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Tribulations and intractability of improving others!!



It is foretold! The torrential flow of inexorable destiny!

What the Colonial British faced


01. What the English world is unaware of

02. Need to keep apart

03. Digression

04. How to improve the lower classes in India

05. Sample of the machinery-at-work

06. The initial terror in speaking English

07. An illustration of the feudal language machinery


One was the fact that the natives of this land currently called Pakistan, India, Bangladesh, Burma, Ceylon etc. were of a feudal-language based culture, in which one innately shows respect to those who are powerful, and rude and suppressing. To the weak, the polite and the refined, the general attitude is to be derogatory, disrespectable and to make them the butt of pejorative words. This communication code was the very opposite of what is usually understood in English as effective social communication. In fact, the early English persons in India were quite surprised to find the landlords treating their serfs with scant concern and leaving them to face the brunt of the ravaging cold and heat, with bare protection.

And yet, the more disparagingly they were treated, the more respectful and affectionate they were. It was a real difference from the social scene in England. Actually in this communication code, one can see the real secret code that creates an immensity of Gandhis all around India.

This very issue was not quite understandable back in England. This itself was their first problem. Explaining this geographical area, named as ‘British-India’ by them, to the stay-at-home Englishmen was an impossible thing. For, the social communication had to be translated into English, when being conveyed to England. Here, the essential codes of the golden respect versus abominable dirt social communication were erased in English.

So English intervention in ‘British-India’ was understood in England as an occupation of ‘India’ by an English crowd. Actually, it was a case of Englishmen standing apart from the local crowd. Yet, the very presence of the English persons was creating sharp changes in the social scene. Even their viewing a scene could create changes of straightening up the bent backs of the suppressed classes.

This issue of mere sight of another person creating social changes is connected to the virtual codes in a language. I have discussed this issue in my book: CODES of REALTY! WHAT is LANGUAGE?

However, to put it briefly, it may be expressed thus: When a youngster is viewed by a feudal language speaking person as an inferior, the child would feel the clasping nature of the vision which would be making his or her features bent or go lower in stature. However, if the viewing person is from a native English background the child wouldn’t feel this. This thing I have experimented with, and also I have observed the effect of my own children (who know only English) viewing other smaller kids.

The first problem faced by the English persons who came to ‘British-India’ was the total ignorance of the stay-at-home Englishmen. In fact, there were voracious speakers in England such as Sir Edmund Burke etc. who took up the stance that there was only one God’s truth, and if this truth was true in England, it was true everywhere in the world. However, at that time, the concept of software was not there. Different software can make different programs. Different language software create different social systems and social functioning.

This issue can be found in the life histories of such great personalities as Robert Clive, Wellesley, Impey etc. who were all made to face legal charges in England, of looting ‘India’ and mistreating ‘native Indians’. However, there was no way for them to make the stay-at-home Englishmen understand that ‘India’ was different beyond imagination. I can understand their frustrations. For, even now, when I tried to make the native English speakers understand about the issues of feudal languages and their creepy and atrophying effects on human personality and social systems, many of the persons who came to comment on my inputs were more or less jeering in their tone.

At the other end, there was a tremendous effort to ban me from writing in many websites. Even in such websites as that of HuffingtonPost, I did face this. I was banned. However in such websites the reason that prompted my ban was that there were persons from the feudal language nativity who quite rightly got the creeps that their securely kept secret negativity was being opened up. Otherwise there is no other justification for banning a person who brings in knowledge that is currently not known in the English world.

What the English world is unaware of

English world cannot understand that there are powerful codes in feudal languages. For example, the word You, can variously be used as Nee, Thaan, Eyaal, Ningal, Thaangal, Saar etc. Each of these words has different effects on the person on whom it is targeted. Its cumulative effect is connected to who uses it on whom, and so they do not stand as standalone codes. Moreover the total effect is brought about by a comprehensive processing by the social system.

What do the English nations know about all this? How come such codes are allowed inside the tranquil settings of an English social system without the least of understandings about them? It may be mentioned that no native feudal-language-speaker occupying any position in an English nation wants to even discuss these issues. For their very existence inside English nations would then stand questionable, if such things are taken up for scrutiny. For, what they are doing to the English social scene would come up for discussion and study.

Need to keep apart

However, the English persons inside ‘British-India’ did understand that there was something creepy about the native social communication, in which one has to necessarily exist as ‘respectful’ in word codes. All social actions were to be in sync with this requirement. In many ways, it would bring in regimentation and stiffness to one’s behaviour to go on meeting the requirements of this ‘respect’ in words. This was one of the major reasons that made the English persons keep apart from being a part of the native social scene. And this could also be the real reason why the Boars and the English kept apart from the Black natives of South Africa.

Secluding oneself from creepy codes is actually a means of retaining one’s own refinement and a means of lending this refinement to others. It is not bad, even though it has been said that apartheid is evil. I would say that apartheid is good and godly. It needs understanding. My children did practise apartheid to disseminate refinement to others, till they themselves were forcefully made to be part of the negative codes. I will speak about this later.

Digression: I happened to visit an ashram near to Quilon in Kerala. The saintly person there is a female. The very obvious method used to garner superior aura for the ashram in India was to bring in White persons from East Europe. Their presence do give a feel that ‘English’ persons are her devotees. In fact, many years ago, I was taken to their ashram in Cannanore by an associate, when the saintly person came there. She had in attendance a lot of white persons. I was told by my associate to talk to the ‘English persons’. When I did so, I found that they were quite weak in English.

However, when I met the same kind of persons in Quilon many years later, I found them all to have improved their English to very good levels. However, there was one very obvious theme that I saw there. The whites had their own mess hall, where they sat on proper seats and dining tables. However, on the Indian side, the people were sitting on the floor and eating. There was a marked difference between the lowly attitude of the vernacular speaking Indians and the White folks who clearly were not English, but certainly exhibited more stature than the Indians.

I was clearly in a quandary. To eat and sit on the floor. Even in the prayer hall, I noticed the Whites using the seats, while the Indians sat on the floor. I did likewise as other Indians. Varuna had not yet been admitted to the schools. So she simply wandered into the White people’s area and sat down on a seat and had her food. After some time, she came with a family from Britain who had come to see the place.

When I spoke to them, there was a very clear indication that the ashram volunteers (Indians) had been given clear instruction to break up any such communication attempts that would bring in close associations between either sides. Actually, I could understand the emotions behind it, even though I was distressed at that time. There was always the ubiquitous theme of detaching two social groups that had to be necessarily kept in two different platforms, one at an elevation, and one comfortable in a lower position.

But then when I was quite near the saintly person, after standing in the queue for nearly an hour, I happened to notice a White boy in her presence, giving her a gift. She used the word ‘Avan’ about him to her adjutants. It was a totally unnerving situation for me. I was sure that she had no real solution for improving the people here. Improving a people should not be by degrading another.

See this photo of White South African kids being forced to mix with Black native kids. I do not see any issue of skin colour, but that of kids from refined social systems getting rubbed with negative social and cultural input from the Black kids. The issues are to be dealt not at the level of skin colour, but at the real depth of social and language codes. That there is no proper firewall in position to block the negative codes from creeping into the positive arena.

So, one problem was the attack of the ignoramuses back in their native land, England.

It might be good to see this quote from the speech made by Robert Clive in the British Parliament way back in 1772 when he faced a charge that he had looted Indian rulers. :

The inhabitants, especially of Bengal, in inferior stations, are servile, mean, submissive, and humble. In superior stations, they are luxurious, effeminate, tyrannical, treacherous, venal, cruel.

MY COMMENT: This description of Bengal is actually the exact depiction of feudal language codes of India in it candid form. The background of this speech is actually an evidence of the interest England took in the welfare of the natives here in India, from being exploited by the newly arrived Englishmen.

How to improve the lower classes in India

Second, was how to improve the lower classes in ‘India’? It is not an easy issue. When the lower classes are improved, what is actually being done is removing the natural leadership over them that the traditional feudal landlord classes had over them for centuries. A definite amount of content is here on this page, wherein a development of a minor section of a lower caste is discussed.

Actually it is quite a complicated question. There are various hierarchies bearing down upon a lower caste/class person in a feudal language social system. Not only the various higher caste persons, but also so many other persons like mother, father, uncles, aunts, senior in age cousins, elder brother, elder sister, senior-in-age neighbours, persons who give work etc. have a particular kind of authority over a person, which is encoded in the words and usages used in communication.

Each word that simply means You, He, His, She, Her, Hers, Them etc., words such as eda and edi, and the very using of name without any suffixes of respect, more or less positions a person tightly into a social slot. Added to this issue is the social, class or caste status of the parents and other family relatives. Being under the suppression of a lower class parent or uncle or aunt or cousin and others has its own negativity.

Improving a few persons from this social set-up, who are innately fixed into a particular lower positioned slot is not an easy thing as one can imagine in English. It is not simply an issue of asking the person to speak in English, stand straight (as against stand with an obsequious bent), sit on a chair (as against sit on the floor), sleep on the cot (as against sleeping on a mat on the floor) and so many other things. First of all, each one of these things mentioned has a code to it. For example, asking a servant to sleep on the cot is by itself changing the way the others view him in terms of indicant words.

It can be understood like this: A man and his servant go to a hotel room. Both are of the same age. There are two cots there. If the servant also is allowed to sleep in a cot, near to the master, the way the hotel staff would see the servant would be as more or less equal to the master. He would also be extended reverence, which they ought to show only to the master.

The master would see the sudden rise in stature of the servant, as the others use ‘respectful’ words to the servant. It shall reposition the servant in the virtual code arena. When such virtual distances get lessened, the power of command goes down. For example, to a person who is addressed with reverential words by others, the master would find it awkward to ask clean his shoes or to carry his box. For, in feudal languages, words are encoded with a lot of meanings, as one would say that words used in computer programming do have extended meanings which may not fully fit within the parameters of the English word meaning.

PICTURE DESCRIPTION: Lower caste Thiyya child brought up in perfect English, without being affected by the negative lower indicant codes of ‘Indian’ vernaculars. Straight posture, without a bend at the neck region.

Sample of the machinery-at-work

Now, imagine that the English persons are training this servant of a native ‘Indian man’. What they are doing is the undoing of all his innate social training, and making him an equal to a native ‘Indian’ master. Now, when understanding the so-called British Colonialism, this Indian master versus his servant system has to be borne in mind. The effects of British Colonialism on the two different entities in this system are two mutually opposite effects. And all interpretations of the total effect of British Colonialism should be viewed from this mutually opposing positions and perspectives.

However, it would be totally wrong to take a stand that the master is in the wrong and the servant is exploited and is in the right. For the reader should put on the shoes of both persons and see what is it one is against. The master would have to actively work to see that his servant remains in his despoiled state. Otherwise it would simply create a creepy eroding of his own positive features in the eyes of the society which contains not only his own superiors and equals, but persons subordinate to him. His stature among his subordinate folks has to be protected at all costs. This is part of his native ‘India’ social codes.

However, to the servant, actually even though he would be basking in the affectionate suppressing by his master, the cosiness of being at a social dignity equal to him would redress his own emotions, and more or less make him lesser fit for his job as a servant of an ‘Indian’ master.

The ‘Indian’ master would be comfortable if his servant sleeps on the floor, near to his cot. This would more or less reinforce the word and usage codes in the feudal language. For, the words such as Nee, Avan, Avattakal etc. can be used towards this position of the servant with more equanimity and power with this vertical distance between them. And the servant also would feel comfortable to use such words as Saar (Maadam/Medam), Thaangal, Ningal, Adheham, Avar etc. towards the upper direction when this vertical displacement is maintained.

Here it needs to be mentioned that the words such as Nee etc. are used not just to servants but also to one’s son, daughter etc. However, the codes and the social processing will be different, and the same level of abominable grade as imposed on the servant wouldn’t be there. (Still some negative features will be there, but that part cannot be discussed here).

Now suppose into this very stable and secure social system, an Englishman enters. He starts speaking to both of them in English. Well, what is he doing? He is doing something that has never been attempted or experimented with, in ‘India’. Both the master as well as the servant is being placed in the same level. It is an event with grave evil possibilities. For the master, it is a cataclysmic event. For the servant also the event is quite unnerving. A failure to understand his inferiority in comparison to this master could set in. Now, even if this servant is getting a glow of mental liberation, it is not a thing that all his fellow servants would enjoy. For, whenever he is with the other servants, they would sense that some level of his inferiority has been erased, and there is something of the superior in him in comparison to themselves. It would trigger an antipathy for him.

The initial terror in speaking English

Here I am forced to digress to another issue. English is actually a very simple and easy language, compared to so many other Asian and possibly African languages. However, many persons get the tremors when initiating to speak in English for the first time. This unnerving terror more or less makes them feel that English is quite difficult to learn.

There is a real reason behind this paradoxical experience. People who speak feudal languages suddenly experience a planar language. It is like suddenly compressing a 3-D space into a 2-D space.

In feudal languages, a younger man sees an elder or superior person as a higher You, higher He, Higher Him etc. At the same time, the senior person has to see the lower person as a lower You, lower He, lower Him etc. Now, when suddenly the communication is changed to English, the lower man can feel the powerful manner in which he is pulling the senior man to a standard level You, He and Him. He would feel himself pulling himself up to a higher social plane. He would feel the tremendous terror of acting out an impertinence.

At the same time, the senior person would see the lower person being pulled up to a standard You, He and Him. He would also feel himself pulling himself down to a lower plane. He would feel the powerful terror of the social depths.

This is the real reason that many persons become nervous when speaking English in the initial periods. However, when this initial terror wears off, then it is days of basking in the glorious freedom, with activities that can be on the edge of rascality. The same sort of emotions and feelings that feudal-language-speaking persons, who enter into the US, feel and act out.

Now, this is the second issue that the Colonial Englishmen faced in ‘India’. First was the issue of the stay-at-home Englishmen of not understanding ‘India’.

An illustration of the feudal language machinery

English is a planar language and not feudal like the ‘Indian’ languages. So, even if there was statutory feudalism in England, the ‘respect’ versus pejorative form of communication codes was not there in England. Feudalism in language has a very complicated effect on social communication as well human personality and right to dignity. It is not possible to discuss the complete effects here. However, just to make the point understood it may be described here to this extent:

A man goes to see a high official in ‘India’. He is accompanied by his man servant also. He addresses the official as Saar. The high official addresses him as Ningal. At the same time, he addresses the man’s servant as Nee. The man refers to the high official as Adheham or Avar. The high official refers to this man as Ayaal. At the same time he refers to the man’s servant as Avan.

Now when a native English speaker read the above paragraph, he would see a social system structured like a military arrangement. However, that is not a correct evaluation of the scene. What has to be borne in mind is that that the lower level words can actually be pejoratives that degrade a person’s individuality and has a comparative effect. This type of incessant comparison of human individuality and dignity is not a feature in English. Moreover it has a social effect of creating pyramids of leadership, which are exclusive of each other, and mutually competing.

For more on this, read: MARCH of the EVIL EMPIRES; ENGLISH versus the FEUDAL LANGUAGES! and also Software codes of mantra, tantra, witchcraft, black magic, evil eye, evil tongue &c.

0. Book Profile


2. Essence of improving

3. Command codes in the language software

4. Spontaneous block to information

5. Forgetting as a social art

6. What the Colonial English faced

7. The third quandary

8. A personal briefing

9. Fifth issue

10. The sixth issue

11. Conceptualising looting

12. Insights from my own training programme

13. A colonial British quandary

14. Entering the world of animals

15. Travails of training

16. Notes on education, bureaucracy etc.

17. On to Christian religion

18. The master classes strike back

19. Codes and routes of command

20. The sly stance of feudal indicant codes

21. Pristine English and its faded form

22. How they take the mile!

23. Media as an indoctrination tool

24. How a nation lost its independence

25. Social engineering

26. Social engineering and sex appeal

27. Conceptualising Collective Wisdom

28. Defining feudalism

29. British colonialism vs American hegemony

30. Revolting against a benevolent governance

31. The destination

32. Back again to Travancore

33. Media and its frill sides

34. Online unilateral censorship

35. Codes of mutual repulsion

36. Understanding a single factor of racism

37. Light into the darkness

38. The logic of blocking information

39. Mediocre might

40. Dangers of non-cordoned democracy

41. The barrage of blocks

42. Greatness of the US

43. Where Muslims deviate from pristine Islam

44. Film stars as popular trainers

45. Freedom of speech and feudal languages

46. Wearing out refinement

47. Leading the Anglosphere

48. Indian Culture

49. The miserable Indian media

50. A low quality idea

51. What a local self government could do

52. The aspects of quality improvement

53. Parameters of spamming

54. Profound quality enhancement

55. The innate English stance

56. Frill elements of quality improvement

57. Enter the twilight zone

58. Continuing on human development

59. Refinements in automobile driving

60. Back to Quality Improvement

61. Entering an area of tremulous disquiet

62. Stature on an elevated platform

63. The sly and treacherous debauchery

64. Reflections of a personal kind

65. Observations on the effect of gold

66. Facets of the training

67. Secure refinement versus insecure odium

68. Clowning around with precious antiquity

69. Handing over helpless entities to crooks

70. Trade, fair and foul

71. The complexities in the virtual codes

72. Mania in the codes

73. Satanic codes on the loose

74. Jallianwalabagh incident

75. A digression and a detour

76. Teaching Hindi in Australia

77. Seeming quixotic features

78. Disincentives in teaching English

79. Who should rule?

80. What is it that I am doing?

81. When oblivion takes over

82. From the ‘great’ ‘Indian’ history

83. Routes to quality enhancement

84. Epilogue

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