org.
Printed versions of all books are available here.
All books in webpage versions are available here.
The original Malayalam version of this book can be found here.
Exploration of mind and language in mental sciences is a bold and unconventional work that continues VED’s long-standing exploration of how language shapes human reality. At its heart lies a powerful idea: that certain languages, particularly feudal ones like Malayalam, carry embedded codes of hierarchy that deeply influence social positioning, mental states, and even the texture of everyday experience.
In this volume, VED moves beyond social observation into more profound territory. He examines the human mind as a transcendental vessel — a kind of living software interfacing with deeper layers of reality. Drawing from personal experiences in Deverkovil, including periods of isolation, shamanistic encounters, and digital-age reflections, he connects ancient concepts such as mantras, “arrival,” and the evil eye with modern phenomena like artificial intelligence, remote interaction, and platform-mediated existence.
What distinguishes this book is its raw honesty. VED does not present a neatly polished academic theory. Instead, he offers a sustained, independent inquiry that challenges both rigid rationalism and unexamined belief. He questions the limitations of mainstream psychology in understanding distress rooted in linguistic hierarchies and invites readers to consider whether reality itself may be more encoded and informational than purely material.
Exploration of mind and language in mental sciences is part memoir, part philosophical reflection, and part cultural critique. It is not always a comfortable read, nor is it meant to be. It meanders, repeats, and provokes — much like a long, uninterrupted conversation with a thinker who has spent years pursuing difficult questions far from institutional corridors.
For readers willing to engage with original and sometimes unsettling ideas about language, mind, and the unseen structures that govern human life, this book offers a distinctive and thought-provoking perspective.
On September 29, 2024, I sent the last chapter. After a gap of over five months, I’m resuming writing. The thoughts filling my mind haven’t diminished at all.
In 2002, I ended up in Deverkovil. For me, this was a profound mental collapse. It felt like falling into a well while standing on its edge, with no grip to hold onto. Anyone I reached out to seemed to pull me further down.
I had lived in Deverkovil before, multiple times. Back then, I usually had a two-wheeler or a four-wheeler. Life moved forward, constantly driving to distant places.
In Malayalam, it’s called “Maranakkinnar” (Well of Death), and in English, it’s known as a Motordrome, Wall of Death, or Well of Death—a circus stunt. Readers are likely familiar with it.
During my time in Deverkovil, when I had a two-wheeler or other vehicles, life felt much like this Well of Death stunt.
From a vast social pit, I’d race out at high speed on one of these vehicles.
But in 2002, when I fell into Deverkovil, I had no vehicle. No money either. Family ties were marked by explosive rifts and fractures.
Describing that social atmosphere today is difficult. People were indeed knowledgeable, but ten or fifteen kilometres felt like vast distances.
Ordinary people had no knowledge of computers or the internet. Smartphones, I believe, only became widespread around 2011, suddenly giving those without English knowledge a sense of immense awareness.
In 2002, I bought a second-hand computer and set up an internet connection at home. It was a transcendent experience.
Instantly, I gained direct access to various corners of the world. I participated daily in discussions and conversations with Englishmen and other Britons on a web forum in England. My vast English vocabulary proved useful.
However, my computer operated under the constant threat of crashing any moment. Miraculously, it didn’t.
Back then, South Asians were not so prevalent in England. Things are different now.
Data charges were exorbitant during the day but a quarter of that at night.
As a result, I worked at night and slept during the day. This turned my body and mind upside down, making it nearly impossible to stand or walk upright during the day.
I now realise that fate and destiny deliberately orchestrated my arrival in Deverkovil. It was here that I wrote numerous books.
What followed was equally astonishing. My Facebook account was blocked. Wikipedia did the same.
I learned to build websites and revived victoriainstitutions.com. I also ran two or three other web forum sites.
On all of these, I implemented affiliate marketing programs for income. However, one by one, these companies froze my memberships without warning or notice.
On Wikipedia, anything I wrote was attacked by unknown individuals who added utter nonsense and profanity. See the image below 👇.
Many reacted as if I had written this rubbish. Often, I couldn’t stop it because the internet speed was snail-like. Opening a page could take five to ten minutes.
That’s when I first realised a covert network in South Asia works to suppress various ideas and information from emerging.
Today, commonly known facts must remain as public knowledge. Above this knowledge, a small group controls it, finding this state of affairs comfortable and convenient.
They are subject to social, political, and ideological pressures and will deliberately block adverse changes.
Around 2004, I invested 10,000 rupees to secure an Online Payment Gateway membership. Back then, today’s major online marketing companies were beyond the imagination, dreams, or daydreams of most Indians.
I knew the immense potential of online marketing, but I was surrounded by various barriers.
Now, to address what I mentioned in the last chapter (19.12): the transcendental, possibly spiritual experiences.
I felt some of these in 1992, but it was after 2002 that I gained deeper insight through direct experience.
I’ll discuss this in the next writing.
When speaking of transcendental matters, there are two aspects.
First, those truly definable as spiritual.
Second, experiences brought by the emerging digital technology. I began noticing this around 1998.
From the moment I started experiencing it, a thought crossed my mind: isn’t there some similarity or convergence between the first and the second?
In 1992, at the Railway Muthappan Temple next to Cannanore Railway Station, I had some experiences that felt profoundly spiritual at the time. One was particularly magnificent.
Within days, the shamanistic phenomenon called Muthappan spoke to me in unequivocal terms about an intricate series of events about to unfold.
This wasn’t the first time. I had experienced such predictions before, always with remarkable accuracy.
Later, it felt as if this shamanistic phenomenon was accessing some software app, observing the past, present, and future to make such statements. Now, I believe what I experienced was a vast transcendental AI phenomenon.
As technology advances further, new hypotheses may emerge.
In the 1980s, while studying in Quilon, I was involved with a rationalist organisation. Back then, many were busy trying to prove God doesn’t exist, even marching in street processions with slogans.
They revered scientific truths and discoveries, believing nothing in the universe exists beyond science.
They only trusted what they directly observed or experienced. Anything contrary to human logic was unacceptable to them.
I joined them, but my perspective came from different levels of knowledge. There was a vast barrier between their experiential understanding and mine.
I had read many books by Enid Blyton, the renowned English children’s author, and had deep insight and experience with the literary movement known as English Classics.
The rationalists I worked with hadn’t even heard of these. They were unaware of English Classics and would likely have denied its existence.
This may not be entirely true, as many in the Rationalist Association operated nationally in English back then.
I believe a person known as Idamaruk, a rationalist, worked on producing a prominent Malayalam newspaper’s English Yearbook in Kottayam.
The problem with denying God’s existence was that no one had clear knowledge of what God is. They were denying the existence of something incomprehensible and unknown.
Looking back, if someone had pointed it out, there were many things to deny.
For instance, Telegram, WhatsApp, Google, email, the internet, digital technology, laptops, smartphones, SIM cards, and video calling were unimaginable to the rationalists in Quilon back then.
How could they conceive of a God beyond these? Yet, there’s a clear answer to this.
Rationalists, then and now, deny the spiritual entity called God—specifically, the existence and abilities of gods in the two distinct spiritual religions termed Hinduism, as well as the spiritual claims of Christianity and Islam.
They also dismiss shamanistic phenomena as mere fraud, along with mantras, tantras, and other practices lacking scientific basis.
If God doesn’t exist, neither do demons. Ghosts, spirits, and similar phenomena are mere figments of the mind, rationalists would swear. Many were enthusiastic about glorifying psychology.
However, broadly speaking, no one seemed to know what life, the mind, or the mechanisms driving the brain were.
Such knowledge wasn’t available on public platforms back then. Doctors, like the public, had limited understanding of these matters then and even now.
If this was the rationalists’ stance, the knowledge and thoughts of God-believers seemed to exist on an opposing plane.
God is this, known by these names or personalities. God has transcendental powers, capable of doing what humans cannot, and so on.
Note: what humans can’t do, God can. The question of how doesn’t arise, as that’s the nature of God.
God has incarnated on Earth, God is a trinity, says one group. God is one, says another. God’s son was crucified by Jews, claims a third.
Rationalists argue: what is this God, who created the infinite physical universe, doing on Earth with such antics? Isn’t it all nonsense?
Whether God exists or not cannot be debated, as I have no knowledge of what God, the Almighty Creator, is.
Before saying anything further, let me outline some commonly stated or believed qualities.
God is all-powerful, that is, Omnipotent.
God is all-knowing, that is, Omniscient.
God knows everything in the universe, that is, Omniperceptive.
God is present everywhere at all times, that is, Omnipresent.
God can see everything, that is, Omnivident.
God can hear everything, that is, Omniaudient.
God can read and understand everything, that is, Omnilegent.
God can create anything and everything, that is, Omnific.
God can heal any disease, that is, possesses Omnimedical or Omnihealing ability.
God can travel or go anywhere, that is, Omnivolant.
God has every form or can appear in any form, that is, Omniform.
God can perform any and all actions, with the capacity, ability, and power to do so, that is, Omniactive.
God can speak all languages, that is, Omnilingual.
God can instantly accomplish or execute anything, that is, possesses Instantaneity.
Beyond these abilities, God is a phenomenon without beginning or end, existing beyond the constraints of time, that is, Eternal.
Likewise, God is a personality or phenomenon without limits or boundaries, that is, Infinite.
Moreover, God is an unchanging, steadfast, and eternal phenomenon, that is, Immutable.
Beyond these, there are other qualities to mention.
One is the divine retributive power, the ability to deliver divine punishment.
This includes unleashing epidemics or other calamities, that is, wielding a Divine scourge.
Additionally, God can hear prayers and provide solutions, that is, Answer prayer.
Furthermore, there are divine blessings and divine favour.
These are the qualities and abilities of God that come to mind as commonly described.
However, none of these provide me with any substantial understanding of God.
It seems further perspectives are needed.
The prominent idea in the above is that God is a phenomenon beyond human definition, that is, Beyond description.
When discussing spirituality, it feels appropriate to compare it with the Indian Constitution.
The Indian Constitution seems to enshrine various remarkable human rights, laws, and regulations.
Reading it might give the impression that the people govern this country, deserve respect, and that government officials are mere public servants.
However, the relationship between the public and government employees in any government office or police station is often the exact opposite of what the Constitution suggests. To put it clearly, procedures in each government office are determined by the internal dynamics of that office.
Yet, outwardly and generally, it may seem that all procedures align with nationally accepted laws and constitutional principles.
Spirituality in India appears somewhat similar. Each religion’s spirituality may present grand, universal, all-encompassing, and highly tolerant ideas and divine concepts.
However, the spiritual beliefs, practices, rituals, and behaviours observed in small and large worship centres within these spiritual movements often differ from their broader vision.
Recall the previous chapter, where I listed various general characteristics, qualities, and attributes of God. Believers don’t typically conceive of or pray to God in the manner described.
In what is called the Hindu religion, there are actually two distinct religions. The first involves deities like Indra, Varuna, Mitra, and Agni. This religion seems tied to the Vedas, Upanishads, and hymns.
In Vedic sacrifices and rituals, these divine beings are invoked and prayed to, it seems.
However, in the second Hindu religion, which flourished thousands of years after the Vedic period, the Trinity and their various incarnations are the spiritual personalities.
A clear commonality in both these spiritual movements is that we understand them today through Sanskrit traditions.
Why this is so cannot be explored now.
The notion that God is all-powerful, all-knowing, aware of everything in the universe, and can see everything doesn’t align with the practices in small and large worship centres of these two Hindu religions.
Instead, believers’ minds are filled with tales of divine beings resembling humans. Often, these worshipped figures are heroic personalities who vanquish the wicked.
Thus, believers’ worship practices may seem contrary to the broader vision of their spiritual movement, appearing foolish.
However, the point here is that even if the broader spiritual concept of God is correct, praying with focus on the image or thoughts of this divine figure in the believer’s mind need not be foolish.
A rationalist might ask: what nonsense is this? What benefit comes from picturing Krishna in the mind and chanting prayers? Scientifically, isn’t this pure foolishness?
In the 1980s, if someone showed a QR code to a rationalist and said it could be used to send money, buy goods, show a courier the product image for returns on Amazon, read hidden messages, or visit a specific website, the rationalist would laugh uncontrollably. Such things were beyond their experiential knowledge.
Back then, money was printed paper with Gandhi’s image. What connection could it have with a QR code?
Today, the understanding of money itself has changed.
The point is that while there may not be a significant connection between broad spiritual ideas and the God in a believer’s mind, neither needs to be wrong.
It’s said that angering a local deity can turn it into a wrathful form, spreading disease and calamity.
If diseases and pathogens are seen as software operations, this requires no great leap of imagination.
Modern medicines can prevent and treat many diseases, that’s all.
Still, the concept of an all-powerful being permeating the universe’s mysteries doesn’t seem confined to these ideas.
In Christianity, the successful figure is Jesus as Christ.
First, it seems the Malayalam Bible refers to Jesus as “avan” (he).
I’m unsure how believers would react if Jesus is referred to as “avan” here, so I avoid that term in this writing.
Jesus walks on water, heals the sick, and resurrects the dead. The Jews, it’s said, conspired to accuse and crucify Jesus.
Jesus rises on the third day.
This story, too, contains seemingly unbelievable elements.
Yet, whether praying to Jesus or asking Him to intercede with the Almighty has no benefit is uncertain, as much about the human mind remains unknown.
In Islamic spirituality, there seems to be a disconnect between broad ideas and local practices.
Once, speaking with a Muslim, they thoughtfully remarked that what exists here is “Malayalam Islam.” I won’t delve into that topic.
Islamic faith appears to have two distinct aspects: esoteric and exoteric.
“Esoteric” means introspective, profound, spiritual, or mysterious, as I understand it.
“Exoteric” means outward, worldly, or superficial.
I can’t delve deeper into this topic.
The point is that neither spirituality nor science may suffice to unravel the inner mysteries of the physical universe experienced by the human mind.
I believe everything is encoded within the transcendental vessel of the mind.
Let’s explore this vessel in the next writing.
What I’m about to discuss may not be a reality. Still, it might provide a platform for thought.
Let me touch on a small matter concerning the human mind.
Imagine a person using the internet, the only one in the world doing so. They can see, experience, interact with, and respond to various elements on the internet.
However, the internet isn’t their creation. Their brain’s understanding of what the internet is depends on the components they encounter within it.
When others join the internet, this person can connect directly or indirectly, engage in discussions, participate in communities, and join various projects.
Saying the internet exists because of these users’ presence isn’t entirely accurate beyond a certain point.
The internet is a platform created by someone else.
Let’s move on, as this path doesn’t seem to lead where I intended.
The mind, or the brain, is what perceives, understands, experiences, sees, hears, and more in this physical world.
Based on current technological knowledge, the brain operates through a transcendental software system.
If future discoveries surpass software, this statement may need to shift to that new paradigm.
The colours, distances, heights, walls, houses, roads, and more—along with the highs, lows, emotions, pains, joys, pushing forces, pulling forces, and so on—are all perceived by the brain through this transcendental software.
The depth seen from atop a coconut tree isn’t just a mental illusion. The brain’s transcendental software has the ability to gauge the actual physical depth.
In other words, the distances between objects in physical reality are encoded in precise numerical values within the transcendental software that designs reality. The brain’s software can likely read or accurately interpret these values.
The point is that a transcendental software system exists, creating or sustaining physical reality.
Within the brain—of humans and many other creatures—there’s another transcendental software system capable of perceiving, interacting with, and reading the numbers and words encoded in that reality.
Additionally, the system of language—its creation, maintenance, and operation—may also be driven by another transcendental software system.
Here’s where the path emerges for language words to exhibit transcendental powers.
Planar languages like English cannot grasp the depth or boundaries of this concept.
However, in feudal languages like Tamil, or Malayalam, ordinary words and phrases can wield magical power through this path.
It’s said that the Atharvaveda, written by someone in ancient times, is a repository of magical mantras.
These feudal languages’ ordinary words can bind social environments, structures, and personal relationships with rigid chains, pulling, lifting, lowering, or shaking individuals trapped within.
Changing a single word can create ripples, shifts, or upheavals across hundreds of other words.
These effects invisibly and imperceptibly disturb and influence individuals, stirring emotional upheavals.
They shape a person’s character or provoke their calm disposition.
The mind itself hasn’t truly changed.
Rather, the individual may have been lowered or shifted in their transcendental positioning. The directional codes linking them to others may have altered.
Physical sciences, unaware of these dynamics, grope blindly in the dark.
The transcendental software behind physical reality, brain function, and language may be distinct. Or they could be different components of the same software system.
Alternatively, they might be parts of something even beyond the concept of transcendental software.
In my youth, as a rationalist with limited worldly experience and little direct exposure to superstitions, I was a natural companion to those who denied and mocked them.
Later, in my young adulthood, facing significant setbacks and struggles for survival, I encountered practices like sorcery, tantric rituals, protective charms, amulets, astrology, pujas, homams, and practitioners like thangals with their mantras and talismans, either to a small or significant degree.
Additionally, I had read about numerology, experienced the validity of Vastu Shastra, and briefly explored 'samudrikam'.
Once, during a dire situation where I was trapped, a young man from Malappuram, a thangal, provided a talisman.
The issue with such efforts is that it’s hard to definitively say whether the resolution came from these practices.
It’s like taking homeopathic medicine. If the ailment subsides, it’s unclear if it’s due to the medicine, as the body constantly works to heal itself.
Initially, yantras (mystical diagrams) seemed like meaningless symbols or images. Years later, a thought struck me: could they be markers of some transcendental software?
The practices listed above are often labeled superstitions. When I engaged with them, I placed full faith in these so-called superstitions.
At times, I also felt some spiritual practices were mere fraud.
In languages like Malayalam, an individual’s future and social standing are sources of great anxiety.
A slight downward shift in the social hierarchy of “nee” (low) to “ningal” (high) or someone lower climbing to your level feels like a nightmare in the individual’s mind.
In such a social environment, many seek support from transcendental divine sanctuaries. They need a hand to lift them up or steady them to avoid falling.
In the English-speaking world, while spiritual beliefs exist, the social anxiety of feudal language worlds is absent.
In feudal language worlds, believers view God much like they view their earthly masters, bowing and supplicating for favours. This may yield benefits.
God becomes a benevolent protector.
Such a worship style is typically absent among English speakers in their social environment, it seems.
A similar phenomenon—large groups bowing before God—is also rare among English speakers, I believe, though I’m not certain.
In feudal languages, having many followers grants immense leadership aura and influence. This phenomenon seems absent in English.
But what benefit does God gain if humans bow en masse as followers? It’s unclear if this is worth pondering.
The human mind is a magnificent software platform. One could even define the brain as a supercomputer.
If these computer-like minds collectively stand before a deity, local god, shamanistic phenomenon, Hindu idol, or Jesus with deep submission, does it benefit that divine entity?
These divine personalities sometimes feel like shadows of transcendental software phenomena.
In Islamic worship, believers seem to unite in focusing their minds and dedicating themselves to God. Whether this reflects Islam’s esoteric or exoteric aspect, I’m unsure.
Why various divine phenomena compete for believers remains a lingering question.
What’s clear is that these divine personalities and the act of praying to them differ from the broad definition of God given earlier.
That God phenomenon may be true.
At the same time, these divine personality phenomena may also be true.
There might be some connections or shared spaces between the two.
The exact relationship between these phenomena and the creation of the universe cannot be precisely stated. However, it’s certain that universe creation itself resembles a transcendental software phenomenon.
While writing about the Civil Service examination, I found myself delving into spirituality. Let’s address this topic briefly and return to the flow of the narrative.
It seems that Hindu (Brahmin) temple systems and shamanistic spirituality in South Asia are often intertwined in many regions today.
Shamanistic worship movements appear to have traditionally existed outside the Brahmin worship systems. It seems that Nairs, who are closely aligned with Hindus (Brahmins), also had their own shamanistic worship practices.
However, generally speaking, temple-dwelling communities and Nairs, who are closely aligned with Hindus (Brahmins), tended to disregard the worship practices of lower-status communities.
Nevertheless, Edgar Thurston has noted that when faced with severe challenges in their lives, these groups would often approach the divine spirits of lower-caste shamanistic practices.
A few decades ago, a Nambiar individual from North Malabar told me that during his youth, his family would not visit Muthappan, a shamanistic deity revered by the Thiyya community in North Malabar.
Note that the matrilineal Thiyya community in North Malabar did not experience distance-based untouchability from the nairs. Even so.
The point I’m getting at is something else.
A common feature in both Brahmin temples and shamanistic worship centres is the room referred to as the sanctum sanctorum or holy of holies.
This is where the divine idol is installed.
The idol is meticulously chosen, consecrated, bathed in panchamrita, and infused with divine spirit through prana pratishtha, imbuing it with divine energy and consciousness.
Mantras are chanted to maintain a strong bond between the divine spirit and the idol. Afterwards, the idol is worshipped with offerings of flowers, fruits, and incense. Only then is it placed in the sanctum for worship.
This pertains to Brahmin temples. I’m unsure if shamanistic worship follows the same process.
I’ve explained this in detail because it seems that such idol consecration is absent in Christian and Muslim places of worship.
In Brahmin temples and shamanistic worship sites, the sanctum houses a divine spirit.
In Christianity, there is generally no belief that the spirit of Jesus Christ resides in idols or images. It seems no consecration rituals are performed during church construction to achieve this.
However, Christians have the practice of the Eucharist. I won’t delve into its details now, but it has no connection to infusing a divine spirit into an idol.
The situation in Islamic mosques is different, as I understand it. There is no belief in Islam that a divine spirit resides in idols, images, or even the mosque itself.
The mosque is a sacred place, but God does not exclusively reside there. It seems the mosque is merely a sanctified space for praying to God.
This concept of God (Allah) seems close to the expansive notion of God mentioned earlier in this writing.
However, I’ve heard that some Islamic communities incorporate shamanistic practices. I won’t explore that now, though it seems I mentioned this earlier in the text.
Now, let’s move to the main point.
In Hindu (Brahmin) and shamanistic temples, there is a divine presence.
If this existence is real, it represents a phenomenon absent in Christian and Muslim places of worship.
About three decades ago, in Cannanore, I first heard about a phenomenon called “arrival.”
It seems that houses, buildings, and commercial establishments in certain directions from shamanistic temples experience negative occurrences.
In some homes, residents may clash, quarrel, or exhibit mental health issues.
By mental health issues, I mean that when two family members constantly clash, the person with more physical strength, manpower, or wealth might have the other restrained, sent to a mental health facility, and subjected to medication or even shock therapy.
If builders are aware of such problematic homes, they can check if these are located in the “arrival” direction of a shamanistic worship centre.
Mental health issues can have many causes. The feudal language itself could be a significant factor, which I’ll address later.
It seems that commercial establishments in the “arrival” direction of shamanistic temples may face ruin.
The phenomenon of “arrival” or “evil eye” is unclear to me in terms of direction. I’ve heard it’s the southwest direction, meaning the southwest of the temple.
In the Cannanore region, there is significant mention of Gulikan, a divine spirit. Gulikan’s “arrival,” path, or areas under its gaze are said to be problematic.
I recall a conversation from the 1990s when a wife and husband renting such a house told me they experienced unexplained physical fatigue and numbness since moving in.
However, I haven’t heard of such issues specifically linked to the Muthappan temple.
The phenomenon of “arrival” is typically associated with shamanistic worship, often mentioned in connection with deities like Gulikan, Kuttichathan, Kali, Bhagavathi, and the Theyyam worship deities of North Malabar.
In Travancore, it seems there are no Theyyam or similar deities. However, I understand that Bhagavathi and Kali are present.
Kuttichathan worship seems to be part of Malabar’s tradition.
I’ve had some personal experiences related to this, but I’m not inclined to elaborate here.
However, I’ve heard and witnessed persistent major issues in homes located in specific directions from certain shamanistic temples.
I’ve also seen individuals whose mental state became disturbed in similar circumstances.
Moreover, a young man once told me his elder brother periodically experienced mental disturbances. I casually asked if there was a temple near their home, and he confirmed there was.
One observation I made is that such issues affect only certain individuals in a household. I can’t elaborate further on this.
However, it seems there are remedies for these issues.
I’ve discussed this in greater detail in my earlier work, Software Codes of Mantra.
Between approximately 2004 and 2010, I met a well-known medium in the eastern Perambra hill region.
I couldn’t find an exact Malayalam word for “medium,” though the term *Akashavani* (voice from the sky) is sometimes used.
The meaning of “medium” is understood as: a person who receives spiritual messages or instructions through auditory means, such as hearing voices or sounds inaudible to others.
I understood that this person would ask questions mentally, and the answers would come to their mind or ears.
Sometimes, if the answers weren’t heard clearly, minor errors would occur in what he relayed.
I learned that this person mentioned my name to several others to locate me. However, he had added an extra “valli” to my name.
Nevertheless, it can be said that he found me.
I’ve heard this person accurately describe the past and present of many individuals. I’ve also heard him speak about events yet to come in their lives.
However, after a particular incident, it seems the accuracy of what he heard and relayed began to decline.
Back then, systems like Alexa, Siri, Google Assistant, or Google Maps, which provide directions via voice messages, were beyond the imagination of ordinary people. Today, even children see these as unremarkable.
Yet, back then, it seems this medium was doing something akin to receiving voice messages through some supernatural technology and conveying them to others.
How this is possible remains a question.
However, when Alexa, Siri, Google Assistant, or Google Maps perform similar tasks, why does no one find it astonishing? It’s because we know digital technology underpins these systems.
In the case of this medium, no one knows of any technology at work. That’s where the issue lies.
If one claims a spiritual technology is at play, many would dismiss it as utter nonsense.
At the same time, those who believe in spirituality might accept it without needing any technological backing.
I didn’t seek out this medium; rather, he found me through others. There could be many reasons for this. It’s possible he received some instruction via a voice message to locate me.
Some years later, I had the chance to meet this person regularly for a few weeks. This was during a time when my life was in disarray.
That’s when he instructed me to perform a specific spiritual practice for several days, privately, when no one else was home.
He also mentioned one more thing: not to be frightened on the final day.
Much of the wisdom I’ve gained in life has come through experience, and this was one such instance.
On the last day of the spiritual practice, for about 30 minutes, my mind and body felt entirely under the control of some supernatural centre. It was an experience of my muscles being controlled supernaturally.
Ordinarily, this could have been a frightening experience. However, due to his warning and my mindset of “what else can I do,” I embraced and experienced it fully.
I understood that some significant scanning of my mind’s software was conducted from that supernatural centre. It’s also possible that something new was installed in my brain’s software.
Around 1999, I believe, I walked into a computer workspace at night and saw two people sitting in front of a computer connected to the internet. On the large, box-like computer monitor of that time, something was continuously flashing.
One of the individuals, with great astonishment, told me, “Can you believe it? Someone in America is scanning this computer for viruses.”
In other words, from thousands of kilometres away, someone was accessing and scanning the computer’s “brain.” In reality, it was an automated process by a well-known virus scan company’s server.
The scanning of my mind from that supernatural centre felt remarkably similar to this experience.
I’m convinced that the human mind can connect with other minds. However, I don’t clearly know the process required to achieve this.
Through some experiments, I’ve even made another person feel as though they were touched, sharing certain emotional experiences with them. They couldn’t block this sensation.
This clearly requires some precise coding process. If this technique could be used efficiently, it might even allow intrusion into another person’s life or enable attacks on individuals.
However, I lack the technical knowledge for this. Still, it’s clear that such a technology exists somewhere.
If there’s any truth to the “arrival” or “evil eye” of certain shamanistic divine spirits, it’s likely that some form of supernatural activity underpins it.
It seems there are three distinct concepts in what I’ve discussed here.
First, a supernatural centre or software system that underlies and created the physical universe, controlled by someone or something.
Second, a broadly defined God—omnipresent, all-seeing, all-hearing, a centre or movement that people broadly perceive as divine and sometimes pray to mentally.
Third, deities, local gods, human-like divine incarnations in Brahmin temples, and shamanistic divine personalities.
All three might be real. Alternatively, some might be manifestations of others.
Or perhaps all three are mere superstitions.
It’s also possible that some are true while others are superstitions.
Having said this much, I’ll conclude with what I want to say and continue on the path of writing. That will likely be in the next piece.
Around 2002, I began consistently using computers and the internet. One might expect such a shift to feel like falling into a vast social abyss, but that didn’t happen.
The reason was that the internet, like a magical web, seemed to erase the boundaries of distance and time entirely.
However, around 1999, a young, prominent industrialist I knew shared his experience of connecting his home computer to the internet.
He told me, with great astonishment, that he visited the website of Boeing, the American aircraft company, toured their factory virtually, and saw various aircraft displayed there.
It’s worth noting that back then, England, America, and similar places were considered far-off lands. For 99.9% of people in India, there was little to no understanding of the people or cultures there. These countries felt more distant than Mars does today.
When I started using the internet, it allowed me to closely observe and connect with English-speaking people living in those far-off places.
Back then, the internet was free from the general Indian populace, Indian languages, regional prejudices, clamour, accusations, and counter-accusations that dominate it now.
It seems Google was founded around 1998.
Then, in 2004, Gmail was introduced on an experimental basis, offering an astonishing 1GB of storage.
With this, Yahoo Mail, which provided a measly 2MB of storage, began to decline.
I’m not sure if my curse had anything to do with Yahoo’s downfall.
In 2006, Google acquired YouTube.
During that time, software and IT were largely managed by citizens of English-speaking nations.
Large software companies brought people from India, Pakistan, and elsewhere to America, training them in software coding and other skills under their existing developers.
Some time later, those trainers began losing their jobs. The work started going entirely to Indians, Chinese, and others.
Moreover, American companies deliberately allowed India to use pirated copies of software and Windows operating systems without cost—an indirect aid worth billions of dollars.
The world began recognising the intellectual prowess of Indians. However, it also became clear that software coding was something even six-year-old children could learn and do.
Now, AI has arrived. It seems to require minimal human intelligence or assistance.
In India, where people with limited English proficiency couldn’t even address a local government peon as “Ningal” (you), they found in America that they could address anyone by their first name.
What else can one call the magic of the English language?
A person who visited America briefly told me they only realised there was no “Saar” (sir) culture there after arriving.
Today, when we say “software technology,” it might seem synonymous with digital technology.
However, in the 1940s and 1950s, devices called computers existed, operating using vacuum tubes for data processing.
By the 1950s, transistors emerged. With transistors, computers began operating at astonishing speeds, and radios became much smaller.
In the 1960s, electronics and integrated circuits (ICs) started replacing transistors, and computer speeds soared again.
By the 1970s, digital technology took hold. Binary code and digital signal processing became integral to computer operations.
By the late 1990s, smartphones entered the market, though they relied on the same computer technology.
In 2007, the iPhone revolutionised the concept of smartphones. This was followed by the Android mobile operating system, pushing the capabilities and limits of the human mind to extraordinary heights.
Ordinary Indians began flooding the internet. Indian languages followed suit.
Note that animals have received no such technology.
It seems my writing has veered off the intended path. Let’s return to Deverkovil.
In the previous writing, recall how an industrialist from South Malabar, with great astonishment, told me about virtually visiting Boeing’s factory in America via the internet.
Today, such an event might seem as absurd to those unfamiliar with the internet as the story of Prophet Muhammad splitting the moon to show people.
Physicists know there’s no possibility of the moon being split. However, there’s also the notion that software technology transcends physical science. Moreover, supernatural software seems to go even beyond that.
It’s said that the Prophet spiritually travelled to realms beyond Earth. This, too, is something physical science cannot acknowledge.
Let’s leave this topic. Pursuing it further would divert the writing from its path again.
The industrialist told me he saw the planes in Boeing’s factory as if he were there in person. Back then, seeing distant images was considered a divine ability, exclusive to spiritual beings.
Photography at that time, when viewed today, was a laborious task. A photo’s copy could only be seen in print, typically one or two images in newspapers or magazines.
Today, things have completely changed. Digital photography, frankly, was once considered akin to a divine ability.
Edgar Thurston wrote *Omens and Superstitions of Southern India*, published in 1912.
This book details numerous beliefs, superstitions, rituals, and more.
However, many things once deemed superstitions are no longer so. For example, seeing something far away from here, observing or hearing what’s happening at home from a distance, or Google hearing what you say at home as if it were a god—all these are now possible.
About 30 years ago, while discussing predicting the future with a mechanical engineering graduate studying software, he said:
Theoretically, if we account for everything in the world and its workings, we could predict what will happen. But practically, it’s impossible. It won’t happen.
He might have been right. However, the software capabilities of today far surpass those available back then.
Mobile towers can pinpoint a phone’s location anywhere in the world—a concept unimaginable to humans.
The same applies to Google Search.
Once, a person bought a laptop. I showed them how, using Ctrl+F, a specific word in a large MS Word file could be found instantly. That computer capability was beyond their belief at the time.
Today, AI’s capabilities are thousands of times greater.
While living in Deverkovil in 2002, my mental state was incomprehensible to ordinary people.
I won’t delve into the related social atmosphere here. But if I told someone I was actively participating in discussion forums worldwide, mostly in England, every night, many would see it as a sign of mental disturbance. Many were armed with psychological terminology.
Then, as now, enlightened Malayalis were adept at using psychological terms to define and diagnose any perceived flaw in someone’s behaviour.
Back then, unlike today, in 2002, most ordinary people around Deverkovil didn’t know what computers or the internet were.
Even clerks in nationalised banks lacked knowledge about them. They didn’t know what an ATM or debit card was, let alone that these could be used on websites.
Around 2012, when I sent money through an SBI branch to a web server company in Cochin, the bank clerk marvelled at how the money reached the Cochin branch instantly, as if it were a miracle.
The issue with this “teaching” was that I already had a paid Payment Gateway in 2004. Yet, until 2012, bank staff nearby were unaware of such things.
Without delving into personal complexities, the point is that there was a significant gap between my mindset and that of the people around me. Ordinary people had access to various information through Malayalam newspapers, textbooks, films, speeches, and scholars’ words.
Moreover, psychological terms like *subconscious mind* (upabodha manassu), *schizophrenia* (manovibhranthi), *neurosis* (manovyadhi), *paranoia* (asadharana bhayam), and *psychosis* (manovibhramam) were very familiar to enlightened Malayalis.
One thing I noticed was that those who worked in the Gulf and returned home had imaginations beyond the mindset of locals. However, people around Deverkovil, who hadn’t seen the outside world, acted as if they possessed vast knowledge and philosophical wisdom.
Some small discussion forums might have debated whether I had *paranoia*, *neurosis*, *psychosis*, or even *schizophrenia*. The fact that I didn’t send my two daughters to school was likely seen as strong evidence of this.
*Paranoia*: A mental state marked by delusions of persecution, mistrust, and hostility.
I can’t delve into personal matters. But the point is, the discussion that someone like me—who constantly travelled across Kerala on two- and four-wheelers—had some kind of fear was absurd!
*Psychosis*: A severe mental disorder involving a disconnection from reality, often including hallucinations, delusions, and disorganised thinking.
Through the internet—talking to people without a physical form, discussing matters, or seeing distant places—would, from the perspective of these enlightened individuals’ psychological knowledge, be deemed *psychosis*.
Seeing Boeing’s factory was also a form of *psychosis*.
The reality was different. I was deeply engaged in creating complex commercial ventures. At the same time, my family and those connected to them were intent on reining me in.
One issue was that I wasn’t out to harm anyone. Simply keeping my distance was perceived as defiance and disobedience.
There were clear reasons for everything. But having reasons isn’t enough—they must be clearly explained to others. Otherwise, it’s a problem.
An easy trick to show psychological knowledge is to throw around the term *subconscious mind*. This creates the impression that the person has profound insight into the human mind.
The idea of a *subconscious mind* operating in a computer’s functioning is as absurd as the concept itself.
I’ve written many academic notes and reports for others on various subjects, including psychology.
In Omens and Superstitions of Southern India by Edgar Thurston, there’s extensive discussion of numerous superstitions and improbable beliefs.
However, today, software, digital technology, computers, smartphones, and the like have opened up capabilities, possibilities, and beliefs that surpass those superstitions.
It was in Deverkovil, around 2002, that I began seriously engaging with such technologies. Though, since 1999, I had intermittently interacted with these platforms.
By 1999, I was already editing books for others on the computer, rephrasing words and sentences, expanding content and ideas, and sometimes reinterpreting them.
Frankly, this was the kind of work people in England had done manually for centuries.
Moreover, the words I crafted in MS Word for books didn’t require anyone to set type or print a draft for corrections.
In a way, this was a form of magical technology.
The files I created and sent from afar were used in modern printing presses, often without anyone ever meeting me in person.
By 2002, I could connect and communicate with disembodied personalities in English-speaking countries and India via the internet, seek advice, correct errors, and collaborate on ventures.
Back then, frankly, it felt like donning Sultan Tipu’s attire and riding Burak, the magical horse from One Thousand and One Nights, soaring across lands to accomplish various feats.
On English platforms, I disclosed that I was from South Asia, and no one seemed to mind.
Still, whenever a new Englishman began talking to me, I sensed someone in the background was sharing my regional details with them.
Despite this, Indian languages struggled to appear on the internet. The reason was that Unicode scripts hadn’t been developed then.
For DTP printing (local printing), I used ISM fonts, which didn’t work on online platforms.
However, images and PDFs could be uploaded.
In Indian languages, even the most esteemed individuals or animals could be addressed with terms like nee (lowest you), avan (lowest he), aval (lowest she), eda (pejorative you), edi (pejorative you), enthada (what, man?), or enthadi (what, woman?)—words used with affection but capable of tearing someone down. Such high-handed individuals and Calicut crowds were waiting just outside the internet.
To enable them to enter the internet, even the children of academic scholars from various regions worked diligently at Google and elsewhere to create Unicode fonts.
Remember, ants, rats, and other animals had no access to technology. The internet was alien to them. Indian language speakers were in a similar state back then.
Yet, in the physical world, Indian language speakers could achieve extraordinary feats by combining their natural abilities with the supernatural software of language.
For example, an elephant, seen as a royal personage by the English, could be controlled in India by a low-status worker of a grand lord using an iron goad in its ear and steel chains on its legs, while addressing it with terms like nee, eda, edi, avan, or aval to demean it.
Such a person couldn’t make these iron tools themselves. But in a social environment where many worked together, communicating in various knowledgeable languages, they acquired these tools, secured wages, and turned the elephant into a slave.
I realised the internet’s magical world fostered similar abilities. Individuals connected with a vast group of unseen people in a virtual social environment, exchanging ideas, technical knowledge, and tool-related information.
However, since my platform was limited to the English internet, I didn’t encounter goals involving oppression, tearing others down, humiliation, or enslavement.
Yet, just beyond the English world, such behaviours existed on the internet to a small extent.
Though Malayalam Unicode fonts were created around 2005, it wasn’t until 2016, I believe, that slightly limited but usable Malayalam Unicode fonts became available for online platforms.
With this, the powerful word codes capable of tearing people apart in Malayalam in the physical world entered online platforms.
But it was with this development that I could begin this writing via WhatsApp.
I won’t pursue this topic further now.
However, it was after arriving in Deverkovil in 2002 that I gained significant experiential knowledge and awareness of the supernatural virtual arena behind the physical world.
I plan to briefly touch on this in the next piece before returning to the flow of the narrative.
Although I had been aware of many language-related matters for a long time, it was after arriving in Deverkovil that I began to deeply analyse these issues and the experiential knowledge associated with them.
One reason for this might be the continuous writing of various books, one after another. Doing so requires delving into the intricacies of these matters and reflecting deeply.
At the same time, living in a highly unnatural social environment and navigating complex family ties led my mind to encounter a range of peculiar experiences.
The concept of social hierarchy and social elevation exists in many languages, perhaps even in English. However, in feudal languages, it is a significant phenomenon.
In Colorado, America, lies the Grand Canyon—a vast chasm, approximately 446 kilometres long, 29 kilometres wide, and 1,857 metres deep.
It is believed that the Colorado River, flowing through the region for thousands of years, carved this enormous gorge.
Similarly, when a complex language like Malayalam flows continuously through a society, it naturally creates great peaks and deep valleys within that society.
While the British military also has its hierarchies, in feudal language systems, an additional oppressive element is superimposed on this rise and fall.
This oppressive element is what truly creates vast social peaks and valleys in a society meant to be egalitarian.
Though intangible—not something to touch, feel, or see—this phenomenon has the power to lift individuals to social heights or plunge them into social depths. It is, in essence, a supernatural software phenomenon.
Social depth feels like having a millstone tied around one’s neck. It instils intense fear, alienation, and disgust towards other ordinary individuals.
Simultaneously, it creates a strong attraction in certain other individuals, with words soaring to celestial heights like hydrogen balloons.
I truly realised another dimension of this phenomenon after 2002, through personal experiences.
Through close personal relationships, I sensed individuals moving toward social heights or depths from afar, receiving this awareness through various emotional experiences via some supernatural medium.
I cannot provide a clear explanation of this here.
But consider this:
A person at a social height joins the police as a constable, a sepoy rank. After working for some time, they pass the Civil Service exam and become an IPS officer in another state, joining the upper echelons of the police.
Their time as a constable remains a lingering chasm in their personality and mental state. However, for an IPS officer living far away, this isn’t a significant concern.
Yet, when controlling constables or higher-ranking inspectors from their lofty position, they may occasionally feel a mental suppression or sense of being held back.
Upon privately investigating this, they discover it occurs when former constable colleagues use certain word codes or thoughts to equate the officer with their own lower status.
This can cause a faltering in personality, voice, or thoughts, even leading to physical symptoms like a chilling body or dizziness in the IPS officer.
However, it must be clarified that using an IPS officer in this analogy is, frankly, a mistake. An IPS officer holds a government position with extraordinary stability, which petty words or relationships cannot undermine.
But if a similar experience happens to an ordinary person, it would be profoundly challenging. Many ordinary individuals lack any stable platform.
This phenomenon, termed a *panic attack* in psychology textbooks, seems capable of being triggered by such dynamics.
Much more could be said about this, but I can’t delve into it now.
However, I’ll briefly touch on the concept of the supernatural platform in the next piece, before returning to the flow of the narrative.
I plan to briefly touch on the concept of the platform in the supernatural arena before returning the writing to the realm of social history.
The supernatural arena mentioned repeatedly in this writing is not a purely imaginary concept like the equator or Earth’s axis.
There’s no visible marker of the equator anywhere on Earth.
However, if asked whether a video on a smartphone has a physical existence, the correct answer is yes. I won’t delve into its intricacies now.
The letter *a* is stored in a computer as the binary code *01100001*.
Text, images, audio, videos, and the instructions that run computers and smartphones are all stored as binary codes. The countless millions of binary codes, made of *0* and *1*, running in sequence, are what we see as the operations of computers and smartphones.
Though we cannot see these binary codes, they exist behind these operations. Moreover, the software they create is a tangible reality.
Similarly, many invisible processes operate behind human life. More importantly, individuals in different linguistic worlds are affected by various invisible codes embedded in those languages.
The platform I’m referring to is not something buried in the deep recesses of a supernatural software system. Rather, it likely exists just adjacent to physical life.
To simplify this concept, I present it as follows:
The notion of *ingal* 👆 (high you) and *inji* 👇 (low you) as a ladder is merely an imaginary construct, like the equator. However, the positioning on such ladders is perceived in the supernatural virtual arena.
In this arena, a person’s shift in position can trigger various emotional changes.
In feudal languages, words themselves create an invisible platform. For instance, within a family, a son or daughter may be assigned various positions.
In some households, an individual is granted a highly stable, elevated position, which lends great strength to their emotional state.
Such individuals may often function highly effectively in society. Sometimes, they may not seek another stable platform, such as friends, followers, or a romantic partner, in the broader community.
In other households, a son or daughter is given little value, resulting in an unstable emotional state, often appearing mentally frail.
Such individuals may constantly seek a stable platform, searching for friends, followers, or a romantic partner in society.
These individuals may also fall prey to others’ deceit or manipulative behaviours.
However, if they find stable relationships or gain followers, they too may display remarkable abilities in the outside world. Some may even plan meticulously to achieve this.
The key point is that words weave these platforms, pierce holes in them, and sometimes even destroy them.
Some households grant a son or daughter great esteem at times and utter disregard at others, shifting from elevating to demeaning words.
This fluctuating state is highly problematic and can disrupt a person’s mental stability.
A wife must create and maintain a stable platform for her husband.
Likewise, a husband must create and maintain a stable platform for his wife. However, in feudal languages, the wife is typically considered subordinate to the husband. Nevertheless, it is the husband’s responsibility to uphold his wife’s dignity in front of others.
These platforms are sustained by skillfully using words in feudal languages.
However, it must be noted that in feudal languages, many individuals constantly engage in pulling up, pushing down, elevating, or demeaning others through various indicant word codes across all human relationships.
Understanding this, one must carefully select whom to allow close or keep at a distance. Every individual stands on some rung of these *ingal* 👆 and *inji* 👇 ladders, at varying heights or depths. The word codes they use carry the superimposition of their position on these ladders.
A superior can create a stable platform for a subordinate, which greatly benefits the latter.
In society and within families, parents in feudal languages expect their son or daughter to create a high platform for them. To achieve this, they may sometimes try to restrain or control a particular son or daughter.
On such platforms, those who create them can also cause damage. One way is through deceit.
When a wife lies to her husband, a husband to his wife, a father to his son, a follower to a leader, or a superior to a subordinate, it often creates a hole in the carefully constructed platform (in Malabar: *otta*).
Similarly, retracting or altering something once promised can cause instability or weaken the platform’s foundation.
All these manifest as positional shifts or tremors in the virtual design arena behind physical reality.
To conclude this exploration into the supernatural arena, let’s discuss a bit more about the platform designed within it and then return the writing to the realm of social history.
While the concept of a platform exists in both feudal languages and English, the platform in feudal languages is not a flat, stable surface like a pedestal.
In a household where a feudal language is spoken, a son may have a secure platform. Above him are elders, while below him, in a tiered hierarchy, are others—younger siblings, less privileged neighbours, and so on. Additionally, there are domestic workers and external labourers working on the household premises, who act and speak with utmost subservience.
Thus, the platform this son occupies in the household resembles a pyramid, with him positioned just below the apex.
Understand that this is not an imaginary construct like the equator. The inji 👇 (low you) and ingal 👆 (high you) coding created by words in feudal languages is a tangible reality. This coding constructs the pyramid-shaped supernatural platform.
If a domestic worker, emboldened by their age, addresses this son as nee (low you) or refers to him as avan (low he), it can distort the shape of this platform.
However, if this becomes a norm, the distorted shape itself becomes a platform, albeit with minor or major cracks.
English cannot create such a platform. Though the concept of a platform may exist in English, it must be viewed differently, and I won’t delve into that now.
In a feudal language household, many can undermine the son’s platform, with the easiest sabotage coming from the elders.
For instance, if the father or mother subtly signals to those below the son not to value him, it can create a massive hole in his platform. When the son steps on certain parts of this platform, he may feel as though he’s fallen into a pit.
This, too, is achieved by devaluing the indicant value of words, causing the word codes to plummet downward.
This is something unimaginable in English.
In feudal languages, the platform is also tied to concepts like allegiance, obedience, subservience, loyalty, and commitment.
The word leader (nethavu) in feudal languages carries a meaning vastly different from its English counterpart.
In feudal languages, a leader occupies the apex of a conical hierarchy created by the inji 👇 and ingal 👆 coding.
In English, a leader does not occupy such a position.
In feudal languages, when a leader, husband, father, or teacher instructs a follower, wife, son, or student to do something, the latter complies without questioning, arguing, delaying, contemplating, or citing lack of time.
This reflects the immense stability of the platform.
In feudal languages, expressing doubt about the necessity of a task, questioning the relevance of an order, or suggesting contemplation before acting is perceived by the leader as a 180° upheaval of the word codes.
Even if no upheaval occurs, the leader may feel as though it has.
In contrast, in English, questioning the practicality, necessity, or efficiency of an instruction or discussing it with a superior is less likely to be perceived as challenging the order.
In feudal languages, such intellectual engagement is often seen by the superior as avan or aval displaying cunning or insolence.
The language, not the individual, is the culprit.
In English, both the subordinate and the superior, though not on equal footing, are defined by the same pronouns—he or she.
There’s also the matter of successful intimacy in a husband-wife relationship, which I’ll address if this writing delves into matters of sexuality.
When writing history, a reader might wonder why human thoughts, personalities, behaviours, emotional triggers, and their causes need such intricate analysis.
The clear answer is that these myriad human behaviours have shaped the thoughts, actions, relationships, provocations, aggressive tendencies, mob behaviours, and social structures of the people in this subcontinent.
Without understanding these, writing history risks devolving into a barren compilation of trivial facts, like those found in today’s school and college history textbooks.
A small fragment of thought remains in my mind. I’ll address it before returning to the path of social history writing. This fragment may serve as a bridge connecting the world of supernatural software codes to the reality of social history.
We are currently near the concept of the supernatural platform. We’ve seen how thoughts can extend from this to notions of leader, follower, command, and obedience. Beyond this, it seems possible to connect this to various forms of management.
The phenomenon of management in feudal languages contains codes and word codes absent in pristine English.
This management exists in two distinct word-code systems in Malayalam today. The first emerged from the newly formed Malayalam of Travancore.
Here, the superior is addressed as Saar (sir). Today, a peculiar term, Madam, has also emerged for women in high positions.
For this discussion, let’s focus solely on Saar.
In this Malayalam management, interpersonal relationships were structured as Saar 👆 (high) - Ningal 👇 (formal you).
Simultaneously, a stricter code, Saar 👆 - Nee 👇 (informal you), also exists.
Typically, in commercial or other organisations, a hybrid of these two interpersonal code systems prevails.
Whether the Ningal 👆 - Nee 👇 code exists in such organisations is unclear, but it seems unlikely.
Another interpersonal code system is also observed: Chettan 👆 (elder brother) - Ningal 👇. A stricter variant is Chettan 👆 - Nee 👇. Whether these codes exist in Travancore’s commercial organisations is uncertain.
However, in Malabar, particularly North Malabar, these codes are prevalent.
In Malabar, the Chettan 👆 - Ningal 👇 or Chettan 👆 - Inji 👇 coding provides a way to avoid addressing a superior as Saar. It also allows addressing someone who would be called Chettan as Ningal.
Note that I’m not addressing the term Ingal here.
You cannot address someone called Saar as Ningal. For example, you can say, “Chetta, ningal enne enthinaanu vilichathu?” (Brother, why did you call me?), but not “Saare, ningal enne enthinaanu vilichathu?” (Sir, why did you call me?).
For many in Malabar, the term Saar isn’t particularly appealing. Historically, unlike in English-ruled areas, there was no tradition of addressing officials as Saar.
However, the Chettan 👆 - Ningal 👇 code carries a potent explosive potential.
During British rule, senior officials addressed older subordinates with prefixes like Mr., Mrs., or Miss, and used Ningal (you).
Today in Malabar, neither system fully prevails.
In many government offices, hospitals, and similar settings, the Chettan 👆 - Ningal 👇 code dominates.
The term Chettan considers age. This becomes problematic when individuals lack a clear, high-ranking job title.
During...
As this writing gradually moves toward the topic of the Civil Service examination, I’m unsure how it veered into spirituality and supernatural systems.
It seems the discussion was initially about academic matters.
The English administration was the first in this subcontinent to establish such an educational system and a mechanism to select a few individuals as officers in government offices.
Similar systems likely existed in England and Britain. While it could be said that these systems were replicated in India (British India), it feels as though other intentions—deliberate or not—were also at play.
Primary education provided some with advanced English proficiency, while higher education was entirely in English. This was the educational framework in India (British India).
Education in English was one thing. Meanwhile, education in regional languages was largely disconnected from it and seemed designed to undermine the goals of English education.
In other words, education in Malayalam, as opposed to English, was a perverse project that worked against English education in every way.
English education aimed at what Lord Macaulay outlined in his *Minutes on Indian Education*: to create “a class of persons, Indian in blood and colour, but English in taste, in opinions, in morals, and in intellect.”
Education in Malayalam, however, starting with addressing superiors as *Saar* and being addressed as *Nee* in return, nurtured all the social, familial, and interpersonal vices that had persisted in Travancore for ages, spreading like a disease among people.
No one with a shred of sense would call this education.
Since these matters have been discussed earlier in various parts of this writing, I’ll leave this topic here.
Government jobs in India come with salaries and benefits as towering as Mount Everest.
This, too, stems from the influence of regional languages.
In England, a carpenter’s monthly income surpasses that of a government clerk or police officer. This can easily be verified today.
Try posting on Meta AI: *In Britain, earnings of a carpenter vs. the monthly salary of a senior military officer?* Follow up with questions about the response. Then ask, *Earnings of a carpenter in England?*
Today, everyone in India needs high educational qualifications. Beyond these paper credentials, little else of substance is required.
Education was declared a fundamental right of citizens in 2002, I believe.
Whether this education refers to English education or its opposite—regional language education—was not clarified by the scholars who passed this law, it seems.
It also appears these scholars were unaware that two contradictory education systems exist in this country.
It’s likely they didn’t know that regional language education erodes the quality of the superior system.
What kind of legislation is it that uses police, courts, and bureaucratic systems to threaten, humiliate, and disrupt lives to force people into an inferior, anti-constitutional education system?
It’s been about sixteen years since compulsory education was implemented in India. What value has it added to the quality of the country’s people?
Those who migrate to English-speaking nations bring substantial wealth to their families in India. This has no connection to compulsory education.
Traditionally, people in this land learned skills like carpentry, agriculture, construction, baking, and cooking from a young age. Today, these skills are pursued only after completing compulsory education and finding no other means of livelihood.
However, the mindset instilled by this compulsory education is that such jobs are for lowly *avan* or *aval* workers.
Meanwhile, government jobs, doctors, and lawyers are seen as elite professions, defining people as *Saar* or *Madam*.
Should an education system that instills such a toxic mindset be enforced or sustained in this land, whether by force or otherwise?
Yet, highly educated, affluent individuals prefer to migrate to English-speaking nations to take up menial jobs.
Given this, what can be said about the buffoons who enacted the law mandating compulsory participation in India’s inferior education system?
Their children are likely either in government jobs or have migrated to English-speaking countries.
Since much of this has already been covered in earlier parts of this writing, I’ll now turn to various higher education systems.
After that, we can move to the topic of the Civil Service examination.
In the realm of book writing, there’s a process called content development. For instance, one might write a book about the palaces of Bikaner in Rajasthan.
Sitting at home, you can gather information about Bikaner through internet searches and compile a book. If needed, you could visit Bikaner to do so.
Sometimes, this is done for just a section of a book.
This activity is called book content development, often done for someone else.
Some people may wish to publish a novel or a book claiming, for example, that British rule plundered India, under their own name.
There are people willing to write such works for them.
Additionally, students in British or American universities may have others write their academic assignments for submission.
All such activities fall under ghostwriting. I’ve done some of this myself.
A young English trainee of mine went to London to study business management. I wrote lengthy notes for him to submit to his professor.
Having been involved in various businesses, I had direct or indirect experience with many of the topics in those notes.
Much of this knowledge would be familiar to street vendors and wholesalers in this land. There’s nothing wrong with teaching these as grand theories.
However, the reality is that such knowledge isn’t necessary.
Studying this in England may impart a certain mental advantage. But in India’s ordinary businesses, this advantage has little relevance.
The same university notes can be studied in India, online or offline, with exams passed to earn a degree. Yet, the mental advantage of studying in England won’t be gained.
The knowledge from this study is the same as what street vendors and wholesalers possess. Thus, it doesn’t provide significant practical or experiential value.
Moreover, the technical terms in these notes aren’t used in street trade, retail, or wholesale.
This might make the degree certificate seem worthless.
But that’s not the case. An MBA degree is a qualification required to apply for many government jobs.
However, the work done in government jobs may have little connection to the degree.
This is one aspect of such degrees. There’s another.
Those who study in MBA colleges with a high-level English communication environment can secure high-quality jobs in top international or Indian corporate companies.
What’s valued isn’t the trivial facts learned in classrooms but familiarity with a high-level English environment.
Employers also check if peers share this English mental calibre.
Individuals with this mindset may struggle mentally in Indian government jobs. I won’t delve into that now.
The point is that India’s current higher education system does little to foster social progress.
It seems India’s education experts are unaware of the purpose of this education.
They likely secured high government posts through this system and continue to impose it on others. A tiny percentage may gain a degree leading to government jobs.
For others, it instils a sense of mental and intellectual inferiority.
Yet, in reality, most commercial, construction, and intellectual activities in this country are carried out by those labelled as mentally and intellectually inferior by this formal education.
In Kerala, one can pursue BA, MA, BSc, MSc, and even PhDs in the following subjects, with numerous universities in the state:
BA Subjects
- Anthropology
- Economics
- Geography
- History
- Languages
- Literature
- Philosophy
- Political Science
- Psychology
- Sociology
- Applied Arts
- Music
- Theatre
BSc Subjects
- Biotechnology
- Computer Science
- Information Technology
- Nursing
- Biology
- Biochemistry
- Microbiology
- Chemistry
- Geology
- Physics
- Mathematics
- Statistics
With billions spent monthly to spread such knowledge, one would expect significant personality development among the people.
Yet, government jobs and wealth are what primarily define personality today.
This education also instils a mindset to demean those without these.
Without these, many struggle to interact with others while maintaining their dignity.
They’re often aware of their perceived inferiority, and if not, it causes issues for others.
Those without these formal education certificates are officially seen as fools.
Without these certificates, access to high-level government jobs is barred. In other words, those without this “foolish” education are relegated to the status of lower castes in old Travancore.
Most with such higher education lack English proficiency. Some may read and speak English well but remain untouched by the ideas of human equality and individuality embedded in its depths.
They use Mr. in English as Saar after names, e.g., Ramesh Saar instead of Mr. Ramesh.
This education brings no social progress. Instead, people devise schemes to amass wealth for familial advancement.
Alternatively, they seek jobs in English-speaking nations, cling to survival there, and boast about India’s greatness from afar.
Once, I ghostwrote sections of academic notes on psychology for someone, sourced through an online ghostwriting platform.
Since I only wrote parts of the subject, I cannot fully evaluate psychology based on this limited experience.
Before moving forward, I must say that having someone who can listen to people’s mental struggles with empathy, offer effective counsel, and provide solutions is valuable. If such a person has a formal education in psychology, that’s beneficial too. However, if their knowledge is solely from academic study, it’s a significant shortcoming.
Moreover, a psychologist must have proficiency in English, as it broadens their perspective on human personality.
Additionally, expertise in alternative healing methods like homeopathy could be advantageous.
However, it’s best to avoid psychologists who are eager to address or refer to a mentally distressed person using feudal language terms like *nee* (low you), *avan* (low he), or *aval* (low she). A counselor who seeks to further demean a struggling individual is not a helper.
Now, about the psychology ghostwriting I did: I found little meaningful content in those notes.
After submitting them, the client sent me a list of technical terms—*bipolar disorder*, *borderline personality disorder*, *hypomania*, *mood disorders*, *paranoia*, *schizophrenia*, *neurosis*, *obsessive-compulsive disorder*, etc.—and asked me to incorporate them appropriately. They said the notes needed these terms to be valued by the professor.
This reminded me of my Civil Service exam coaching days, when a professor insisted that essays on *Political Science & International Relations* be filled with technical jargon.
Another point: psychology seems to aim at addressing emotional turmoil through counseling. Psychiatry, however, is a medical branch that treats mental disorders with medication and other interventions.
I know little about psychiatry’s depths, but psychology and psychiatry once collaborated on a treatment called *lobotomy*, used on those who behaved unconventionally or resisted control. Simply put, it involved opening the skull and scraping the frontal lobe with a sharp knife.
In the 1940s, this was hailed as a major psychological breakthrough, with its developers winning a Nobel Prize in 1949. However, it was banned after many patients were reduced to a near-vegetative state.
Rosemary Kennedy, sister of President John F. Kennedy, underwent a lobotomy at 23 because her family found her uncontrollable, especially after she defied restrictions at her convent. The Irish Kennedy family, steeped in feudal language norms, was advised by doctors that a lobotomy would make her compliant. It left her vegetative.
Kennedy's mental capacity diminished to that of a two-year-old child. She could not walk or speak intelligibly and was considered incontinent.
Similarly, *electroconvulsive therapy* (ECT or shock therapy) involves passing electric currents through the brain. Nobel laureate Ernest Hemingway, plagued by constant distress, was diagnosed with schizophrenia in the 1960s. After 15 ECT sessions, he lost his ability to write and later died by suicide.
About 30 years ago, I knew of two individuals who underwent ECT to curb violent tendencies. One, whom I spoke to, showed slight cognitive impairment. Both had clashed with their parents but had no issues with others. Post-ECT, they lost the ability to confront their parents.
The main issue with lobotomy and ECT back then was that patients had no say in whether they wanted the treatment—families forcibly subjected them to it.
Forty years ago, a young doctor witnessed a young man brought to a psychiatrist, bound by his family. When he argued defiantly, the doctor, displeased, signaled staff to restrain him on an ECT table, attach electrodes, and administer shocks. The man convulsed and was left exhausted.
Around 30 years ago, an MD I knew said, “Don’t talk to me about psychiatry. So much gulmal is going on in there.”
Things have progressed since. Online sources indicate ECT is now performed under anesthesia and is cost-effective, quickly subduing aggressive individuals.
However, there’s a broader issue with psychiatric treatment.
I plan to address this in the next piece.
In my youth, a prominent Malayalam weekly published from Kottayam featured a regular psychology column by a Dr. whose name included the place Vellore.
The title *Dr.* is typically used by those with a medical degree or a PhD.
This psychologist may have used *Dr.* because he was a psychiatrist at Vellore’s Christian Medical College, or perhaps he held a BA and MA in psychology, followed by a PhD.
However, when those with a BA or MA in psychology work as clinical psychologists or psychotherapists in hospitals and use the title *Dr.* before their name, it creates a certain prestige in people’s minds. This is indeed beneficial.
I don’t know what kind of psychologist this Vellore Dr. was. But reading his lengthy responses to individuals’ mental struggles each week was truly fascinating back then. Many read it like an addiction.
What I noticed in these writings was that they were penned by someone with a command of high-level language. Often, such regular columns in a weekly are a collective effort by the editorial staff.
Similarly, another figure known as a psychologist back then was Dr. A. T. Kovoor. He was a rationalist who used psychological insights to deny the existence of God.
His *Dr.* title came from a PhD in parapsychology, not a medical doctorate.
There was much debate back then about what kind of PhD this was and where he obtained it.
There was also a magazine launched around that time, named *Psychology*, if I recall correctly.
After reading all this, my overall impression was that these writers, with their trivial knowledge, were creating a grand impression on people with equally trivial understanding.
Another person once told me something similar, which I’ll elaborate on here:
Such psychological writings, advice, and magazines label people’s natural reactions, words, and actions—arising from the complex web of societal, familial, professional, and personal relationships, and the anxieties tied to them—as conditions like neurosis, phobia, or obsessive-compulsive disorder (OCD). This instils fear in people.
Readers of such content begin diagnosing each other with grand mental disorders.
If someone acts slightly out of the ordinary, others immediately advise, with great wisdom, that they be taken to a psychiatrist.
The downside of such advice and writings is that constant repetition bores people.
Moreover, these writings often blend the advisor’s personal opinions, biases, aversions, experiences, knowledge, and ignorance. In other words, they don’t always convey absolute scientific truths.
Frequently, these psychologists’ advice is coloured by their own intellectual limitations, cultural judgments, and fears.
Still, a strong habit of reading quality English material might bring some finesse to their work.
The father of psychology is considered to be Dr. Sigmund Freud. His *Dr.* title likely stems from medical studies.
He wasn’t English, so the psychological and social frameworks of his native Austria likely influenced his observations.
He placed great emphasis on sexuality in psychology, which is worth noting here.
Some Malayalam psychologists’ video anecdotes mention cases where young people expressed sexual interest in their own mothers.
They talk at length about misguided friendships, the declining mental state of today’s youth, and so on.
The idea of men feeling sexual attraction toward their mothers doesn’t seem common, though it may exist in some cases.
I recall reading that Freud, the father of psychology, firmly stated that such feelings exist in men.
He even coined a term for it: Oedipus complex.
He reportedly devised several methods to address mental issues, which may have been effective.
I haven’t read his works, but I feel his conclusions lacked a clear platform of insight.
Speaking of the Oedipus complex, I recall something:
Years ago, a young man told me he masturbated while admiring his mother’s physical beauty. His mother, only about seventeen years older than him, was strikingly beautiful.
When some Malayalam psychologists discuss such cases at length, I wonder why they avoid mentioning Freud’s oft-repeated Oedipus complex and instead talk about the misguided friendships and mental decline of today’s youth.
So much knowledge, yet so much ignorance!
While I say this about them, I’m not ready to dismiss them as entirely useless.
To be continued...
In the previous chapter, I mentioned a young man who masturbated while admiring and fantasising about his mother’s physical beauty. This behaviour developed because, at the age of six, he repeatedly saw his mother’s nakedness while she bathed in the bathroom.
The bathroom’s door frame was a bit detached from the wall. In the light of a filament bulb, the six-year-old boy saw the nakedness of a woman, about 23 years old, multiple times.
The sexual feelings arising from this don’t seem connected to Sigmund Freud’s Oedipus Complex theory.
According to the Oedipus Complex theory, a son harbours a sense of rivalry with his father over his mother. Is this really true, I wonder?
On websites like those hosting erotic stories, I recall seeing narratives about sons’ interest in their youthful mothers. Since my interest in pornographic literature has greatly waned, I no longer read such things. Still, I remember that many of these stories were filled with deeply repulsive content.
The fact that these stories had readers suggests that some young people may indeed have such thoughts.
Sigmund Freud’s theory places great emphasis on sexuality. It suggests that many human behaviours stem from sexual experiences in childhood.
This doesn’t seem entirely correct. I believe that different individuals, even with similar sexual experiences, develop distinct personalities when raised in different environments.
However, similar sexual thoughts and actions might be observed in them. Still, a person’s behaviour isn’t solely defined by sexuality. The mind holds countless other thoughts.
In *The Interpretation of Dreams*, Freud reportedly claims not to mention sexuality. Yet, this work later became a foundation for the Oedipus Complex theory, I’ve read.
I haven’t read any of Freud’s books, so I can’t speak authoritatively on these matters.
However, in the academic notes I wrote for an MSc psychology student, I don’t recall encountering such ideas. What I found was merely an expanded version of the kind of content the Vellore doctor used to write weekly in the Malayalam magazine.
A knowledgeable and broad-minded psychologist is undoubtedly a highly beneficial figure.
But how effective and expert are the tools of psychology and psychiatry in their hands? That remains a question worth asking.
Many academic disciplines face this same issue today.
All medical professions require a licence. Without one, practising psychology or psychiatry is illegal.
Moreover, those with such licences gain significant authority over others. They can even recommend detaining someone for psychiatric treatment.
The greatest limitation of psychiatric treatment is that these experts have no clear understanding of what the mind is. Much needs to be said about this.
That will be addressed in the next piece, I suppose.
To be continued...
It seems that in many animals, there are no boundaries like mother-father or sibling relationships when it comes to sexuality.
However, in some animals, strong and distinct family bonds persist throughout their lives.
One example is grey wolves.
I’m just mentioning this here. I can’t say what connection it has to the topic I’m writing about.
Still, it doesn’t seem like sexuality has any link to the mental balance of these animals.
But in a life setting with strict boundaries, scarcity, and competition around sexuality, it might affect the mind, I suppose. I don’t have enough knowledge to say more.
Now, let’s talk about the mind.
Years ago, in an English weekly’s “Ask the Psychologist” column, I read a letter from a man working in a Gulf hospital. He described something he experienced during light sleep.
Suddenly, he couldn’t move his body. He felt a vivid multicoloured light in his head, a silent explosion, and other sensations.
This lasted a few seconds. Then, with slight sweating, he would wake up.
What was this phenomenon? Was it a mental disorder?
The response explained it as an electro-chemical imbalance in the brain.
I asked Meta AI about this recently, and the answer was similar. The phenomenon is called *sleep paralysis*.
Sleep paralysis is a temporary inability to move or speak when falling asleep or waking up, often accompanied by hallucinations, which can include seeing lights, hearing sounds, or feeling a presence. These hallucinations can be very vivid and distressing.
It can be caused by insufficient sleep, sleep disorders, a family history of it, stress, or anxiety. It often occurs during the rapid eye movement (REM) stage of sleep.
The response didn’t explain what happens in the brain during this state. So, I asked again:
What is happening in the brain?
The answer was that during sleep paralysis, the brain is in a mixed state between REM sleep and wakefulness.
Another cause mentioned was a malfunction in the brainstem, which regulates sleep and wakefulness.
It also noted that an imbalance in neurotransmitters like serotonin, norepinephrine, and acetylcholine might be responsible.
In other words, the images and colours a person sees are created by chemicals. Vision itself might be the result of chemical interactions.
You can throw around such explanations, but the truth is that psychology lacks real knowledge about what happens in the brain.
Some doctors have said they’ve opened up brains and never found a soul.
It’s like dismantling a computer to find its “brain”—a foolish endeavour we’re stuck in.
I asked Meta AI again:
Why do you not simply say that brain mechanisms have not been clearly understood by science?
The response clarified the reality:
You're right; the exact brain mechanisms behind sleep paralysis are not yet fully understood by science. While research has shed some light on the topic, there's still much to be discovered.
Saying that the brain mechanism hasn't been clearly understood by science is a more accurate and humble approach. It acknowledges the complexity of the issue and the limitations of current knowledge.
What I want to say here is that life, brain function, the mind, thoughts, emotions, enjoyment, dreams, memories, and the flow of words are not matters of physical science.
These belong to the realm of an intangible software system.
In other words, their stage of operation lies beyond the domain of today’s doctors, physicists, and chemists.
In the next piece, I’ll try to delve deeper into these matters.
To be continued...
In the old days, opening a mechanical clock revealed a complex network of tiny and large cogwheels, intricately connected, driven by a pendulum and other components.
Opening a 1960s radio would show a small board with glowing bulb-like objects and a tangle of wires.
A transistor radio, on the other hand, lacked those glowing bulbs. Instead, you’d see transistors, resistors, capacitors, and other components fixed to a small board, along with wires.
Opening a TV would reveal similar components.
It’s clear that the interplay of wires, boards, bulbs, and integrated circuits (ICs), powered by invisible electric current, makes radios and TVs work.
Opening a computer reveals similar or slightly different components. Their interconnected functioning creates the impression of profound intelligence within the machine.
However, with computers, smartphones, and other modern devices, an invisible software system operates in the background. You only learn this if someone explains it, as software is intangible—something you can’t see, hear, or touch.
The image described above, if viewed from beneath the human brain, resembles this. The brain can be studied like a clock, radio, or TV.
By examining the physical properties of its components and the invisible electric currents flowing through it, much can be said.
It can be concluded that the human brain is a machine operating through the interaction and reaction of chemicals and electric currents.
But if a clock mechanic or a diesel engine mechanic tried to study a computer’s workings by opening it, the result would be as barren as this approach.
The truth is, beyond physical components and invisible electric currents, an intelligence and mind operate both within and beyond the human brain.
Allopathic doctors, physicists, chemists, and biologists are unlikely to grasp this. However, those familiar with software can conceptualise it.
Explaining what software is can be challenging. I once saw a young DTP operator in the Gulf struggle to explain it. He said it was “a bunch of packages,” referring to software like MS Word.
This is a very limited explanation.
I’ve written about software earlier in this piece, so I won’t delve into it again.
The human mind can think. Today, many software systems can do the same.
The mind can see images and store them. Software can do this too.
It can generate a flow of intelligent words, like a torrential stream. Software can achieve this as well.
When the body is touched, the mind registers it. Software can replicate this too.
The phenomenon of dreams exists in the mind, complete with images, stories, characters, and dialogues. These often feel like cleverly scripted, logical experiences.
One might wonder how this is possible. Can electro-chemical reactions be this efficient?
Yet, today, artificial intelligence (AI) can accomplish all this in an instant.
The point is that the human mind is a magnificent, otherworldly software system.
It may not exist solely within the brain. It could be a system present in or connected to other virtual realms.
It’s the same with computers.
Though my laptop sits on the table in front of me, it’s constantly connected to various places around the world. Even when switched off, this connection persists.
External factors exert various influences on my laptop’s inner workings.
The web browser I opened today looks different from the one I saw yesterday.
To be continued...
Psychology studies the thoughts, emotions, motivations, and behaviours of humans and, to some extent, animals, as well as the factors that shape, control, and influence personal relationships.
It examines mental processes like thoughts, emotions, and motivations, along with human and animal behaviour, without using allopathic medicines.
Psychiatry, on the other hand, involves the use of allopathic medicines.
It also studies the various internal parts of the brain, such as the cerebrum, cerebellum, and brainstem.
Each of these has further internal components.
Additionally, the brain includes parts like the thalamus and hypothalamus.
For now, let’s focus solely on psychology.
Let me state upfront that I don’t know the depths of this academic subject.
So, what I’m about to say comes purely from my own thoughts—about the factors shaping and controlling human thoughts, emotions, motivations, behaviours, and personal relationships.
This is a highly complex topic.
First, I’d say there’s a virtual world behind the human mind. Human languages, words, and expressions constantly interact with it.
I’m not delving into evidence for this now. Much of it has been mentioned earlier.
Let’s just take the matter of language and words. I won’t elaborate much, as this has been discussed throughout this writing.
One clear sign of intense provocation in the human mind is domestic violence. If this writing touches on marital life, I plan to explore this in detail.
One root of domestic violence may be insubordination or defiance.
Every human relationship system has its hierarchy of authority and subordination. The language within that system naturally defines this structure.
Different languages come with their own boundaries of personal freedom and relationship designs.
This exists in English too, but English allows for greater flexibility in personal relationships.
In an English-speaking institution, there’s little verbal hierarchy between employees and superiors. That doesn’t mean employees can do whatever they want.
In the Indian military, strict obedience is enforced through the designs of Hindi language and words.
If disobedience occurs, the word *aap* (highest you) and related terms may shift, directly or indirectly, to *tu* (lowest you) and its associated words.
This shift isn’t always verbal. It can also manifest through facial expressions, gestures, or behaviour (non-verbal signals).
When this happens, a superior in the military may harshly punish the subordinate, as the system allows for it.
Similarly, language and words shape how people are expected to behave with police, as part of a society’s informal social education.
If an ordinary person enters a police station and shows defiance or lack of subservience through words, behaviour, gestures, or expressions, it can provoke strong hostility from the police.
If the person is deemed socially insignificant through their words, the police might slap them or even throw them to the ground and kick them.
You must behave as *nee* (lowest you).
The same applies in schools. A student is *nee* (lowest you), and the teacher is *saar* (highest you). If a student deviates from this dynamic, the teacher may become provoked and, if possible, slap the student.
A similar hierarchy exists between wife and husband. The wife is *nee* (lowest you), while the husband is at levels like *chettan* (elder brother), *ingal* (highest you - Malabari), *annan* (elder brother), *ikka* (elder brother), or *ichayan* (elder brother).
The word *nee* sets clear standards, behaviours, and expressions for the wife. A wife who steps outside these norms can provoke intense anger in her husband.
If no other means of enforcing obedience work, the husband may resort to violence. This, too, is a function of language and words.
However, in all the relationships mentioned above, the presence of others can influence the nature of provocation. I can’t examine each case here.
The point is that when studying domestic violence through psychology, this aspect must be considered.
Much could be said about marital life, but I won’t go into that now.
However, I’ll briefly touch on the concept of suspicion, often called “suspicion disease.” There’s much to say, but I’ll mention one point.
If someone grows suspicious of another’s behaviour or actions, the person sparking that suspicion is often the primary cause.
If a husband suspects his wife’s behaviour, it’s primarily her responsibility to dispel it. If a husband has doubts, she must clearly address them with him.
The same applies to the husband.
This topic, too, can be studied in various ways depending on individual life circumstances, but I can’t delve into that now.
I’ve only just begun talking about the mind. Where this will lead, I can’t say yet.
To be continued...
Consider the phenomenon of AI. It is a recently developed advancement in digital technology.
If you ask it—or rather, him, or perhaps Saar—something, he provides a response with a depth and breadth almost unimaginable to the human mind, and at great speed.
An uninformed person might think that such vast information is retrieved and presented from a repository within AI’s own mind.
However, that may not necessarily be the case.
Instead, the information is gathered in an instant from the internet, thousands of web pages, and various other digital repositories, thoughtfully filtered, selected with precision, and logically presented.
What we see here is that behind the phenomenon of AI, there are many unseen and unimagined elements at play.
The human mind operates in much the same way.
The human brain identifies, collects, filters, and processes various matters at a speed that surpasses lightning, delivering them to the individual as words, thoughts, imaginations, and judgments.
It can be understood that behind this phenomenon lie various data repositories, mechanisms, and operations within the human brain.
However, not everything resides solely within the human brain.
Instead, much of it exists in virtual realms—perhaps one or more—beyond our current discoveries and technological imagination, located somewhere outside our brain and body.
A mental operation unfamiliar to the English is the determination of which level of word indicants to use when addressing an individual in feudal languages.
To Malayalam speakers and others, this might seem trivial.
For instance, when a new person enters a home, office, or nearby space, decisions must be made about whether to address, refer to, or introduce them as nee, ningal, or saar.
In reality, the human brain operates with the same diligence and precision as AI, surpassing lightning speed to identify the appropriate word level.
This evaluation does not solely consider the person’s physical appearance, clothing quality, facial expressions, financial status, or the type of vehicle they arrived in.
Rather, it includes the nature of the society they live in, their status within it, the quality of their personal and family relationships, the status of others associated with them in their society, their various positionings, public opinions about them, positive and negative stories about them, and more.
The human brain may identify all this through virtual pathways unknown to us.
We can conceptualise all these factors as a system in a 3D form.
However, none of this becomes apparent in the mind of the person observing the individual, as they lack the time to consciously process it. Yet, their brain processes it all at lightning speed.
Consider this: on one side, the human brain and its associated virtual spaces; on the other, a feudal language like Malayalam.
In this language, words like you, your, yours, he, his, him, she, her, and hers exist in various hierarchical indicant forms. Additionally, thousands of other words, expressions, tones, behaviours, and gestures are linked to each of these word forms.
We can conceptualise this as another system in a 3D form.
These two 3D systems interact in an instant, communicating, questioning, responding, and more, to evaluate, define, and position an individual within the hierarchical word codes of the local language.
This is merely a trivial aspect of the human mind’s functioning.
Yet, in all the mind’s operations, similar or even exponentially more complex processes may occur.
We are unaware of these.
Consider this: behind the smartphone we use, invisible processes occur at speeds surpassing lightning. We remain unaware of them.
We hear, see, write, speak, use Telegram, and do much more.
The fact that we find no wonder in this is, in itself, a matter of great astonishment.
All the transcendental capabilities of the human mind seem ordinary to us. Yet, in reality, they are anything but ordinary.
It has previously been mentioned that the mind of what is today defined as a human being, along with various elements of the physical universe and, additionally, various aspects of non-physical reality, has multifaceted connections.
Without delving into those, let us examine solely the mind of an individual, from the perspective of the limited spaces associated with that person.
It has already been stated that behind an individual’s mind and physical existence lies a transcendental software virtual realm.
In the context of a feudal language and social environment, where a person lives, speaks, and thinks in that language, within this virtual realm behind their mind and physical existence, the virtual form or representation of that person’s existence may be entangled in various hierarchical fluctuations.
To illustrate feudal languages, I have provided several geometric diagrams in this writing. Among them, the one that seems most effective to me is the Inhi👇 - Ingal👆 ladder diagram.
In feudal languages, an individual may move upward, sometimes downward, or even out of this ladder, depending on their positioning on it.
This may constitute their experience in the physical world. It could also feel like a significant mental experience.
If that person moves upward from the rung they were standing on in the Inhi👇 - Ingal👆 ladder, typically, it brings great mental elation to that individual.
However, this may also depend on numerous other factors related to that person, which we won’t explore now.
Nevertheless, generally, significant progress occurs in the word codes associated with that person.
This is typically an invigorating experience for them.
However, there may also be instances where such an experience does not invigorate. The reason for this can be identified by someone knowledgeable about these matters.
If that person moves downward from the rung they were standing on in the Inhi👇 - Ingal👆 ladder, typically, it may cause significant mental distress, agitation, fear of interacting with others, and so forth.
These are all clearly observable causes in the physical world.
However, similar occurrences may take place in the transcendental software’s virtual realm, which exists non-physically. Its precise mechanical structure may not be visible in the external world.
This can be illustrated as follows, drawn from the physical world itself.
A young police Sub-Inspector.
This person must regularly visit a Deputy Superintendent of Police (DySP), who is around fifty years old, at the DySP’s home.
They must bring along a Head Constable, also around fifty years old. This Head Constable is very familiar with the DySP and the DySP’s family.
The DySP and the Head Constable, being roughly the same age, interact as peers.
The young Sub-Inspector is treated by the DySP as a mere boy.
At times, the DySP may even address them as son.
Moreover, the DySP encourages the Head Constable to behave similarly.
Furthermore, the DySP uses terms like avan and ivan when referring to the Sub-Inspector, even in the presence of both the Sub-Inspector and the Head Constable.
Similarly, when the Sub-Inspector steps aside briefly, the DySP encourages the Head Constable to use these same terms when talking about the Sub-Inspector.
In essence, within the police system, the Sub-Inspector experiences the erosion of their various ranks, authorities, and command powers.
This is indeed a significant mental health condition.
The use of police personnel in this illustration is merely to intensify the point.
Some individuals experience similar situations in their own lives in the presence of certain people.
In other words, in the presence of certain superiors, an individual may experience a mental state where their position on the Inhi👇 - Ingal👆 ladder feels threatened.
This occurs explicitly through words.
However, when this individual is in the presence of the same superior alongside another person, the superior, without saying anything explicit, may evoke the same sense of being diminished on the Inhi👇 - Ingal👆 ladder through facial expressions, furrowed brows, eye contact, other body language, and even changes in the demeanor of those nearby.
Note here that no words were spoken.
Yet, as mentioned earlier, this too is a physical world phenomenon.
If an ordinary, decent person enters a Travancore police station, even if no one speaks to them harshly, they may feel an inexplicable transcendental weight or compelling force that subjects them to a state of submission.
No physical weight or force can be observed in this scenario.
For some individuals, such an experience may feel like a mere impression. That is, in the presence of certain people, they feel that someone beneath them is positioned above them.
This may be experienced in certain buildings or in specific social or familial contexts.
A person who experiences this negatively may sometimes behave erratically, as if losing their mental composure, or even become aggressive.
The question of what is happening here must arise.
However, instead of addressing this, picking a technical term from some standard psychology textbook and claiming it is neurosis, psychoneurosis, phobia, obsessive-compulsive disorder (OCD), obsession, neurotic disorder, or schizophrenia might be seen as a sign of great knowledge.
Yet, such a person would have gained no real understanding of what is happening.
It has already been mentioned that behind the human mind lies a non-physical, transcendental 3D virtual realm.
There, not only linguistic words but also many other elements exist in various forms, designs, depths, heights, inner spaces, outer spaces, and more.
The human mind may merge, separate, embed, or adhere to these elements. The various ebbs and flows occurring there may pull the mind back and forth.
One way to address such mental vulnerability is to strengthen the 3D virtual realm operating behind the mind, ensuring it is not susceptible to external storms.
However, before doing so, one must identify or study what this 3D virtual realm is.
The first step toward this is to believe that such a transcendental software reality operates behind the mind, thoughts, emotions, life, and physical reality.
It has already been stated that one of the causes of mental health conditions is the direct or indirect attack of word codes in a feudal language.
It was previously mentioned that living in a house, conducting business in a building, or working at a certain distance in specific directions from a shamanistic idol’s place of worship may lead some individuals to behave in ways that could be labelled as mental illness in their interactions with others.
Let us briefly explore what is referred to in South Asian languages as Vastu Vidya, and similarly, what the Chinese call Feng Shui, within the realm of occultist knowledge.
When constructing a building, these disciplines prescribe optimal placements for various rooms, gates, and other elements in accordance with the covert or esoteric keys of Asian feudal language codes.
Since language codes significantly impact the mind, personal relationships, social positions, and more, it seems to me that entirely dismissing these keys would not be wise.
One commonly heard notion, often dismissed as foolish, concerns the direction in which one should sleep.
It is said that sleeping with one’s head facing north is not advisable. The most optimal direction I have come across is sleeping with one’s head facing east.
I have heard this described as sheer nonsense, as such advice lacks any scientific backing.
However, the explanation provided by those who believe in it is surprising.
One person explained that the Earth rotates eastward, and sleeping with one’s head in that direction aligns the brain harmoniously with the Earth’s rotation. This is supposedly due to centrifugal force, as taught in the science of energetics.
Another scientifically inclined individual stated that the Earth’s magnetic field operates in a south-to-north direction outside the Earth and north-to-south within it.
Sleeping perpendicular to these directions, with one’s head facing north, is considered optimal.
The scientific reason for this, they claim, will be discovered later. That’s all.
The question that arises here is: what does science actually know?
Science has knowledge about electricity, steam, the Earth’s gravity, magnetic force, electromagnetic force, and more.
Proving that science understands these is easy, as technology has created so much today!
Cars, buses, wheels, aeroplanes, rockets, computers, and more—all are products of technology.
Technology utilises scientific truths and discoveries.
Another perspective must be mentioned here.
Technology discovers many things to create various products. These discoveries are then regarded as scientific truths.
For example, technology uses concepts like ampere, volt, and watt to create numerous devices. It also employs discoveries related to metals, glass, and other materials.
For instance, after experimenting with numerous metals, Edison determined that a carbon filament was the most suitable for creating the filament bulb. This, too, became a scientific fact.
Discoveries like Boyle’s Law and Charles’ Law are merely observations of the behaviour, properties, colour, and other characteristics of existing physical entities, along with their associated measurements.
However, science remains ignorant about what these entities truly are in the physical reality.
In other words, science largely rides on the shoulders of technology.
Technical experts, whoever they may be, document their discoveries in books, present them as great scientific breakthroughs, teach them diligently in schools and colleges, test students on them, and award marks that are often of no practical use to most, wasting time in the process.
We won’t delve into that topic now.
What we were discussing is the relationship between Vastu Vidya’s advice on sleeping with one’s head facing north, the Earth’s axial rotation, its magnetic field, and related matters.
It may be true that science has seriously studied gravity and magnetic attraction. Alternatively, it could be said that technical experts have studied these phenomena and applied them in the devices they have created.
Take a ball and drop it from a height of ten feet. The ball hits the ground and bounces to a certain height.
A technical expert studies this and creates a formula: if dropped from this height, the ball will bounce to that height.
However, this expert does not know what the ball is or what it contains.
Yet, using the derived formula, the ball is incorporated into various devices.
This is precisely the backstory of many scientific discoveries today.
Nevertheless, these discoveries hold immense value. They drive most of the technological advancements in today’s world.
Let us continue from the example of the ball in the next piece of writing.
The writing may slightly veer off its path.
However, the current path of the writing remains the academic study of psychology. That is not forgotten.
Let me write about the depths of scientific truths, their foundations, and their limitations. It’s impossible to predict what will emerge from this exploration.
Sir Isaac Newton was the first to conceptualise gravity, or the force of attraction. His Law of Universal Gravitation provided a clear understanding of the concept of gravity.
This was indeed a monumental discovery. However, as mentioned in the previous writing about the bouncing ball, this discovery is akin to that phenomenon.
Many formulae related to gravity have been applied in the functioning of various technical devices.
Yet, the question of what invisible thread gravity uses to pull masses together remains unknown to this day.
This ignorance applies equally to many matters discussed in a superficial tone and manner in relation to science today.
Science and the technical expertise associated with it have considerable knowledge about phenomena like electricity, magnetism, static electricity, light, and photons.
However, when probed deeply, no one has any clear understanding of what these phenomena fundamentally are.
I asked AI whether science has any substantial knowledge about magnetism.
The response was as follows:
Magnetism is a well-understood phenomenon in physics. It’s a fundamental aspect of electromagnetism, one of the four fundamental forces of nature.
In other words, physics has a deep understanding of magnetism and has thoroughly grasped it.
If one is satisfied with this answer, there’s no issue.
But when I asked what creates the magnetic force or lines of force, the response was:
These lines help us understand and predict the behaviour of magnetic forces, but they themselves are not physical entities.
In other words, magnetic lines of force are not physical entities.
When pressed further, asking if they were some invisible thread or something else, AI finally admitted:
Science has a solid grasp of how magnetic fields behave and interact with matter, but the fundamental nature of magnetism remains an open question in physics.
This means science clearly understands how magnetic lines of force behave and interact with matter.
However, the fundamental nature or form of magnetism remains an open question in physics.
Next, I asked about gravitational force. The final response was similar:
Both magnetism and gravity are well-described in their behaviour, but their fundamental nature remains an active area of research.
In other words, just like magnetism, science has no clear grasp of the fundamental nature of gravity.
Then I asked about static electricity. The response was:
The behaviour of static electricity is well-understood, but like magnetism and gravity, the fundamental nature of the electromagnetic force is still an area of ongoing research.
Science doesn’t know the fundamental nature of this either.
Next, I asked about electricity, or the flow of electric current. The response was the same:
While we can describe and predict the behaviour of electrons in response to potential differences, the fundamental nature of electricity and the underlying forces remains an area of ongoing research and exploration.
The fundamental nature of electric current and what drives its flow remains unclear to this day.
Then I asked about light and photons.
Who or what propels billions of photons at immense speeds through a vacuum or other media?
While we understand how photons behave and interact, the fundamental nature of light and its propagation remains an integral part of ongoing research in physics.
We know how photons behave and interact.
However, the fundamental nature of light and what causes its propagation remain unknown.
Much more could be said, but I won’t stretch this writing further.
The point is that what we call scientific discoveries today are merely the knowledge of the behaviours and interactions of phenomena we still don’t fundamentally understand.
This knowledge has been confined within various definitions, scientific laws, and formulae, which those with technical expertise use to create various devices.
This is indeed a significant achievement.
However, the reality is that science lacks the ability or tools to deny, dismiss, or investigate matters beyond this.
The belief in South Asia that sleeping with one’s head facing north is harmful may be mere superstition.
Or it may not be—there could be a basis beyond the reach of current physical science.
Science has no knowledge of the fundamental nature, essence, or foundation of physical reality.
The same applies to the concept of life.
Thus, there’s little point in proclaiming that homeopathy lacks a scientific basis. Homeopathy is not a scientific discovery.
Similarly, software is not a scientific discovery.
Having said this, let me address the much-celebrated discoveries of Albert Einstein, whom some even call the greatest genius in the world.
The mesmerising aura around Einstein’s name seems to stem from the physics topic of relativity, which he is credited with discovering.
In reality, he was not the one who fundamentally theorised this concept. Others had already formulated its foundational principles before Einstein’s work.
Names like Hendrik Lorentz, Henri Poincaré, George FitzGerald, and Ernst Mach come to mind in this context.
I don’t intend to explain what relativity is here, as that could turn into another lengthy piece.
Einstein’s theories extend to matters concerning the sun, massive stars, infinite distances, and ideas like time stopping or mass becoming infinite at the speed of light.
In other words, they deal with colossal phenomena.
His theories were developed using the mathematical principles and physics knowledge available at the time.
Any theory, once formulated, can be used in various ways: to study phenomena, review matters, or predict how things might behave.
Even a minor theory can achieve this.
Relativity cannot determine how fast a horse cart carrying 500 kilos of weight would need to go to overturn at a specific curve.
But the laws of classical mechanics, developed by Sir Isaac Newton, can provide such answers.
So, which is more profound: discussing the sun or the case of a loaded horse cart?
This is what has created a great misconception among science believers.
In reality, compared to Sir Isaac Newton, Albert Einstein is a far lesser discoverer.
Today, computers, mobile phone connections, and smartphones have been invented. Moreover, software and numerous programming languages have been created.
Cars and trucks have been invented too.
All these were created by ordinary individuals, each a great genius in their field.
They likely relied on the principles of classical mechanics and other discoveries by Sir Isaac Newton.
Is Albert Einstein a greater genius than all of them?
Having said all this, I reiterate: the scientific truths used by all these individuals have not touched the fundamental essence of physical reality.
Sir Isaac Newton was, in truth, an occultist. In his occult studies, he sought to uncover the fundamental nature of matter and the universe.
Moreover, he experimented with transformations of substances, which might be seen as analogous to modern concepts of coding and programming.
When I asked AI about matters related to mental health conditions, the following information was provided.
Deviation from societal norms: Behaving differently from societal norms can be one aspect of mental illness, but it’s not the only factor.
Distress and impairment: Mental illnesses often cause significant distress, impairment in social or occupational functioning, or both. This can include difficulties with relationships, work, or daily activities.
Cultural context: Cultural norms and values can influence what is considered “normal” or “abnormal” behaviour.
What is being said here is that if a person does not behave like everyone around them, they may be subjected to mental health treatment.
In the Indian army, a soldier joining as a sepoy has their natural regional language’s diverse hierarchical codes wiped out. To instil a hierarchy focused solely on the army’s higher-ups, the individual is subjected to severe physical and mental torment.
Once tamed in this way, the person becomes very gentle and obedient towards senior officers.
In regional language schools, various methods are used to instil subservience in children towards teachers and other staff. These include soft words, harsh tones, pinching ears, and using a cane.
Once tamed in this way, the person becomes very gentle and obedient towards teachers.
If an individual does not behave according to the designs provided by regional language codes in the family, society, workplace, or marketplace, it can cause significant distress to others.
Causing distress to others is considered a culpable act. People hasten to correct it through legal proceedings or, failing that, mental health treatment.
Many say of certain individuals that they are avid readers. However, what they read is itself a question.
If what is read is sexually explicit literature, that too counts as avid reading. But the mental state arising from this is tied to obscene thoughts.
Even those who do not read such material may have such thoughts, but such reading adds depth to them.
This depth can be understood as a mental deviation, as it represents a behaviour not found in others.
However, if everyone around reads such literature, it is less likely to be seen as a mental deviation.
Reading communist ideas and absorbing various inspirations, temptations, and influences from them fosters a particular mental disposition.
If this person lives among those who do not share these thoughts, others may notice a mental deviation in them.
But if this person lives among those interested in such matters, no mental health condition will be noticed in them.
A similar mental state applies to those who hold extreme sectarian religious views. Among like-minded people, they are considered mentally sound. Others may see them as mentally ill.
Another mental state arises in those who immerse their minds in revolutionary songs, slogans, and related speeches.
Repeating slogans loudly towards the sky or the faces of onlookers by the roadside, or chanting them with poetic beauty, creates a euphoric and frenzied mental state.
Another case is when an individual, living in the lower echelons of a regional feudal language, temporarily gains a higher status elsewhere. Their behaviour may exhibit various changes, acting in ways not suited to their former status, like a kite set free.
A similar mental state occurs when a person constantly moves between different social strata. This pertains to feudal language contexts.
In a high status, the low-status mentality within them affects their behaviour.
Similarly, in a low status, the high-status mentality ingrained in them affects their behaviour.
This too appears as a form of mental imbalance in those respective statuses.
Another mental state in feudal language contexts is that some individuals are perceived as repulsive, while others are seen as possessing divine qualities.
If a person of high status, closely involved in personal life, family ties, or work, is seen as repulsive by another, and that person interacts closely with their kin in a distant place, it may drag those kin into repulsive statuses, negatively affecting them.
This person may act provocatively in front of others, behave as if wiping off disgust, clench their fingers for no reason, or sometimes display aggressive gestures.
Those standing before them may not see or notice any reason for this. This too may seem like a form of mental disturbance.
However, the reality is that distant matters may have lodged in that person’s mind.
Distant family or friends forming relationships with a high-status individual, as if tying a millstone around their neck, can cause mental disturbance.
Similarly, distant kin in lower strata, with relationships that pull a person upward like a hydrogen balloon, create a similar condition.
A person in a lower stratum may display unusually high-status behaviours, which may also be seen as a mental health condition.
The fact is that science today does not know how a distant event affects a person’s mind. Those with advanced knowledge cannot notice or acknowledge what is unknown.
Since I have not studied psychology in depth, I do not know if the above matters are part of the academic subject of psychology.
I have seen in some videos that mental health professionals say various things about people who come to them for help with mental distress and deviations.
The advice they give often includes instructions like “you should do this” or “you shouldn’t do that.”
However, they rarely mention anything about the precise causes of these issues in these individuals.
In a place like India, where many people live amidst various hardships and fears of personal relationships, providing simple explanations for the diverse mental distresses is indeed challenging.
To understand the mental pains people here experience, one must first understand the terrifying nature of the language in this land.
Then, one must have thorough knowledge of the various social structures, economic structures, the pathways through which money reaches each individual, and their influence on human personality.
Each pathway shapes human personality in its own way.
Beyond this, one must understand the folly of today’s compulsory education and its inner workings.
A mental health professional must also have good knowledge of the many subtle pathways and tensions in husband-wife relationships and their connection to the social structures of this land.
Even then, in a place with a deeply flawed linguistic and social environment, there is a limit to the mental upliftment that can be achieved in an individual.
Often, it is not the person exhibiting the mental health condition who needs to be treated.
Many conditions identified as mental health issues are provoked by the language that governs the mind and thoughts.
It is a fact that Indian languages contain various distinct codes for personal interactions.
Once, near Madurai in Tamil Nadu, I had the chance to speak with a Malayali individual.
He had been living there with his wife and children for some time. This is what he said:
Here, there are Thevars and their families. When speaking with them, I must use words that clearly express my lower status. This is mandatory even in verb forms.
While Malayalam also has contexts where such subservient words are mandatory, the situation in Tamil seems to be stricter.
These matters may not be as strictly enforced in Tamil Nadu’s towns, but in rural areas, they are significant.
He mentioned nearly getting slapped for speaking to a Thevar without understanding these norms.
Small fragments of speech can provoke aggression in others, he said. This can be seen as a mental health condition, but no one treats it as such.
It gets worse when someone, with their mind and thoughts steeped in English, behaves that way in a Malayalam-speaking region. If a low-level worker does this, it can provoke aggression in those of higher status.
They might say, “He’s speaking to me face-to-face. He needs to be dealt with properly.”
If this behaviour occurs in a police station, the person is likely to get slapped or kicked on the ground.
If someone behaves in an English-language manner in a Malayalam region, others may perceive them as having some mental deficiency.
However, typically, those who know Malayalam won’t behave this way.
They shift their mind and thoughts to Malayalam, displaying a different personality and concealing their English persona.
This is, in reality, a dual personality.
Yet, behaving this way leads others to perceive the person as mentally balanced.
However, psychology considers dual personality a mental health condition.
Dual personality can refer to:
Dissociative Identity Disorder (DID): A mental health condition where an individual has two or more distinct identities or personalities that control their behaviour at different times.
Other contexts:
- Contrasting traits: Someone exhibiting different personality traits or behaviours in different situations or around different people.
- Split personalities: A colloquialism for individuals with conflicting desires, values, or behaviours.
In short, a person who alternates between a flat-structured language like English and a rigid feudal language like Malayalam has a dual personality, a mental health condition.
However, this is not commonly understood as such.
Instead, a person who knows both English and Malayalam, and keeps their mind fixed in one language’s norms in any linguistic context, is seen by others as mentally ill.
Such dual personality is not experienced in them.
I don’t know if this is a flaw in psychological knowledge.
Now, consider what happens if a person with a Malayalam mindset goes to an English-speaking country.
If they express subservience to some and demand it from others, as they would in Malayalam, English speakers in that region will perceive something wrong with their mind.
Typically, when in an English-speaking environment, most people try to shift their mind and thoughts to English.
But consider this:
A Malayali, dressed in a traditional mundu and vest, walking around a shopping mall in an English-speaking country. If the mall staff think this person has a mental disturbance, it’s hard to blame them.
In South Africa, some locals shop in malls without significant clothing, and it’s not seen as a sign of mental issues there.
However, doing the same in India or an English-speaking country might be viewed as a major mental health symptom.
To be continued...
In psychology, there is a technical term called social paranoia.
One of its symptoms is said to be staying indoors, avoiding interaction with others in society, and similar behaviours.
Before discussing this, it’s important to note that in a feudal language society, there are various social hierarchies and individuals living at different mental levels.
Many individuals may lack interest in interacting with people or social environments that don’t align with their mental level. Language and words can significantly reduce people’s interest in such interactions.
However, if they find people or social environments that suit them and allow close interaction, the likelihood of exhibiting symptoms of social paranoia decreases.
Often, behind such findings are individuals who, without meaningful work or busyness, spend their time observing and scrutinising others.
I recall hearing about a middle-aged man in a rural market who rarely spoke to anyone and was labelled a mental patient, taken away in a vehicle, and locked up in Kuthiravattom Mental Hospital for treatment.
If we look at it this way, many people in various households live without interacting with outsiders.
They aren’t dragged off to mental hospitals because they have the means and wealth to live privately, away from others.
From this perspective, lacking money, followers, or a home in India provides others with the opportunity to deem an individual mentally ill.
Speaking of homes, another realisation comes to mind, though I’m unsure if it’s accurate.
Having lived in various places, I’ve noticed a difference between living in a house by the main road and one in a side alley.
Houses in alleys often face other homes directly.
People in alley homes may be compelled to live daily in verbal interactions, mutual observation, evaluation, helping, backstabbing with words, envying, or praising each other.
In contrast, those in main road homes often maintain some boundaries in personal relationships. They may be somewhat free from the daily evaluations of neighbours.
If individuals in main road homes avoid interacting with others, it often goes unnoticed or unevaluated by others.
But if people in alley homes avoid interaction with those nearby, outsiders may comment extensively.
In my childhood, I read a news report about people in a Malabar region gathering and forcibly taking residents of a house to a mental hospital because they didn’t come outside.
The reason some don’t come out may be their belief that they won’t receive the elevated verbal treatment they expect.
This is a fear—a phobia, in psychological terms.
However, psychology does not highlight that the primary cause of this fear is the terrifying nature of the language in society.
Another factor is the repulsive social status of outsiders. Instead of understanding this, psychology may advise locking the person up.
This is a significant issue.
I’ve heard stories of individuals who, after losing wealth and status, moved to rural Tamil Nadu, stopped coming out of their homes, and lived there.
If they stay indoors daily, they may develop intense conflicts and hatred, use harsh words against each other, and live destructively.
Yet, they cannot interact with those nearby.
This is because, mentally, they remain socially superior in their verbal codes, while those around them are socially inferior.
This social hierarchy is created by the regional feudal language itself.
I recall an Indian doctor and family from America living in a rented house in an alley for a few months.
Once inside, they closed the door and didn’t come out.
Many outsiders, with nothing better to do, would sit nearby and talk about them.
However, because they lived in a large house and were wealthy, no one would barge in and drag them to a mental hospital.
The residents were likely busy with various endeavours.
The earlier-mentioned household wasn’t wealthy. Lacking a suitable social environment, they didn’t come outside.
This “not coming out” mental condition exists among many officials in India, albeit in a different form.
They stay in their cabins. If they must go out, they require clear, elevated verbal codes in conversations. If the outside environment lacks this, they won’t venture out.
This is similar to the case of the household mentioned earlier. However, since they are officials, no one enters their cabins to drag them to a mental hospital.
One point worth mentioning: the vestibular system in the ear helps a person stand upright. It includes semicircular canals and otolith organs.
When the head moves, the fluid in these structures shifts. Hair cells in them detect this movement.
This system sends digital signals to the brain. By analysing these, the brain understands the body’s balance.
The term “digital signals” is my own phrasing, meaning software-like information reaches the brain.
The reason for mentioning this is different.
Consider this example:
A young male or female IPS officer must walk through a long, wide corridor outside their cabin to go out.
On both sides of the corridor are older police constables who refer to this officer as “Saar,” “Maadam,” “Adheham,” or “Avaru,” using respectful terms in address. Their eyes radiate immense respect.
The officer walks through the corridor with great authority. The constables stand up.
But imagine if the constables don’t give the officer due respect, referring to them with low-status terms like “avan” or “aval.”
Even if they don’t address the officer directly, if they had to, they’d prefer using “nee,” as the officer is younger than them.
As the officer walks through the corridor, they’d lack any sense of authority in their mind or demeanour.
They’d feel as if they’re melting away.
While walking, they might feel something wrong with their vestibular system, as if their body’s balance is disrupted.
Their gait may falter, their legs may stumble, their body may sway, and their dignified stride may turn comical.
Here, the brain likely receives some adverse digital signal.
Words act as messengers carrying software signals, sometimes as software codes themselves.
Testing the experience described above is difficult, as the person being tested may become mentally, or even physically, destabilised.
What follows is that such a social structure and mindset is embedded in the South Asian feudal language environment.
(This is absent in an English-language environment.)
This too creates a mental state in some that could be defined as social paranoia.
In other words, they may feel disgust and aversion toward such a distorted social environment.
They may prefer to stay distant from the individuals in this society.
When individuals are born, various inherent and invisible personalities may be observed in them. I cannot precisely say why this is.
Given that human life is a transcendental system that evolves and grows, it’s possible that after a person’s death, their essence could be reborn as a new individual.
While I cannot make any claims about this, if the inherent personality “software” in a newborn does not align with the social, cultural, linguistic, and mental environments of their new parents, those parents and those around them may observe various mental incompatibilities in the child.
If, in a previous life, the individual lived in an English-language environment, speaking and thinking in that language, they are highly likely to exhibit significant mental deviations.
About 25 years ago, I was driving a jeep (MM 540) along the road in front of Kuthiravattom Mental Hospital in Calicut.
Suddenly, an ordinary jeep emerged from the hospital, crossing in front of my vehicle.
Its rear was open. Inside were individuals from a very low social environment in Wynad, with small builds, dirty physical conditions, and crude clothing.
In the back seat, a person was tied up with a rope, struggling, while those around them forcibly held down their arms and legs.
The point here is that if sophisticated people in today’s Kerala were born as infants into the hands of such individuals, they too might refuse to obey, and if physically harmed, might physically retaliate. This could be a reality.
Thus, some mental health conditions may simply be the natural reaction of a person with a refined mental state trapped in the hands of those with a crude disposition.
Once, in a prominent magazine’s “Ask the Psychologist” column, a young woman wrote a letter.
She and her sister were facing a particular mental issue.
Their mother treated them harshly, insulted them unnecessarily, and used words, expressions, and behaviours deliberately intended to cause mental pain.
Yet, in front of others, this mother acted very lovingly, to the point that people would think it rare to see a mother shower such affection on her children.
The young woman asked why this was so.
The psychologist, with advanced academic qualifications, responded with a lengthy sermon-like article:
You children must love your mother. She has immense love for you. You are misunderstanding her. Help her at home. Obey what she says. A mother is someone who loves you.
I couldn’t discern any psychological insight in such a sermon. Such nonsense could be spouted by anyone without a psychology degree.
This type of behaviour seems to be called *manipulative behaviour* in English. I couldn’t find a fitting Malayalam term, though “deceptive behaviour” is sometimes used.
It’s true that psychology addresses such behaviour.
The primary platform for this is the situation where the victim of such behaviour is trapped under the manipulator’s control.
A manipulative individual creates mental stress and confusion in their victim in various ways.
This behaviour is, in reality, natural in a feudal language environment.
However, many pretend not to see or hear it and impose such manipulative behaviour on those under their control.
In doing so, they find satisfaction.
While it’s not certain that English speakers lack such behaviours, their prevalence is likely much lower.
This is because, generally, they rarely have the urge to achieve personal fulfilment by subjugating others. I cannot delve into the depths of this now.
If someone is brought to a mental health professional, described as mentally distressed, aggressive towards some, and having a mental issue, the first thing to examine is what or who is causing this mental condition.
Manipulative individuals act in various ways.
A common occurrence in feudal language environments is denying something previously affirmed, as mentioned earlier.
This behaviour diminishes the victim’s social personality, turning their given word into something hollow in the eyes of others.
The 2001 Manjooran massacre case in Alwaye was driven by such manipulative behaviour.
There’s another reason why that individual acted manipulatively in that case, but I won’t go into it now.
Another manipulative behaviour is instilling baseless fears in the victim, claiming they lack mental strength or have a mental illness, causing distress.
Another is trivialising the victim’s issues by saying they are insignificant, thereby belittling both the person and their problems.
This is a daily occurrence in a feudal language environment, so many don’t see it as a significant issue, as they too exhibit this behaviour towards those under their control.
Another method is portraying the victim’s good intentions as deceit, fraud, or trickery, causing them pain.
Another tactic is recounting stories or examples designed to hurt and emotionally distress the victim.
For instance, in an unrelated conversation, saying, “Imagine if this happened to your son,” disrupts the victim’s mental composure.
This is done by unexpectedly introducing a painful thought about their son, allowing the manipulative person to suppress the victim.
I recall seeing such manipulation in some group discussions on YouTube.
There seems to be no guidance on what a moderator in such discussions should control.
Another manipulative tactic is inflating one’s own problems to gain others’ sympathy, thereby suppressing the victim.
Another is boasting to others about past favours done for the victim—“I did this for him/her”—to portray the victim as despicable.
Another is comparing the victim to low-status individuals.
Alternatively, highlighting someone else’s life successes to make the victim feel worthless.
Through such actions, the manipulator makes the victim feel they have no abilities.
If a person suffering from such behaviour is brought for treatment or comes on their own, it would be beneficial to determine if they are a victim of someone’s manipulation.
Simply offering sermons or prescribing medication may not resolve the issue.
Still, in a country teeming with people like ants, obtaining an *intimate zone* or personal space is indeed difficult. This too is aMental health issue.
Moreover, feudal languages like Malayalam do not acknowledge the concept of an *intimate zone*, which is another problem.
I cannot delve into this now.
Having mentioned some matters that adversely affect the mind, let me steer this writing back to its path.
In feudal languages, competition is ever-present. Its shadow lingers in every word, every detail, and every offer of assistance.
Parents, elders, youngsters, neighbours, friends, workplace superiors, colleagues, and higher-ups—all are entangled in and live within this devilish nature encouraged by linguistic codes.
Even in words and actions filled with apparent affection, such languages can bind and suppress those at the bottom even more harshly.
This, in turn, instils anxiety, mental distress, and vengeful thoughts in the person trapped in such a position.
Yet, others may place a finger on their nose in astonishment, wondering at such ingratitude. It may even be labelled a mental disorder.
In the social atmosphere of feudal languages, children are essentially the minions of their parents. The words *nee* (lowest you), *avan* (lowest he), and *aval* (lowest she) used towards them maintain this minion-like status.
The children of children, their friends, and their minions may also be positioned as minions of the parents.
In other words, instructions given to children can extend as directives to those beneath them. Parents may consider all of them as being in the *nee* (lowest you) position.
Parents, in turn, gain a grand leadership status.
However, when these children attend school or college, others may be positioned above or below them.
Once, the headteacher of a reasonably good English school told me that the quality of teachers or the curriculum is not what matters most. Instead, it is the quality of fellow students that shapes a student’s cultural, intellectual, and other standards.
India is a region with diverse social standards. People are culturally distinct. Individuals occupy different rungs on the ladder from *inhi* (lowest you) to *ingal* (highest you, Malabari).
Without thought, allowing children to study alongside just anyone can later bring great calamity to family ties.
No parent can predict or control the cultural standards that infiltrate their son through school.
Expecting teachers to impart beneficial cultural standards to children may also be sheer folly. Teachers, too, constantly strive to maintain their social esteem and keep students as their minions.
Parents should indeed be anxious about the thoughts and tendencies of a son growing up in such an environment.
However, these parents themselves may carry the same linguistic devilry.
The beloved son, growing up, may become an adult devoid of any affection—a nightmare some parents can foresee.
Such a transformation in demeanour is less common in English social environments. However, in those living with feudal languages, adults often develop harsh expressions.
Some parents are not above thinking their son must remain suppressed. After all, they, too, are average individuals of this land.
To put it plainly, some parents behave manipulatively towards their children.
They decide behind closed doors who among their children will pursue higher education and who will fail in life’s endeavours, staying home to care for their parents.
To outsiders, such actions appear as profound parental love.
A son in this situation may feel his father or mother is secretly undermining him.
Such seemingly baseless feelings are sometimes labelled as mental disorders.
Some fathers or mothers may portray their son or daughter as a weak-minded fool in front of others, sapping their confidence and self-worth.
This is done deliberately.
When a son or daughter behaves with confidence, parents may respond with words or remarks that undermine it.
I have seen a father keep his son in such a state, marry him to a beautiful young woman, and then use her in his own sphere of influence.
If an adult son or daughter continues living at home, it can strain the very bond with their mother or father. They may transform into rivals, competing socially and functionally.
The Malayalam language imposes clear order and structure, reminiscent of the old joint-family system under a patriarch.
This language may not suit modern family dynamics. Today’s family environment may not support keeping individuals in rigid linguistic hierarchies.
In the past, being a father’s son was not a significant status. Rather, the individual was merely a member of the joint family and a follower of the patriarch.
Things are different in an English family environment, but we cannot delve into that now.
Feudal languages cannot tolerate great confidence or self-respect in those at the bottom.
Thus, occasionally provoking those beneath—workers or subordinates—with words to cause mental distress, conflict, or embarrassment is a social reality in such linguistic environments.
Friends, neighbours, workplace superiors, colleagues, and bosses may do the same. Those on the receiving end must perceive this as great friendliness.
All this can create mental unease, especially in those without such devilish tendencies in their hearts.
Those living and working alongside an individual bear significant responsibility for causing a lack of confidence. This happens to those entangled in the constant undermining process of feudal linguistic environments.
At the same time, in such environments, confidence often depends on the presence of obedient minions.
The phenomenon of loyal minions creates a powerful platform for confidence.
Wipe out these minions, and many lose their confidence entirely.
Often, the mere presence of someone to address publicly as *nee* (lowest you) grants immense confidence.
The flip side is that those seeking such confidence may suppress anyone within their grasp.
Mentally inferior individuals can, for this reason, be dangerous.
At times, they publicly demean someone within their reach at inopportune moments. A respectable person once described such an experience to me with great precision.
Lack of confidence may be seen as a mental weakness. I have even seen mental health treatment recommended for it.
Every small function of the mind may be the running of small and large software files within the brain’s software.
I will discuss what triggers this running later.
There are still matters left to discuss.
In English-speaking nations, until recently, it was not seen as a significant issue for children, upon reaching adulthood, to leave their parental home and live independently, pursuing a job of their choice or one available to them.
Today, there may be slight changes in this practice, as many people in these societies now speak feudal languages.
The situation in India, however, is entirely different.
For young men and women from socially esteemed, high-status households, leaving home to live independently can cause a significant breach in linguistic word codes. Consequently, most individuals refrain from doing so.
Staying at home ensures that external workers and those of lower social standing do not, at least in their presence, use lower-level word codes like *nee* (lowest you) towards them.
However, leaving home without upholding its prestige and living in the outside world brings a starkly different social experience.
Without substantial wealth or status, and detached from the family, the external world can crush an individual with its linguistic word codes.
A person previously addressed with respectful terms like *saar* (highest you/him), *chettan* (elder brother), *ningal* (stature-neutral you), *avaru* (highest he/she), *adheham* (highest he), or *ayaal* (middle-level he/she) may be relegated to mere names or lower terms like *nee* (lowest you), *thaan* (informal you), *eeaalu* (this person), *ayaal* (middle-level he/she), *avan* (lowest he), or *aval* (lowest she).
This keeps some members of high-status households in a state of captivity within the home.
No matter how much mental torment parents, uncles, aunts, or other elders inflict, the individual may not dare to leave home and live independently.
This, too, can feel like a severe mental illness or a state of mental breakdown.
Treating such a mental condition with medicine or advice alone may not suffice. The first step is recognising that such a family environment exists.
To put it plainly, many in this country experience this state of captivity. Escape from such bondage is possible only with a high-status job, government employment, significant personal wealth, and the freedom to use it independently.
Otherwise, words gain the power to shackle individuals.
Another mental condition is the feeling that other family members are speaking negatively or harmfully about oneself behind their back.
This may be considered a form of paranoia in psychology. However, I believe there may be real-life experiences behind such a mental state that need to be identified.
It is a reality that feudal language codes constantly encourage and provoke individuals to speak about others behind their backs and make value judgments.
The linguistic environment in this country fosters a competitive mindset among people everywhere.
The public education system imparts no qualities or mental enhancements to individuals.
Instead, it instils a toxic mindset that success in life comes only by suppressing others in some way.
In a social environment devoid of quality, working alongside others makes an individual like them.
One response to others’ questions may be to spew derogatory or accusatory remarks about others.
In regions where feudal language speakers reside, those in high positions develop a particular mental disposition.
When they feel a lower-status individual is communicating with them in an elevated manner, they may avoid eye contact, looking through or past the person’s eyes or face—a phenomenon known as *looking through the eyes*.
This is triggered by the feudal language inherent in the person perceived to be of lower status. I cannot delve deeper into this topic now.
Another point to mention is the environment in which an individual grows up from childhood.
In a feudal language environment, a common desire is to “train” or manipulate another person.
When a young person comes within reach, immediately addressing them as *nee* (lowest you), bombarding them with questions, and causing distress is a source of immense mental ecstasy.
One such question is:
Do you love your mother or your father more?
This can genuinely distress a young person mentally.
While most see no issue with such behaviour or questioning, it seems such interactions are absent in English-language environments.
Once familiarity is established, the young person must address the questioner as *chetta* (elder brother), *chechi* (elder sister), *annan* (elder brother), or *akka* (elder sister), reinforcing subservience.
Since this phenomenon exists at all levels in feudal language social environments, parents must be cautious about who is “training” their child in this manner.
The hidden intent behind such training is solely the trainer’s mental ecstasy and satisfaction.
When a person of significantly lower status “trains” a child from a highly esteemed family, it may imprint various issues onto the child’s mental disposition.
The training by relatively lower-status individuals must be prevented.
The flat linguistic codes of the English language do not necessitate such fencing, always remember.
For instance, if a lower-ranking official in the Indian army trains a commissioned officer in Hindi, it creates a flaw in the officer’s psyche.
Hence, such training is conducted in English.
This same discernment is necessary in family and social environments.
When a health issue spreads in a region, doctors typically educate the social elite.
Meanwhile, lower-ranking health department workers educate the general public.
If lower-ranking health workers educate the social elite, it can create issues, especially if the elite must address these workers as *saar* (highest you/him) during the process.
On a related note, another matter must be mentioned.
Today, proficiency in the English language as a basic qualification for medical education is being eroded.
As a result, the mental calibre of doctors and lower-ranking health workers may converge at the same level.
This may also be the case in England.
In other words, the cultural standards of a lower-ranking English health worker in England may be identical to those of an English doctor there.
What needs comparison is the cultural standards of lower-ranking workers in England versus India.
It matters how they behave towards the public.
Another point to mention is that during the English administration in Malabar, people directly interacted with high-ranking officials.
This was discussed earlier in this writing.
Psychology and psychiatry seem unlikely to have any clear understanding of how the mind functions.
The reason is that these disciplines view the mind as a clock mechanic might view a computer.
In other words, a computer contains various hardware components and wires of different colours through which electricity flows.
Together, these perform some sort of clockwork mechanism, and thus the computer operates.
Science cannot acknowledge the existence of something invisible and intangible, like software, behind all this.
This is because the foundation of science is empiricism, or experientialism.
Science relies on observation, experimentation, and evidence gathered through the senses.
No scholar of physics, chemistry, or biology would learn from their textbooks that a computer operates through software.
However, if computer experts explain this, scientists might believe it if they choose. Otherwise, they have not seen, touched, tasted, smelled, or heard the sound of software operating.
In other words, software is something entirely undetectable by the five senses.
If a doctor can believe that software operates a computer, why not believe that software—or softwares—operates within the human body and brain?
The problem with accepting this is that much of what has been written as profound knowledge in psychology and psychiatry textbooks would turn out to be utter nonsense or, at best, mildly erroneous.
Major discoveries, assumptions, and theories would lose their foundation.
No discerning psychologist or psychiatrist would accept this, as it threatens their livelihood, income, and social status.
While I state this here, it’s not fair to say these professionals are entirely useless. They are the qualified consultants for mental issues and conditions perceived as mental disorders.
Many of them provide various beneficial services.
However, both they and private individuals must recognize the limitations of these sciences.
In psychology, there is something called compulsive behaviour, which could be translated into Malayalam as *nirbandha swabhaavam* (compulsory behaviour).
I do not know its scientific definition.
However, if someone has experienced great joy from successfully completing a task, when the mental, physical, or other circumstances that initiated that event recur, the mind develops a strong urge to repeat the action.
Some of these actions may be beneficial.
Some may be neither good nor bad—mere time-wasting.
Others may stem from criminal tendencies. Some may lead the mind to painful thoughts.
The third type is the most problematic.
In a computer, it’s like clicking the *Start* button to initiate a software function. Once clicked, the software begins executing tasks step by step.
Similarly, compulsive behaviour in the mind is triggered.
In other words, a piece of coding must have embedded itself in some part of the brain’s software. When specific circumstances align, the mind begins operating in a specific way.
These circumstances act as a trigger mechanism.
I don’t know the most effective way to treat this.
One external method might be to recreate those circumstances, and when the mind starts acting accordingly, deliberately redirect it to another activity.
In other words, by repeatedly diverting the mind, the erroneous path can be erased or deactivated.
I assume psychologists are already doing this.
Allopathy seems to view this as an error in brain chemistry, such as imbalances in neurotransmitters like serotonin.
They reportedly treat this with serotonin reuptake inhibitors (SSRIs).
I have no information on this.
However, what must be clearly understood is that the brain’s functioning is driven by software.
All thoughts and actions write precise software lines into the mind.
Erasing faulty mental functions means deleting the software lines that cause erroneous actions.
This is not something allopathy can achieve.
Homeopathy might be able to do this.
However, a homeopathy expert must understand that the brain’s functioning is driven by some transcendental software. Otherwise, they should not fumble in the dark, as homeopathy often does today.
In individuals with a feudal language mindset, there is a behavioural phenomenon that doesn’t seem like a mental illness but is certainly a flawed behaviour.
It can be explained as follows.
In feudal languages, a person’s personality is often sustained by the presence of minions and the belief in having them.
These minions may be actual subordinates, employees, or lower-ranking officials.
Having individuals who obey and execute one’s commands provides immense mental elevation, social security, personality, and great mental strength.
However, such minions can be dangerous to an extent, as they, too, share the same feudal language mindset.
If these minions are unable to rise upward in any way, they are not dangerous in the manner I describe.
But if there are no restraints holding them down, giving them opportunities to grow can be risky.
If equipped with significant knowledge and skills, they may leap ahead of the person above them, moving from behind to the forefront.
In other words, they may publicly proclaim their superior ability and authority over their superior.
This is not a mental disorder. However, the issue is that the person above them is aware of this possibility.
They will constantly suppress their subordinate.
To the subordinate, this behaviour may feel like a mental affliction.
If the subordinate reacts continuously without any escape, this can also turn into a mental disorder, leading to various forms of distress.
Let me mention another mental condition, one not exclusively tied to feudal languages.
Two individuals interact closely and regularly, with one understanding the other clearly.
Suddenly, one day, one of them undergoes a significant change in circumstances, known to everyone.
However, the other person, who interacts with them daily, remains unaware of this change.
In this situation, if the first person speaks from their new mental state, the second person will not understand what is being said.
Normally, this wouldn’t be an issue, as things can be explained in detail.
But if the situation is tense, like wartime, a critical mismatch in communication can arise at pivotal moments.
This can sometimes escalate into a major outburst, as there is no underlying platform for communication.
This highlights that communication travels through some invisible platform.
This is a critical factor in human relationships.
Even among individuals living in the same household or working in the same workplace, there must be an invisible, shared platform created by transcendental software.
Without a common mental platform between individuals, communication can suffer significant flaws.
This is a vast topic, briefly touched upon here.
A wife or husband operates, thinks, behaves, and interacts with others at a higher level.
Their spouse, however, operates, thinks, behaves, and interacts at a lower level.
Both receive different levels of behavioural training daily.
This is more prevalent among spouses in places where feudal languages are spoken.
When these two converse, there is potential for significant communication clashes, misunderstandings, and failures to grasp the essence of what is said.
Those seeking solutions to such issues should consider this perspective.
What must be understood about the mind and communication is that they are creations and functions of some invisible transcendental software, as mentioned several times.
The instructions, ideas, thoughts, words, and sentences flowing from this software can be said to be generated by a transcendental AI, based on our current technological understanding.
However, in the future, humanity may gain knowledge of even more advanced transcendental technologies.
I am thinking of saying one or two things in connection with marital bonds in feudal language regions.
There is much to say in connection with marital life. If this writing reaches that forum at some point, it can be done then.
First, what needs to be said is about our own region.
Everyone lives in a language region with a harsh nature of high and low. The husband needs some position in society in terms of language words.
Many people will need to address this person as Chettan and refer to him as Chettan. Or some other word like that.
In this language region, the wife is the person who must stand as the husband's follower.
If the wife is not a follower, the husband's matter can become a little difficult indeed. But if this husband has followers in the outside world, it is not that much of a problem.
Status in words is also necessary for the wife. It can come to the wife as a reflection of the husband's superiority in the family and society.
However, if the wife has her own income and such, the family can get that much financial security.
However, this kind of growing wife will most often have to live as a follower of someone outside to maintain this income source.
That is, one may have to maintain the employer and work superiors in Chettan and Chechi words.
They can maintain this wife in nee word and aval word.
This is a complex social personal bond link. I am not going into that now.
However, various word links will persist in the wife.
This will not be anything new for most people. Because, growing up having studied in a Malayalam school itself is training in such words' jewellery and subordinate status for many.
I am not noting down here now the extensive consequences of such matters and the things they affect and others.
It is indeed a problem in language words if the wife has a high status and the husband does not have a similar status.
If outsiders address the wife as avar and the husband as avan, or ayaal, it may harm the wife-husband bond.
Many try to do that.
A wife who sticks close to the husband will give him great strength.
The most powerful way to remove this strength is to create discord between them.
What is being said here is that those who study the mental statuses of the husband and wife and try to treat and remove the flaws seen in them must be aware of this vast world developed through language.
Various fears are instilled in the minds of the husband and wife by such language codes.
For example, a wife who addresses and respects the husband as Chettan.
At the workplace, many there belittle the husband and address him as nee and refer to him as avan.
The husband addresses and refers to all of them with great condescension.
The wife entering this social atmosphere daily can cause mental distress in the husband and devaluation towards the husband in the wife.
In India, people live in many places as if full of termites. People are multiplying.
The necessary private space area for individuals is decreasing.
Another thing to mention is that every language has its own personal bond codes.
In the personal bond codes available in English, the wife and husband get great personal freedom and mutual equal mental status and others.
However, most people in India who know English also know some regional feudal language.
Therefore, there are limitations to the above-mentioned matters, either to a small extent or to a large extent.
Moreover, the social atmosphere, generally speaking, is in the feudal language itself.
One peculiarity seen in this is that any other man or woman can be referred to as avan, aval by anyone, in whatever way they feel like.
This is a great headache indeed.
Without using abusive words in any way, individuals can be belittled and undervalued and referred to in social atmospheres.
Any high demeanour or personal freedom seen in the person belittled in this way can be crushed by these words.
Moreover, government officials and policemen and judges in court use the same words for ordinary men and women.
What has been said here is that for those with less social strength to maintain the personal freedom and personality depth and others available in the English social atmosphere, it is indeed difficult in Malayalam.
Moreover, sometimes it can even be dangerous.
The wife and husband need to understand this matter.
Moreover, those who think in Malayalam should not behave like those who speak English.
Because, in Malayalam, the personal bond links and personal bond paths and personal freedom limits and others are entirely different indeed.
One matter connected with marital life is horoscope matching.
I am not going into whether astrology is right or wrong here.
However, what is being said for those who believe in this one matter is that there are many kinds of compatibilities in astrology connected with marital life.
Mainly, ten compatibilities are considered.
I have heard that vasya compatibility is what brings great attraction and others between the wife and husband.
Those in whom kashyapisha comes in the wife-husband bond can think about this one compatibility if they wish.
However, other compatibilities also bring this personal bond compatibility, as is seen.
Even though I know nothing about astrology, since the topic of marital compatibility has come in the path of this writing, I feel like adding some matters about it in the next writing.
I had thought of writing about marital compatibilities in astrology.
The reason is that I have a feeling in my mind that they may have some connection, even if to a small extent, with the mental state in marital life.
However, I have now decided that I should not go into that topic. The reason is that if I enter into it, the writing may run off in many directions like a calf let loose.
I am thinking of keeping the writing on the path of the subject of psychology, or Psychology.
A subject standing right next to Psychology is Psychiatry. If said very lightly, this is seen as a treatment method that removes mental illnesses through medicine and therapy (or through disease treatment).
Since I do not know the formal depth of this subject, I am saying some things while saying that I do not have the information to examine it.
Many academic subjects are in the hands of those who have obtained degrees and postgraduate degrees in them.
The depth and breadth of all of them are less likely to be known to others.
Outsiders cannot waste time to understand the depth, breadth, subtlety and accuracy of each academic subject.
Mood disorders: Depression, bipolar disorder.
Anxiety disorders: Generalised anxiety disorder, panic disorder, social anxiety disorder.
Psychotic disorders: Schizophrenia, schizoaffective disorder, bipolar disorder.
Personality disorders: Borderline personality disorder, antisocial personality disorder.
Trauma-related disorders: Post-traumatic stress disorder (PTSD).
Neurodevelopmental disorders: ADHD (attention-deficit/hyperactivity disorder).
Substance use disorders.
And so on—these are the things that the medical treatment system called Psychiatry tries to treat. The weapon of this treatment system is the science of medicine.
Having such a treatment plan is good indeed. Because if individuals get a mental illness state, it is good indeed for them to approach someone for treatment.
However, the problem is that the things taught in this academic subject are caught in the shackles of the word Science.
Moreover, the fact that the doctor's life income path and social depth and others can be maintained only by showing loyalty to the studied subject is indeed a problem.
If the true state of the studied things is questioned, life may become unsteady.
The technical word usages written above seem to be things that stick in the mind and burn into it.
Like what was said about Political Science and others, if one investigates what these are, they are indeed things that any ordinary person can understand.
However, it is the technical word usages themselves that elevate any academic subject.
Audio and visual hallucinations (false perceptions in hearing and sight).
Hearing sound messages from some source that cannot be seen physically. That is, not seeing any human, but hearing someone or something speaking in a human voice and language.
Seeing persons or visuals that cannot be seen physically by others.
Truth be told, digital technology today has turned these things into a physical reality.
Speaking to people far away with earphones in the ears, hearing directions from Google Maps, speaking to Alexa, Siri and such—these and all will seem like a separate world to those without knowledge about such technology; that is the reality.
However, such phenomena being seen today as mental illnesses occur when such abilities are obtained by someone without the presence of any digital technical device.
A few chapters back in this writing, in the eastern Peermade hill ranges, I had seen a medium person hearing such sound messages in the ears.
This is not a great ability, but Psychiatry can write a verdict that it is a symptom of schizophrenia and drug use.
Readers will remember Salman Rushdie opining that the Prophet Muhammad being able to see the angel Gabriel and receiving sound messages from a supernatural source and others were symptoms of him having schizophrenia.
With this statement, Rushdie became world-famous.
In reality, audio and visual hallucinations are an ability in a person's mind that surpasses today's digital technology.
If such sound messages and visuals are obtained by a person, there must be software systems in that person's brain software to detect those message signals, process them and convert those signals into sound form and visuals.
Trying to wipe out these abilities from the mind without any information about such a reality may be due to an understanding that there is an ability in the person that humans today cannot comprehend, and that it may be dangerous to other humans.
However, in normal circumstances, the fact is that such abilities in a person are not dangerous to other persons.
However, if someone without acquaintance with that person maintains contact, it can indeed be a state of distress for the people in that person's house.
If one wishes to say, it is a state like one's own wife speaking intermittently on the mobile phone to some person without acquaintance.
The problem here is that Psychiatry has no knowledge of what the technology working behind this phenomenon is.
Having defined such abilities as schizophrenia, if they cannot be wiped out through medical science, electric shock therapy (electroconvulsive therapy (ECT)) cannot be withheld.
What needs to be clearly understood here is that what is attempted through medicine usage and electroconvulsive therapy is indeed a version of the things once attempted through lobotomy, one that others can tolerate hearing about.
Remember that in lobotomy, cautery is performed in the lobes of the brain. That is, extracting the mind.
Today, through chemical substances, current and others, they are causing serious malfunction in the brain's machinery.
It is not possible to take all the technical words used in Psychiatry for discussion here. However, let us look at one thing: bipolar disorder.
Bipolar disorder:
Periods of elevated mood, increased energy, impulsivity.
Depressive episodes: Periods of low mood, loss of interest, fatigue.
In short, states of great excitement in the person, excessive energy, states of jumping about and behaving, occasions of depressive state, aversion to work, lack of interest, mental and physical fatigue and such.
I feel that it cannot be certainly said whether all these are things originating only from the person.
A person stands in a particular position in a large net full of many family members in an invisible supernatural virtual arena created voluntarily in one's own family.
This position is defined by the words and bond links and others in feudal languages like Malayalam.
If this same person goes to a workplace, sometimes they may fall into a net with a position very opposite to this positioning. Or it may be standing in great high levels.
Or else, unexpected changes coming in life can position this person in an opposite way, or in a greatly beneficial way.
In the net, the person can move pulled this way or that. They can rise or fall. They can frolic about.
All this will cause serious movements and value differences in the supernatural software that controls the mind.
When Psychiatry tries to treat this state through medicine usage, it is necessary to know the characteristic qualities of the language spoken by the person and the people around speaking.
In feudal languages, words can indeed exert great force. The words this person has experienced and the newly experienced words need to be found.
Moreover, the person standing as a patient needs to know in which, what word links among other persons they are hanging in, and standing raised up.
Moreover, if a great opposite state comes in life, many persons may bring changes in behaviour to face them. This can be a kind of self-protection defence plan.
In addition to all this, whether the person brought for treatment sought treatment by their own mind is indeed a problem.
We also need to understand that portraying those we do not like as mentally ill is a weapon generally used.
This is indeed a matter that benefits the psychiatrist.
Above all this, there is another matter.
If a person goes for consultation to a psychologist or psychiatrist, the defining word seen on the sheet given by the hospital or clinic is Patient. That is, the ill one. That is, the mentally ill one.
This is indeed a great tiger's tail.
The person becomes a mentally ill one in the medical record. The family itself will enter a state of distress.
That is the mentally ill one's house. If one pries into supervision, it is indeed a problem.
Connected with this, an incident comes to mind.
An IAS officer of the 1984 batch whom I met in Delhi.
He is the person with the most profound knowledge and depth in English literature among the people I have directly met in life.
This may indeed have been a great problem among his superior IAS officers.
The reason is that a mental state encompassing vast social justice was seen in him.
Senior officials tried not to give him any posting. He filed a writ in the Supreme Court and argued directly.
The judge may not have been able to tolerate his depth and breadth.
He argued continuously in court.
Then the government side put forward an argument in court. This person has a mental illness of arguing in court. He needs to be examined by a mental illness expert.
The judge did not let go of the stick that came into hand.
The court gave directions to examine him in a well-known mental illness hospital in Delhi.
Then the hospital gave notice. Present the patient (the mentally ill one) in the hospital on this date.
What a quagmire!
It was in 1985 that I first used a computer. It was a computer produced in England called the Grundy NewBrain.
It was not something that could be operated using a mouse like today. Rather, it was one that had to be operated by typing and using BASIC programming language codes.
When using it then, that is in 1985, I immediately felt that there was some similarity between the computer and the human mind.
However, those who heard this opinion ridiculed it.
The reason is that the calculator that many had in their hands then was a device that did and completed in a jiffy certain things that bank employees and grocery shop employees did daily.
No one would compare the calculator to human intelligence.
Now see this scene.
Two people sweeping the large courtyard of the neighbouring house from two places and taking the various objects in front and placing them in their appropriate positions.
Both are wearing similar uniforms. Seeing them, both seem almost the same.
One of them is indeed a human with life and intelligence. The other is a robot (artificial human) controlled by AI with great abilities.
The things both do are according to the instructions clearly given to them.
I am not trying to extract any additional information from this given example.
In short, both these individuals have hardware in their mind. What controls them is software.
If there is any malfunction or shortcoming in their functioning, it may be due to a malfunction in the hardware. Or else, the problem may be in the software that operates them.
Sometimes, no malfunction or error will be seen in either of these two. Rather, the problem may be due to a mistake in the instructions given to these individuals.
Or else, the culprit may be an error in what these two individuals have experienced and known during their life and functioning, or in the information they have grasped.
If none of these, it may be deliberately given wrong information to them that is the culprit.
Sometimes, seeing wrong ways in which people like them behave and adopting those may also be the cause of the error.
There are other possibilities too. Correct information and instructions may have been given to them. But the full true state may not have been informed to them. Rather, many things may have been hidden from them.
It seems that the example laid out above can be connected with the human mind and mental problems and ways of dealing with them.
The hardware of the human mind consists of various components in the brain. If the brain is opened and looked at, most of them are indeed things that can be seen.
All these function due to the action and reaction of various chemical substances in the blood, according to the information from modern science and medical science.
Based on this information, the academic subject that studies and treats the human mind is Neurology, it seems.
The brain, the spinal cord, nerves are what Neurology studies, along with their functioning.
Neurologists treat many diseases like epilepsy (convulsive disease), stroke, multiple sclerosis, Parkinson's disease (trembling disease), Alzheimer's disease and such, along with the errors coming in the hardware of the brain and spinal cord and nerves, through medicine.
Brain tumour inside the brain, weakness in the wall of the blood vessel (aneurysms), spinal disorders and such are treated through surgery by the neurosurgeon. I am not going into that subject.
It seems that psychiatrists treat mental illnesses like depressive disease, schizophrenia, anxiety (worry), abnormality in behaviour and such using medicine.
At the same time, I understand that the psychologist does therapy and intervenes in behaviours and teaches new things, removes wrong ones (behavioural interventions) and treats and cures mental problems and behavioural defects.
In all three treatment methods mentioned above, various results can be obtained.
However, a shortcoming in all three is that none of them shows any reference or indication about the software matter mentioned in the case of the robot above.
Let us look at the matter of mistake, error, incompleteness, lack of maturity in the instructions given to a person.
If a person receives an instruction that behaving in a particular way will give strength to words and personality, that person may behave in that way.
In feudal languages, the instruction received by the person is that excessive condescension must be shown to get the matter done, and if nothing is to be got done, climbing up making a fuss is appropriate.
Pushing aside the person standing in front and getting ahead is also what these languages teach. When boarding a bus, one must push aside the person in front to board the bus.
None of this is seen by anyone in Kerala today as a mental illness state. Rather, it is seen as mental energy and capability.
However, in English nations, this behaviour was indeed seen as a mental disability. I do not know about today.
The positioning on the inhi to ingal ladder in feudal language is indeed a problem.
For example, in Malayalam language schools, students are the individuals standing at the very bottom of the inhi to ingal ladder in that atmosphere.
In them will be seen an energy that cannot be seen in English.
The demeanour and behaviour and energy and voice of calling out loudly from a great pit upwards, jumping up towards the top can be seen.
Or else, the opposite demeanour may be there.
Generally speaking, in schools and colleges and workplaces and others with English language atmosphere, such a behaviour or demeanour or voice is unlikely to be seen in individuals. The reason is that there is no need for it. That kind of positioning is also not there.
If looked from Malayalam, it is a great effeminate nature. However, it may also be a fact that this effeminate demeanour is not seen in many women in Malayalam.
In this, which demeanour is a mental disability will depend on in which atmosphere the person is.
Depending on in which atmosphere the psychologist is, it will be decided whether the person has a mental disability or mental superiority, and treated accordingly.
In English language, the matter of manners is coded. That is, do not behave in a way that causes distress to the other person.
That does not mean that all English people will behave in the same way.
At the same time, the coding in feudal languages like Malayalam is an encouragement to measure others and show condescension to some and trouble others in various ways.
That does not mean that all who speak Malayalam will behave like this.
Psychology has coined vast technical terminology and manifested it in a forum.
That is, the phenomenon of experiencing minuscule organisms, invisible to the naked eye, crawling on the skin through pores, along with the pain of their bites.
Mites are either minuscule in size, invisible to the naked eye, or else certain small creatures visible to the eye.
These infest human scalps and those of animals as well.
One peculiarity of their attacks is that they target only certain individuals in the household.
Those afflicted with skin conditions like psoriasis are attacked daily and severely by these. Often, the sensation of their bites may be wrongly perceived by such individuals as a symptom of psoriasis.
Bedridden patients and the elderly often experience various itches.
Medical science has generally termed these bed-sores, thereby creating a barrier. For the cause of this condition is not always what they presume it to be.
Psychology views this experiential state as a mental disorder as well.
In psychiatric science, it is generally known by the name Formication or Tactile hallucination.
Psychology expounds further on this as follows:
1. Formication (insects crawling on/biting skin)
2. Paresthesia (tingling, numbness, or prickling)
3. Tactile phantoms (feeling touch or pressure without contact)
4. Somatopagnosia (difficulty localising/identifying body parts)
5. Schizophrenia
Psychological theories also encompass the following matters:
1. Neurotransmitter imbalance: Altered dopamine, serotonin, and acetylcholine levels.
2. Sensory gating: Impaired filtering of sensory information.
3. Cognitive processing: Misinterpretation of internal/external stimuli.
4. Stress and anxiety: Hyperarousal and hypervigilance.
Psychology observes that some of the methods it employs to treat this condition are these:
1. Cognitive-behavioural therapy (CBT)
2. Mindfulness-based stress reduction (MBSR)
3. Relaxation techniques (deep breathing, progressive muscle relaxation)
4. Hypnosis
5. Support group
The treatments administered by psychiatrists or neurologists using medications are these:
1. Antidepressants (SSRIs, SNRIs)
2. Anti-anxiety medications (benzodiazepines)
3. Anticonvulsants (for neuropathic pain)
4. Antihistamines (for itching)
5. Topical creams (for skin conditions)
Moreover, it is even referenced as neurological disorders such as Peripheral neuropathy, Central nervous system disorders, Neurotransmitter imbalance, and the like.
Here, then, this physical experience can be viewed in three ways.
One, as a mental disorder.
Two, as an itch. Or Scabies. This is precisely the experience inflicted by the scabies mite.
Three. However, it is not merely mites.
The experience cannot be alleviated with medication prescribed for scabies. For this is not a disease, but rather the attack of various kinds of mites.
The solution lies solely in preventing and killing the mites.
When I explained this to an individual undergoing such an experience, it was not particularly acceptable to that person at the time.
However, in recent times, various devices and such for preventing mites are appearing on online forums.
Yet the most effective method remains immersing clothes, bedsheets, pillowcases, and the like periodically in boiling water.
The problem here is that every academic expert views matters in the manner they prefer.
They show no interest in granting knowledge to those who have not received such academic education, especially in feudal linguistic societies.
The method of preventing mites will not suffice by merely resorting to medication.
What psychology can do about it is unknown.
It is unknown whether psychology has ever cured and improved anyone with such a physical experience, apart from parading vast technical terminology.
Let us leave that topic now.
If, in the future, individuals rise and fall on the extrasensory software forum, let us conclude this writing with a few words on one experience that arises in them.
It is a done matter that the experience of a person seated below being positioned upwards can arise in certain individuals, in the proximity of certain buildings, within certain organisations, and the like.
Let us add one more thing to this matter.
If the sensation of moving upwards from below arises in one, a change may occur in the flow and slope of that person's words, and the like.
The slope may be felt as an ascent.
The same phenomenon may occur in the tone as well.
On occasions when this happens, immense mental unease may be experienced in another person.
In certain houses, institutions, organisations, and the like, in the proximity of certain individuals, some people may be observed behaving with great anger, speaking in an emotionally explosive manner.
However, those around may not be able to discern a clear reason for this.
With the next writing, I think we can depart from the topic of psychology and step onto the path of writing.
Let us depart from this forum by touching once more on the paranormal phenomenon.
Psychological experts, more often than not, offer advice to individuals who approach them with various mental distresses.
However, it is unknown whether their psychology textbooks contain any common list of advice that transcends their own beliefs, opinions, and the like.
Many textbooks may harbour a few barren pieces of information akin to stirring up chicken litter.
Once, in another state, I had the opportunity to converse in English with a psychological expert. On that occasion, he related an incident to me.
A woman around thirty-five years of age entered his clinic in a state of immense mental distress. This woman was ensnared in a great trap.
Her husband worked in a high position at a prominent private company. However, that individual was employed in another state.
With no one at home to care for the husband's mother, who was of an age similar to his, this woman resided there with the children. The husband visited once every two or three months.
It was a house of great wealth, surrounded by several groves.
Many addressed this woman by adding local terms like chechi or aunty to her name. She was a respected woman.
A young worker came daily to tend to the groves. He was a man roughly ten years her junior.
During the daytime, no one else was at home. The children were at school. The mother lay abed or reclined.
The young man, calling her chechi daily, drew close. He very methodically cultivated lustful emotions in this woman.
That was his skill.
At a moment when this lustful emotion had effectively taken root, she led him into the house and seated him on the bed where she and her husband slept.
Thereafter, this man overwhelmed the woman with immense expertise, plunging her into sexual ecstasy, and they engaged in sexual intercourse.
In the peak of this union, the young man addressed the woman by her bare name and called her nee. (Remember, this phenomenon does not exist in the English language.)
After this incident, the woman became utterly enraptured. The feeling of having betrayed her own husband permeated her. Moreover, it was the worker who had called her by name and addressed her as nee.
For that very reason, in the ensuing days, this woman did not interact closely with the young man.
Two weeks later, after lunch, another young man entered the house. He was an acquaintance. Normally, he displayed a compliant demeanour.
On this day, he did not show any significant compliance. He stated very clearly that he too wished to engage in sexual intercourse with her.
The woman was utterly shocked and trembled. In anger, she retorted, asking what it was he was demanding.
Then the young man said, "Didn't you give it to him? It should work for me too."
The woman slapped the young man, threw him out, and slammed the door. A few days later, while she was walking through the market, the first young man called out her bare name loudly.
Moreover, he addressed her as nee for others to hear.
The woman returned home.
Two days later, the husband arrived at the house without any prior notice. The husband too was in a state of utter anxiety.
Someone had sent the husband a letter. It stated that his wife was engaged in sexual promiscuity there. It was even the talk of the village.
What the husband asked was whether there was any truth to this accusation. "Tell me the truth. That alone will suffice for me," said the husband.
"No," replied the wife. The husband's anxiety turned into torment.
To this woman, there was immense love for the husband. And reciprocated by him.
A short while later, the wife stepped out and entered the clinic of this mental health expert.
She recounted the entire story. The expert listened fully.
The woman even said that her decision was to confess everything that had happened to her husband openly.
However, she had come to see the mental health expert precisely to ascertain if there was any other viable path.
She must have thought that the psychology textbooks would offer vast answers.
Even based on his immense experiential knowledge, the psychologist advised her thus: under no circumstances should you admit to what occurred.
Even if the husband learns from external sources that this incident took place, do not admit it from your own lips.
No vast psychiatric erudition is required to offer such advice.
What this expert advised was a plan to double the severity of the psychological affliction, not a means to alleviate or dispel the malady.
If the leader's trusted aide, the superior officer's trusted subordinate, the husband's complacent wife, the husband with immense complacency towards his wife—these individuals proceed by fabricating and layering lies, then the leader, the superior officer, the husband, and the wife will all dissolve.
Honesty is a mighty bond that imparts great strength. A lie is the poisonous solvent that dissolves this bond.
In the story mentioned above, if the wife attempts to lie to the husband, his trust in the wife will begin to erode.
From then on, the husband, unable to discern which of the wife's words are truth and which are falsehood, will languish in distress, committing grave errors in life and work, ultimately perishing.
However, what would happen if this wife told the husband everything that occurred? That too is a question. Upon hearing the truth immediately, would the husband attack and kill the wife?
In reality, words are what unleash various violent impulses. If the wife, in firm words, says, "I have erred. This will not happen again," violence will not occur.
But if the husband hears a lie from the wife and the truth from external sources, violence may ensue.
However, if the wife conceals matters, prods the husband with pointed questions, and finally says, "You won't believe what I say, will you? Then so be it. I will do it again. Let's see what you can do about it!"
The likelihood of violence increases.
In this incident, if the wife lies, she and the young man will remain a team, sharing a common secret.
But if the wife tells the husband everything and assures him that it will not happen again, then the wife and husband will form a team. Thereafter, the two of them together will systematically confront that incident.
There is another matter that must be mentioned here.
Marital life is a vast, complex entity brimming with intricacies.
Through social respect for individuals and families, financial security, the social standing among neighbours, the convenience for others to meddle in their lives, the children's future, and the like, family life erects a vast pyramid, plank by plank, rung by rung, step by step.
Discerning individuals will not dismantle their own family merely upon hearing that the wife or husband has engaged in sexual intercourse with another person on some occasion.
For if the family shatters and collapses, the pyramid painstakingly built earlier will vanish.
If the wife admits to having engaged in sexual intercourse with another person, a massive explosion may occur there. There may be clamour. The husband may wail.
Even so, the duty to protect the family rests with both.
What often renders family life unbearable is not the sudden, unprotected sexual encounters. Rather, it is individuals who incessantly lie without the slightest compunction. That is, incorrigible liars.
Those with this mental disposition will render the lives of husband and wife hellish.
Honesty is indeed a mighty support pillar of great strength.
What remains to be said next concerns language. Languages like Malayalam teach individuals to live by placing them on various levels.
If a person on the upper level maintains a boundary-crossing bond with someone on the lower level, it adds immense weight to the linguistic word codes. This weight transforms words like chechi, chettan, saar, and the like into mere names.
It turns ningal into nee.
If the lower-level person perceives this bond as a path to climb upwards, it is a grave problem indeed.
Another matter is that men sometimes eye women, and women eye men, precisely to exploit them sexually.
This does occur successfully at times. There are many ways for women to prevent such failures from befalling them. We cannot delve into those now.
If the man and woman who do this—and do so habitually—it becomes a severe pathological condition in the family.
If opportunity arises, men will subjugate and exploit women. One cannot blame the man for that. Women must be vigilant—that is all.
That said, whether the woman who falls into the trap is a good person or not is determined by her own honesty. A mental attitude that respects this honesty must be cultivated.
However, languages like Malayalam do not accord value to honesty, and that too is a problem in itself.
I began reading The Hindu newspaper for the first time in 1970. That was the period when I had just started receiving a idiotic education in the fifth class. Residence was in Alleppey.
In 1973, I read an international news item. In a place called Stockholm in Sweden, an attempt at a bank robbery was underway. The attempted robbers were two in number.
During the robbery, the police surrounded the bank.
The individuals attempting the robbery had held four (as I recall) bank employees as hostages and placed them in the bank's vault.
The astonishing experience that emerged in the subsequent developments was this:
The hostages did not cooperate with the police. They even showed loyalty to those who had mentally imprisoned them. They preferred the behaviour of their captors over that of the police, even.
This incident became a vast capital for psychology, that academic subject which gropes in the dark and captures phenomena by ensnaring them in grand technical terms.
Many psychiatric experts concluded that this was indeed a major psychological phenomenon.
If individuals develop immense affection and loyalty towards those who torture them, imprison them, and mentally oppress them, it is the majestic state known as Stockholm syndrome.
It seems there is an opinion among psychiatric experts themselves as to whether this is a mental disorder or not.
The meaning of the word "syndrome" appears to be a collection of matters.
It is formed by combining the Greek words syn (together) and drome (to run).
It is observed that a syndrome refers to a few phenomena or disease symptoms that occur together in a situation.
In the behaviours of humans and those now considered animals, many things can be discovered. Assigning various technical terms to each may facilitate collectively pointing them out, defining them, and making them subjects for discussion.
However, behind each kind of mental phenomenon, various influences may be found. Without substantial information about these influences, using such technical terms may lead to a slight error, at least.
If a child sitting at the back pinches the head of a child sitting in front from behind, the child in front will turn around in fear and look at those behind. This is an incident.
When a teacher conducting the class with great attention notices, one child is looking back and talking to the children behind.
The teacher, having lost attention in teaching, slaps the face of the child in front. That child goes home and tells that the teacher had slapped him.
The child's father, in great anger, enters the school and slaps the teacher's face.
Thereafter, the school headmaster informs the police. The police enter the child's home and question the father about the matters.
The father, unwilling to show great compliance, addresses the policemen as ningal. With that, the policemen fly into a rage and slap the father's face.
The person struck is then ensnared in a case.
Following this, various developments in the incident. All of these together form a syndrome. What name psychology would give to this is unknown. A syndrome named after that school.
Something like this can be called the Stockholm syndrome, if one so wishes.
Due to the feeling that sprinkling a few psychological technical terms can serve as a mark of vast knowledge, I have observed many people invoking this term "Stockholm syndrome" in various places.
Behind different phenomena called Stockholm syndrome, various unrelated matters and influences may be found.
Everyone considers him a villain, someone who does not approach people, someone utterly uncooperative.
However, in some circumstance, certain individuals come into great closeness with this person. That is when they realise that this individual is entirely different from what they had heard. In reality, this person is a very good individual.
This can be seen as a type of Stockholm syndrome.
In the attempted robbery in Stockholm, great mental closeness developed between the hostages and their captors. Is there a need for profound psychiatric expertise to understand the influence at work here?
The robbers behaved towards the hostages with great affection and friendship. It is a common truth that people develop immense mental closeness towards those who behave in such a manner.
In 1987, in Andhra Pradesh, Naxalbar i activists abducted several IAS officers, held them in captivity, and released them in exchange for the police freeing some of their captured leaders and members.
Afterwards, there is a faint memory of some of the returned IAS officers expressing positive opinions about the Naxalbar i leaders. It is also remembered that some people then referred to this as Stockholm syndrome.
What operates behind this is the change in mindset that occurs upon directly witnessing the opposite side's stance, their true qualities, the reality of their arguments, and the various adverse circumstances they face. This too is not a mental disorder.
It is recalled that some Israeli hostages freed from the hands of Hamas spoke positively about Hamas members.
After the Second World War, could the phenomenon of Germans, Italians, and Japanese individuals flocking to the US not be seen as Stockholm syndrome? Did they not all rush towards the enemy side?
In that same war, there are stories heard of German airmen stranded in England developing immense affection for England. Is this not a symptom of Stockholm syndrome?
However, a different matter from this is the case of women arrested by the police under the Immoral Traffic law for prostitution.
Some of them may have fallen into the hands of certain individuals. In words, they address them as nee. In return, some of them address with words like chettan, chechi, and the like.
In such a bond, great dependency and personal relations, and the like, persist.
Moreover, they may experience social security. For the outside world is Malayalam. If they fall into the hands of the outside world, the words of the Malayalam language will bite and tear them apart.
However, the nee, edi, bare name-calling by the policemen who arrest them would be utterly distasteful to most of them.
For certain men and women, with no personal bond whatsoever, offering no social protection, standing above on government authority, using such words, and in their gaze and demeanour, lowering and subjugating them—this would often be a mentally arduous experience indeed.
For this reason, there is no great surprise or anything in these individuals turning towards the captivity of the police and showing loyalty to those who had exploited them. For the state of falling into the hands of the police would be more terrifying than the first state.
However, those with vast knowledge can invoke this too as an excellent example of Stockholm syndrome.
In languages like Malayalam, parents place their children precisely in a lowered status.
However, this lowering has various different levels.
Certain parents do not provide facility for others to lower their own children. That is, in their own circumstances, they place them like high officials, just below the parents.
At the same time, certain other parents place their own children right under the house servant or the maid.
In both circumstances, affection and tenderness towards the children are maintained. The children are addressed precisely as nee. The children in return say words like achchan, amma, uppa, umma, and the like.
Certain other parents view their children with great competitive spirit. That is, they endeavour to crush them mentally and sometimes physically. Here too, the children are addressed precisely as nee.
In all such relations, the parents have affection towards the children. Various different reasons can be seen for that too.
One among them is the compliance and proximity of the children, and the leadership provided by the words they utter.
Among these parents, some keep their children above their servants. Some keep them under their servants.
These two experiences are indeed mental experiences at 180° opposite angles to each other.
The children address the parents with words like achchan, amma, uppa, umma, and the like. In words, they display compliance, obedience, and love for the gaze of the outside world.
In all the family atmospheres mentioned above, elements of Stockholm syndrome can be found. However, the mechanisms operating behind them would be different.
In languages like Malayalam, an external world as a fierce entity persists.
For children in high social atmospheres, the oversight of their own family and parents may be a matter of utmost necessity.
The presence and absence of this would cause raising and lowering of fences in the words connected to the social atmospheres with them.
Even to stand above the family servants in words, the support of the parents would be needed.
Beyond all this, the crushed children too are in the same linguistic atmosphere. In them too, a mental attitude to crush others would arise.
Then, they too would be capable of creating Stockholm syndrome in others.
Otherwise, they would create what is referred to as the direct opposite of Stockholm syndrome: London syndrome.
That is, the children would do things that foster great antagonism towards the parents.
In such circumstances, the parents would show no complacency towards their children. Great revulsion may arise.
There is also a technical term called Lima syndrome: the phenomenon where immense affection grows in the individuals holding captives towards the captives.
Here, it can be seen as the matter of parents developing immense affection towards the children they have oppressed and held down.
It has been heard of individuals living crushed under a great landlord praising and extolling their landlord in the outside world.
When they say that their landlord is a high-placed, wealthy person with great influence, it becomes a great oversight for the one saying it. Here too, faint particles of Stockholm syndrome can be seen.
It has been heard of many employees, when speaking of the company where they work after enduring great hardships, praising that company. When the outside world knows they work in a prestigious company, their own social positioning stands at high levels.
However, if they tell the outside world that they work in a toxic work culture (a venomous work atmosphere), pity and the scorn it arouses would emerge in people. (Idea taken, I think, from *Gone with the Wind* by Margaret Mitchell.)
Here too, the presence of Stockholm syndrome can be seen. However, touching upon it here is due to another mental attitude and purpose.
What has been said here is that, in human behaviours, various common things may be observed from the outside. If desired, common technical terms usable for each can be created.
However, such a technical term may give the false impression of understanding these matters.
Moreover, for the various things defined under the same technical term, the mechanisms and triggers operating behind them may also be different.
I occasionally write on an international online forum that is pro-English, and with restricted membership and with native-English folks also as members.
Recently, one or two things I wrote there came very close to certain matters I have written on this Malayalam writing forum in recent times. Let us elaborate on one or two of those here.
What I wrote was about the then-matters of those who were African slaves in the US.
One: when speaking of them, the matter of the Makham Thiyyas of South Malabar came to mind.
In the 1800s, a problem arose for the Nairs of South Malabar. The English East India Company established the Malabar District by merging North Malabar and South Malabar.
With that, the oversight over the Makham Thiyyas of South Malabar began to touch and mingle with the oversight over the Thiyyas of North Malabar.
At that time, the Nairs of North Malabar viewed those of South Malabar with a slight disdain. The prospect of the Makham Thiyyas establishing connections with high oversights irked the Nairs of South Malabar.
To contain the Makham Thiyyas, they imposed the Ezhava oversight upon the Makham Thiyyas.
In the social atmosphere of Travancore at that time, the Ezhavas were a group at a very lowered level. (Today, they have transformed into a state of great prestige.)
Thus, the Makham Thiyyas of South Malabar found themselves seated upon a seesaw (a teeter-totter plank where one end rises as the other falls).
If the Marumakkathaya Thiyya oversight spread among them, they would rise. If the Ezhava oversight crept in, they would fall.
However, there may have been high groups among the Makham Thiyyas and the Ezhavas of Travancore. We do not take up their matters here.
The matter of the black people who came as slaves from Africa to the US was more or less the same. They entered the US at very high levels in clothing and social behaviours, and into the English language.
However, in their own languages, they may have had various social bonds, ties, heights, and depths of their own.
I recall reading something in an old English novel or the like.
A young black woman. White people see this individual as their slave. However, when other black people see this individual and so on, they show immense compliance.
Upon inquiring what this was about, it turned out that in the language of the black people there, this individual was a high-positioned person.
For Africans, the special state of sitting on a teeter-totter plank is what they would have in the US. At one end: life in the social atmosphere of the English language.
From the perspective of Indian languages, this cannot be seen as a slave experience.
For the medium of conversation and other communications is English.
At the other end of this same teeter-totter plank lies the African jungle social atmosphere, clothing, terrifying food consumption customs, and heights and depths in language, and the like.
These slaves cannot tolerate the African essence within them.
Yet even today, they have great enthusiasm in recounting the slave life of their ancestors in the US. For slavery in the English language atmosphere is a life level of immense personality indeed.
That is not available to most of them in Africa.
For the descendants living at today's high levels from the old slave peoples of Travancore, even mentioning the slave history of their forebears is an utterly unbearable experience of lowering.
For what their forebears endured was slavery in Malayalam and Tamil. It is slavery fallen into the cesspool of personal filth. It is not slavery in the English language atmosphere.
Another matter I wrote on the aforementioned English forum was about Stockholm syndrome.
The fact is that in the Indian language atmosphere, most people have such a mental attitude.
Slaves were everywhere in South Asia.
However, the emotion clearly seen among them was immense respect, affection, and compliance towards the ruling class individuals who exploited them, held them down, lowered their status, and addressed and referred to them in words.
No matter how demeaningly a teacher, policeman, officer, or work head behaves, the common people of India still address and refer to them as saar today.
This exists in language. Language exists in the mind.
At one place, a school student (a boy) came to my English class for a week.
This boy was going to England the following week. His father had been working in England for some years.
This boy had very little proficiency in the English language. Immense compliance was in his behaviour.
Some years later, when this person came back to the homeland for a few days from England, he came to see me. Immense change in personality. No compliance whatsoever in demeanour.
However, it was clear that this person was under immense mental stress.
For the teachers had invited this person to the Malayalam school where he had studied in his homeland. They held a meeting. This person spoke in English at the meeting.
However, the teachers and teacheresses, and moreover, the insignificant workers there, addressed this person as inji (nee). They referred to him as on (avan, ivan) as well.
Having become accustomed in England to addressing and speaking to teachers and teacheresses and others by placing Mr., Mrs. before their names, and referring to one another mutually in the words you, he, she, and speaking—upon returning to his homeland, low-status people had lowered him. Moreover, others.
In psychology, the state of this person's mind is defined as homicidal mania (the mental attitude to kill).
That is to say, not even a trace remains today in this person of the Stockholm syndrome mental state he once had towards his teachers.
All forms of compliance and affections towards superiors have been thoroughly wiped away by the English language.
It seems the matter of the black people who came as slaves from Africa to the US would have been the same.
The various compliances they once had towards the high ones in their homeland, and the affections and the like connected to that, vanished from them when English replaced their local language.
They grew into the same mental superiority as their owners. Not even a slight trace of the Stockholm syndrome that should have been in them towards their slave owners remains visible.
Then, what they have is the mental anguish of being imprisoned by white people while living in a high-level mental state.
It must also be remembered that most white slave owners in the US were not Englishmen, but white people who came to the US and learned the English language.
Among the students in local language schools in India, what exists is intense affection towards the teachers who hold them lowered and pinned down, and a mentality that derives pleasure from compliance.
When the mind ascends to the English language, it begins to realise this as an immense mental degradation experience.
If any of those who lived as slaves in the US were suddenly sent back to that person's ancestral African social atmosphere, it would be experienced by him as an utterly intolerable mental ordeal. It would not be an experience of freedom.
If a child of Indian descent born and raised in England were suddenly moved and settled in India, what would arise in that person is not the mental emotion of having escaped the colour discrimination of the English.
Rather, it would be an experience of wounds to mind and body in the Indian language atmosphere, carnivorous in nature.
The individual would either be crushed, or else carnivorous tendencies would grow in mind and demeanour.
I observe that there are two academic subjects named Anthropology and Ethnic Studies.
The Malayalam word for the first is naravanshashastram.
For the second, it seems there is no clear word in Malayalam. Therefore, it can be translated as var gga padhanam.
There is also a study subject called Ethnographic studies. That is, anthropological study.
Edgar Thurston was an Englishman. During the period when he worked as Superintendent of the Madras Government Museum (1885 to 1908), he conducted studies on the physical differences among various ethnic groups in India and neighbouring countries.
He took measurements of the shapes and various dimensions of the skulls of deceased individuals from each caste and attempted to derive general observations from them. Such studies of skulls were known as craniology.
Anthropology, Ethnic Studies, Ethnographic studies—these may be academic subjects standing close together. I do not know what the differences between them are. Moreover, what lies within them is not clearly known to me either.
However, here I can note down what I have to say about human ethnicity, or ethnic identity.
The languages that humans speak, think in, hear, understand, and live by substantially influence the individual's form, emotional expressions, and the like.
If one lives, thinks, and speaks in a feudal language, there is yet another matter.
That is, living in such languages means that the individual lives in some superiority or inferiority in those languages, or in a fixed average of superiority and inferiority, or in shifting averages.
If this same individual suddenly begins to live fully in an English language atmosphere, the influence of all the aforementioned matters will detach from the mind and body.
The Cherumar were a group in a very low position in Malabar. Whether they belonged to the same ethnicity is unknown to me. It may also be that many peoples who fell into the hands of landowners were turned into Cherumar over centuries.
They lived bound to the soil under the landowners as small humans. To deliberately keep them as small humans, the landowners provided them with very limited food.
When English administration spread in South Malabar, in the social freedom that came with it, many of them ascended to Islam. Moreover, other ethnic groups with reduced social freedom, including the Makham Thiyyas, similarly ascended to Islam.
With that, the matter of control over food changed for them by a hundred per cent. Moreover, from a state like cattle, they grew into human groups.
It is understood that a slight Arab bloodline also entered among them.
Whether anything common in ethnicity, or ethnic identity, can be found between their descendants today and the grandfathers who were Cherumar living in the same region long ago remains a question indeed.
For the generations of their heads today may be living with immense personality, social freedom, and moreover, financial security.
They may have acquired great heights in local language codes.
Even if they generally say that Islam raised low-caste people socially, it does not seem that anyone among them would speak with much interest about there having been Cherumar among their forebears.
At most, if compelled, they might say there were Thiyyas among their forebears.
Today, most have no information to ask which Thiyyas.
Even if matters are thus, falling under them is a problem in language codes all the same.
A similar group is the Parayar, Pulayar, Ezhavar, and the like from the Travancore kingdom, who migrated to the forest regions of Malabar and began vast agricultural enterprises, along with high-caste individuals who mingled with them.
These are people who grew under the strenuous efforts of the London Missionary Society and other similar missionary movements.
Upon arriving in Malabar, they lived in groups, and instead of separating among themselves, they organised under a clear spiritual movement as a collective and grew.
The social atmosphere that oppressed them from above vanished from them. Gradually, the crushed mental attitudes and physical symptoms that lay within them disappeared.
Many began to attain high positions in Christian social activities.
With that, in most of them today, no trace of social lowliness can be seen in Malabar. Moreover, upon acquiring the English language as well, among certain individuals from them, the symptom of immense mental superiority is what is observed.
Even if matters are thus, falling under them is a problem in language codes all the same.
If certain individuals from these Christians and the aforementioned Muslims go and begin living in English nations, no anthropological studies or ethnographic studies in South Asia today can suddenly connect them to the low-caste people here.
Such an astonishing change truly occurred due to the high positioning they seized in feudal languages.
Otherwise, it is the broad language word codes that English provides.
To clarify this second point: many of the children of the bosses here go to England and do small-scale work. However, that does not adversely affect them in language word codes.
In the two historical developments mentioned above, the silent, mesmerising influence that the English East India Company brought will not be spoken of in clear words or otherwise by these two groups.
When assessing the period of English administration, this neglect and concealment is a problem indeed.
The black people in the US mention even their ancestors' slave experience in the US.
They do not mention the terrifying life circumstances of their ancestors in Africa before that. For even today, local life in Africa is a very troubled one.
The matter in India is more or less the same. I will not elaborate further. For several matters would have to be said. However, this much can be said.
What keeps the lower castes at the very bottom of the social structure is their experience over the centuries is merely the mental and social experience of being held at the lowest ladder steps of the Inhi👇-Ingal👆 ladder in South Asian languages.
I think to add a few matters connected to the human mind in the next writing. After that, I intend to jump midway onto the path of writing.
Various matters that afflict the human mind in our local language atmosphere bubble up in the mind. There is a feeling in the mind that this writing should not proceed by ignoring them.
There is a feeling that psychology assigns grand, knowledge-thumping technical terms to various deviant human behaviours and mental attitudes, portraying them as various kinds of mental disorders.
However, there is a feeling that psychology often lacks substantial interest in what drives the human mind towards such behaviours and mental attitudes. It is unknown whether this is correct.
A group of people are conversing back and forth. Standing close to them is an Englishman who does not know Malayalam.
The people speak thus:
What is your(Ninte - lowest you) thought? — You (Nee- lowest you) get lost. — Who is he (lowes he)? — He (lowest he) is just a coolie. My uncle is a doctor. — What are your (Ninte-lowest your) thoughts? — Who is she (lowest she)? — Go tell that to your (Ninte-lowest you) aunt. — He (highest he) is a big man. — What is his (lowest his) salary? — Who are you (Nee-lowest you)? — Don't try your (lowest your) tricks with me. — Will she (lowest she) dare that? —Give a cracking slap on his (lowest his) face. — Who is your (lowest your) father?
A clamorous conversational scene with many such words popping up intermittently.
The Englishman standing right next to them stays detached from all this. For he understands none of what is being said.
In other words, in this tumultuous atmosphere, that individual stands in the sensation of being perched high up on a tree branch.
However, suppose this standing Englishman knows Malayalam, understands it, and can speak it. Suppose he speaks: think.
Then, he does not bring about the sensation of sitting high up on the tree branch. Rather, he merges into this crowd of people. He too utters these same words back and forth. Even if he does not speak them, these words would create immense stirrings within him.
Such a hypothetical picture has been sketched to portray the deviant behaviour of certain humans.
Certain individuals stay detached from other people. They show no interest in entering the mutual conversations of others and merging into their group.
Various reasons can be found for that.
One: the cultural level in words.
Another: the level of knowledge in the conversation.
That is, knowledge distinct from the general knowledge of those speaking, sometimes with great knowledge deficiency, or else with great knowledge.
Another: a social level distinct from the general social level of those speaking.
Otherwise: thoughts in one's own mind utterly distinct from the general conversation topics.
Building an even greater fortified wall than all this is having a vast English reading habit in the Malayalam individual, experience from reading English classical literature, and the like.
For such an individual, the mental attitude used in daily life and daily thoughts is English, and the attitude that almost always arises in that person is a lack of interest in substantially intervening in the conversations of the common people. That is, an interest in staying detached.
For a completely different attitude and the like would be in that person's mind.
If this is a person with financial security and immense personal influence, this detachment will not be seen as a mental disorder by anyone.
However, if it is a person with reduced financial strength and reduced personal influence who tries to stay detached in this manner, the others will not find it all that amusing.
Some among them may even provoke and incite him to make him say something, attempting to assimilate him into the aforementioned word series.
It suffices for him to react with a single word in Malayalam; he is then one among that crowd.
To escape from this, the individual may stay detached in various ways.
I recall having seen reports of a person climbing onto the eaves, or onto the wall, or even onto a tree branch to stay detached from a place where people are conversing in great friendship.
There is a memory of having read news of people trying to force these individuals—either on their own or with the help of the police—to jump down from those heights, either to assimilate them into their group or to amuse themselves with some street drama or to show off.
They would take hold of the person who has fallen to the ground with broken bones and carry him to hospital or mental asylum in the pretence of getting him treated.
Here, no one seems to have thought about who has the mental problem.
Now, another portrayal.
A young sub-inspector of police in an inland police station. The other older staff at that police station do not value him. They address him as nee. They refer to him as avan as well.
They introduce themselves and introduce each other to others by using the word chettan after the name. That is, in the vein of: ASI Balettan is on leave today. He told me to tell you that.
Such a police station atmosphere is unlikely in the normal course when the Indian government system stands firmly.
However, suppose it has happened.
What would be the physical and mental state of that sub-inspector?
That person would dissolve and vanish. It would be the state of having swallowed a blade. No external wound or bleeding would be visible. However, from within, the person would melt away. Bleeding would occur all the way to the intestines.
And the mind? A mind without any personality would sway unsteadily. The mind would know the experience of legs stumbling from one side to the other.
The voice would falter. A weakness would be felt in the words. The handwriting would become like that of a novice writing.
The son in a large family home who receives no value, the husband whose wife withholds value, the upper-positioned person with subordinates who speak in lowered tones—such is the state of many.
The dissolving personality seen in them must be treated by changing the behaviour of the others.
Not by administering them medicines, shock therapy, and the like.
Psychology may be able to give a disease name to the two mental states mentioned above.
However, no information is obtained from the disease name. What is needed is the realisation of what the mechanism is that operates behind such a mental attitude.
The matter of the person with English in the mind was mentioned above. Let us say a few more things connected to that.
First, let us speak of the matters that feudal languages like Malayalam bring to the mind.
Feudal languages bring a vast competitive spirit to everything and anything.
There would be immense scorn towards straightforward methods.
Short cuts would always be sought.
A tendency to stab the person next to one from behind would be a daily dweller in the mind. For that, one would try suddenly or, if possible, in advance.
One would not try to proceed forward according to priority. Instead, the attitude in the mind would be to push aside the person in front and reach ahead.
Envy would be a daily wanderer in the mind.
One would maintain great cleanliness and speed within one's own institution and home. However, for the place just outside, if it is beyond one's authority limit, one would not pay attention to whether there is cleanliness.
Government job would be seen as a great deed and a grand birth accomplishment.
Upon joining a government job, the mind would voluntarily understand the responsibilities obtained as part of the job as powers. The individual would behave in that manner.
Upon seeing those who do not think in this way, one would understand them as having a mental disorder or mental weakness.
At the same time, if the individual with Malayalam in the mind shifts to the thinking mode of the English language, he would be seen as opposite and distinct from all the aforementioned matters.
This is not because of proficiency in the English language. Rather, the essence must be maintained in thoughts and behaviours towards English.
However, in places where one has to behave in Malayalam with other Malayalis, he too would be just like those mentioned above.
However, in places where one can stand in the English mental state, this individual would be seen as lacking interest in advancing by lowering others, stabbing from behind, setting aside, or speaking ill.
The life successes in Malayalam, when viewed from English, would appear as a greatly tedious life style.
Government job would be seen as a mere boring work for socially clinging on and earning a living income.
Sometimes, upon obtaining a government job, one would resign from it immediately.
Others might even say among themselves that this individual has substantial mental unease, lack of ability, or a mental disorder, and amuse themselves by saying it to temporarily dispel the tedium in their own lives.
9
Unbridled fickleness, I call thee woman!
അങ്കുശമില്ലാത്ത ചാപല്യമേ, മന്നി-
ലംഗനയെന്നു വിളിക്കുന്നു നിന്നെ ഞാൻ!
The meaning in those lines of Changampuzha is said to be found in English in the sentence that Hamlet utters with great mental anguish in William Shakespeare's play Hamlet: Frailty, thy name is woman!
It is an indication about the fickleness or weakness or fickleness / inconsistency in the female mind.
*Hamlet* is a story set in medieval Denmark. Even then, the Danish language had a feudal language nature. I am not going into that subject.
Those standing higher than them and those standing below them may have experienced that there is fickleness or lack of stability, uncertainty, changing words nature in the female mind.
The Malayalam language itself has coined a proverb: pennu buddhi pin buddhi.
However, the reality of all this is something else.
In a feudal language atmosphere, lack of fickleness and great certainty in the mind and words can occur for those standing at the very top in language word codes.
That is, the person standing on the very top step of the ingal-inhi ladder can indeed be seen with great certainty in the mind and words.
Other things may affect this. I am not going into that now.
For this person to maintain great certainty in the mind and words, it is only if there is no fickleness or fluctuation in the words connected to ayaal of the people on the lower steps.
In other words, if persons below ayaal refer to ayaal variously as avan, ayaal, pullikkaran, adheham and such, it means ayaal is moving up and down intermittently from the upper slab of the ingal-inhi ladder. What was mentioned above is not about such a person.
Since there is no one above the person at the very top, the words of persons above will not affect this person. No fickleness will be created in this person's mind from the upper direction.
The person standing immovably on top of the ingal-inhi ladder can be a man or a woman.
In all persons on the steps immediately below the very top step of the ladder, lack of certainty in the mind and words can come at different times and contexts.
The person on the upper step can, if they wish, move the person on the lower step even further down through words. Or else, raise them to a small extent or a large extent.
When rising, more strength comes to this person's mind. When falling, lack of strength is shown. Even so, the meaning is that the strength of the mind remains a relative matter. There will be fickleness in the mind.
This one matter is not a special characteristic of women alone. Rather, it can come in anyone.
I feel that the officials of the English East India Company that came to Malabar noticed this matter in the high persons and kings of Malabar.
A high person with very fierce mental strength and personal influence. This same person suddenly turns completely different on another occasion or in another background. Often, this would not be understood by English Company officials.
Another thing generally noticed in battles: a person gives some word to a high person with great condescension. But if that same high person falls socially to a low level, that same person will show no condescension at all. Will not keep the given word.
In other words, the word given to adheham becomes the word given to avan. The word given to avan will not even have the value of a flea.
There is much to say about the minds of women living in feudal languages. These cannot be said here now.
However, this much can be said.
Married women desire various freedoms. Often, it may be a desire for freedoms they did not get before marriage.
What stands as an example before them is the freedom thought to be available to women and wives in the English language.
In English, the wife calls the husband by name, for addressing. From there and here, the words You, your, yours, you itself are used. Similarly is the usage of He, She words.
But the matter in Malayalam is something else. The husband is Chettan, annan, ichayan, ikka and such.
The wife is just the name. Nee is. Aval, edi and such.
Saying that this low-level woman is equal to the husband is like saying the house maid is equal to the house owner.
In the house, on the ingal-inhi ladder, the wife is the person below the step of the husband's parents and elder sisters and brothers. She is.
In some houses, the husband's younger brother and sister will place the wife on the nee step. This is a great fall mental positioning.
In many houses, the wife is the person on the low step of the ingal-inhi ladder of many in the neighbourhood. The wife is.
In some houses, the position will be on the step below that of the servant man and servant woman there.
Husbands will also be similarly. This can also affect the wife's position.
However, if the wife gets a government job, great change can come in word positions. This can sometimes give strength to the husband's word position in public forums.
In other circumstances, the wife may be established higher than the husband.
That is, in Malabari language, others will keep the wife as oru and the husband as on, or ayaal words. A great rift can come in the wife-husband bond.
However, normally, the wife is below the husband. Seeing similarity or equality between them is indeed a great problem.
In England, house workers will sit on a chair inside the house. They will call the house owners by plain name or by adding Mr., Mrs. before the name.
If, showing the same matter, the house maids in Kerala sit on the chair in the portico and call the house owner by plain name or by adding sree, sreemati words before the name, an explosion will happen.
If they use their practical knowledge and speak to the house owner with great personality, the anger to beat the maid and throw her out of the house will come in the house owner.
The same matter can come in the wife-husband bond too.
In both, the demeanour of teaching who is nee and edi can come in the mind. However, in this too, various other matters, limits and paths and fences can be built.
If the maid is seen as equal, made to sit together and allowed to bargain and say things intelligently about matters, the maid will rise on the steps of the ingal-inhi ladder. The maid and house owner will start sitting on the same step.
When addressing the maid as nee, the maid will address the house owner as nee.
Understand that this is not the You-You bond in English.
It is the devaluation of the house owner by the maid that happens.
Even if the husband raises the wife, the same thing happens.
In other words, the nee-positioned one rises and makes the husband nee-positioned, even if not calling as nee.
This too is not the wife-husband bond in English.
The maid will feel that she has more ability, knowledge and practical awareness than the house owner. The mind will itch to express it.
The same matter can come in the wife too.
Both groups will jump in front in any enterprise or planning and act.
The house will become a puddle.
If English demeanours are to be brought in the mind and house and personal bonds, Malayalam must be chased away. English language must be embedded in the mind and body.
Otherwise, if brought to English while retaining that language in the person of Malayalam, problems can come.
Or else, think, live, act, maintain personal bonds according to the idea coding of Malayalam.
Live declaring loudly that the wife is not equal to the husband.
United States of America (USA) is an English nation – that was the common refrain until roughly the 1990s. However, in that country, there was no constitutional rule or stance to that effect.
Nowhere in the administrative rules of Kerala or the new India has it been recorded that Malayalis are humans.
The reason is that no other living beings have yet begun to speak the Malayalam language.
If such a thing were to arise, then to distinguish the current Malayalis from those living beings, it would become necessary to insert into the administrative rules that Malayalis are humans.
However, in the USA today, many such things would need to be written in. For example, it would even become necessary to enact a rule stating that the national language of the USA is English.
The reason is that many Indians who have entered the USA have discovered that the USA has no national language. They proclaim this with great enthusiasm and at the top of their voices.
We can now turn to the matter at hand.
The USA is a traditional English nation. For that very reason, there ought to be immense mental peace among its people. Emotional upheavals should not occur.
Yet, many events contrary to this are unfolding there.
First, let us examine how the nation called the USA came to be created.
In the New World (the landmass where the USA now stands at that time), there was already a whole series of English settler territories. It is upon this framework that the nation called the USA was constructed.
George Washington, that traitor to the nation, and his cohorts, in collaboration with a coalition of the countries France, Spain, Portugal, Belgium, and the Netherlands, confronted England in the New World.
In Europe itself, none of these cohorts – neither singly nor collectively – could have defeated England.
In the New World, most of the tribal people among the local Red Indians stood on the English side.
This phenomenon is one of local cooperation that the English side received everywhere in the world. In other words, in any country, the locals stand on the English side in any confrontation.
The continental European powers began their war against the English side in the New World precisely because the English side had prohibited European settlers from entering Red Indian territories.
(Proclamation of 1763, which formally reserved lands west of the Appalachian Mountains for Native Americans, angering many colonists, including Washington himself, who desired westward expansion).
However, the official history taken and narrated claims that the meanness imposed by England through tea powder and such was the cause of the revolution.
When the USA was created upon the framework of English settler territories, the general language of that country remained English. Not only that, English social customs spontaneously spread and took root in that nation.
Let us leave history aside.
In this nation where English is the common language, many languages of the world nonetheless persisted. Not just continental European languages, but even the Chinese language, with its harsh feudal nature, had entered and taken hold there.
All of these were, in truth, a harsh and invisible disease afflicting the social atmosphere in the US.
It seems that fields such as Psychology, Psychiatry, and Neurology – these arid information sciences – had no substantial information whatsoever about the extremely harsh emotional upheavals created by such languages opposed to English in a social atmosphere where English is spoken.
Rather than providing arid psychological disease names for many murders and other crimes portrayed as mental illnesses, these sciences have no real knowledge of the many very minor things that lead the mind towards such matters.
Let us take the case in Kerala itself. In Malayalam, a policeman addresses an ordinary person as Nee (lowest you).
Similarly, a teacher addresses a student as Nee (lowest you), a father addresses his son as Nee (lowest you), an employer addresses a worker as Nee (lowest you), and a husband addresses his wife as Nee (lowest you).
If an ordinary person addresses a policeman as Nee (lowest you), or a student addresses a teacher as Nee (lowest you), a son addresses his father as Nee (lowest you), or a worker addresses an employer as Nee (lowest you), the language views it as a grave offence indeed. Even if the provoked policeman or others beat the person addressing them as Nee (lowest you), no one sees it as wrong.
However, if a husband beats his wife for this reason, it is even possible to detect a mental illness in it.
This problem is an invisible terrifying reality that wanders in and out of human minds in the USA.
The mental delusion to kill that enters a policeman in Kerala when an ordinary person calls him Nee (lowest you) truly enters many people in the USA.
However, it persists as a delusion for which no cause can be found.
In Kerala, if an ordinary person addresses government officials as Ningal (stature neutral You), the spiteful mentality and violent tendencies that enter officials and policemen are not a mental illness – when I asked an AI about this, after thinking, the AI said that they are
Narcissistic Personality Disorder (NPD) Traits
Antisocial Personality Disorder (ASPD) Traits
Intermittent Explosive Disorder (IED)
Authoritarian Personality (Psychological Theory, not DSM)
– symptoms of these diseases.
In other words, it is words from feudal languages that afflict such a mental illness.
In the USA, when people exhibit violent tendencies, the mental illnesses they are believed to have are portrayed in this manner:
Antisocial personality disorder
Post-Traumatic Stress Disorder (PTSD)
Schizophrenia
Borderline personality disorder
Obsessive-Compulsive Disorder (OCD)
Obsessive-compulsive personality disorder
Dissociative Identity Disorder / Multiple (split) personality disorder
Dissociative Identity Disorder (DID) / Multiple Personality Disorder
Social Anxiety Disorder, Selective Mutism, and Severe Depression
Depression
Social anxiety, selective mutism, and severe depression
Rather than merely listing names of random diseases, there is no deep information anywhere about what truly triggers such states.
If viewed in this way, it would become necessary to infer that most government officials in Kerala suffer from mental conditions such as Social Anxiety Disorder, Schizophrenia, and social phobia. It might even seem that many policemen have something as severe as homicidal mania.
However, the reality is that none of this holds any substantial truth.
On 22ⁿᵈ February 2017, Adam Purinton, a retired officer from the US Navy, shot two Telugu-speaking Indian engineers. One of them was killed.
After retiring from the Navy, he had worked as a private pilot and civilian air traffic controller.
First, let us speak about the Indians who went to the US from India in the early days for computer operations.
For most of them, the English language was one they did not know well at all. If they studied C+ for a mere three to six months, they could get a job in the US with a paltry salary. In other words, the locals there would lose their jobs.
It is a well-known fact today that even children as young as six years old can learn software coding.
Those who went from here would very quickly become immensely wealthy back home.
Most of those who went would address people in the US in their local language at the level of Avan (lowest he), Aval (lowest she), Eda (pejorative you), Edi (pejorative you).
Even if this created some sort of mental unease in many English speakers, they would not be willing to express it or discuss it with others. The reason is that others might portray it as a mental shortcoming and racial discrimination in them.
However, what these destructive workers speaking Indian languages did was exactly like an ordinary person in Kerala hurling words like Nee (lowest you), Eda (pejorative you), Enthadi (lowest you), Poda (lowest you male), Podi (lowest you female) at a policeman.
If the policeman beats and thrashes this wretch, most people in Kerala would clap their hands. Give it to him again, Saar (highest you / highest him)!
However, if a decent person in the US, who is seething, turns violent, the US psychology experts – who have studied silly science – would assess it as a hate crime.
When the news of Adam Purinton shooting the Indian engineers came on YouTube, I added a comment about provocation in language. Then, the Telugu group came collectively and told me that my perceived feelings were too much. They merely said it was a habitual way of speaking.
However, disregarding the habitual words, I wrote without any concession whatsoever that in Adam Purinton's presence itself, the Indian engineers would have used words like Avan (lowest he), tell Avan (lowest he) to go, Poda (lowest you male), Poda (lowest you male), go look at your work – things like that.
The next day, the Telangana American Telugu Association issued a statement. Indians coming to America should avoid speaking their local languages.
Avoid Indian languages in public places: Indians in US share dos and don’ts.
This was news that appeared on many Indian online forums, but later many deleted those pages or else added other matters to those pages.
The reason was that this matter was in my book Feudal languages: What are they?
In America, when Telugu people who were working and living there referred to Adam Purinton among themselves using words like nee, avan, poda, nee poda and so on, that is when he went home, fetched a gun and came back and shot two of them, as per my analysis, there is one major issue in that.
If a bunch of workers in India say such words close by in a tone that can be heard by police department constables, then they will indeed face a big problem. But if they say it in such a way that the police do not hear it, I do not know if we can assume that there is no chance of a significant problem.
Nobody seems to have the courage to ask the question whether there would be no problem at all if police constables, looking at a young female IPS officer from a distance, say: Look at her arse. What an arse!
Therefore, we can assume that this has not yet been subjected to a major psychological study.
Related to this, it must be said that if police constables refer to an IPS officer using avalu, it is indeed a big problem.
Obscene words intrude into this obedience-submission chain through the breakage and collapse that has occurred in this chain.
This reference to avalu does not necessarily have to be heard by the IPS officer. Even if not heard, it will add a major flaw to the obedience-submission chain in the police department.
If a DySP and an Inspector are heard referring to IPS officers and female IPS officers in a derogatory manner in private spaces in this way.
This major flaw coming in the obedience-submission chains in the police department has added a major flaw to the efficiency of the IPS officers themselves. This is another major topic. I am not delving into that.
When Indians speaking Indian regional languages entered America in groups, in reality, the same atmosphere was created there where police constables refer to IPS officers and female IPS officers using words like avan and avalu.
It has to be said that the great scientists who proclaim every day that Einstein discovered the entire secrets of the universe while sitting in America have no knowledge that such a problem exists in the physical world. Therefore, no psychological study of such foolishness would have been added to their barren academic textbooks.
What needs to be understood very clearly here is that if those who migrated from India to America speak among themselves in good quality English or, if not, in unadulterated Arabic or some other language like that, then such a mysterious supernatural software explosion will not stain the social atmosphere there or the minds of individuals.
What we see then is that the race of individuals is not the problem. However, often the people there refer to this mental trauma in connection with skin colour.
In every place where people speak each language, an invisible structure can be seen in the atmosphere there itself. For example, a school where teachers, office staff and servants address children as nee. As soon as a student enters that school, a particular kind of structure attaches to that person's mind and body.
However, since most students come from the same mental state, they may not feel this as a new experience.
The teachers in that school will not experience this same mental structure. Even if they do, it will be at another level.
Similarly, if a few ordinary people enter a police station in Kerala, there too a particular kind of structure will be felt in the atmosphere. It will affect their body language and physical gestures. It will affect words, limit them.
However, if a high-ranking government official enters the same police station, what is experienced will be a different mental experience.
In general, in Arabian countries, Malayalis may experience another structure in the atmosphere there. It may even influence the physical structure.
The same structure will not be experienced if one goes to live in Pakistan. What is experienced there will be the mental experience created in the Urdu language atmosphere.
If people speaking Indian languages go to England and America, a major change in the atmosphere itself can be experienced mentally right away.
However, if in a place there where a bunch of Indians speak in groups in Malayalam, Telugu, Hindi, Tamil and others, and if English individuals doing work are defined derogatorily using words like avan, avalu in these kinds of languages while they are doing their work, then they may feel that some kind of disruption is occurring in the atmosphere.
It will bring changes to the facial expressions of the persons saying the words and the other persons there who understand those words, the messages flowing through the eyes, the forehead, gestures, behavioural patterns, tone and the slopes in the tone. All this may affect those who do not know this kind of language by seeing and hearing them.
What adversely affected Adam Purinton's mind may have been directly seeing these. Or else, it may have been the disruption brought by such words in the atmosphere.
There is another thing that can be said here. I do not know if it was added to this writing sometime earlier.
The matter of words affecting physical objects.
One person gave a book as a gift, as a memento, to express happiness. Who gave it?
It was onu who gave it.
It was ayaal who gave it.
It was oru who gave it.
Which word becomes relevant with that book will affect that book. It will also affect many other words that are often spoken in the places where that book is seen.
If onu is a son seen by the father with great affection, one thing. If it is the servant in the alley house, it is another experience.
Even touching it will often bring the person who gave it into the mind. Changes in expression can come to the words in the mind, due to closeness.
Doing something while seeing a superior in the mind is one experience. Doing something while seeing an inferior in language words in the mind is another experience.
For example, invoking a superior personality in the mind while participating in a conversation will often flow positive energy into the mind and words.
Even touching something given by a person who is dissolved in language words will give an experience that flows negativity into the mind and body.
Even hearing the name of a person being said will bring that person's presence invisibly into that venue. Is it avan or adheham standing nearby?
A physical phenomenon like this cannot be triggered in the English language through language codes. For that, many other procedures have to be planned and done.
Let me say one more thing.
In languages like Malayalam, when people of each level gather together, it can be seen that they group in a particular way.
Think that all these people I am mentioning are speaking among themselves in Malayalam language:
A bunch of police constables, a bunch of doctors, a bunch of taxi jeep drivers, a bunch of government clerks, a bunch of housemaids, a bunch of carpenters and so on like that.
Even in them sitting together and talking, the language word codes would have created a particular kind of structure.
For those who study such things, just by seeing the people grouped together, it is possible to understand what level they are in language word codes.
A similar claim is made by Professor Higgins in George Bernard Shaw's poetic drama Pygmalion.
However, in general, if all the people mentioned above are speaking among themselves in English, a kind of grouping structure may be seen where no significant difference is felt among them.
I have no experience of consulting any psychiatrist. All I have is the experience of reading things written by psychiatrists in newspapers and magazines in old times.
In addition, later on, sometimes I have watched videos created by psychologists on YouTube videos.
It has seemed to me that most of them give advice and suggestions from their own life observations and experiential knowledge and so on. I have also seen that as a support to these, they insert various psychological technical terms and disease names in between.
It may also be true that consulting them benefits many people. The reason is that it is good to be able to open one's mind to a socially accepted person and to be able to explain one's side.
However, those so-called experts themselves need to have a superior personality and be able to see things broadly and so on. They need to have honesty, idealism, strength of character and trustworthiness.
They need to be able to interact without derogating the person coming with mental distress in words. They should not go to display their own intellectual performance to the world based on the things that person says. I am not entering into these kinds of things.
What I am going to say are the things that seem to me about in what way to approach the problem of a person coming with mental distress.
I see mental illness or mental distress or if not that, deviated thought process as three different things. What I am saying is not from the experience of directly knowing anyone. Rather, it is only from a flow of my general thoughts.
The first one is things that affect the mind like pains and manic states and others that enter the mind when a person lives among many persons, works and so on. This matter is today's topic.
The second one is the matter of other supernatural software centres influencing, affecting, attacking and so on the mind which is a profound supernatural software system in various ways from some external places. If convenient, we can go into that later.
In the two things mentioned above, no physical damage or changes have occurred physically to any part or component or mechanical system of the brain. That is, the machine is functioning precisely, but many flaws have entered into the functioning.
If this matter is about a computer, we can virus scan, reinstall software, reinstall operating system. If there is no salvation at all, we can format the harddisk. Then install everything again.
However, in the case of the brain, none of this is possible to do.
The third matter.
The third one is the matter of components of the brain losing functionality or getting damaged or so on (physical damage). That does not come under the purview of psychology. It stands under the purview of medical science itself.
Now, let us enter into the first matter.
A human lives among many individuals. If all these humans live without saying anything, everyone will do the things assigned to them. They will do what they need.
Emotional expressions will influence to and fro through facial expressions and physical gestures and helps and aggressive behaviours and others.
However, humans do not live like that. They will talk among themselves. That is, they will use a language. They will create language words sentences.
When this one thing comes, which language it is starts affecting and influencing and designing and so on the personal relationships.
A feeling enters the mind that this is a complex visual path. Therefore, I think to give that in the next writing.
Doctors go through a checklist to find out what disease a person has.
This is the same method used in chemical labs to identify any chemical. For example, does that chemical substance dissolve in water?
If it dissolves, these are possible. If it does not dissolve, none of these.
As one goes through each question like that, the list of what all this cannot be grows big. Then the number of things this could be decreases and decreases, and in the end only the matter of what this is remains. The chemical substance is found.
It is the same way that doctors diagnose the disease. As one passes each question in the checklist and starts moving forward, the list of what all diseases this is not grows and grows. What remains in the end is the real disease.
It is the same way that psychologists and psychiatrists conduct disease diagnosis.
Let us look at this matter only. There are two checklists used worldwide.
Information related to this is given in this web page.
https://victoria.org.in/viewtopic.php?t=501
There are a bunch of disease symptoms in the checklist.
By excluding and excluding each of these disease symptoms, in the end one reaches the real disease.
Disease symptoms:
1. Depressed mental state for most of the time on majority of days
2. Interest or pleasure in almost all activities decreasing considerably
3. Considerable weight loss/weight gain or change in appetite
4. Insomnia or excessive sleep almost every day
5. Psychomotor agitation or retardation
6. Fatigue or loss of energy
7. Feeling of worthlessness or excessive guilt
8. Ability to think or concentrate decreasing or difficulty in making decisions
9. Recurrent thoughts about death/suicidal ideas
Diseases could be any of these:
Schizophrenia
Major Depressive Disorder
PTSD
Borderline Personality Disorder
ADHD
Anorexia Nervosa
Schizophrenia is a disease that distorts perception, thought process, motivation and so on.
What creates it: Strong genetic factor (40–50% heritability), prenatal infections, cannabis use in adolescence, birth in urban area, migration, childhood adverse experiences/traumas
If at least two of the symptoms given below are seen, the psychologist will decide that that person has Schizophrenia.
Delusions, hallucinations, disorganised thinking/speech, grossly disorganised or abnormal motor behaviour, emotional numbness
In this way, I do not know anyone who has been found to have this disease. However, I have seen some mental states mentioned in this in some people sometimes. Some seemed like when they are struggling amidst their life stresses, their mind and body reacting in desperation.
At the same time, some symptoms mentioned above could also be due to some external place or other software technique attacking or some other signal being received in the software application called mind.
However, there are many kinds of things that affect the human mind in the normal course itself in social life and family life and personal relationships.
I have a feeling that psychology does not pay that much attention to these.
However, I say that I do not know psychology. My only connection with academic psychology is that once I gave a bunch of notes written like an essay in this subject.
Without entering into the academic subject called psychology, what I am going to try is to look by picking up the subtle matters in some things that affect the human mind. That will be in the next writing.
Psychologists may see mental distress also as a mental illness itself. Those who come to them are patients. That is, mental patients.
That topic is what was written earlier itself. Now let us move to the next matter.
It seems that what is usually understood as mental distress are the variations and flaws and errors that come in personal relationships. Otherwise, it does not seem that headache will be seen as mental distress.
There are many kinds of personal relationships. What establishes and maintains the bond in each of them are the links created by words in the language.
In English, the words You, your, yours, you; He, his, his, him; She, her, hers, her have no alternative forms.
Therefore, the personal relationships established in English will not have directional codes, elevation-depression codes, pulling and pushing codes, and the state of word codes swaying in accordance with changes happening in other individuals and so on.
However, in feudal languages like Malayalam, more than two forms can be seen for all the words mentioned above.
This is a matter that has been said many times. Therefore, that matter is not being explained again.
What was the very foundation of the personal relationship that Malabari and Malayalam and others created socially was the matrilineal joint family personal relationship or if not that, the patrilineal joint family personal relationship.
In the first one, there was the position of karanavar. In the second one, the father is the superior in the family.
The word code bond with the karanavar is ingal and the karanavar with the nephews is inji. That is, ingal👆 - inji👇.
Karanavar is the eldest brother in the family.
Below that brother, other younger brothers.
Among them also, there will be the respective word bond. That is, ingal👆 - inji👇.
If a younger one below says inji poyane (nee poda) to the eldest brother or if not that, to some other elder brother, a dent will occur in the personality of that elder brother.
That is a mental distress state.
Like this, for each individual, there will be such an ingal👆 - inji👇 personal bond with many individuals in the joint family and in society and in the work venue and among government officials.
If not that, there are inji👉- 👈 inji bonds.
With some, there will also be ningal👉- 👈 ningal bonds.
Even though there is no joint family system today, its links exist in family relationships through word codes.
When examining mental distress in personal relationships, these kinds of personal relationship word codes indeed need to be noted.
These word codes first themselves release mere name, or behind the name, words like chettan, chechi, ammavan, ammayi, saar, amma, ikk, ichayan and so on.
These will spontaneously influence the tone forms of hundreds of other words in Malabari language and Malayalam. In addition, they will influence the slopes of the tone. That is, a depression upwards and an elevation downwards will come in the tone.
If a flaw comes in personal relationships, change will occur in all these matters itself.
Disharmony in tone joining in family relationships is indeed a mental distress.
One thing that many do to avoid this is to adjust to the situation. When saying like this, what is this adjustment is being left without saying.
Once, someone said about a matter in a house in north Malabar. The elder brother got married. The wife addresses all the husband's younger brothers as inji. Refers as avan.
The younger brothers who have great respect for the elder brother showed great respect itself to the elder brother's wife. They address her as echi. Great discipline in the house.
One matter that I directly saw in a house in north Malabar, the immediate younger one does not have that much respect for the elder brother. However, it is indeed as ettan that he addresses.
The elder brother's wife addresses this person as inji. That younger one did not feel like calling this elder brother's wife who has come for housework as echi.
He addresses the elder brother's wife back also as inji itself.
In this house also, no problem. However, both wives are living carrying different personalities.
In the first house, the younger brothers stood adjusting to the situation. In the second house, the elder brother's wife stood adjusting to the situation.
The phenomenon called such language-based adjustment does not exist in English.
A youth who has great name and vigour socially, and who receives social respect, joined as constable in the police. With that, the experience of superior officials in the police calling him nee came and joined him.
The path in front of this person is either to retire from the police. If not that, to adjust to the situation.
Such a horrific state is being released into the human mind by languages like Malayalam.
If the individual weakens financially once, rebuilding will often occur in all the ingal👆 - inji👇, inji👉- 👈 inji, ningal👉- 👈 ningal bonds with many. That will affect hundreds of other language words also.
A fearful state like this itself is the employer stopping the business and joining as a worker in another business establishment.
Another horrific state like that is, for an employee who had informally received a supervisory position in a work establishment to move to another establishment. This will insert great mental stress and sometimes mental delusion also into the mind.
The reason is, to establish a personal bond level that is interested in word codes with each employee inside the new establishment is not that much easy.
In some establishments, the situation there will be the person who cleans the room addressing all employees as inji. One will have to adjust to that.
Other times, many individuals will use word codes in different ways. That also will be an experience that gives great mental pain.
In languages like Malayalam, employees moving to another establishment will be very rare. However, this matter is generally seen in the way of showing loyalty to the working establishment.
At the same time, in companies operating in superior English social atmosphere, employees will not experience such a mental stress in moving from one company to another. The general definition said for that is that those employees have no loyalty to the work establishment.
I have also heard knowledge of the matter that the information that own worker is going to the Gulf brought a severe fear itself in the employer's family members. If the worker comes as rich, the language word codes will turn upside down.
I have also heard knowledge of those who lost mental peace experiencing subordinate employees calling mere name in establishments with low level English language atmosphere. I have seen in some a feeling that if just speak in English, the warnings given by the local language can be ignored like that.
This is only a kind of extra preaching. Not English behaviour.
However, such a problem will not occur that much in government departments. The reason is, everyone has clearly written formal position.
If go to pick up and examine many different personal bonds, words may move without rein. Not attempting that.
Before pinning down people experiencing mental distress in pre-set disease names like
Schizophrenia
Major Depressive Disorder
PTSD
Borderline Personality Disorder
ADHD
Anorexia Nervosa
and so on, a feeling that it would be good to properly examine once the knots in the personal bonds existing in that individual's personal life.
I do not see a significant benefit in examining people with just some vigorous disease names and a checklist.
The individuals who come to examine people in this way also indeed need significant broad vision. For that, the most essential is great proficiency in English language.
What is meant by this is not superior language style (accent). Rather, it is the experience of reading old time English literature like an entertainment.
The matter that there is another mental world that Malayalam cannot imagine, will be understood without taking intoxicant drugs and without listening to old Malayalam cinema songs.
When looking back today, what seems to me is that reading this book with about a thousand chapters that I wrote will also be a great psychological study itself. It is not with foreseeing such an intention that I attempted this writing.
In planar language societies like English, overall a particular mental state exists.
That is, anyone can address / refer to / define anyone in the words You, your, yours, you, He, his, his, him, She, her, hers, her. If looked from Malayalam, this is indeed a mental disease state.
In feudal language societies like Malayalam, overall another mental state exists.
Individuals stand on various inji👇 - ingal👆 ladder steps.
All individuals see, address, refer to those standing below in nee, eda, edi words, in the best personal bond state.
If looked from English, this is indeed a mental disease state. This mental disease state will have gripped the Malayalam society overall.
All individuals and animals and objects standing above the earth are experiencing atmospheric pressure. However, no one is aware about that.
It is the same itself with the matter of this mental disease state existing in language societies like Malayalam.
These nee, eda, edi word codes are suppressing all individuals.
However, without thinking about that one information itself, experiencing the suppression given by these words, people's and children's behaviour, and words, and gestures and antics, and body language and body expression, and personal bonds and mental expressions and others are being influenced.
Many will not agree even to say things among themselves very simply like speaking among themselves in English.
Many things said to the person addressed in the word You in English without any third thought, many will not agree to say to the person addressed as nee, eda, edi.
Doing like this is not due to any fear or anything else at all.
The only difference is that the nee, eda, edi person will not be seen with that much seriousness itself.
The nee, eda word said here, is the lower level in personal bonds like saar - nee, father - nee, mother - nee, chettan - nee, chechi - nee.
Such a phenomenon as lower level does not exist in English. That is, the expression that the person positioned below is an insignificant, low personality person can be created in English only through planned scheming.
Each time I finish writing, often while sleeping, and while immersed in other matters, from above some part of that written topic, very insignificant thoughts like steam rub and rise up.
They are condensed in the mind to create the next writing often. However, the writing does not take much time.
However, some matters that happened a few days ago are what have come as the basis for today's this writing. The matters that happened are very insignificant. However, in them I happened to see the shadow of the nee, eda word phenomenon that I said above.
I am taking an online English class in Telegram. Today the level of taking this class has gone much forward. Words and sentences and others are given in the website victoria.org.in in American accent in my second daughter's voice.
All I have to do is, start video screening in the class in Telegram, disable video, make only audio heard and take the class.
The learners look at the respective page in the website, directly hear the audio files inside it and repeat and learn. This is experienced as a greatly successful scheme.
Let us enter into this incident. Mother and son are the learners from one house. The mother is a greatly enthusiastic person. The son is not behind at all. Both are in the firm resolve that must learn English.
The son is studying in school.
The mother addresses the son as nee, and sometimes as eda, without letting go of affection itself. Even so, for the mother the son is nee and eda person itself. This will reflect in the personal bond. This will be in words and in the tone of words and in the slope of the tone.
They have only one mobile phone in possession. That was seen to affect both's learning well.
Therefore itself I informed that one mobile phone in my possession can be given to them temporarily.
I factory reset the phone. Then installed Telegram in it.
They both do not have the best knowledge to install many things in mobile phone and operate.
Not only that, this phone has a small problem. An app that gives solution to it needs to be installed from Playstore. In addition, phone number is also needed to setup Telegram.
I told the son when mother comes a SIM card should be brought.
The next day morning the mother called me.
Amidst work busyness I said, before ningal come, should call me. Come in the way that about one hour is needed to set the phone.
About 11 o'clock they came, without calling me in advance. Along with another person also.
Did not know about the SIM card. The son had not told that to the mother.
Could not setup Telegram. Could not log in to Playstore. Could not download the other app also.
Gave that without much life to the phone itself. Also informed that Telegram is installed in the phone.
After they went, called again in the evening also connected to this.
While the class is going on, the son called and asked, how is to install Telegram in the phone. The mother only did giving the phone in the son's hand. It is clear that did not say any matter connected to that.
I said that I have already installed Telegram in the phone. The mother had not told this information to the son.
Now what needs to be done, add phone number in Telegram and sign in in it.
Then the son's question which number needs to be given. Remember, the class has stopped entirely, by this conversation.
Is there no SIM card in the phone, I. I do not know, the son. Ask mother, I.
Then what is heard is calling the mother, and mother responding from somewhere, and that SIM card is in the phone.
The next problem after that is what is the number of the SIM card. The discussion to find that next.
After that, giving number in Telegram. Phone call comes from Telegram. Taking that call ignoring Telegram's instruction not to take it. Telegram's phone verification fails.
Later from there the number is not accepted by Telegram. Then, I try to add that number from my phone in Telegram and do verification. That also fails through some wrong procedure.
Another matter, the mother had not told the son another serious instruction connected to this phone.
Here what I noted is the tone and haste of words and others. In that the influence of nee, eda word bond was filled and standing.
Later also some other technical information problem had come. That however is not word code problem between them.
Here this said nee, eda, edi word code problem exists everywhere in society. This exists also in the saar - ningal personal bond existing in government office.
The indifference in telling all matters very clearly to the person standing below.
I this person also am not standing escaped from the grip of this one problem. When operating in Malayalam language atmosphere, I also often have the possibility to become like this itself not absent.
I do not know whether the matter I am going to say now has been written earlier. The thought that it has not been written is what is prompting me to write here. What is being said here is an extremely subtle matter lying right next to the outer shell of the things written in the previous writings.
The inhi👇 - ingal👆 ladder is something that individuals living in a feudal language have to experience in various different places and in changing different ways.
In everything, the individual has to stand stuck in some step or other in the nee, eda (edi) positions.
It is like this:
In the family, under the father and mother: nee, eda / edi person.
Under the elder brother and elder sister and their friends: nee, eda / edi person.
Sometimes under the elder brothers' wives: nee, eda / edi person.
Sometimes under the housemaid and house servant: nee, eda / edi person.
Under the uncle and aunt: nee, eda / edi person.
Under some of their children: nee, eda / edi person.
Under some of the neighbours: nee, eda / edi person.
Under the lawyer and the lawyer's clerk and the female clerk: nee, eda / edi person.
Under the doctor and the doctor's subordinate employee and the female subordinate: nee, eda / edi person.
All this may be a static personal positioning. Therefore itself, in most individuals this does not grow into a mental problem.
Within this itself, some individuals may start receiving positions like saar, chettan, addeham, avaru, chechi, madam and so on in the outer world or in another venue.
When it comes like this, this individual's mind has to live in two different mental states.
If this is not daily or if it does not become a significant problem, or if these two venues stand far apart and do not rub against each other, then the problem is not significant.
At the same time, for some individuals, there is the need to constantly swing and oscillate to and fro between two different mental levels. This has a high possibility of growing into a major mental problem in most such people.
For example, the son who is at the lower level in the house. Even the woman labourer addresses him in the nee word. Others in the house stand supporting this.
This person joins work as a teacher (maash / saar) in a school one kilometre away. There he earns great respect and affection from people.
If one looks at this person when he goes home, there he does not even have the value of the woman labourer.
I have heard about such individuals. Their mind and mental state will be experiencing the sensation of a football constantly bouncing.
Another broad aspect of this phenomenon is this: For each person, under which level of individuals he is the nee, eda / edi person.
That is, the moment one sees a person, the idea in other people's minds of under which personal level this person is the nee, eda / edi person will be determined.
If he is the nee, eda / edi person under a socially low individual, that will be loudly proclaimed by the facial expression and body expression. The software in others' minds will grasp that also.
Merely by looking at the person, the mind of a social superior will measure and give that this person should be addressed in the face itself not as saar or ningal, but as nee.
The truth is that this kind of magical power does not exist in the minds of English speakers.
In Indian marital relationships, this one magical power is indeed a very major thing. I cannot go into that matter here now.
Feudal language words have a good connection with the physical universe and mind and imagination and emotional expressions and so on.
Just by thinking of one person in words like addeham, avaru, oru, oru, ingal, saar, saab, memsaab and so on, that person will stand elevated in the mind.
At the same time, just by thinking of a person in words like avan, avalu, eda, edi, nee, inhi and so on, that person can come to a state of being stuck in a stinking pit in the mind.
However, the words nee, avan, avalu being mixed with affectionate words itself is a mental phenomenon. This is a state with a cuddly feel. The person can be in the elevations also, and below also.
If one sees these kinds of things in the way that they are mere imagination, clarity will not come to the matters. The reason is, what man designs and builds in the family and society and field and town and so on is indeed what he sees in the mind and draws pictures in the mind.
This also is indeed information that those who study complaints in the mind and those who try to treat and cure it need to keep in mind.
The reason is, the truth is that even today, no one at all has any grasp about the software codes that control the mind and about the software mechanical system.
The case of psychologists also is just like this.
However, remember also that English words do not have the abilities mentioned above to elevate and suppress a person and animal and object through word codes in the mind, to trap in affection and so on.
Now let me say another matter.
Individuals growing up in a feudal language atmosphere will have a personality with a natural state or natural state.
For example, a young man, young woman working in a shop (in a Malabari language atmosphere, in a pidika) in a Malayalam language atmosphere. If the workplace has an atmosphere with a state suitable for them, that state will be a natural state of mind for them.
They will see the employer in words like chettan, ettan, chechi, echi. The shop owner will see and depict them in word levels like nee, inhi.
Just like this are many different work venues.
For example, for those working in work venues like a shopping centre, shopping mall, supermarket in a Malayalam / Malabari atmosphere also, there will be a mental state at a particular level.
Among the workers in this work venue, there will exist a bond like a huge net woven with special kinds of words among themselves.
Just like that, for government salary receiving school teachers, private school teachers and so on also, a mental state suitable for each will exist as their natural state.
When individuals in each such work venue start getting a comfortable atmosphere, the desire to reach those kinds of venues daily at a particular time will throb and stand in the mind like a kind of intoxication.
If one cannot reach these kinds of venues at the fixed time, sometimes even anxiety disease symptoms like when intoxicant substance is not obtained can come in the mind. That is, anxiety, anguish, agitation, worry and so on like that.
However, not all work venues will be attractive for everyone. For example, for a person living at a high level, or in great social freedoms, or in high word bond positions, working in a work venue in a small village will indeed be a great mental distress.
In the town also, they will like to get along only with those living at a particular high word levels. If not, great mental distress itself will come.
This need not be aversion to the work. Rather, it can also be because the mental levels of those working and the work superiors in that work venue are very different and unbearable.
Workers behaving in great submission will behave among themselves in a particular kind of words and controls and mutual word freedoms and so on.
If there is to say more connected to this, one has to say many with great depth and subtle vision. I am not in the mood for that now.
However, in English language, the grip of such a particular mental state will be very less.
However, since in England there was royal rule and nobility that entered from continental Europe, English language may not have been able to completely eliminate thoughts like this.
I am not going into the depth of this also.
However, let me say this also. The matter of an Indian woman who has been living in England for some time, two days ago.
This woman is a person who has been dreaming of India while sitting in England for some time, and praising India and Indian culture.
Therefore itself, very hurriedly shifted work to an Indian company. Expressed love for the country and the languages of the country and the people of the country.
However, it is when came to India that this woman got an information like the one that only the one sleeping together knows the night bird.
Cannot bear the bossism in the work venue, it seems. Did not say more clearly.
Did not say the matter that co-workers call the work superior as app and themselves as thu.
That is, beating about the bush.
Is a person familiar with calling work superiors mere name in England.
Thought that Indian Culture means some temples and churches and palace buildings and mantras and tantras and sages and Vedic sayings and so on.
However, no one is seen with courage to say openly that culture is the word code bond in which people behave among themselves.
Many who praise India and Indian languages and Indian culture while sitting there, born and grown in America, if return to India, will indeed be a huge shoal for the psychologist.
If no other such thoughts enter the mind, in the next writing I can write what seems in the mind about supernatural objects and centres that control the mind.
Shooting and injuring a person from afar, and killing, is indeed a criminal act.
Just like that, releasing software codes and viruses and so on from distances far and near, and causing damage to others' computers, smartphones, web servers and so on, and performing mischievous intelligence on them, and hacking them, and performing DoS /DDoS attacks on them, and thus destroying them and deactivating them and so on is indeed a criminal act.
Great Britain - Computer Misuse Act 1990 (CMA)
USA - Computer Fraud and Abuse Act (CFAA)
India - Information Technology Act, 2000 (IT Act)
In black magic and other blackmagic activities, many kinds of things are used. Not entering into this topic. The reason is, words will enter into forest interiors.
If one kills a person by doing black magic, today that is not a crime. The reason is, if one says that one can kill a person like this, scientific experts will not accept it.
However, in old times, there were schemes in many societies to suppress those who act in this way.
Scientific experts will swear that behind life, thoughts, emotional expressions and so on like that, chemical substances are operating. Even emotions are biochemical.
This topic has been discussed earlier. viewtopic.php?t=324
Many objects are used in black magic. However, to precisely target the person, the person's urine, hair, nail, blood, semen, sweat and so on are used.
If asked whether such applications are practical, the problem that comes is a problem of how much expertise those who do such things have in this.
Anyone can claim that such things can be done. Sometimes they can happen merely by coincidence.
However, it cannot be denied that by doing such things, failing many times and correcting and correcting, it is indeed a thing where expertise can be acquired.
If one can think that human mind, and body, and thoughts and emotions, and dances seen in dreams, and physical universe, and chemical substances, and Newton's laws of motion and other laws in thermodynamics and mathematical principles and so on all are the creation and operation of some supernatural software system, then it is thinkable that other some supernatural software systems can influence the human mind.
As a difference between human mind and AI mind, it is said that human mind can experience emotionally, and AI cannot experience emotionally.
However, today AI can think and grasp things and describe subtly to a depth and breadth ten times more than what human mind can do.
That is today's matter. What is the matter in the coming centuries, the human mind that can think trivially cannot say.
Feudal language words themselves have black magic power. That matter has been said many times already.
However, think this also. Biometric marker as fingerprints, facial scan, signature, handwriting, voice and so on will facilitate precisely linking many things to one person. Here remember that the matter of DNA is not said.
Fingerprints and iris recognition iris scanning (eye scan) can link to the person with extreme precision.
All these can be compared with many things used in black magic.
Now let us compare the mind with today's software technology.
First itself understand that software technology is not a scientific technology.
However, computer harddisk and monitor and smartphone and Wifi, and electricity and light and heat and so on all are indeed physical objects.
However, the software operating in them is not a physical object. It cannot be touched, or seen, or smelled, or tasted, or heard.
It operates according to the laws created inside it. The devices that operate them also operate according to the instructions placed in them. This has no connection with physical world laws.
Think about a web server.
It can be shared among many. That is, shared hosting. Many different websites can be hosted in it for many without connecting to each other.
Next is virtual private hosting (VPS). In that, some other superior facilities will be available to the individuals using them by paying rent.
Next is cloud hosting. That is another superior web hosting facility.
Superior to that is dedicated servers.
If install GPS tracking software in cloud hosting servers and other superior servers, one can monitor the precise position and speed and direction of vehicles and so on.
Next, GPU servers. Superior intelligence, and abilities to think and to say answers to questions by thinking and to explain things by speaking and so on can be installed in these.
What is to be said here is, in many of these, many changes and corrections and additions and so on are usually done using FTP softwares. In this itself, the one most popular today is Filezilla.
Just like that, the facility to directly see the inner parts of the server is in the control panel given by the hosting company. Through this also, changes can be made in that server.
More profound than that are software systems like Putty.
Such systems will facilitate making changes inside Linux/Unix servers and network devices and so on using mere software codes, and adding many, and removing many and so on.
This much said here is only to say once about the matter that such things can influence and operate and stimulate and so on the physical reality and human mind and thoughts from some supernatural positions.
What psychology does today is only operating from very limited information.
Psychology has no strength to think and imagine about many that operate behind the human mind. No other physical science also has.
Another matter to be said is, some virus softwares can establish dominance over many computers, and by each of them collectively attack some servers and computers, and can deactivate them.
I have heard knowledge that in the northern parts of South Asia and some other regions, there is a belief that some black magicians can collectively attack some individuals using things like mites. It is a possible matter.
However, medical science can only disdain and dismiss this matter.
Now another matter. About twenty years ago, I have had the experience of travelling every month on two-wheeler to Trivandrum and back to Calicut. At night, I used to give lift on the vehicle to anyone who shows hand.
At Valanchery pass, there was great darkness then. On one side of the road, there is a huge pit. Many vehicles have met with accident there, it seems. Many would have died also. One cannot keep fear in the mind. The reason is, then there are great thoughts in the mind. Complicated schemes besides.
At the pass, one person shows hand. Extremely attractive young woman standing wearing very thin white sari. It is Friday night. It is Durga Ashtami day. Full moon is smearing slight yellow colour all over.
When stopped the vehicle, asking not for lift. With alluring smile, holding shining in the yellow light, tender green colour overflowing white betel leaf in hand, extending hand and asking for a little lime for chewing.
In the mild breeze, thin sari fluttering and moving, indication of the depressions of the naked beauty inside the dress is seen to a small extent.
Not lime to place on lips, will go giving whatever is asked.
If give a little lime for chewing, that alluring beauty will turn into the yakshi in grandmother's story and go up in the sky taking me also.
Then see, only my bones after eating all flesh. My hair white like moonlight will be left a little.
What said this is only a story that entered imagination. The lines above given are Vayalar's.
However, this yakshi is not a ghost. Rather, these would be space creatures mentioned in science fiction stories, who roam on earth during night times seeking human flesh to satisfy hunger.
They may be able to take any form. Mites also have this ability. That is, not the form seen today tomorrow. Almost the ability of Otinayans. Can change form.
Bloodthirsty vampires are mentioned in folk tales of many countries.
It seems that ghosts do not eat human flesh.
What is above is only an imagination written casually.
Now leaving this topic.