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[VED]

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[VED]

1. Who are humans, who are savages?

2. The backdrop of the Opium wars

3. The widespread backdrop of the opium trade

4. A vast market for Indian products

5. The poison that spreads through words

6. Oriental cunning

7. Anglophilia and such other things

8. Boundless folly

9. If dogs began speaking English in packs

10. Human traits in animals

11. The boundary line between animals and humans

12. Full human status

13. English workplaces

14. Traffic management at junctions

15. The well of death stunt

16. Rationalists and transcendentalists

17. Divine qualities

18. The transcendental vessel, that is the mind

19. The repository of magical mantras

20. Superstitions

21. Varavu (entry), evil eye, and such other matters

22. Medium - the phenomenon

23. The growth of technology

24. The predicament of having to explain reasons

25. On the magic horse

26. Where feudal languages flow

27. The platform designed in the supernatural arena

28. The shape of the Platform

29. Management hierarchies pointing in opposite directions

30. The coercion of the buffoons

31. Formal education

32. The academic subject of psychology

33. Psychology

34. The limits of expertise

35. The realm of the mind

36. Inside and outside

37. Starting to talk about the mind

38. The phenomenon of the mind interacting between 3D realms

39. Behind the mind

40. Piggyback riding

41. The fundamental form of reality unknown to science

[VED]

The English East India Company’s ventures into ancient China in the 1600s for trade purposes can be likened to modern individuals with advanced technological capabilities entering an ant colony governed by a vast feudal social system, as the English populace of today might describe it.

The ruling classes and common people of China were entirely different beings from the ordinary folk of England.

When the English interacted closely with the social life of such beings, the experience gained by the English East India Company was likely as novel as what they encountered in South Asia.

In other words, there was an understanding that China’s ancient heritage included grand historical events, epics, monumental architectural creations, and more.

As in South Asia, these point to countless enslaved beings who, over centuries, toiled and died without recognition.

Records of grand towers, sculptures, palaces, gardens, and pleasure centres from ancient times have been found in both South Asia and China. Additionally, it seems vast literary works have also been discovered in China.

However, it appears that the literary creations of Sanskrit and Chinese antiquity were not preserved in printed books or digital devices. It’s unclear what this indicates.

If they were stored on some technological platforms, it must be understood that the people living in these regions today have little connection to those who lived there then.

When ordinary Chinese individuals appeared before officials, they would kneel on the ground and touch their foreheads to it. The English likely failed to grasp how such a mindset was maintained in those societies.

In ant colonies, a large group of individuals perform slave labour their entire lives. To make them toil and find fulfilment in it, there must be significant coding in their communication system.

For example, in today’s Indian society, when the lowest individual (Inhi👇) stands before the highest (Ingal👆), their body language, words, and demeanour naturally reflect subservience and deference.

However, an Englishman unaware of the local language’s coding would not understand the reason for such personal degradation.

Similarly, the English struggled to comprehend China, both in what they understood and what they failed to grasp.

One might consider that in ant kingdoms, the slave labourers built palaces, harems, forts, towers, gardens, and pleasure centres.

It’s understood that English Company officials played a significant role in creating and developing many modern South Asian languages. However, it’s uncertain whether this occurred with the Chinese language; it’s likely it did not.

The Chinese language remains challenging for a foreign adult to learn even today—perhaps easier than learning the language of animals, but only just.

Chinese social elites regarded English Company officials from the outset as barbarians—savages, primitives, or uncivilised.

This must be clearly understood.

Even today, ordinary English behaviour is perceived as sheer roguery, not only in China but also in India, within local language communities.

If English-speaking individuals enter Indian or Chinese local language communities and behave in English ways, local elites might metaphorically “hack them to pieces” as one would a wild animal, unless they have legal protection.

This is because their behaviour and speech are neither acceptable nor tolerable within the local feudal language and social communication systems. Thus, from this societal perspective, the English are outright primitives and beastly.

The Chinese brutally killed and ate other creatures. Moreover, until the 20th century, it’s said that in China, beings now defined as humans were also killed and eaten.

However, under English influence, this practice may have diminished since the 1600s.

Decades ago, I was constantly dealing with a government department for a trade licence. But because I addressed the clerks as “Ningal” (stature-neutral You), they made me run around for months.

Finally, a leader from a leftist party took me to their district committee and instructed them to provide the help I needed.

In connection with this, a key person from that office called the government office in my presence to inquire about my issue.

After a brief conversation, he hung up and told me:

You need to understand some things. Here, officials expect various considerations from people. Only if you show proper subservience will they do anything for you.

No one can be blamed. Individuals live and operate within a social machinery system. They can only function and behave in harmony with its workings.

Thus, those government clerks cannot be faulted.

This is mentioned only to highlight that the situation in China was a hundred times harsher.

I vaguely recall reading about a British ambassador visiting the Chinese emperor with formal diplomatic intent.

The Chinese court officials treated foreign delegations as mere messengers or tribute-bearers.

These visitors were required to kowtow—kneel and touch their foreheads to the ground nine times—before the emperor.

None in the British delegation were willing to do this. This was a grave offence. That their heads weren’t severed was likely due to some protective influence—or perhaps the realisation that they were mere “savages.”

What must be understood here is that, in China, the elites were the true humans. The English were the savages.

This understanding later culminated in the Opium War, or the “Black War.” I plan to address this development in the next piece.

[VED]

The English, South Asians, Chinese, Africans, and others are all included within the study of zoology. In other words, these groups are all classified as animals.

However, it seems that when the English ventured into other regions and encountered these groups, they assumed they were akin to themselves.

In reality, this mindset was neither present nor prevalent among many other communities.

In South Asia, historically, lower-caste individuals were regarded as progressively less human, with diminished human qualities, a belief widely held.

The Inhi👇 - Ingal👆 hierarchy in these communities’ communication systems clearly testifies to this.

In other words, those at each lower rung were considered a step below human, or sub-human.

The Malayalam meaning of “sub-human” encompasses being not fully human, possessing fewer human qualities, or being lesser than human.

This coding exists in feudal languages.

For instance, those who marched in grand processions to “save” Arikomban, a royal elephant, referred to him as “Avan” (lowest he). In harsher address, they used “Nee” (lowest you).

In other words, those who set out to “save” him ended up brutally suppressing him.

This notion of others being lesser does not exist in the English language or among the English.

Nevertheless, when interacting closely with beings defined today as humans, the English experienced some intolerable differences.

This sub-human concept creates significant issues today in feudal language-based social environments, family relations, official-public interactions, and more. This is because English communication ideas infiltrate in misguided ways.

Where the English language is absent, introducing English communication concepts can lead to severe conflicts.

Having discussed these points, let’s briefly touch on the much-celebrated Opium War in Chinese history.

This is written today without referring to any historical texts. In 1985, while preparing for the Civil Service exam, I read a historical account that provided a unique and factual narrative on this topic.

I also believe I encountered this in Glimpses of World History, read during my 10ᵗʰ class or thereabouts.

The Opium Wars, occurring around 1839, were a series of two conflicts, understood to have taken place between 1839 and 1843.

A person I know, who operates at a high level in Bombay’s corporate world and occasionally interacts with IAS and IPS officers, once told me: During a discussion about the benefits of English East India Company rule, an IAS officer remarked that the Company sold opium in China to ruin and enslave its people.

Such a statement might score high marks in a Civil Service exam.

However, some details, often omitted in such exams due to time constraints, are worth mentioning here.

Firstly, opium was a legally traded commodity in the past.

In Asian countries, it seems the elite and wealthy used it. Mughal emperors and their noble families likely consumed it.

I cannot judge whether this was a good or bad practice. I merely state that I would not encourage its use.

Opium use was prevalent even in the Travancore kingdom.

Some references to opium use in Travancore are noted below.

It also appears opium was used in Malabar.

In a reference to a member of the Marakkar family from Kottakkal near Badagara, found in the Malabar Manual:

On 15ᵗʰ March, one Kunhi Ahamad, a nephew of the pirate chief of Kottakal, who was generally known as “Cota Marcar,” was captured with a boat’s crew of his men by the English boats employed in stopping the exportation of pepper from Cannanore to Calicut. It did not appear that he was piratically engaged at the time, so he resented the treatment and taking opium, ran amuck.

Regarding checkpoints around Mahe to prevent smuggling facilitated by the French:

For guarding the frontier against the smuggling of dutiable goods, such as liquor, arms, ammunition, and military stores, opium and salt.

From Travancore State Manual:

Treaty between the Dutch East India Company and the Queen of Quilon: ‘I. No body shall import, sell or exchange amison (opium) into these countries, except the Dutch East-India Company.’

Between the Madras Presidency (English rule) and Travancore kingdom - 1863: The concessions in return were — (1) The admission of Travancore produce into British Indian ports free of all duty, excepting for opium, salt, wines and spirits.

Rama Varma - (Visakham Tirunal) - 1883: A Royal Proclamation was also issued on the 26ᵗʰ May 1883... the abolition of the import duty on opium.

SIR RAMA VARMA-(Mulam Tirunal): The Stamp law was amended in 1063 M.E. (1887-1888): ... Regulations VI, VII and VIII of 1063 provided for the better administration of the Opium and Salt monopolies.

From Castes and Tribes of Southern India:

Bairagi.—The Bairagis are a class of religious mendicants, who roam about all over India... They generally carry with them one or two brass vessels for cooking purposes, a salagrama stone and a conch-shell for worship, and a chillum (pipe) for smoking ganja (Indian hemp) or opium.

Bukka.—Described, in the Madras Census Report, 1901, as a “sub-caste of Balija. They are sellers of saffron (turmeric), red powder, combs, etc., and are supposed to have been originally Komatis.” They are described by the Rev. J. Cain as travelling about selling turmeric, opium, and other goods.

From Native Life in Travancore:

Regarding the Valanmars among the Ezhavas of Travancore: Those who live at Tannirmugham Customs Station have to be ready at a moment’s call to examine boats passing, in order to detect opium or other smuggling.

Regarding Muslims in Travancore: Of Wahabis there are but a few, chiefly men from Sind, very zealous against the use of tobacco, opium, &c., but attending the usual mosques.

Regarding other Muslims in Travancore: Though forbidden to sell arrack or opium, some do this secretly.

Regarding local Syrian Christians in Travancore: Immorality, it appears, is not inconsiderable in amount; opium eating, intemperance, and quarrelling not uncommon.

Bartolomeo speaks of a well-meant attempt of the King of Travancore in 1787 to prohibit the use of cocoanut brandy under pain of the confiscation of property; the smoking of ganja hemp and use of opium were at the same time forbidden. This measure could not, however, have been long maintained or effective, when so large a proportion of the people used these drugs, or were dependent on the profits of their manufacture and sale.

In 1787, a king of the small Travancore kingdom attempted to ban intoxicating substances, including opium. However, as a large percentage of people used or profited from its sale, the ban reportedly had little effect.

The Abkari and Opium contracts are determined by competition, and are usually taken, the former by Ilavars and the latter by Syrians.

Liquor sale rights were typically secured by Ezhavas, and opium sale rights by Syrian Christians through auctions.

The better ranks, too, are addicted to the use of soporifics (particularly opium), a vice by no means uncommon even amongst the Christians (Syrians).

The above outlines the backdrop of the Opium War. The war itself can be discussed in the next piece.

[VED]

When I write or speak in praise of the English language and English social environments, I’ve noticed responses suggesting I’m glorifying white people or those of European descent.

To dismiss my arguments as foolish, some individuals cite the actions of the French or others.

This perception often stems from local Indian language education, where there’s a notion that all white people are “Saar” (highest you/him) or “Maadam” (highest she).

This mindset typically doesn’t arise in someone with an English language background.

However, since my youth, I’ve clearly felt that there are significant differences between the English social environment and those of many continental European countries.

Around the 6ᵗʰ class or so, I read an abridged version of A Tale of Two Cities by Charles Dickens.

The two cities in this novel were London in England and Paris in France. The story, set against the backdrop of the French Revolution, was a compelling tale.

Later, I encountered the full version of this novel in Mrs. CPS’s school and college textbooks. It was a lengthy and complex work.

From this book, I clearly understood that the French social environment shared many mental attitudes strikingly similar to the feudal language environment of India.

I was about fifteen years old then.

Now, let’s return to the matter of China.

Opium was an integral part of the social environment in many Asian countries. The sales tax collected from its trade was a significant practice in several kingdoms, including Travancore.

It’s understood that the tax revenue from opium sales provided substantial economic strength to the Indian government, likely as part of the excise duty on intoxicants.

However, the English administration likely faced a situation where promoting opium use was untenable. In 1878, the Indian government banned its production, sale, and use.

Opium use was a centuries-old social practice in South Asia, employed in various spiritual contexts.

It seems that in South Asian antiquity, opium was regarded as a sacred substance, used to achieve spiritual and yogic experiences.

It’s said that opium was included in offerings and rituals for Shiva and Ganapati.

Opium was reportedly used in tantric practices to awaken Kundalini and attain spiritual liberation.

In the herbal cure movement known as Ayurveda, opium was used as a pain reliever and sedative. I also recall reading that it was used in certain medicinal preparations.

Moreover, it’s noted that Dhanvantari, the divine physician of the gods, emerged from the ocean holding a vessel of opium.

When the Indian government banned opium, widespread protests arose in many parts of British India. Opium users and traders submitted numerous petitions to reverse the ban.

The unavailability of opium, a key component in traditional medicine, adversely affected that practice.

Opium poppy farmers and their agricultural workers faced severe economic collapse.

Opium smuggling and black-market sales proliferated across many parts of the country.

Some social leaders likely began loudly proclaiming that the opium ban was a ploy to erase Brahminical (Hindu) religion and its ancient heritage.

With the ban on opium production in India, production soared in neighbouring countries.

For instance, in Travancore, opium production became like stumbling upon a gold mine. From there, opium was smuggled illicitly into India.

Opium traders began settling in Travancore. The same likely occurred in Cochin.

This also happened in northern South Asian countries and elsewhere.

The Indian government struggled to curb opium smuggling from these countries. It continuously pressured these nations to ban opium production.

However, these countries, having unexpectedly acquired a “gold mine,” were unwilling to abandon it.

Nevertheless, following strong warnings from the Indian government, these countries began banning opium.

In 1908, opium production and trade were banned in Travancore and Cochin. The same occurred in other independent kingdoms like Rajasthan.

These actions by the Indian government fostered deep resentment among some social elites.

Propaganda emerged in various social forums, claiming that the English administration was overstepping its authority.

However, it must always be remembered that banning opium caused a significant economic setback for the Indian government.

Sales tax, a form of exploitative revenue, did not exist in India. There’s much to say about this, but that can come later.

Now, let’s discuss the opium trade in China and the Opium Wars.

Today’s writing has further expanded and solidified the background for these topics.

I plan to move to the Opium Wars in the next piece.

[VED]

Some readers may not know what opium is.

This explanation is for them.

Opium is a substance similar to ganja. When comparing ganja with opium, it is described as follows:

Opium has been used for centuries as a pain reliever, sleep aid, and recreational drug. Ganja is used for recreational, medicinal, and spiritual purposes.

Both are classified today as narcotic drugs. Some component in them likely interferes significantly with the brain’s software.

It’s said that ganja is also used for spiritual purposes, which seems plausible.

I have never used narcotic drugs. Still, I’m not entirely uninterested in experiencing, in some way, how they affect the brain’s software. This interest is tied to my general observational and experimental pursuits, as stated here.

However, for now, I have no interest in touching these narcotics for recreational purposes. The truth is, my mind is always highly active without them.

For over twenty years, my mind has operated relentlessly, one thought following another. I doubt narcotics or intoxicants could produce such mental activity.

In China, since ancient times, the wealthy used opium for medicinal purposes, recreational activity, and reportedly spiritual practices.

This is written to clarify one point.

Academic scholars, flaunting their formal educational qualifications, claim that the English East India Company made vast profits by buying opium in India and selling it in China.

Listening to such claims might lead one to believe that the Company taught the Chinese to use opium. This is utter nonsense.

In China, social elites used opium for various purposes for ages, sourced from foreign imports and distributed through local trade networks.

The English East India Company likely sold opium alongside other trade goods brought by ships.

However, the English Company’s employees differed from other traders in China.

One key difference is that these individuals were merely employees, not owners.

Above them was the Company’s board of directors in London, and within their ranks were various official positions.

Chinese traders, on the other hand, were owners, with employees arranged in hierarchies, displaying extreme subservience upward and harsh dominance downward.

Among the English Company’s employees, no such subservience or servility was evident, as the English language cannot foster such attitudes.

Chinese traders interacted closely with English Company officials. From the perspective of the Chinese language, they might have been seen as dealing with mere hired workers of another trading entity.

In feudal languages, an owner’s worker is “Avan” (lowest he). The title “Adheham” (highest he) is reserved for the owner.

It would be difficult for the Chinese language to accommodate individuals outside this “Avan” or “Adheham” framework.

Yet, in terms of experience, the English Company’s employees likely maintained a higher sense of dignity than Chinese traders.

The presence of English Company officials posed a problem for Chinese government officials. Chinese traders addressed and referred to them with the lowest terms—Nee (lowest you), Avan (lowest he), Eda (pejorative you), or Enthadi (pejorative you)—while degrading them.

Chinese traders were compelled to address and elevate even the lowest-ranking local officials, and those above them, with terms equivalent to Saar, Saab, or Angunnu (highest you).

When appearing before government officials, they had to kneel, touch their foreheads to the ground, and show subservience.

The English refused to comply with this, creating a major social issue. Their presence caused significant cracks in the communication and societal structure designed to maintain order.

A similar incident occurred in Travancore.

Recall this quote from the Malabar Manual:

The presence of the English in Travancore was gradually leading to a revolution in that State.

This was in 1697. The semi-animal enslaved individuals in Travancore, observing the English’s demeanour, posed a significant problem for the Nair overseers of the time. They attacked the English trading centre at Anjengo (Anchuthengu), attempting to massacre the English Company officials.

A similar resentment grew among Chinese officials against the English Company’s officials.

What follows is based on memories of a historical text read long ago. Thus, names, dates, or precise events cannot be provided. Still, what is written is likely plausible.

Chinese traders bought various goods from foreign merchants and sold them in China’s interior and elsewhere.

They sought to create a vast market for their goods.

Their orders to the English Company included opium. The Company procured various goods from Indian producers, transported them by sea, and sold them to Chinese traders.

This likely created significant economic profits for many Indian producers.

Opium was among these goods. When China, a vast market, opened for Indian opium, it likely created immense opportunities for opium farmers.

Opium production must have felt like stumbling upon a gold mine for Indian farmers.

Chinese traders likely made opium widely available in one Chinese district. This is a fact.

Now, let’s move to the Opium War. That can be discussed in the next piece.

[VED]

As mentioned in the previous chapter, opium use likely increased significantly in one Chinese province.

This was a time when the official establishment desired to suppress the English trading group. The English East India Company had no governmental backing in China—just merchants.

However, a British government office operated at a port in that province, likely overseeing trade goods and ships arriving from Britain.

This office managed warehouses and other facilities at the port.

Government officials were waiting for an opportunity to crush the English Company.

The governor of that province issued an order: all opium traders must surrender their opium to the government, which would destroy it under supervision without compensation.

Receiving this order, Chinese traders displayed sharp cunning. They handed over their opium to the British government warehouses for safekeeping.

The British official, a Superintendent at the port, issued receipts with seals and signatures to each Chinese trader for the opium stored.

As a result, a large quantity of opium came under British government protection.

Informants relayed this to the Chinese government. Officials then stormed the warehouses, seized the opium, and publicly burned it.

They likely saw this as a moral victory, and today it might be deemed a good deed.

Upon learning of this violation, the British Superintendent wrote to the governor, questioning the overreach and demanding compensation for the destroyed opium.

Describing the incident in such blunt terms doesn’t convey how deeply this rattled Chinese officials.

The subservience and servility demanded by the Chinese language were likely not reflected in the translation of the English letter. Thus, the letter appeared purely insolent.

In Kerala, even today, if an ordinary person writes to a village officer, “Ningal (stature-neutral You) must give me that paper,” it could unhinge the office staff. The situation in China needs no further explanation.

What follows isn’t precise information; my memory is faint.

The Chinese governor sent troops to seize the English Company’s trading centres and British government offices. Some skirmishes likely occurred.

The English retreated to their ships. The troops took possession of their goods at the port.

The English ships, armed with cannons and other weapons, returned—possibly the next day. A clash ensued, lasting a few hours, after which the Chinese troops admitted defeat or fled.

The governor of that province was likely shocked and astonished. His fully equipped army was routed by English trading ships with no military experience.

Official history books on the First Opium War may focus solely on related historical events.

However, the reason for Chinese officials’ resentment toward the English trading group lies in language codes, something modern historical accounts may not address.

Moreover, explaining why the English, with minimal manpower and meager weaponry, consistently triumphed in adverse conditions is challenging through history alone.

Here, a note on the English East India Company’s army is necessary.

This is a deep topic. It involves events in Arcot, Madras, and a young Company official, Robert Clive, but we can’t delve into that now.

Today, the British army showcases grand military parades and weapon displays. In truth, many countries can stage disciplined parades and air shows surpassing these.

Even India can stage stunning military parades. The polish and organization of the Indian army might make one doubt it’s from India.

Yet, these displays don’t guarantee success in overcoming national crises, even for Britain.

The English East India Company’s soldiers were local recruits with meager wages. Their burning passion was to serve the English enterprise. This same drive still draws people worldwide to England.

Moreover, the English are a group whose communication isn’t explosive.

In many Indian languages, deviating slightly from rigid word codes can spark major mental distress, even on a battlefield.

A hallmark of English soldiers was that, even in defeat, their discipline, loyalty to military order, and obedience to superiors remained intact.

In contrast, when Indian soldiers sense their nation is collapsing, communication quickly erupts with trivial words.

The experience of a boss becoming a fool and a worker becoming rich can infiltrate the army.

A trembling officer’s “Thoo” (pejorative you) won’t be heeded by a sepoy (soldier). The sepoy may adopt a “Nee poda” (lowest you, get lost!) attitude.

Such an emotional state is impossible to create in the English army.

Often, opposing forces fighting the English were defeated by internal conflicts, betrayals, backstabbing, and communication breakdowns.

Meanwhile, even on the brink of defeat, the English language doesn’t generate such emotions.

In the 1972 war leading to Bangladesh’s creation, Lt-General A.A.K. Niazi, who led Pakistan’s army in Bangladesh, said it wasn’t the Indian army that defeated him. Rather, petty intrigues and deliberate sabotage at Pakistan’s army headquarters occurred during the war.

In other words, other officers of his rank constantly feared that a victorious Lt-General A.A.K. Niazi would become a major threat.

One might ask if the Indian army faced similar issues. Addressing this requires delving into complex details, derailing this piece.

Briefly, the Indian officers meticulously orchestrated that war. Pakistan faced numerous geopolitical weaknesses and didn’t anticipate a war with India, realizing they were trapped only later.

Let’s set that topic aside for now.

This poison spread through communication exists in all feudal language social environments.

However, if people are suppressed as mere servile slaves, societies like Japan’s, known for social obedience, may exhibit such compliance.

Now, we must return to the writing’s path. The topic was: who are the true humans?

To be continued in the next piece.

[VED]

Until 1997, when Britain handed Hong Kong over to China, China was, to a large extent, an almost unknown region to Europe and, to some degree, South Asia.

In ancient times, one might say that people in Europe had little clear understanding of what lay at the farthest reaches of the sea.

However, the word 'ancient' poses some issues. Nowadays, 'ancient' is used to refer to several centuries ago. Beyond that, the concept of 'ancient' stretches infinitely further back.

In those days, Europeans gazed at the sea much like we now peer into the boundaries of outer space. Just as there is no certainty that travelling through the vastness of space would lead to other inhabited places, so it was with the sea.

Between 1271 and 1295, three Venetian merchants somehow reached the region of China.

They encountered people they recognised as human, like themselves, and came into the presence of their emperor, Kublai Khan. The youngest among them, Marco Polo, was even granted a high-ranking position under the emperor.

It was only when Marco Polo returned to Europe that ordinary Europeans learned of such a place as China.

There is no evidence that Marco Polo spoke Chinese fluently. Still, having lived among the Chinese for several years, he likely picked up some of the language.

Even so, it seems Marco Polo often required the assistance of an interpreter.

If a person lives among animals for years, they might begin to understand, at least to a small degree, the animals’ ways of communicating. This is conceivable.

Europeans may have inferred that the people in China were humans like themselves.

Likewise, Marco Polo and his companions were likely perceived by the Chinese as humans like themselves.

Even so, it must have been difficult for both groups to fully understand each other.

In truth, even today, humans can communicate with many animals to a limited extent, but not beyond that.

The inability of animals to use hands and feet as humans do remains a significant barrier.

Yet, the reality is even more distant. Consider that even today, an Englishman cannot fully grasp the mindset of a Malayali.

However, if the barrier of communication is removed, the gap between animals and humans narrows considerably.

This is because many emotional traits found in humans are also present in animals. Moreover, animals like elephants exhibit family bonds, marital relationships, and affection towards their young.

It’s worth noting that the enslaved people of Travancore lacked many of these traits in a clear form.

When Malayalis speak in English, it may lead Englishmen to assume, or misunderstand, that Malayalis are like them.

However, as I have clearly described in this series of writings, many of the subtle psychological traits of feudal language speakers are unimaginable to Englishmen.

I recall reading somewhere long ago that the people of the Orient, meaning Asians, were considered highly cunning. The term 'Orient' refers to Asian regions.

The phrase 'Oriental cunning' itself was in use in the past, implying the cleverness, deceit, eagerness to betray, or craftiness of Asians.

Yet, it seems these traits are present in most feudal language contexts. Thus, it doesn’t appear that such behaviour is exclusive to Asians.

This matter is mentioned here in connection with an event in China in 1989. It seems that until then, China had little significant global knowledge. The country was also far behind in technological advancements.

Even so, it appears that the artisans there possessed various remarkable skills.

It’s also worth noting that many animals have astonishing skills.

Much like the saying 'turn a fall into knowledge,' the communist government in China imposed strict controls even on people’s clothing. Both women and men were required to wear only one type of clothing in the same colours.

Only Mao blue, grey, and green garments were permitted—simple, baggy, and practical outfits.

It seems that in its early days, communist China received technical equipment, knowledge, and skills from Russia.

However, the Chinese government had learned of the remarkable advancements in the English-speaking world.

Recall that Hong Kong was under English rule at the time. It was one of the most advanced regions in the world.

Some Chinese individuals and government officials likely had regular contact with Hong Kong, as it was a region adjacent to China.

Hong Kong must have been a world of wonder for the Chinese. The diverse clothing worn by its people alone would have been astonishing to them.

Japan was in a similar state of awe long ago. A vast feudal language society, it lacked any modern technological advancements.

The ruling class in Japan decided to somehow acquire technologies, skills, and advanced equipment from the English-speaking world.

This is how they propelled their nation forward. However, Japan would never become like old England—that’s another matter.

It’s likely that the Chinese government made a similar decision in utmost secrecy.

I plan to discuss this further in the next piece of writing.

[VED]

As the administrative systems under English rule spread to various parts of the world, significant changes began to occur in the social consciousness of those regions.

In many places, a tendency emerged among people to emulate the English in their dress and knowledge.

At the same time, certain groups within these populations took various social precautions to ensure that the influence of the English language did not reach those they considered beneath them.

Although countries like France, Germany, and Spain historically competed with England, an unintended consequence was that, without any deliberate planning, their physical proximity to the English social environment brought about many positive changes in them.

Some social reformers in France were, in fact, Anglophiles. For example, Voltaire.

Regarding Voltaire, Meta AI states:

Voltaire was an Anglophile. He had a deep admiration for English culture, politics, and philosophy. During his exile in England (1726-1729), he developed a strong appreciation for:
English literature (Shakespeare, Milton)
English politics (constitutional monarchy, parliamentary system)
English philosophy (Locke, Newton)
English tolerance and religious freedom

Voltaire saw England as a model for France, advocating for similar reforms in his native country. He wrote about English culture and politics in his "Letters Concerning the English Nation" (1733), which praised English values like:
Liberty
Tolerance
Reason
Moderation

Voltaire's Anglophilia influenced his own writing and thinking, shaping his views on:
Religious tolerance
Freedom of speech
Constitutional government
Scientific progress

His admiration for England and its values had a lasting impact on French thought and culture, contributing to the Enlightenment's emphasis on reason, tolerance, and individual rights.

In Adolf Hitler’s prominent literary work, Mein Kampf, one can find several passages praising England.

However, no one has precisely articulated what makes England so distinct.

The United States was built upon numerous native-English settlements. However, it was also flooded with continental Europeans and Irish from Britain itself.

Together, they established themselves atop a vibrant English social foundation.

The global scientific and technological advancements we see today are driven by the widespread influence of the English language. However, it’s worth noting that not all discoveries and innovations are made by the English themselves.

The desire to become like the English may exist in many, either overtly or subtly. However, the path many chose was to adopt English dress and acquire their scientific and technological knowledge.

At the same time, a belief among people in English-speaking nations was that many of the world’s problems could be resolved by sharing their knowledge and wealth with others.

The naive notion that exporting democracy to other countries would transform them into something like England was part of this.

However, English-speaking nations were unaware that people in feudal language states were deeply cunning.

The points written above have already been mentioned or referenced at various points in this series of writings.

It’s likely that the ruling circles and social elites in China repeatedly discussed the need to acquire the technological advancements of English-speaking nations. This was no easy task.

They had countless thousands under their control, like slaves, and possessed immense wealth. They believed they could achieve anything. This must have been the mindset of China’s elite.

Foolish academic scholars in the USA constantly fretted about human rights violations in China. However, they often overlooked the fact that even animals in China were routinely subjected to harsh treatment and slaughter.

The assumption among American scholars was that the Chinese were humans like themselves.

A slight digression here: the ability of those considered human today to communicate with one another often stems from learning a common language.

Even if different human groups cannot understand each other or communicate, such beings would essentially remain as distinct animals.

Today, formal education, films, television, the internet, translation systems, and more have made it convenient for different languages to be understood and absorbed by other groups, or so it can be superficially claimed.

Without these, the English employees of the English East India Company, who lived in Malabar for decades among the locals without mutual communication, would have existed as distinct animals. That would be the state of the world today.

Now, let us touch upon a grand cunning strategy employed by China. I plan to discuss this further in the next piece of writing.

[VED]

In China, there is communism. No democracy. People there suffer greatly.

This is how academics and other prominent intellectuals in the USA were constantly lamenting.

In reality, I have come to understand that none of the theoretical ideals of communism were present in China.

China was a nation of diverse peoples trapped in the grip of a language with rigid hierarchies and feudal lord-slave word codes. Yet, none of this was known to the knowledge elites in the USA at the time.

Even today, the situation remains the same.

The fools in English-speaking nations were wailing about the plight of the people in China.

Meanwhile, what the Chinese elite desired was the technological knowledge and equipment of English-speaking nations.

In the 1980s, China saw small degrees of social freedom in education, clothing, and other areas.

In 1989, young college students in China staged massive protests for democracy. Workers, too, held demonstrations with their own demands in various places.

For these events to occur, extensive planning must have taken place covertly at high levels. The people, seen as worms, were merely puppets dancing to invisible strings.

The Chinese government even facilitated the broadcast of some visuals of these protests to the outside world.

Scenes of police mercilessly baton-charging protesters at Tiananmen Square were watched in shock by people in English-speaking nations through the then-emerging live TV broadcasts.

It is understood that shootings followed, and many died.

When hearing of such events, it must be clearly understood that meticulous planning at the official level in the Chinese government likely took place.

The USA government provided opportunities for the young people leading these protests to escape to the USA.

It must be understood that the Chinese government likely facilitated this as well. Things are not as they seem in English.

For example, the Tamil Nadu native who today heads Google could still be addressed as 'nee' (lowest you) in Tamil by his former teachers or senior officials from Tamil Nadu. He would be expected to respond with great deference in his words.

Similarly, those bound by the rigid chains of the Chinese language were brought to the USA’s colleges under the guise of being rescued.

The USA government provided them with immense opportunities to enter and study at the country’s top technological institutions.

Over these individuals, the Chinese elite maintained control, affection, and other ties through the Chinese language—something incomprehensible in English.

Likewise, these individuals retained strong connections with other Chinese elites, the wealthy, their friends, and others.

After their studies, these individuals joined various high-level technological industries in the USA as employees.

The naive industrialists in the USA, unaware of global realities, did not realise that these individuals came with a grand covert agenda.

To make matters worse, the USA government granted them citizenship.

If customising accounting software for a shop in the USA cost 2000 USD, it could be done in China via the internet for just 10 or 20 USD.

The Chinese youths who infiltrated the USA systematically transferred its technological advancements to China, one by one.

An example:

May 2001: Beginning in January 2000, Hai Lin, Kai Xu, and Yong-Qing Cheng formed a joint venture with the Datang Telecom Technology Company of Beijing to steal trade secrets from Lucent Technologies.

Prominent economics professors and other academic geniuses in the USA, with their foolish philosophies, seem to have kept local students in a state of delusion.

The cultural grandeur of China and similar topics were likely included in classroom textbooks.

In the future, when humans establish social bonds with ants, the brilliant aspects of their cultures will yet be revealed—an idea worth considering now.

Back then, China’s digital technology and industrial infrastructure were practically non-existent compared to today’s standards.

From my experience in business long ago, I learned that no sensible trader would allow a potential competitor into their business networks.

Yet, in the USA and later in Britain, an open environment emerged where anyone could establish business connections.

Leftists in these places celebrated this as a glorious triumph of their ideology.

People in English-speaking nations constantly grieved over the hardships of people in China and other backward countries, as I had the chance to read about at the time.

The reason for the suffering of ordinary people in backward countries lies in their social structures.

By enabling large-scale capitalists in those countries to make huge profits, these capitalists exploit the lower classes, treated like worms, and infiltrate English-speaking nations.

The worm-like people in China remain in the same state, but the outside world no longer has the means to see them.

Recall that the value of Chinese currency was deliberately kept low.

Let us examine what happened here from a broader, grassroots perspective.

The English and other peoples must be seen as distinct animals.

Everyone today is striving to evolve toward the English in appearance, physique, clothing, education systems, and other movements.

The truth is that the difference between the English and the Chinese was not as vast as that between humans and ants. Moreover, the influence of English rule and other factors had spread to China over the past century.

Even so, China was a place where many primitive groups of beings lived in human form.

At the same time, Britain was a place where a few highly advanced groups of beings lived in human form. These, too, were various kinds of animals.

All the capabilities possessed by these advanced animals are now in the hands of various groups of beings in China, also animals.

The USA, acting on its own whims, opened the floodgates for this.

This is a massive development. Its widespread negative consequences cannot be precisely predicted today.

China is used here as an example. The same phenomenon occurred in South Asia, Africa, continental Europe, and South America.

Next, some matters regarding the exchange of technological knowledge among animals need to be addressed. I plan to discuss this in the next piece of writing.

[VED]

In reality, until around 1900, countries like Spain, France, and Italy in continental Europe, and their peoples, were distinctly different from England and the English.

To be precise, until about 1947, many major continental European countries harboured persistent enmity toward England.

Yet, England itself was a place under the dominance of continental European royal and noble families.

A similar situation existed in the USA on the American continent—dominated by those of continental European descent.

However, because everyone used the English language, this dominance did not evolve into a form of subjugation to the English.

Had the native language in these countries been a feudal one, the outcome might have been vastly different.

The Republic of Ireland, established in 1949 after gaining independence from Britain, has Irish as its native language.

This language seems akin to Malayalam, laced with a venomous sweetness. It is understood to have songs of great enchanting beauty.

Ireland was founded to nurture and preserve Irish traditions. Yet, only a small fraction of its people speak Irish. Most use the language of their perceived enemy, England.

Government operations, it is understood, are conducted in English.

During the period of English rule in South Asia, both continental Europeans and the English were often collectively referred to as 'Europeans' in records. This error, which caused significant confusion, likely occurred in many parts of the world under English administration.

When continental Europeans communicated in English with the English in places like Africa or Asia, the English might quickly assume there was little difference between them.

However, this was a misconception. It seems most English individuals in South Asia, who interacted closely with continental Europeans, had not lived in or were familiar with continental Europe.

The notion that continental Europeans—fair-skinned and English-speaking—were akin to them, while South Asians were entirely different, likely took root among the English living in South Asia.

It cannot be overlooked that continental Europeans, with England in close proximity, were influenced by it over centuries.

Moreover, continental Europeans who migrated to the USA gradually became English-speaking.

This likely gave rise to the perception that all fair-skinned people shared a uniform Western culture.

From this emerged terms like 'Westerners,' 'Western science,' 'Western culture,' 'Western clothing,' 'Western education,' and 'Western colonialism.'

In reality, the term 'Western' is a foolish technical expression. The culture of the English was markedly different from that of many continental European nations.

However, after 1947, everything became muddled.

As Asians, South Asians, Black people, and others began flooding into Europe and Britain, a realisation dawned for the first time in history among the native peoples of continental Europe and Britain. A defensive mindset emerged: they were all one group of White people.

It seems the writing has slightly veered off course, galloping without reins.

The point being made is that a change in language can alter a being’s identity.

If a person recognised as human today learns the language of wild dogs, thinks, and speaks in it, they may resemble humans in form but would essentially bark in communication.

Such individuals might exhibit the aggressive traits seen among those dogs.

If an ordinary Malayalam-speaking person enters a police station in Travancore and addresses a police constable as 'nee' (lowest you) or 'ningal' (neutral you), it could provoke intense aggression in the constable.

An Englishman observing this scene up close would not understand the reason.

Translating the words used into English and conveying the idea would still fail to capture this behavioural shift.

The same applies to a group of people speaking the language of dogs.

English and Indian languages are, in essence, two distinct biological worlds.

Consider this briefly: the state of affairs if English were completely erased from the communication of ordinary people in today’s new India. The world these ordinary people would know would be entirely different.

Do not forget, the only language left would be one that strips away the ability to address even a minor government official as 'ningal' (neutral you).

The superior human would stand atop society and governance. Below them, human qualities, rights, refined behaviour, and human thoughts would diminish step by step, resulting in a population of varied beings—somewhere between human and animal.

Police and government officials would fully resemble the Nair caste of the Travancore kingdom.

At the very bottom would be the lower castes, seen as half-animals.

If the English language later spread into such a nation, even those at the lowest rung, perceived as half-animals, would gain access to advanced technologies, the literature of the elite, and their thoughts.

Consider further: the scenario if the wild dog packs mentioned above began speaking English.

Today’s writing has not reached the intended destination.

I hope to arrive there in the next piece of writing.

[VED]

Today, I am addressing some miscellaneous points that were overlooked in the path of this writing. Once these are covered, I hope to continue from the edge of this narrative in the next piece.

Feudal language regions are, in reality, an entirely different, animalistic world compared to English.

In such languages, it is natural to view individuals relegated to lower status by words as mere animals.

Some individuals have shared with me their precise experiences of this phenomenon.

In certain unfortunate life circumstances, they found themselves trapped under others like them, defined by words like 'nee' (lowest you) or 'eda' (pejorative you). At the same time, they were unable to use these words in return.

This creates a profound degradation in the mind and body of the person at the lower rung, an experience filled with filth.

However, for those accustomed to living at this lower level, such an experience feels entirely natural. They perceive no additional degradation.

This phenomenon does not exist in English.

In Native Life in Travancore by The Rev. Samuel Mateer, a point is made:

The London Missionary Society missionaries freed Shanars and Ilavars from their enslavement. Yet, it was observed that these liberated individuals then inflicted the same oppression they had endured on other lower castes.

Yet Ilavars and Chogans were, and still are in most parts, similarly driven out of the way by Brahmans. Missionaries have pleaded the cause of all classes alike, and to a large extent succeeded in procuring the emancipation of Shanars and Ilavars from such bonds, but as soon as one caste has somewhat risen from their degradation they inflict similar indignities upon their inferiors,...

In Africa, native tribesmen who returned after killing Bushmen would mimic the screams, intense fear, and pleas for mercy of their victims, performing these scenes for others.

These performances were joyfully reenacted by men and women across their communities.

On returning from the slaughter, all the circumstances attending it were related at a pitso, or general meeting, after which men and women dispersed over the town, imitating the screams of those persons who had been killed, repeating their expressions of terror, and representing their actions when begging for their lives.
The Lithako women displayed on this occasion a more cruel disposition than even the men. They imitated, with much apparent pleasure, the screams of the Bushmen when put to death by the Bachoana.

Another observation from Africa over the past centuries is that youths, both male and female, who adopted English clothing and refined manners under the influence of English missionaries, quickly reverted to their primitive attire and subservience to their community’s elites upon returning home.

The true reason for this eluded the English. What happens is that when these individuals return to their native feudal language environment, they must conform to the directives, prohibitions, provocations, competitive attitudes, subservience, and dominance imposed by that language.

However, if these same individuals began living in an English-speaking nation, this regression would not occur.

There is a reason for discussing the phenomenon of language here. Language is the invisible control mechanism—a software—operating in an individual’s mind and body. As this software changes, so too does the personality of the being.

Some creatures lower than humans can be tamed and no longer seen as wild animals.

Those that cannot be tamed remain wild creatures. If they have the capacity to attack, humans would likely kill them.

This is precisely what happened to the Bushmen.

After that, continued the Toovenaar, they hunted the Bushmen and shot them that there might be peace in the land, for the wild beasts and the Bushmen were alike, they could not be tamed.

Yet, some tamed Bushmen existed under the control of other African tribal groups. These groups used the tamed Bushmen to locate and massacre untamed Bushmen.

This is similar to how, in South Asia today, kunkie elephants (enslaved elephants controlled by painful ear halters) are used to capture or harm wild elephants.

Centuries ago, when Marco Polo visited Cape Comorin (Kanyakumari), he noted the monkeys there, which appeared so human-like that one might mistake them for people.

This is a very wild country, and there are beasts of all kinds there, especially monkeys of such peculiar fashion, that you would take them for men!

It is understood that such monkeys no longer exist in this region. Or perhaps, some humans there at the time were mistaken for human-like monkeys—who knows!

Now, let us discuss a significant barrier between humans and animals.

The major obstacle is that humans, as defined today, cannot reproductively mate with animals, as defined today.

However, in feudal language regions, certain peculiar barriers existed even among humans in marital relationships.

It was considered ideal for a high-status man to marry a woman of relatively lower status. Marrying against this social norm often led to significant issues.

This remains a barrier and warning in many places today. The situation in English-speaking nations is different, and I won’t delve into that now.

In South Asia, two marital conditions existed: anuloma and pratiloma. These have been discussed earlier.

However, marital relations between Nairs and lower castes were strictly taboo. Yet, sexual attraction could transcend social barriers.

In Travancore and elsewhere, there was even a practice of lower-caste Pulayas abducting women from higher castes.

In such cases of sexual relations, the women could become pregnant.

In contrast, when humans, as defined, mate with creatures defined as animals, conception does not occur.

The breaking of social barriers in marital relations in South Asia began when the invisible influence of the English language spread.

I heard with astonishment in 1977 or so about an Ezhava doctor marrying a Nair doctor.

An African-descended Black man marrying a White woman in English-speaking nations is no longer news. Here, the Black individual is established in an English social environment.

If an Englishwoman marries a Black man in Africa, she becomes enslaved to the local language-based social environment.

These are two distinct psychological experiences.

The same applies to relations with animals. If barriers to communication with animals were removed, it’s impossible to predict what might happen.

Readers may or may not have heard of human-animal chimerism. This involves blending human DNA with animal genetic codes to create various beings.

This has been ongoing for years, and related images are available on online platforms.

Here’s a point to consider: if an Englishman’s child is born to a low-caste Malabari woman in Malabar, the child may exhibit physical traits of the White race.

However, if that child grows up in the social environment of Malabar’s lower castes, it’s likely that no English psychological traits would be evident.

Conversely, if a low-caste Malabari woman’s child is born and raised in England, they would display many traits of the English social environment.

From this perspective, one way to instill an English psychological environment in animals would be to genetically engineer vocal cords enabling them to speak English.

Other forms of genetic engineering merely implant human physical traits in animals, akin to an Englishman’s child born to a low-caste Malabari woman.

If animals were given vocal cords to speak English, a problem to foresee is that feudal language speakers would make great efforts to inject their venomous languages into them.

[VED]

Animals cannot do many things that humans today can do. Likewise, humans, as defined today, cannot do many things that animals can.

Ants and rats cannot use computers or smartphones. They cannot drive cars or ride bicycles.

Among many animals, one might observe their own forms of literature or musical gatherings.

However, they cannot read the books written by humans today. They cannot sit in human musical gatherings and enjoy them.

Consider this for a moment.

The same situation applied to those defined as humans today, a few centuries, decades, or years ago.

In the South Asian tradition, broadly speaking, an invisible wealth of Sanskrit literature was preserved in Brahmin households. This was brought to light by the English East India Company.

It may seem today that this act was indeed a misdeed. I won’t delve into that topic now.

To continue, this wealth of Sanskrit literature was inaccessible to individuals considered sub-human, living in various strata under Brahmin dominance, unable to see, hear, read, or use it.

In this sense, the intellectual level of these sub-human individuals, in terms of Sanskrit literary wealth, was akin to that of the animals mentioned earlier.

It was the English East India Company that elevated many of these sub-human individuals to the status and intellectual level of full humans.

However, in truth, it doesn’t seem that this unlocked Sanskrit literary wealth felt significant to the newly transformed full humans.

They used their newfound social freedom to seize Brahmin temples, secure government positions, and the like.

In earlier times, this Sanskrit wealth was a hallmark of social elevation, but during the English rule, it did not open doors to high government positions.

This may have led the new humans to question the value of this wealth.

If the presence of a few Englishmen in South Asia brought about such social change, it’s worth noting that, similarly, the arrival of a small number of Englishmen in various parts of the world caused sweeping transformations in those regions.

In those places, individuals who had lived for ages as semi-human beings transitioned into full human status.

Though many beings in forests and villages, living alongside cattle and wild animals, cooperating or competing with them, became full humans, many animals living alongside them remained animals.

Those animals capable of mating with beings defined as humans and producing offspring joined the human category. Those that could not remained animals. This was, and is, the final dividing line between humans and animals.

The communication systems of these newly advanced communities took decades for the English to understand.

This was because the communication systems of these new human communities were entirely different from those of the English.

This difference could not be bridged by mere translation.

Nevertheless, the English individuals in those regions saw these communities as humans like themselves, collaborated with them, helped develop their languages, taught them to wear human-style clothing, maintain stable marriages, and build family ties.

While it might be claimed that stable family life existed among the elite of earlier times, this may not be entirely true.

In Malabar’s Namboothiri families, only the eldest son was permitted to marry. Other male siblings had to form temporary marital bonds in Nair households.

Namboothiri women lived their entire lives confined within their households or agraharas, rarely stepping outside.

Some castes found great satisfaction in temporarily offering their women to Namboothiris. In some households, polyandry existed.

Some communities followed matrilineal systems, others patrilineal, both within joint family structures, with the head of the family making all decisions.

And so on.

I won’t now delve into the changes Islam brought to this society. That’s another complex topic.

In Britain, too, there were various constraints. The royal and noble families there were not English.

The English rule, fostered worldwide, was driven by ordinary Englishmen from Britain.

However, the fact that royalty, nobility, and commoners in England interacted in English was significant.

Still, the private interests of royalty and nobility often clashed with England’s public interests.

The establishment of English rule worldwide did not bring significant economic progress to England’s common people. They continued to live by daily labour, as before. I won’t explore this further now.

Now, let’s move to how human qualities emerged in me, a being.

Moreover, what is meant by human qualities must be clearly defined. It has little to do with humanity. They are distinct concepts.

Humanity, broadly speaking, is a behaviour typically absent in humans. When it manifests, that person is understood to have humanity.

I’ll shift these discussions to the next writing.

[VED]

Just as Brahmins in ancient times hoarded Sanskrit wealth, withholding it from others, today in India, those who possess the English language similarly withhold it from those below them, denying them the chance to speak, hear, read, or learn it, or offering neither guidance nor opportunity.

Householders often view with disdain a maid attempting to learn English or speaking it.

In Bangalore, long ago, in a relative’s household, I personally heard the lady of the house tell a maid who was trying to speak English, “You don’t need to speak English; just speak Kannada.”

This suggests that the malice attributed to Brahmins is, in reality, present in everyone in India.

Non-Brahmins exhibit the same resentment and prejudice towards those of their own level.

Likewise, claiming that all people today have become full humans is a significant error.

Mrs. CPS had a dog named Rikki. My family and I spoke to Rikki in English, so it never experienced derogatory terms like “nee,” “avan,” or “eda” from us.

However, everyone else visiting Mrs. CPS’s house used these terms with Rikki.

“Why are you wagging your tail, eda? Sit here, eda.” Such words.

When someone asked where Rikki was, long after it had died, my response that Rikki had passed away seemed to strike them as odd.

The thought: “Dogs don’t ‘die’; they ‘perish,’ don’t they?”

This is mentioned to highlight that sub-human traits persist even among today’s Indian citizens.

For example, a local employer and his worker enter a police station.

Both address the police constable as “Saar.” The constable, in turn, addresses the employer as “Ningal” and the worker as “Nee.”

When referring to them to other officers, the constable calls the employer “Ayaal” and the worker “Avan.”

In this small scene, the police constables are the full humans.

The employer and worker stand at different virtual heights as sub-human individuals.

However, if a senior official enters the same scene and addresses the constables as “Nee,” they become the full human, and the constables drop to sub-human status.

Today, those standing at the level of full humans are ordinary people in a land where only English is known and spoken.

But it doesn’t seem such a community exists anywhere in the world today.

However, if global opinion shifts to regard elites among Hindi, Tamil, Italian, or Chinese speakers as full humans, things would change.

Such languages carry the concept of sub-human status.

To attain full human status in these languages, one must rise to an elite position within them. Otherwise, full human status remains elusive.

For an ordinary person, full human status in feudal languages is a matter of proportional attainment.

In 2002, I ended up in Deverkovil. This place was one I had always viewed with disdain.

Driven by a strong desire to stay away from Mrs. CPS, I lived in an old, dilapidated house right next to her property.

This life brought many social observations to mind. I may include them in this writing if the opportunity arises.

It was while living in this house that I began to experience a unique mental state, akin to or surpassing what many today call spiritual experiences.

It was an experience as if ants entered the human world, participated in human activities, opened bank accounts, spoke with humans, and more.

I’ll provide details related to this in the next writing.

[VED]

It’s always quite hectic.

For the past few weeks, I’ve been writing about language-related matters on an English platform. As a result, the little time I had set aside for this writing has vanished.

This situation might persist for a while.

However, in recent days, there’s been significant controversy surrounding the death of an employee at EY India. I plan to write about some related matters.

Ernst & Young Global Limited is a company with around 700 offices across 150 countries. In India, it reportedly employs about 100,000 people.

The company focuses on Assurance, Consulting, Strategy and Transactions, and Tax.

Ernst & Young Global Limited is a multinational professional services partnership, owned by its member firms and partners rather than a single entity.

I don’t know much about this company. However, I understand it uses the English language.

Typically, in businesses where employees use English among themselves, the work environment is quite appealing.

However, if proper attention isn’t given during employee selection, Indian languages may creep in among the staff.

In companies operating at a high level of English, linguistic hierarchy is usually absent.

This means employees address each other by name alone. “You” replaces terms like “Nee,” “Ningal,” or “Saar” in mutual interactions. Everyone is referred to with the same “He” or “She.”

However, if any employee carries a regional language mindset, issues may arise. They often exhibit a competitive attitude absent in English.

Many of EY India’s clients may be large-scale businesses run by regional language speakers. Interacting with them can bring in various coercive tendencies of regional language behaviours.

Regarding workplace satisfaction, EY’s field seems tied to accounting, which some find tedious, while others find it highly engaging.

Some prefer jobs involving English communication, while others don’t. Similarly, some enjoy back-office work, while others dislike it.

I don’t know why the Keralite woman passed away. It’s possible, in rare cases, that intense work pressure could lead to death. However, some points need addressing.

A house servant’s work doesn’t seem strenuous. But if someone of higher social standing has to do it, they may mentally collapse, potentially leading to death.

In the past, people worked arduously in mines and elsewhere. Some may have died due to the work’s intensity, but this isn’t typically likely.

Now, let’s leave EY aside, as I don’t know much about it.

I want to discuss the offshore offices of businesses from countries like America and Britain located in India.

I’m talking about those working in such companies, partly from my imagination and partly from direct knowledge.

In high-calibre companies, there’s a refined English atmosphere. Senior and junior staff address each other by name alone.

Often, employees in such companies display very gentle behaviour. You won’t see the imposing personas of “Maadam” or “Saar,” nor the harsh personalities of “Nee,” “Avan,” or “Aval.”

If these employees enter Indian language environments, others may perceive them as insignificant.

I’ve seen an employee from such a company addressed as “Mone” and “Nee” at a private medical college.

However, that person didn’t know Malayalam, so they were spared the impact of the medical students’ harsh words.

Individuals without an English atmosphere at home or in their surroundings, working in such companies, experience their minds oscillating daily between two opposing worlds. This might be a lifelong experience for many.

However, once integrated into a high-calibre English workplace, this mental oscillation can sometimes cause issues.

This is because someone maintaining a high-calibre persona at work might return home to face demeaning terms like “Mone,” “Mole,” “Nee,” “Avan,” or “Aval” from the maid, servant, neighbour, lowly uncle, aunt’s children, or a nearby schoolteacher, delivering a severe mental blow.

Another point: in such English companies, there’s another category of employees—security staff and similar roles.

They operate in regional languages, with only minimal English knowledge.

Among them, terms like “Saar,” “Maadam,” “Saab,” “Memsahib,” “Thoo,” “Nee,” “Avan,” “Aval,” “Chettan,” “Chechi,” “Eda,” and “Edi” are common.

These individuals are highly efficient in their roles. Many aspire to secure government jobs.

The work environment in government sectors mirrors their behavioural patterns.

Some who worked in high-calibre English companies, passed exams like UPSC or PSC, and joined government offices realised they’d entered an environment akin to that of their former security staff.

Yet, government jobs offer high salaries and attractive perks. Still, I’ve heard of individuals who left such jobs to return to comparatively lower-paying English companies.

Another point: if government officials visit these companies and start questioning English-speaking employees in regional languages, various issues may arise. This is because the questioners operate in a “Saar,” “Maadam,” “Saab,” “Memsahib,” “Thoo,” “Nee,” “Avan,” “Aval,” “Chettan,” “Chechi,” “Eda,” or “Edi” language atmosphere.

If they aren’t addressed as “Saar” or “Memsahib,” they may develop a strong sense of vengeance.

[VED]

This is something I’ve been wanting to write about for a while.

It concerns traffic management at road junctions in rural areas.

This responsibility is handled by police officers, Traffic Wardens, and Traffic Volunteers. At a glance, they all seem to wear similar uniforms.

Their job carries significant responsibility. However, performing it daily at the same junction can become monotonous to an extent.

That said, at times, it feels that some performing this duty lack proper traffic management training.

This isn’t to blame anyone. Rather, it’s to say that those in higher positions have a responsibility to provide clear instructions, especially to Traffic Wardens and Volunteers.

When a traffic officer signals a vehicle from one direction to enter the junction, vehicles from other directions must be stopped.

No vehicle should be allowed to enter or pass through without this coordination.

It’s observed that some two-wheelers, commercial vehicles, and private cars disregard this.

When vehicles approach a junction in a queue, two-wheelers should also remain in line. Rarely, some two-wheelers do follow this.

However, often, two-wheelers, and sometimes autorickshaws or private cars, move forward out of line, to the right or left of the vehicle ahead, causing traffic clogging at the junction.

Once, while riding my two-wheeler in line behind a car and reaching a junction, the traffic officer seemed to view this as improper riding.

This is because the common practice is for two-wheelers to move forward on either side of the car ahead, ignoring traffic rules.

Seeing a two-wheeler between cars, contrary to this norm, likely seemed an unfamiliar and unheard-of riding style to the officer.

On another occasion, at a street junction, the officer signalled all vehicles to stop. I stopped my two-wheeler, but other two-wheelers sped past without regard for the instruction. The officer seemed oblivious to this.

Later, when the officer noticed a two-wheeler stopped in the street, they reacted as if it were obstructing traffic.

Another observation is the lack of coordination among traffic officers.

Officers stationed at different points of the junction, often along the roadside, seem to give instructions independently, ignoring those given by others.

There appears to be no common policy among them regarding traffic control.

In Malayalam, age holds great significance. Only those of similar age and job status can discuss and adopt a common policy. Otherwise, a senior officer’s presence is needed.

Another point: when driving a car towards a junction, if the far side is congested with vehicles blocking traffic, stopping short of the junction’s centre is ideal to avoid obstructing vehicles from the left or right.

However, in such cases, some drivers behind may incessantly honk, creating mental distress.

Their agitation might make you think they’re rushing for an imminent delivery.

Additionally, the traffic officer at the roadside may also get irritated.

Traffic management isn’t about rashly directing vehicles into any visible gap with urgency.

Officers should stand at the centre of the junction to control traffic. Their presence there encourages vehicles entering the junction to slow down.

Moreover, their presence discourages drivers with less mental maturity from needlessly honking and disturbing vehicles ahead.

Every vehicle at a junction should maintain at least three feet of distance from the one ahead.

[VED]

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.

[VED]

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?

[VED]

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.

[VED]

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.

[VED]

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 Sanskrit, 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.

[VED]

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.

[VED]

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 practice distance-based untouchability. 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.

[VED]

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.

[VED]

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.

[VED]

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 Elder daughter, 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.

[VED]

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.

[VED]

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.

[VED]

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.

[VED]

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.

[VED]

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...

[VED]

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.

[VED]

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.

[VED]

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.

[VED]

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...

[VED]

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...

[VED]

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...

[VED]

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...

[VED]

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...

[VED]

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.

[VED]

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.

[VED]

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.

[VED]

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.

[VED]

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