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SHROUDED SATANISM in

Tribulations and intractability of improving others!!

FEUDAL LANGUAGES

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VED from VICTORIA INSTITUTIONS

It is foretold! The torrential flow of inexorable destiny!

CHAPTER TEN
The sixth issue

ShroudedAnchor

01. The tragic reforms


02. Illustrating the new scenario


03. Seventh issue


04. Neither good nor evil


05. The concept of route


06. SCENARIO


07. British-Indian rule versus British rule

 

It is here that I need to enter the next issue of agony for the native-Englishmen who were in India during the East India Company rule. The small-time mutiny in Meerut took up the lives of a number of Englishmen. For an English nation, which values the lives of each of its citizens, this small-time event was big calamity. The East India Company rule was disbanded, and the Crown directly entered into the field of ‘Indian’ administration.


It was a crazy intervention and takeover by a group of people who did not understand ‘India’ and had no way to understand ‘India’. Here again, the native-English persons had to face a new social reality. They had to acknowledge the social stature of the higher ‘Indian’ classes, which they had actually ignored in statutory terms. The new policy drafted in the name of Queen Victoria acknowledged the existence and powers of the Indian feudal classes as well as of the native Kings. This was actually a betrayal of the lower classes who had been linked directly to the English officials. Now, they were statutorily positioned under their own native rulers and feudal classes as they had been for centuries.


The tragic reforms

Now, here I must digress to another contention of Indian historians that the various agricultural policies of the East India Company brought in tragic consequences to the Indian famers at the lower end of the social system. Here it must be admitted that the policies were not made by the British administrators with such heinous intentions. However, they did not understand the basic codes on which the social system works. It was surely not correctly understood by the various Governor Generals that being the real worker in the scheme of things was a very, very demeaning position.


For example, in West Bengal when the ancient system of agricultural taxation known as Zamindari System was re-enforced, what really took place was the re-auctioning of the land rights by everyone who could. And the last rung in this downward positioning fell on the actual farmer, who had to bear the huge number of persons above him.


It actually is a clear indication of the lack of sympathy, and the crass inhumanity and suppressing mood towards the downward-positioned person in the minds of the native ‘Indian’. Only the senior most positions in the administration were occupied by the British. The huge number of other staff members was ‘Indians’, who had no pity or sympathy for the common farmer. If anyone is to dispute this statement, he or she has only to deal with the current Indian bureaucracy and see its attitude to the current-day Indians.


SEE this quote from WIKIPEDIA:

In the 18th century, when English and Scots merchants and adventurers began to settle in Mughal areas in significant numbers, they noticed a superficial resemblance between the role and status of the zamindari and the landed gentry the squires or lairds that were once typical of the British Isles. Like the zamindari, the English squires and Scots lairds were the leading proprietors in their villages. In addition, they were often entrusted with important judicial and governmental functions, by the Crown in their capacities as Justices of the Peace. It was natural for the British incomers to assume that the zamindars of northern India were a kind of local squirearchy, although there were important differences.


MY COMMENT: The greatest difference was that the native language of the area was feudal to the core, which made the lower man a stink literally to the zamindar. This fact was never clearly observed or mentioned by the British policymakers, even though they could its social effects.


Illustrating the new scenario: Now let me come back to the original issue. It is like this: A young person in a senior official position has a direct link to a person. The senior person meets him, talks with him and even gives him social companionship. He would give him training for writing PSC exams for higher government jobs. Suddenly this person gets a peon’s job in the office of one of the senior person’s acquaintance’s office. Now what happens to the original relationship between the senior person and the other man?


The senior person would find it uncomfortable to meet the man, talk to him as before and give him social companionship. For, if he is attempting to do that, he is connecting himself to a position below so many others in his acquaintance’s office. The communication codes in the feudal indicant words would place him in an awkward position with regard to so many others.


His acquaintance would also be disturbed if he tries to mingle with the peon as he had done earlier, when he had not been a peon. Well, this was the exact predicament of the earlier officials of the East India Company as they came to understand the new social relationship as enforced from across the seas, from far off England by the policymakers of the British Crown. From now onwards, remarkably different social equations had to be promoted, in which the lower classes had to be acknowledged as the serfs of the higher class ‘Indians’.


{Allegory: The lower Indian had suddenly become the ‘peon’}. Those whom the higher ‘Indians’ treated with disdain had to be so acknowledged. If the Englishman was to persevere in his aim of connecting directly with the servant classes of the higher ‘Indians’, he himself stood in the threat of being acknowledged as of a serving class in the indicant word usages. In the earlier times, the British officials did not have to care about what the higher ‘Indians’ thought of them. For, they could very well live above the evaluation of the higher ‘Indian’ classes.


In the earlier times, it was the prerogative of the officials of the East India Company to decide whether to acknowledge them or not. Now they were under statutory compulsion to do so. It was certainly a stab in the back of the lower class ‘Indians’. Yet, they themselves had no means of knowing it. For, all information and understanding comes only if one can clearly decode them. For the lower classes, it was an impossibility. For, they were as it is under the overloaded burden of pushing their everyday life day by day.


Actually the stay-at-home Britons’ understanding of what was happening in ‘India’ was just a very coloured version of what they saw and experienced in their home nation. That of literally low-formally-educated persons going off to ‘India’ and coming back with a very irascible change in their demeanour and behaviour. What these ‘India’-returned Britons were having was an aura of ‘Indian’ social communication in them.


I remember reading these lines in Somerset Maugham’s MOON and SIXPENCE: ‘and she had the efficient air, as though she carried the British Empire in her pocket, which the wives of senior officers acquire from the consciousness of belonging to a superior caste’.It is a hint of what changes perch upon a person who lives in ‘India’ among ‘Indians’ as a socially higher individual.


Seventh issue

Actually, there is another feature change that the current-day Englishmen had not experienced so far in its mighty sense. That of living in ‘India’ among ‘Indians’ at the lower end of the social structure. This effect is the total opposite of the first one, and quite discernible. The opposite I mean is of ‘Indians’ living among Englishmen as one among them. This is case, the Indians improve fantastically.



DIGRESSION: See this video (British Kids Chanting Vedic Sanskrit Mantras) of English kids being made to learn and sing Sanskrit Mantras. Sanskrit Mantras might have powerful codes. For Sanskrit is a very feudal language. However, the fact is that the teachers who do the teaching would be speakers of feudal languages like Hindi, Tamil, Malayalam etc. In their everyday conversation, the English kids would be literally made to touch dirt, in the lower indicant words used to and about them. These things will slowly encode into their facial demeanours, posture and even their levels of innate self-confidence.


Varuna used to chant these mantras in her school. However, I had cautioned her about parameters of learning a feudal language. The understanding that these languages have powerful codes that can despoil as well as ennoble any entity is there has to be borne in mind when going for imbibing it. One has to be as careful in this as one would be if one were to use a USB in one’s computer. Beware of what software can come inside the computer and spoil the system.


SEE Ashwina, who was pulled away from me by the Malayalam section in the family in her childhood striving to emerge into the unfettered levels of English, and compare it with the English kids striving hard to don the non-tangible shackles of a feudal language. It may be remembered that even though Sanskrit is a very powerful feudal language with possible powers of wizardry (Read my: Software codes of mantra, tantra, witchcraft, black magic, evil eye, evil tongue &c.) , there is nothing on record to show that the majority people in the purported homeland of this language do show the personality enhancement that is typical in English speaking persons.


Living in ‘India’ among ‘Indians’ as a superior person naturally embeds a feeling of divine grandeur on to the person. I have seen this very visibly affecting many ‘Indians’ who had joined the government jobs. A feeling of being higher than others, beyond the purview of ordinary persons and secured from the sharp pierce of lower indicant words, with right to use pejoratives to all ordinary men and women, and also with the feel that that the ordinary people should only communicate with them from a position of servitude in posture and also, if possible in words and usages. It is not an issue of one person being good or bad. It is just that he or she becomes a tangible part of an evil structure.


Neither good nor evil

So I may intercede and make this declaration that when persons from feudal language social systems are assessed, it would not be right to define them as good or bad, based on ethical evaluation points. Most persons are connected firmly and powerfully to certain rigid social constructions such as public administration, private business ownership, private business employment, joint family, superior family, nuclear family and such else. I can explain what I am trying to say here, by giving this illustration:


An IAS officer (the highest level of the feudal Indian Administrative Service). He is a nice person, quite good natured, sincere and with a very benevolent attitude to the people. However, all these good things about him have no meaning to anyone other than to his wife, kids, relatives, companions and friends. When a member of the public approaches him, that person has to move through a special route of approach, that moves him through a lot of rude government clerks and ultimately the peon who stands in front of the door to the IAS officer’s cabin.


What he experiences would to a great extent depend on his own social standing. However, when one takes the case of an ordinary man who has a genuine need to meet the IAS officer for a personal issue, the process of meeting the IAS officer is quite crude and mighty rude. The security policemen, the clerks and the peons would be rude or may be polite when using despoiling pejoratives in their words of address to him. These things are necessarily defiling to the man’s features, both mental as well as physical. He will feel the power that makes him bend and be obsequious.


However when he reaches the IAS officer’s room, he would find a bright face, very friendly and cordial. He may even be asked to sit down, which is a rare experience in most Indian government offices, for the common ‘Indian’. Yet, even though, the IAS officer is friendly, he is definitely not a friend. That should be very much borne in mind. He cannot be addressed as an equal in the feudal array of words and usages. The communication would definitely go along the route of all higher level YOU, HE, HIS, YOUR, YOURS etc. compulsorily reserved for the IAS officer and his compatriots; and the lower You, He, His, Your, Yours etc. thrust upon the common ‘Indian’.


Now, what is the effective demeanour of this IAS officer, who is actually an epitome of kindliness and compassion? To continue to insist that he is actually a good man, but that he is powerless, is just like saying that the claws of a tiger is not dangerous. Only when the tiger compels it to poke into the prey, does it cause harm. The claw in a live tiger is a part of a dangerous structure which when one approaches, can cause hurt, harm and even dismemberment.


Now, it needs to be stressed that this idea of a good man is not confined to that of an IAS officer. All people in feudal language social systems are part of some social system and associated hierarchy. What he is or she is, is connected to the route to him. Though it may seem that this idea can be associated in planar languages like English systems also, actually the very fact that there is an array of indicant words which act as switching codes at each point in the communication makes this totally different from English systems.


For instance, in the communication between the IAS officer and the common man, the common man can also use any group of words and usages to define the communication. He can say Saar or Thaangal or Ningal or Thaan or Eyaal or even Nee. In each case, the IAS officer’s demeanour, mental equilibrium, disposition of friendliness or enmity or docility or domination, and his own mental stamina changes in accordance to the sense of the word used. If the common man goes on shifting in his choosing of word levels, the IAS officer would very well feel as if being tossed in a thunderstorm. However, in actuality, these things do not happen, for the common man is very well given a purposeful training in how he should behave to the IAS officer and what level of words he should use, by the various levels of officialdom he had to traverse to reach the IAS officer’s cabin.


Even if he does come in straight, without this traversing, in the usual cases, he would have undergone a thorough training in this regard from his low-quality Indian education, wherein he is mentally indoctrinated about the supernatural standards of the government officials. If he has missed this education, the society, with its various means would have given him the requisite inputs. In the feudal language communication software, for communication, regimentation and harmony to function without any disturbance, each level has to use the proper levels of usage codes, that are mentioned here as indicant words. In all these things, English systems do stand different.


The concept of route

Since I have mentioned the word ‘route’, I am forced to digress a bit. For, this word has a more significant meaning for me, than what the word may mean in English. It is actually connected to the world of virtual codes. The fact is that every physical entity has a software code existence behind it in the world of virtual software. Now, this theme is totally unconnected to the subject matter here. However, I may need to explain it a bit to induce coherence to the word ‘route’ mentioned above.


Language codes do have powerful connection to this virtual code world. I cannot go more into that theme. However it may be mentioned that each physical being may have a From and To codes encrypted into it. From where it came and to where it is going. From what was its earlier state to the state it is transforming into. Here again, I cannot go more deeper. This value, as a vector (direction) component will be in all physical beings, in their codes of creation and existence.


When we take this conception to the world of human living and to the codes in the feudal languages, there are certain things see-able. For illustrating this, I need to first talk of an intellectual point which has already been discussed philosophically by many others. However, there was some profound information that was missed in those discussions.



It is like this: There is a glass with water inside it to its half level. The question is, is the glass half-empty or half-full? [The explanation given in the Wikipedia is astronomical distances from the actual depth of this discussion]


Now, this is not just a question of some nonsensical philosophical gimmickry. For it does contain the vital insights to the vector (direction) component.


The answer to the question can be seen through this procedure: Take a glass full of water. The glass is full. Now empty it slowly. When it is half empty, stop the emptying. What is the glass’s condition now? It is half-empty! That is the answer.


Now take an empty glass. Slowly fill it with water. When it is half full, stop the filling. What is the condition of the glass now? It is half-full. That is the answer.


Yet, in both cases, the water in the glass is at the same level!


Actually, in this illustration, there are two different items. One is the understanding of the direction of motion of events. From Emptiness to fullness. And the other from Fullness to emptiness.


The second item is that the words and grammar construction of English also effects this understanding. So, this understanding is essentially connected to how the English words are used. If some other language is used, how the direction component would change has to be studied on the basis of the word codes in that particular language. Well, is reality connected to language, words, indicant words and grammar? Well, there is a connection, but not in so obvious a manner.


SCENARIO

Now, look at this common living scenario. A female is working in a school. She is a teacher. One enterprising young man makes her fall in love with him and marries her.


Second scenario. An enterprising young man has a wife. One fine morning she decides to join a school as a teacher.


Now look at the two females. Both are teachers. Yet, inside them there are two different vector components. The first is a female who was moved towards a husband from the full control of the school. The other female is a wife who was moved from the full control of the husband to the school. Both are essentially different personalities. However, by just seeing them teaching in the school, or going about with their husbands, this vector component code will not be tangible. Yet, it is in there, quite powerfully, influencing so many definitions, future events as well as persons.


This much is the understanding in English. However, when the same scenario is enacted in a feudal language like Malayalam, more powerful vector component codes will come into the scene. This is where one should deeply understand that what the English world envisages is not the full reality in other languages.


When a wife moves from the status of a wife to that of an employee of another person or group or management, there is sharp shift in the indicant word codes. An Aval to her husband and an Avar to the school management would become an Aval to both of them, in most cases. Especially in Malabar Malayalam.


Her husband in most cases would transform from an Avar or Ayaal or even Adheham to the school owner family, to an Avan or Ayaal, especially in Malabar Malayalam.


In the second case, the female would initiate as an Avar or Maadam to the enterprising young man and later, on getting married, she would become an Aval to him and his family. At the same time, the enterprising young man may also go down to an Avan to the school owner’s family.


Now these are things, which do not come up in any sense in an English language communication society. Now, it may be mentioned that each indicant word code does change a person. In fact, A (the person) will change to A1, A2 or A3 depending on the relative indicant word links. When this is studied in depth, one may even find a wide arrays of As, as A gets variously defined in varying complex relationship. In fact, the A in English is a single unitary personality. In feudal languages, it is not like that.


Now coming back to the concept of route, in a particular person’s position, it has a powerful meaning. And if studied profoundly one can even see the way a man is connected powerfully to command locations and to disciples, through the route codes in him.


British-Indian rule versus British rule

There is one more thing of quite tantalising quality to be discussed in this context. Even though the British colonial rule of the sub-continent is generally known as the British rule, it is not an apt name for the second part of this rule. The truth is that the real British rule more or less ended with the demise of the East India Company rule. The East India Company rule was marked with a ferocious mood of no compromise on quality and no compromise to the native feudal lords and culture. It is true that there were many mistakes and a lot of learning that took place.


Yet, the officials of the company had a very vehement attitude of being superior to the degrading inferiority of the ruling classes here.


However, with the coming of the British Crown rule, many native negative features and social machineries were given statutory stature. So that from this time onwards what this land experienced was not an unadulterated English mood of administration, but a mixture of Indian and English. A much compromised one. In which the English official classes had to mingle with and accept the culture and other negativities of the local feudal systems. Most of the officials of the emerging departments were full of local rich people, even at the heights.

Well, in a mood of quaint incomprehension, the modern Indian may find that it was a welcome change. However, it is my contention that it was not. For, the local man from now onwards had to approach the local native ‘officers’ for getting remedies for their grievances. Whatever English education that these ‘officers’ had, they still knew the local feudal vernacular. And the way they behaved with the local common man would be defined by the feudal codes in them.


Even the Indian Civil Service also slowly started getting filled by the local rich men’s sons. They went to England and wrote the exam. By 1947, more than 50% of the ICS officers were natives of British-India. So, what was the real picture of the British rule here? It was slowly shifting more and more towards the native feudal systems. Beyond that from 1909 onwards, the various Presidencies were ruled by the native politicians. So, in fact, it was not really a British rule that was in position here, but a British-Indian version.


This was to affect the people very much. In the earlier times, when they wanted to meet a senior officer, it would be an Englishman who they would be meeting. Now, the chance of meeting an Englishman was lesser. Once the top man is a feudal vernacular speaking native, the same problems that the common man faced in the social system would continue to haunt him inside the government office also. For, even the top man would be connected and controlled by various nefarious loyalties. See this story by Rudyard Kipling: The head of the district


The fact is that the East India Company rule came through fantastic support of the lower class natives of the place. For, they got a first-hand experience of the native Englishmen. However, now what they were experiencing was again the terribleness of native ‘officer’ classes, who abhorred the local lower classes. In many ways, the various minor incidences of rioting and such that took place in some places can be attributed to the fact that the administration was filled with the feudal language speaking ‘officer’ class. Even the incidences that took place in Jallianwalabagh could have much connection to this degradation of the British rule to British-Indian rule.






{Incidentally, Aurobindo Ghosh, whose rich father sent him to England for this purpose couldn’t pass horse riding exam and thus couldn’t get through. Some joker has written thus in Wikipedia: By the end of two years of probation, Aurobindo had no interest in ICS exam and came late to the horse riding exam purposefully to get himself disqualified for the service. The question is why should this joker try to insult Ghosh? What is really wrong in admitting that he was not good in horse riding?


See these next words: At this time, the Maharaja of Baroda, Sayajirao Gaekwad III, was travelling in England. James Cotton, brother of Sir Henry Cotton, for some time Lieutenant Governor of Bengal and Secretary of the South Kensington Liberal Club, knew Aurobindo and his father secured for him a place in Baroda State Service and arranged for him to meet the prince. What is one to understand by this type of silly jingoistic writing? That he refused to pass a public exam deliberately and then got into public service through family connections and nepotism? Well, if it is true it is a very bad example to showcase.]


Have I digressed too much? I do not know for sure. I started this writing to discuss the various issues involved in improving others, from a very standalone posture, with only a very minimal of selfish personal boosting intended.

0. Book Profile

1. INTRODUCTION

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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