20.

[VED]

Written by VED from VICTORIA INSTITUTIONS



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Vol 1 to Vol 3 have been translated into English by me directly.

From Vol 4 onward, the translation has been done by a translation software. So there can be slight errors in the text.

It was slightly difficult to make the translation software to understand that in Indian languages, there are hierarchy of words everywhere.

[VED]

I had thought of writing about marital compatibilities in astrology.

The reason is that I have a feeling in my mind that they may have some connection, even if to a small extent, with the mental state in marital life.

However, I have now decided that I should not go into that topic. The reason is that if I enter into it, the writing may run off in many directions like a calf let loose.

I am thinking of keeping the writing on the path of the subject of psychology, or Psychology.

A subject standing right next to Psychology is Psychiatry. If said very lightly, this is seen as a treatment method that removes mental illnesses through medicine and therapy (or through disease treatment).

Since I do not know the formal depth of this subject, I am saying some things while saying that I do not have the information to examine it.

Many academic subjects are in the hands of those who have obtained degrees and postgraduate degrees in them.

The depth and breadth of all of them are less likely to be known to others.

Outsiders cannot waste time to understand the depth, breadth, subtlety and accuracy of each academic subject.

Mood disorders: Depression, bipolar disorder.

Anxiety disorders: Generalised anxiety disorder, panic disorder, social anxiety disorder.

Psychotic disorders: Schizophrenia, schizoaffective disorder, bipolar disorder.

Personality disorders: Borderline personality disorder, antisocial personality disorder.

Trauma-related disorders: Post-traumatic stress disorder (PTSD).

Neurodevelopmental disorders: ADHD (attention-deficit/hyperactivity disorder).

Substance use disorders.

And so on—these are the things that the medical treatment system called Psychiatry tries to treat. The weapon of this treatment system is the science of medicine.

Having such a treatment plan is good indeed. Because if individuals get a mental illness state, it is good indeed for them to approach someone for treatment.

However, the problem is that the things taught in this academic subject are caught in the shackles of the word Science.

Moreover, the fact that the doctor's life income path and social depth and others can be maintained only by showing loyalty to the studied subject is indeed a problem.

If the true state of the studied things is questioned, life may become unsteady.

The technical word usages written above seem to be things that stick in the mind and burn into it.

Like what was said about Political Science and others, if one investigates what these are, they are indeed things that any ordinary person can understand.

However, it is the technical word usages themselves that elevate any academic subject.

Audio and visual hallucinations (false perceptions in hearing and sight).

Hearing sound messages from some source that cannot be seen physically. That is, not seeing any human, but hearing someone or something speaking in a human voice and language.

Seeing persons or visuals that cannot be seen physically by others.

Truth be told, digital technology today has turned these things into a physical reality.

Speaking to people far away with earphones in the ears, hearing directions from Google Maps, speaking to Alexa, Siri and such—these and all will seem like a separate world to those without knowledge about such technology; that is the reality.

However, such phenomena being seen today as mental illnesses occur when such abilities are obtained by someone without the presence of any digital technical device.

A few chapters back in this writing, in the eastern Peermade hill ranges, I had seen a medium person hearing such sound messages in the ears.

This is not a great ability, but Psychiatry can write a verdict that it is a symptom of schizophrenia and drug use.

Readers will remember Salman Rushdie opining that the Prophet Muhammad being able to see the angel Gabriel and receiving sound messages from a supernatural source and others were symptoms of him having schizophrenia.

With this statement, Rushdie became world-famous.

In reality, audio and visual hallucinations are an ability in a person's mind that surpasses today's digital technology.

If such sound messages and visuals are obtained by a person, there must be software systems in that person's brain software to detect those message signals, process them and convert those signals into sound form and visuals.

Trying to wipe out these abilities from the mind without any information about such a reality may be due to an understanding that there is an ability in the person that humans today cannot comprehend, and that it may be dangerous to other humans.

However, in normal circumstances, the fact is that such abilities in a person are not dangerous to other persons.

However, if someone without acquaintance with that person maintains contact, it can indeed be a state of distress for the people in that person's house.

If one wishes to say, it is a state like one's own wife speaking intermittently on the mobile phone to some person without acquaintance.

The problem here is that Psychiatry has no knowledge of what the technology working behind this phenomenon is.

Having defined such abilities as schizophrenia, if they cannot be wiped out through medical science, electric shock therapy (electroconvulsive therapy (ECT)) cannot be withheld.

What needs to be clearly understood here is that what is attempted through medicine usage and electroconvulsive therapy is indeed a version of the things once attempted through lobotomy, one that others can tolerate hearing about.

Remember that in lobotomy, cautery is performed in the lobes of the brain. That is, extracting the mind.

Today, through chemical substances, current and others, they are causing serious malfunction in the brain's machinery.

It is not possible to take all the technical words used in Psychiatry for discussion here. However, let us look at one thing: bipolar disorder.

Bipolar disorder:

Periods of elevated mood, increased energy, impulsivity.

Depressive episodes: Periods of low mood, loss of interest, fatigue.

In short, states of great excitement in the person, excessive energy, states of jumping about and behaving, occasions of depressive state, aversion to work, lack of interest, mental and physical fatigue and such.

I feel that it cannot be certainly said whether all these are things originating only from the person.

A person stands in a particular position in a large net full of many family members in an invisible supernatural virtual arena created voluntarily in one's own family.

This position is defined by the words and bond links and others in feudal languages like Malayalam.

If this same person goes to a workplace, sometimes they may fall into a net with a position very opposite to this positioning. Or it may be standing in great high levels.

Or else, unexpected changes coming in life can position this person in an opposite way, or in a greatly beneficial way.

In the net, the person can move pulled this way or that. They can rise or fall. They can frolic about.

All this will cause serious movements and value differences in the supernatural software that controls the mind.

When Psychiatry tries to treat this state through medicine usage, it is necessary to know the characteristic qualities of the language spoken by the person and the people around speaking.

In feudal languages, words can indeed exert great force. The words this person has experienced and the newly experienced words need to be found.

Moreover, the person standing as a patient needs to know in which, what word links among other persons they are hanging in, and standing raised up.

Moreover, if a great opposite state comes in life, many persons may bring changes in behaviour to face them. This can be a kind of self-protection defence plan.

In addition to all this, whether the person brought for treatment sought treatment by their own mind is indeed a problem.

We also need to understand that portraying those we do not like as mentally ill is a weapon generally used.

This is indeed a matter that benefits the psychiatrist.

Above all this, there is another matter.

If a person goes for consultation to a psychologist or psychiatrist, the defining word seen on the sheet given by the hospital or clinic is Patient. That is, the ill one. That is, the mentally ill one.

This is indeed a great tiger's tail.

The person becomes a mentally ill one in the medical record. The family itself will enter a state of distress.

That is the mentally ill one's house. If one pries into supervision, it is indeed a problem.

Connected with this, an incident comes to mind.

An IAS officer of the 1984 batch whom I met in Delhi.

He is the person with the most profound knowledge and depth in English literature among the people I have directly met in life.

This may indeed have been a great problem among his superior IAS officers.

The reason is that a mental state encompassing vast social justice was seen in him.

Senior officials tried not to give him any posting. He filed a writ in the Supreme Court and argued directly.

The judge may not have been able to tolerate his depth and breadth.

He argued continuously in court.

Then the government side put forward an argument in court. This person has a mental illness of arguing in court. He needs to be examined by a mental illness expert.

The judge did not let go of the stick that came into hand.

The court gave directions to examine him in a well-known mental illness hospital in Delhi.

Then the hospital gave notice. Present the patient (the mentally ill one) in the hospital on this date.

What a quagmire!

[VED]

It was in 1985 that I first used a computer. It was a computer produced in England called the Grundy NewBrain.

It was not something that could be operated using a mouse like today. Rather, it was one that had to be operated by typing and using BASIC programming language codes.

When using it then, that is in 1985, I immediately felt that there was some similarity between the computer and the human mind.

However, those who heard this opinion ridiculed it.

The reason is that the calculator that many had in their hands then was a device that did and completed in a jiffy certain things that bank employees and grocery shop employees did daily.

No one would compare the calculator to human intelligence.

Now see this scene.

Two people sweeping the large courtyard of the neighbouring house from two places and taking the various objects in front and placing them in their appropriate positions.

Both are wearing similar uniforms. Seeing them, both seem almost the same.

One of them is indeed a human with life and intelligence. The other is a robot (artificial human) controlled by AI with great abilities.

The things both do are according to the instructions clearly given to them.

I am not trying to extract any additional information from this given example.

In short, both these individuals have hardware in their mind. What controls them is software.

If there is any malfunction or shortcoming in their functioning, it may be due to a malfunction in the hardware. Or else, the problem may be in the software that operates them.

Sometimes, no malfunction or error will be seen in either of these two. Rather, the problem may be due to a mistake in the instructions given to these individuals.

Or else, the culprit may be an error in what these two individuals have experienced and known during their life and functioning, or in the information they have grasped.

If none of these, it may be deliberately given wrong information to them that is the culprit.

Sometimes, seeing wrong ways in which people like them behave and adopting those may also be the cause of the error.

There are other possibilities too. Correct information and instructions may have been given to them. But the full true state may not have been informed to them. Rather, many things may have been hidden from them.

It seems that the example laid out above can be connected with the human mind and mental problems and ways of dealing with them.

The hardware of the human mind consists of various components in the brain. If the brain is opened and looked at, most of them are indeed things that can be seen.

All these function due to the action and reaction of various chemical substances in the blood, according to the information from modern science and medical science.

Based on this information, the academic subject that studies and treats the human mind is Neurology, it seems.

The brain, the spinal cord, nerves are what Neurology studies, along with their functioning.

Neurologists treat many diseases like epilepsy (convulsive disease), stroke, multiple sclerosis, Parkinson's disease (trembling disease), Alzheimer's disease and such, along with the errors coming in the hardware of the brain and spinal cord and nerves, through medicine.

Brain tumour inside the brain, weakness in the wall of the blood vessel (aneurysms), spinal disorders and such are treated through surgery by the neurosurgeon. I am not going into that subject.

It seems that psychiatrists treat mental illnesses like depressive disease, schizophrenia, anxiety (worry), abnormality in behaviour and such using medicine.

At the same time, I understand that the psychologist does therapy and intervenes in behaviours and teaches new things, removes wrong ones (behavioural interventions) and treats and cures mental problems and behavioural defects.

In all three treatment methods mentioned above, various results can be obtained.

However, a shortcoming in all three is that none of them shows any reference or indication about the software matter mentioned in the case of the robot above.

Let us look at the matter of mistake, error, incompleteness, lack of maturity in the instructions given to a person.

If a person receives an instruction that behaving in a particular way will give strength to words and personality, that person may behave in that way.

In feudal languages, the instruction received by the person is that excessive condescension must be shown to get the matter done, and if nothing is to be got done, climbing up making a fuss is appropriate.

Pushing aside the person standing in front and getting ahead is also what these languages teach. When boarding a bus, one must push aside the person in front to board the bus.

None of this is seen by anyone in Kerala today as a mental illness state. Rather, it is seen as mental energy and capability.

However, in English nations, this behaviour was indeed seen as a mental disability. I do not know about today.

The positioning on the inhi to ingal ladder in feudal language is indeed a problem.

For example, in Malayalam language schools, students are the individuals standing at the very bottom of the inhi to ingal ladder in that atmosphere.

In them will be seen an energy that cannot be seen in English.

The demeanour and behaviour and energy and voice of calling out loudly from a great pit upwards, jumping up towards the top can be seen.

Or else, the opposite demeanour may be there.

Generally speaking, in schools and colleges and workplaces and others with English language atmosphere, such a behaviour or demeanour or voice is unlikely to be seen in individuals. The reason is that there is no need for it. That kind of positioning is also not there.

If looked from Malayalam, it is a great effeminate nature. However, it may also be a fact that this effeminate demeanour is not seen in many women in Malayalam.

In this, which demeanour is a mental disability will depend on in which atmosphere the person is.

Depending on in which atmosphere the psychologist is, it will be decided whether the person has a mental disability or mental superiority, and treated accordingly.

In English language, the matter of manners is coded. That is, do not behave in a way that causes distress to the other person.

That does not mean that all English people will behave in the same way.

At the same time, the coding in feudal languages like Malayalam is an encouragement to measure others and show condescension to some and trouble others in various ways.

That does not mean that all who speak Malayalam will behave like this.

[VED]

Psychology has coined vast technical terminology and manifested it in a forum.

That is, the phenomenon of experiencing minuscule organisms, invisible to the naked eye, crawling on the skin through pores, along with the pain of their bites.

Mites are either minuscule in size, invisible to the naked eye, or else certain small creatures visible to the eye.

These infest human scalps and those of animals as well.

One peculiarity of their attacks is that they target only certain individuals in the household.

Those afflicted with skin conditions like psoriasis are attacked daily and severely by these. Often, the sensation of their bites may be wrongly perceived by such individuals as a symptom of psoriasis.

Bedridden patients and the elderly often experience various itches.

Medical science has generally termed these bed-sores, thereby creating a barrier. For the cause of this condition is not always what they presume it to be.

Psychology views this experiential state as a mental disorder as well.

In psychiatric science, it is generally known by the name Formication or Tactile hallucination.

Psychology expounds further on this as follows:

1. Formication (insects crawling on/biting skin)
2. Paresthesia (tingling, numbness, or prickling)
3. Tactile phantoms (feeling touch or pressure without contact)
4. Somatopagnosia (difficulty localising/identifying body parts)
5. Schizophrenia

Psychological theories also encompass the following matters:

1. Neurotransmitter imbalance: Altered dopamine, serotonin, and acetylcholine levels.
2. Sensory gating: Impaired filtering of sensory information.
3. Cognitive processing: Misinterpretation of internal/external stimuli.
4. Stress and anxiety: Hyperarousal and hypervigilance.

Psychology observes that some of the methods it employs to treat this condition are these:
1. Cognitive-behavioural therapy (CBT)
2. Mindfulness-based stress reduction (MBSR)
3. Relaxation techniques (deep breathing, progressive muscle relaxation)
4. Hypnosis
5. Support group

The treatments administered by psychiatrists or neurologists using medications are these:

1. Antidepressants (SSRIs, SNRIs)
2. Anti-anxiety medications (benzodiazepines)
3. Anticonvulsants (for neuropathic pain)
4. Antihistamines (for itching)
5. Topical creams (for skin conditions)

Moreover, it is even referenced as neurological disorders such as Peripheral neuropathy, Central nervous system disorders, Neurotransmitter imbalance, and the like.

Here, then, this physical experience can be viewed in three ways.

One, as a mental disorder.

Two, as an itch. Or Scabies. This is precisely the experience inflicted by the scabies mite.

Three. However, it is not merely mites.

The experience cannot be alleviated with medication prescribed for scabies. For this is not a disease, but rather the attack of various kinds of mites.

The solution lies solely in preventing and killing the mites.

When I explained this to an individual undergoing such an experience, it was not particularly acceptable to that person at the time.

However, in recent times, various devices and such for preventing mites are appearing on online forums.

Yet the most effective method remains immersing clothes, bedsheets, pillowcases, and the like periodically in boiling water.

The problem here is that every academic expert views matters in the manner they prefer.

They show no interest in granting knowledge to those who have not received such academic education, especially in feudal linguistic societies.

The method of preventing mites will not suffice by merely resorting to medication.

What psychology can do about it is unknown.

It is unknown whether psychology has ever cured and improved anyone with such a physical experience, apart from parading vast technical terminology.

Let us leave that topic now.

If, in the future, individuals rise and fall on the extrasensory software forum, let us conclude this writing with a few words on one experience that arises in them.

It is a done matter that the experience of a person seated below being positioned upwards can arise in certain individuals, in the proximity of certain buildings, within certain organisations, and the like.

Let us add one more thing to this matter.

If the sensation of moving upwards from below arises in one, a change may occur in the flow and slope of that person's words, and the like.

The slope may be felt as an ascent.

The same phenomenon may occur in the tone as well.

On occasions when this happens, immense mental unease may be experienced in another person.

In certain houses, institutions, organisations, and the like, in the proximity of certain individuals, some people may be observed behaving with great anger, speaking in an emotionally explosive manner.

However, those around may not be able to discern a clear reason for this.

With the next writing, I think we can depart from the topic of psychology and step onto the path of writing.

Let us depart from this forum by touching once more on the paranormal phenomenon.

[VED]

Psychological experts, more often than not, offer advice to individuals who approach them with various mental distresses.

However, it is unknown whether their psychology textbooks contain any common list of advice that transcends their own beliefs, opinions, and the like.

Many textbooks may harbour a few barren pieces of information akin to stirring up chicken litter.

Once, in another state, I had the opportunity to converse in English with a psychological expert. On that occasion, he related an incident to me.

A woman around thirty-five years of age entered his clinic in a state of immense mental distress. This woman was ensnared in a great trap.

Her husband worked in a high position at a prominent private company. However, that individual was employed in another state.

With no one at home to care for the husband's mother, who was of an age similar to his, this woman resided there with the children. The husband visited once every two or three months.

It was a house of great wealth, surrounded by several groves.

Many addressed this woman by adding local terms like chechi or aunty to her name. She was a respected woman.

A young worker came daily to tend to the groves. He was a man roughly ten years her junior.

During the daytime, no one else was at home. The children were at school. The mother lay abed or reclined.

The young man, calling her chechi daily, drew close. He very methodically cultivated lustful emotions in this woman.

That was his skill.

At a moment when this lustful emotion had effectively taken root, she led him into the house and seated him on the bed where she and her husband slept.

Thereafter, this man overwhelmed the woman with immense expertise, plunging her into sexual ecstasy, and they engaged in sexual intercourse.

In the peak of this union, the young man addressed the woman by her bare name and called her nee. (Remember, this phenomenon does not exist in the English language.)

After this incident, the woman became utterly enraptured. The feeling of having betrayed her own husband permeated her. Moreover, it was the worker who had called her by name and addressed her as nee.

For that very reason, in the ensuing days, this woman did not interact closely with the young man.

Two weeks later, after lunch, another young man entered the house. He was an acquaintance. Normally, he displayed a compliant demeanour.

On this day, he did not show any significant compliance. He stated very clearly that he too wished to engage in sexual intercourse with her.

The woman was utterly shocked and trembled. In anger, she retorted, asking what it was he was demanding.

Then the young man said, "Didn't you give it to him? It should work for me too."

The woman slapped the young man, threw him out, and slammed the door. A few days later, while she was walking through the market, the first young man called out her bare name loudly.

Moreover, he addressed her as nee for others to hear.

The woman returned home.

Two days later, the husband arrived at the house without any prior notice. The husband too was in a state of utter anxiety.

Someone had sent the husband a letter. It stated that his wife was engaged in sexual promiscuity there. It was even the talk of the village.

What the husband asked was whether there was any truth to this accusation. "Tell me the truth. That alone will suffice for me," said the husband.

"No," replied the wife. The husband's anxiety turned into torment.

To this woman, there was immense love for the husband. And reciprocated by him.

A short while later, the wife stepped out and entered the clinic of this mental health expert.

She recounted the entire story. The expert listened fully.

The woman even said that her decision was to confess everything that had happened to her husband openly.

However, she had come to see the mental health expert precisely to ascertain if there was any other viable path.

She must have thought that the psychology textbooks would offer vast answers.

Even based on his immense experiential knowledge, the psychologist advised her thus: under no circumstances should you admit to what occurred.

Even if the husband learns from external sources that this incident took place, do not admit it from your own lips.

No vast psychiatric erudition is required to offer such advice.

What this expert advised was a plan to double the severity of the psychological affliction, not a means to alleviate or dispel the malady.

If the leader's trusted aide, the superior officer's trusted subordinate, the husband's complacent wife, the husband with immense complacency towards his wife—these individuals proceed by fabricating and layering lies, then the leader, the superior officer, the husband, and the wife will all dissolve.

Honesty is a mighty bond that imparts great strength. A lie is the poisonous solvent that dissolves this bond.

In the story mentioned above, if the wife attempts to lie to the husband, his trust in the wife will begin to erode.

From then on, the husband, unable to discern which of the wife's words are truth and which are falsehood, will languish in distress, committing grave errors in life and work, ultimately perishing.

However, what would happen if this wife told the husband everything that occurred? That too is a question. Upon hearing the truth immediately, would the husband attack and kill the wife?

In reality, words are what unleash various violent impulses. If the wife, in firm words, says, "I have erred. This will not happen again," violence will not occur.

But if the husband hears a lie from the wife and the truth from external sources, violence may ensue.

However, if the wife conceals matters, prods the husband with pointed questions, and finally says, "You won't believe what I say, will you? Then so be it. I will do it again. Let's see what you can do about it!"

The likelihood of violence increases.

In this incident, if the wife lies, she and the young man will remain a team, sharing a common secret.

But if the wife tells the husband everything and assures him that it will not happen again, then the wife and husband will form a team. Thereafter, the two of them together will systematically confront that incident.

There is another matter that must be mentioned here.

Marital life is a vast, complex entity brimming with intricacies.

Through social respect for individuals and families, financial security, the social standing among neighbours, the convenience for others to meddle in their lives, the children's future, and the like, family life erects a vast pyramid, plank by plank, rung by rung, step by step.

Discerning individuals will not dismantle their own family merely upon hearing that the wife or husband has engaged in sexual intercourse with another person on some occasion.

For if the family shatters and collapses, the pyramid painstakingly built earlier will vanish.

If the wife admits to having engaged in sexual intercourse with another person, a massive explosion may occur there. There may be clamour. The husband may wail.

Even so, the duty to protect the family rests with both.

What often renders family life unbearable is not the sudden, unprotected sexual encounters. Rather, it is individuals who incessantly lie without the slightest compunction. That is, incorrigible liars.

Those with this mental disposition will render the lives of husband and wife hellish.

Honesty is indeed a mighty support pillar of great strength.

What remains to be said next concerns language. Languages like Malayalam teach individuals to live by placing them on various levels.

If a person on the upper level maintains a boundary-crossing bond with someone on the lower level, it adds immense weight to the linguistic word codes. This weight transforms words like chechi, chettan, saar, and the like into mere names.

It turns ningal into nee.

If the lower-level person perceives this bond as a path to climb upwards, it is a grave problem indeed.

Another matter is that men sometimes eye women, and women eye men, precisely to exploit them sexually.

This does occur successfully at times. There are many ways for women to prevent such failures from befalling them. We cannot delve into those now.

If the man and woman who do this—and do so habitually—it becomes a severe pathological condition in the family.

If opportunity arises, men will subjugate and exploit women. One cannot blame the man for that. Women must be vigilant—that is all.

That said, whether the woman who falls into the trap is a good person or not is determined by her own honesty. A mental attitude that respects this honesty must be cultivated.

However, languages like Malayalam do not accord value to honesty, and that too is a problem in itself.

[VED]

I began reading The Hindu newspaper for the first time in 1970. That was the period when I had just started receiving a idiotic education in the fifth class. Residence was in Alleppey.

In 1973, I read an international news item. In a place called Stockholm in Sweden, an attempt at a bank robbery was underway. The attempted robbers were two in number.

During the robbery, the police surrounded the bank.

The individuals attempting the robbery had held four (as I recall) bank employees as hostages and placed them in the bank's vault.

The astonishing experience that emerged in the subsequent developments was this:

The hostages did not cooperate with the police. They even showed loyalty to those who had mentally imprisoned them. They preferred the behaviour of their captors over that of the police, even.

This incident became a vast capital for psychology, that academic subject which gropes in the dark and captures phenomena by ensnaring them in grand technical terms.

Many psychiatric experts concluded that this was indeed a major psychological phenomenon.

If individuals develop immense affection and loyalty towards those who torture them, imprison them, and mentally oppress them, it is the majestic state known as Stockholm syndrome.

It seems there is an opinion among psychiatric experts themselves as to whether this is a mental disorder or not.

The meaning of the word "syndrome" appears to be a collection of matters.

It is formed by combining the Greek words syn (together) and drome (to run).

It is observed that a syndrome refers to a few phenomena or disease symptoms that occur together in a situation.

In the behaviours of humans and those now considered animals, many things can be discovered. Assigning various technical terms to each may facilitate collectively pointing them out, defining them, and making them subjects for discussion.

However, behind each kind of mental phenomenon, various influences may be found. Without substantial information about these influences, using such technical terms may lead to a slight error, at least.

If a child sitting at the back pinches the head of a child sitting in front from behind, the child in front will turn around in fear and look at those behind. This is an incident.

When a teacher conducting the class with great attention notices, one child is looking back and talking to the children behind.

The teacher, having lost attention in teaching, slaps the face of the child in front. That child goes home and tells that the teacher had slapped him.

The child's father, in great anger, enters the school and slaps the teacher's face.

Thereafter, the school headmaster informs the police. The police enter the child's home and question the father about the matters.

The father, unwilling to show great compliance, addresses the policemen as ningal. With that, the policemen fly into a rage and slap the father's face.

The person struck is then ensnared in a case.

Following this, various developments in the incident. All of these together form a syndrome. What name psychology would give to this is unknown. A syndrome named after that school.

Something like this can be called the Stockholm syndrome, if one so wishes.

Due to the feeling that sprinkling a few psychological technical terms can serve as a mark of vast knowledge, I have observed many people invoking this term "Stockholm syndrome" in various places.

Behind different phenomena called Stockholm syndrome, various unrelated matters and influences may be found.

Everyone considers him a villain, someone who does not approach people, someone utterly uncooperative.

However, in some circumstance, certain individuals come into great closeness with this person. That is when they realise that this individual is entirely different from what they had heard. In reality, this person is a very good individual.

This can be seen as a type of Stockholm syndrome.

In the attempted robbery in Stockholm, great mental closeness developed between the hostages and their captors. Is there a need for profound psychiatric expertise to understand the influence at work here?

The robbers behaved towards the hostages with great affection and friendship. It is a common truth that people develop immense mental closeness towards those who behave in such a manner.

In 1987, in Andhra Pradesh, Naxalbar i activists abducted several IAS officers, held them in captivity, and released them in exchange for the police freeing some of their captured leaders and members.

Afterwards, there is a faint memory of some of the returned IAS officers expressing positive opinions about the Naxalbar i leaders. It is also remembered that some people then referred to this as Stockholm syndrome.

What operates behind this is the change in mindset that occurs upon directly witnessing the opposite side's stance, their true qualities, the reality of their arguments, and the various adverse circumstances they face. This too is not a mental disorder.

It is recalled that some Israeli hostages freed from the hands of Hamas spoke positively about Hamas members.

After the Second World War, could the phenomenon of Germans, Italians, and Japanese individuals flocking to the US not be seen as Stockholm syndrome? Did they not all rush towards the enemy side?

In that same war, there are stories heard of German airmen stranded in England developing immense affection for England. Is this not a symptom of Stockholm syndrome?

However, a different matter from this is the case of women arrested by the police under the Immoral Traffic law for prostitution.

Some of them may have fallen into the hands of certain individuals. In words, they address them as nee. In return, some of them address with words like chettan, chechi, and the like.

In such a bond, great dependency and personal relations, and the like, persist.

Moreover, they may experience social security. For the outside world is Malayalam. If they fall into the hands of the outside world, the words of the Malayalam language will bite and tear them apart.

However, the nee, edi, bare name-calling by the policemen who arrest them would be utterly distasteful to most of them.

For certain men and women, with no personal bond whatsoever, offering no social protection, standing above on government authority, using such words, and in their gaze and demeanour, lowering and subjugating them—this would often be a mentally arduous experience indeed.

For this reason, there is no great surprise or anything in these individuals turning towards the captivity of the police and showing loyalty to those who had exploited them. For the state of falling into the hands of the police would be more terrifying than the first state.

However, those with vast knowledge can invoke this too as an excellent example of Stockholm syndrome.

In languages like Malayalam, parents place their children precisely in a lowered status.

However, this lowering has various different levels.

Certain parents do not provide facility for others to lower their own children. That is, in their own circumstances, they place them like high officials, just below the parents.

At the same time, certain other parents place their own children right under the house servant or the maid.

In both circumstances, affection and tenderness towards the children are maintained. The children are addressed precisely as nee. The children in return say words like achchan, amma, uppa, umma, and the like.

Certain other parents view their children with great competitive spirit. That is, they endeavour to crush them mentally and sometimes physically. Here too, the children are addressed precisely as nee.

In all such relations, the parents have affection towards the children. Various different reasons can be seen for that too.

One among them is the compliance and proximity of the children, and the leadership provided by the words they utter.

Among these parents, some keep their children above their servants. Some keep them under their servants.

These two experiences are indeed mental experiences at 180° opposite angles to each other.

The children address the parents with words like achchan, amma, uppa, umma, and the like. In words, they display compliance, obedience, and love for the gaze of the outside world.

In all the family atmospheres mentioned above, elements of Stockholm syndrome can be found. However, the mechanisms operating behind them would be different.

In languages like Malayalam, an external world as a fierce entity persists.

For children in high social atmospheres, the oversight of their own family and parents may be a matter of utmost necessity.

The presence and absence of this would cause raising and lowering of fences in the words connected to the social atmospheres with them.

Even to stand above the family servants in words, the support of the parents would be needed.

Beyond all this, the crushed children too are in the same linguistic atmosphere. In them too, a mental attitude to crush others would arise.

Then, they too would be capable of creating Stockholm syndrome in others.

Otherwise, they would create what is referred to as the direct opposite of Stockholm syndrome: London syndrome.

That is, the children would do things that foster great antagonism towards the parents.

In such circumstances, the parents would show no complacency towards their children. Great revulsion may arise.

There is also a technical term called Lima syndrome: the phenomenon where immense affection grows in the individuals holding captives towards the captives.

Here, it can be seen as the matter of parents developing immense affection towards the children they have oppressed and held down.

It has been heard of individuals living crushed under a great landlord praising and extolling their landlord in the outside world.

When they say that their landlord is a high-placed, wealthy person with great influence, it becomes a great oversight for the one saying it. Here too, faint particles of Stockholm syndrome can be seen.

It has been heard of many employees, when speaking of the company where they work after enduring great hardships, praising that company. When the outside world knows they work in a prestigious company, their own social positioning stands at high levels.

However, if they tell the outside world that they work in a toxic work culture (a venomous work atmosphere), pity and the scorn it arouses would emerge in people. (Idea taken, I think, from *Gone with the Wind* by Margaret Mitchell.)

Here too, the presence of Stockholm syndrome can be seen. However, touching upon it here is due to another mental attitude and purpose.

What has been said here is that, in human behaviours, various common things may be observed from the outside. If desired, common technical terms usable for each can be created.

However, such a technical term may give the false impression of understanding these matters.

Moreover, for the various things defined under the same technical term, the mechanisms and triggers operating behind them may also be different.

[VED]

I occasionally write on an international online forum that is pro-English, and with restricted membership and with native-English folks also as members.

Recently, one or two things I wrote there came very close to certain matters I have written on this Malayalam writing forum in recent times. Let us elaborate on one or two of those here.

What I wrote was about the then-matters of those who were African slaves in the US.

One: when speaking of them, the matter of the Makham Thiyyas of South Malabar came to mind.

In the 1800s, a problem arose for the Nairs of South Malabar. The English East India Company established the Malabar District by merging North Malabar and South Malabar.

With that, the oversight over the Makham Thiyyas of South Malabar began to touch and mingle with the oversight over the Thiyyas of North Malabar.

At that time, the Nairs of North Malabar viewed those of South Malabar with a slight disdain. The prospect of the Makham Thiyyas establishing connections with high oversights irked the Nairs of South Malabar.

To contain the Makham Thiyyas, they imposed the Ezhava oversight upon the Makham Thiyyas.

In the social atmosphere of Travancore at that time, the Ezhavas were a group at a very lowered level. (Today, they have transformed into a state of great prestige.)

Thus, the Makham Thiyyas of South Malabar found themselves seated upon a seesaw (a teeter-totter plank where one end rises as the other falls).

If the Marumakkathaya Thiyya oversight spread among them, they would rise. If the Ezhava oversight crept in, they would fall.

However, there may have been high groups among the Makham Thiyyas and the Ezhavas of Travancore. We do not take up their matters here.

The matter of the black people who came as slaves from Africa to the US was more or less the same. They entered the US at very high levels in clothing and social behaviours, and into the English language.

However, in their own languages, they may have had various social bonds, ties, heights, and depths of their own.

I recall reading something in an old English novel or the like.

A young black woman. White people see this individual as their slave. However, when other black people see this individual and so on, they show immense compliance.

Upon inquiring what this was about, it turned out that in the language of the black people there, this individual was a high-positioned person.

For Africans, the special state of sitting on a teeter-totter plank is what they would have in the US. At one end: life in the social atmosphere of the English language.

From the perspective of Indian languages, this cannot be seen as a slave experience.

For the medium of conversation and other communications is English.

At the other end of this same teeter-totter plank lies the African jungle social atmosphere, clothing, terrifying food consumption customs, and heights and depths in language, and the like.

These slaves cannot tolerate the African essence within them.

Yet even today, they have great enthusiasm in recounting the slave life of their ancestors in the US. For slavery in the English language atmosphere is a life level of immense personality indeed.

That is not available to most of them in Africa.

For the descendants living at today's high levels from the old slave peoples of Travancore, even mentioning the slave history of their forebears is an utterly unbearable experience of lowering.

For what their forebears endured was slavery in Malayalam and Tamil. It is slavery fallen into the cesspool of personal filth. It is not slavery in the English language atmosphere.

Another matter I wrote on the aforementioned English forum was about Stockholm syndrome.

The fact is that in the Indian language atmosphere, most people have such a mental attitude.

Slaves were everywhere in South Asia.

However, the emotion clearly seen among them was immense respect, affection, and compliance towards the ruling class individuals who exploited them, held them down, lowered their status, and addressed and referred to them in words.

No matter how demeaningly a teacher, policeman, officer, or work head behaves, the common people of India still address and refer to them as saar today.

This exists in language. Language exists in the mind.

At one place, a school student (a boy) came to my English class for a week.

This boy was going to England the following week. His father had been working in England for some years.

This boy had very little proficiency in the English language. Immense compliance was in his behaviour.

Some years later, when this person came back to the homeland for a few days from England, he came to see me. Immense change in personality. No compliance whatsoever in demeanour.

However, it was clear that this person was under immense mental stress.

For the teachers had invited this person to the Malayalam school where he had studied in his homeland. They held a meeting. This person spoke in English at the meeting.

However, the teachers and teacheresses, and moreover, the insignificant workers there, addressed this person as inji (nee). They referred to him as on (avan, ivan) as well.

Having become accustomed in England to addressing and speaking to teachers and teacheresses and others by placing Mr., Mrs. before their names, and referring to one another mutually in the words you, he, she, and speaking—upon returning to his homeland, low-status people had lowered him. Moreover, others.

In psychology, the state of this person's mind is defined as homicidal mania (the mental attitude to kill).

That is to say, not even a trace remains today in this person of the Stockholm syndrome mental state he once had towards his teachers.

All forms of compliance and affections towards superiors have been thoroughly wiped away by the English language.

It seems the matter of the black people who came as slaves from Africa to the US would have been the same.

The various compliances they once had towards the high ones in their homeland, and the affections and the like connected to that, vanished from them when English replaced their local language.

They grew into the same mental superiority as their owners. Not even a slight trace of the Stockholm syndrome that should have been in them towards their slave owners remains visible.

Then, what they have is the mental anguish of being imprisoned by white people while living in a high-level mental state.

It must also be remembered that most white slave owners in the US were not Englishmen, but white people who came to the US and learned the English language.

Among the students in local language schools in India, what exists is intense affection towards the teachers who hold them lowered and pinned down, and a mentality that derives pleasure from compliance.

When the mind ascends to the English language, it begins to realise this as an immense mental degradation experience.

If any of those who lived as slaves in the US were suddenly sent back to that person's ancestral African social atmosphere, it would be experienced by him as an utterly intolerable mental ordeal. It would not be an experience of freedom.

If a child of Indian descent born and raised in England were suddenly moved and settled in India, what would arise in that person is not the mental emotion of having escaped the colour discrimination of the English.

Rather, it would be an experience of wounds to mind and body in the Indian language atmosphere, carnivorous in nature.

The individual would either be crushed, or else carnivorous tendencies would grow in mind and demeanour.

[VED]

I observe that there are two academic subjects named Anthropology and Ethnic Studies.

The Malayalam word for the first is naravanshashastram.

For the second, it seems there is no clear word in Malayalam. Therefore, it can be translated as var gga padhanam.

There is also a study subject called Ethnographic studies. That is, anthropological study.

Edgar Thurston was an Englishman. During the period when he worked as Superintendent of the Madras Government Museum (1885 to 1908), he conducted studies on the physical differences among various ethnic groups in India and neighbouring countries.

He took measurements of the shapes and various dimensions of the skulls of deceased individuals from each caste and attempted to derive general observations from them. Such studies of skulls were known as craniology.

Anthropology, Ethnic Studies, Ethnographic studies—these may be academic subjects standing close together. I do not know what the differences between them are. Moreover, what lies within them is not clearly known to me either.

However, here I can note down what I have to say about human ethnicity, or ethnic identity.

The languages that humans speak, think in, hear, understand, and live by substantially influence the individual's form, emotional expressions, and the like.

If one lives, thinks, and speaks in a feudal language, there is yet another matter.

That is, living in such languages means that the individual lives in some superiority or inferiority in those languages, or in a fixed average of superiority and inferiority, or in shifting averages.

If this same individual suddenly begins to live fully in an English language atmosphere, the influence of all the aforementioned matters will detach from the mind and body.

The Cherumar were a group in a very low position in Malabar. Whether they belonged to the same ethnicity is unknown to me. It may also be that many peoples who fell into the hands of landowners were turned into Cherumar over centuries.

They lived bound to the soil under the landowners as small humans. To deliberately keep them as small humans, the landowners provided them with very limited food.

When English administration spread in South Malabar, in the social freedom that came with it, many of them ascended to Islam. Moreover, other ethnic groups with reduced social freedom, including the Makham Thiyyas, similarly ascended to Islam.

With that, the matter of control over food changed for them by a hundred per cent. Moreover, from a state like cattle, they grew into human groups.

It is understood that a slight Arab bloodline also entered among them.

Whether anything common in ethnicity, or ethnic identity, can be found between their descendants today and the grandfathers who were Cherumar living in the same region long ago remains a question indeed.

For the generations of their heads today may be living with immense personality, social freedom, and moreover, financial security.

They may have acquired great heights in local language codes.

Even if they generally say that Islam raised low-caste people socially, it does not seem that anyone among them would speak with much interest about there having been Cherumar among their forebears.

At most, if compelled, they might say there were Thiyyas among their forebears.

Today, most have no information to ask which Thiyyas.

Even if matters are thus, falling under them is a problem in language codes all the same.

A similar group is the Parayar, Pulayar, Ezhavar, and the like from the Travancore kingdom, who migrated to the forest regions of Malabar and began vast agricultural enterprises, along with high-caste individuals who mingled with them.

These are people who grew under the strenuous efforts of the London Missionary Society and other similar missionary movements.

Upon arriving in Malabar, they lived in groups, and instead of separating among themselves, they organised under a clear spiritual movement as a collective and grew.

The social atmosphere that oppressed them from above vanished from them. Gradually, the crushed mental attitudes and physical symptoms that lay within them disappeared.

Many began to attain high positions in Christian social activities.

With that, in most of them today, no trace of social lowliness can be seen in Malabar. Moreover, upon acquiring the English language as well, among certain individuals from them, the symptom of immense mental superiority is what is observed.

Even if matters are thus, falling under them is a problem in language codes all the same.

If certain individuals from these Christians and the aforementioned Muslims go and begin living in English nations, no anthropological studies or ethnographic studies in South Asia today can suddenly connect them to the low-caste people here.

Such an astonishing change truly occurred due to the high positioning they seized in feudal languages.

Otherwise, it is the broad language word codes that English provides.

To clarify this second point: many of the children of the bosses here go to England and do small-scale work. However, that does not adversely affect them in language word codes.

In the two historical developments mentioned above, the silent, mesmerising influence that the English East India Company brought will not be spoken of in clear words or otherwise by these two groups.

When assessing the period of English administration, this neglect and concealment is a problem indeed.

The black people in the US mention even their ancestors' slave experience in the US.

They do not mention the terrifying life circumstances of their ancestors in Africa before that. For even today, local life in Africa is a very troubled one.

The matter in India is more or less the same. I will not elaborate further. For several matters would have to be said. However, this much can be said.

What keeps the lower castes at the very bottom of the social structure is their experience over the centuries is merely the mental and social experience of being held at the lowest ladder steps of the Inhi👇-Ingal👆 ladder in South Asian languages.

I think to add a few matters connected to the human mind in the next writing. After that, I intend to jump midway onto the path of writing.

[VED]

Various matters that afflict the human mind in our local language atmosphere bubble up in the mind. There is a feeling in the mind that this writing should not proceed by ignoring them.

There is a feeling that psychology assigns grand, knowledge-thumping technical terms to various deviant human behaviours and mental attitudes, portraying them as various kinds of mental disorders.

However, there is a feeling that psychology often lacks substantial interest in what drives the human mind towards such behaviours and mental attitudes. It is unknown whether this is correct.

A group of people are conversing back and forth. Standing close to them is an Englishman who does not know Malayalam.

The people speak thus:

What is your(Ninte - lowest you) thought? — You (Nee- lowest you) get lost. — Who is he (lowes he)? — He (lowest he) is just a coolie. My uncle is a doctor. — What are your (Ninte-lowest your) thoughts? — Who is she (lowest she)? — Go tell that to your (Ninte-lowest you) aunt. — He (highest he) is a big man. — What is his (lowest his) salary? — Who are you (Nee-lowest you)? — Don't try your (lowest your) tricks with me. — Will she (lowest she) dare that? —Give a cracking slap on his (lowest his) face. — Who is your (lowest your) father?

A clamorous conversational scene with many such words popping up intermittently.

The Englishman standing right next to them stays detached from all this. For he understands none of what is being said.

In other words, in this tumultuous atmosphere, that individual stands in the sensation of being perched high up on a tree branch.

However, suppose this standing Englishman knows Malayalam, understands it, and can speak it. Suppose he speaks: think.

Then, he does not bring about the sensation of sitting high up on the tree branch. Rather, he merges into this crowd of people. He too utters these same words back and forth. Even if he does not speak them, these words would create immense stirrings within him.

Such a hypothetical picture has been sketched to portray the deviant behaviour of certain humans.

Certain individuals stay detached from other people. They show no interest in entering the mutual conversations of others and merging into their group.

Various reasons can be found for that.

One: the cultural level in words.

Another: the level of knowledge in the conversation.

That is, knowledge distinct from the general knowledge of those speaking, sometimes with great knowledge deficiency, or else with great knowledge.

Another: a social level distinct from the general social level of those speaking.

Otherwise: thoughts in one's own mind utterly distinct from the general conversation topics.

Building an even greater fortified wall than all this is having a vast English reading habit in the Malayalam individual, experience from reading English classical literature, and the like.

For such an individual, the mental attitude used in daily life and daily thoughts is English, and the attitude that almost always arises in that person is a lack of interest in substantially intervening in the conversations of the common people. That is, an interest in staying detached.

For a completely different attitude and the like would be in that person's mind.

If this is a person with financial security and immense personal influence, this detachment will not be seen as a mental disorder by anyone.

However, if it is a person with reduced financial strength and reduced personal influence who tries to stay detached in this manner, the others will not find it all that amusing.

Some among them may even provoke and incite him to make him say something, attempting to assimilate him into the aforementioned word series.

It suffices for him to react with a single word in Malayalam; he is then one among that crowd.

To escape from this, the individual may stay detached in various ways.

I recall having seen reports of a person climbing onto the eaves, or onto the wall, or even onto a tree branch to stay detached from a place where people are conversing in great friendship.

There is a memory of having read news of people trying to force these individuals—either on their own or with the help of the police—to jump down from those heights, either to assimilate them into their group or to amuse themselves with some street drama or to show off.

They would take hold of the person who has fallen to the ground with broken bones and carry him to hospital or mental asylum in the pretence of getting him treated.

Here, no one seems to have thought about who has the mental problem.

Now, another portrayal.

A young sub-inspector of police in an inland police station. The other older staff at that police station do not value him. They address him as nee. They refer to him as avan as well.

They introduce themselves and introduce each other to others by using the word chettan after the name. That is, in the vein of: ASI Balettan is on leave today. He told me to tell you that.

Such a police station atmosphere is unlikely in the normal course when the Indian government system stands firmly.

However, suppose it has happened.

What would be the physical and mental state of that sub-inspector?

That person would dissolve and vanish. It would be the state of having swallowed a blade. No external wound or bleeding would be visible. However, from within, the person would melt away. Bleeding would occur all the way to the intestines.

And the mind? A mind without any personality would sway unsteadily. The mind would know the experience of legs stumbling from one side to the other.

The voice would falter. A weakness would be felt in the words. The handwriting would become like that of a novice writing.

The son in a large family home who receives no value, the husband whose wife withholds value, the upper-positioned person with subordinates who speak in lowered tones—such is the state of many.

The dissolving personality seen in them must be treated by changing the behaviour of the others.

Not by administering them medicines, shock therapy, and the like.

Psychology may be able to give a disease name to the two mental states mentioned above.

However, no information is obtained from the disease name. What is needed is the realisation of what the mechanism is that operates behind such a mental attitude.

The matter of the person with English in the mind was mentioned above. Let us say a few more things connected to that.

First, let us speak of the matters that feudal languages like Malayalam bring to the mind.

Feudal languages bring a vast competitive spirit to everything and anything.

There would be immense scorn towards straightforward methods.

Short cuts would always be sought.

A tendency to stab the person next to one from behind would be a daily dweller in the mind. For that, one would try suddenly or, if possible, in advance.

One would not try to proceed forward according to priority. Instead, the attitude in the mind would be to push aside the person in front and reach ahead.

Envy would be a daily wanderer in the mind.

One would maintain great cleanliness and speed within one's own institution and home. However, for the place just outside, if it is beyond one's authority limit, one would not pay attention to whether there is cleanliness.

Government job would be seen as a great deed and a grand birth accomplishment.

Upon joining a government job, the mind would voluntarily understand the responsibilities obtained as part of the job as powers. The individual would behave in that manner.

Upon seeing those who do not think in this way, one would understand them as having a mental disorder or mental weakness.

At the same time, if the individual with Malayalam in the mind shifts to the thinking mode of the English language, he would be seen as opposite and distinct from all the aforementioned matters.

This is not because of proficiency in the English language. Rather, the essence must be maintained in thoughts and behaviours towards English.

However, in places where one has to behave in Malayalam with other Malayalis, he too would be just like those mentioned above.

However, in places where one can stand in the English mental state, this individual would be seen as lacking interest in advancing by lowering others, stabbing from behind, setting aside, or speaking ill.

The life successes in Malayalam, when viewed from English, would appear as a greatly tedious life style.

Government job would be seen as a mere boring work for socially clinging on and earning a living income.

Sometimes, upon obtaining a government job, one would resign from it immediately.

Others might even say among themselves that this individual has substantial mental unease, lack of ability, or a mental disorder, and amuse themselves by saying it to temporarily dispel the tedium in their own lives.

[VED]

Unbridled fickleness, I call thee woman!
അങ്കുശമില്ലാത്ത ചാപല്യമേ, മന്നി-
ലംഗനയെന്നു വിളിക്കുന്നു നിന്നെ ഞാൻ!

The meaning in those lines of Changampuzha is said to be found in English in the sentence that Hamlet utters with great mental anguish in William Shakespeare's play Hamlet: Frailty, thy name is woman!

It is an indication about the fickleness or weakness or fickleness / inconsistency in the female mind.

*Hamlet* is a story set in medieval Denmark. Even then, the Danish language had a feudal language nature. I am not going into that subject.

Those standing higher than them and those standing below them may have experienced that there is fickleness or lack of stability, uncertainty, changing words nature in the female mind.

The Malayalam language itself has coined a proverb: pennu buddhi pin buddhi.

However, the reality of all this is something else.

In a feudal language atmosphere, lack of fickleness and great certainty in the mind and words can occur for those standing at the very top in language word codes.

That is, the person standing on the very top step of the ingal-inhi ladder can indeed be seen with great certainty in the mind and words.

Other things may affect this. I am not going into that now.

For this person to maintain great certainty in the mind and words, it is only if there is no fickleness or fluctuation in the words connected to ayaal of the people on the lower steps.

In other words, if persons below ayaal refer to ayaal variously as avan, ayaal, pullikkaran, adheham and such, it means ayaal is moving up and down intermittently from the upper slab of the ingal-inhi ladder. What was mentioned above is not about such a person.

Since there is no one above the person at the very top, the words of persons above will not affect this person. No fickleness will be created in this person's mind from the upper direction.

The person standing immovably on top of the ingal-inhi ladder can be a man or a woman.

In all persons on the steps immediately below the very top step of the ladder, lack of certainty in the mind and words can come at different times and contexts.

The person on the upper step can, if they wish, move the person on the lower step even further down through words. Or else, raise them to a small extent or a large extent.

When rising, more strength comes to this person's mind. When falling, lack of strength is shown. Even so, the meaning is that the strength of the mind remains a relative matter. There will be fickleness in the mind.

This one matter is not a special characteristic of women alone. Rather, it can come in anyone.

I feel that the officials of the English East India Company that came to Malabar noticed this matter in the high persons and kings of Malabar.

A high person with very fierce mental strength and personal influence. This same person suddenly turns completely different on another occasion or in another background. Often, this would not be understood by English Company officials.

Another thing generally noticed in battles: a person gives some word to a high person with great condescension. But if that same high person falls socially to a low level, that same person will show no condescension at all. Will not keep the given word.

In other words, the word given to adheham becomes the word given to avan. The word given to avan will not even have the value of a flea.

There is much to say about the minds of women living in feudal languages. These cannot be said here now.

However, this much can be said.

Married women desire various freedoms. Often, it may be a desire for freedoms they did not get before marriage.

What stands as an example before them is the freedom thought to be available to women and wives in the English language.

In English, the wife calls the husband by name, for addressing. From there and here, the words You, your, yours, you itself are used. Similarly is the usage of He, She words.

But the matter in Malayalam is something else. The husband is Chettan, annan, ichayan, ikka and such.

The wife is just the name. Nee is. Aval, edi and such.

Saying that this low-level woman is equal to the husband is like saying the house maid is equal to the house owner.

In the house, on the ingal-inhi ladder, the wife is the person below the step of the husband's parents and elder sisters and brothers. She is.

In some houses, the husband's younger brother and sister will place the wife on the nee step. This is a great fall mental positioning.

In many houses, the wife is the person on the low step of the ingal-inhi ladder of many in the neighbourhood. The wife is.

In some houses, the position will be on the step below that of the servant man and servant woman there.

Husbands will also be similarly. This can also affect the wife's position.

However, if the wife gets a government job, great change can come in word positions. This can sometimes give strength to the husband's word position in public forums.

In other circumstances, the wife may be established higher than the husband.

That is, in Malabari language, others will keep the wife as oru and the husband as on, or ayaal words. A great rift can come in the wife-husband bond.

However, normally, the wife is below the husband. Seeing similarity or equality between them is indeed a great problem.

In England, house workers will sit on a chair inside the house. They will call the house owners by plain name or by adding Mr., Mrs. before the name.

If, showing the same matter, the house maids in Kerala sit on the chair in the portico and call the house owner by plain name or by adding sree, sreemati words before the name, an explosion will happen.

If they use their practical knowledge and speak to the house owner with great personality, the anger to beat the maid and throw her out of the house will come in the house owner.

The same matter can come in the wife-husband bond too.

In both, the demeanour of teaching who is nee and edi can come in the mind. However, in this too, various other matters, limits and paths and fences can be built.

If the maid is seen as equal, made to sit together and allowed to bargain and say things intelligently about matters, the maid will rise on the steps of the ingal-inhi ladder. The maid and house owner will start sitting on the same step.

When addressing the maid as nee, the maid will address the house owner as nee.

Understand that this is not the You-You bond in English.

It is the devaluation of the house owner by the maid that happens.

Even if the husband raises the wife, the same thing happens.

In other words, the nee-positioned one rises and makes the husband nee-positioned, even if not calling as nee.

This too is not the wife-husband bond in English.

The maid will feel that she has more ability, knowledge and practical awareness than the house owner. The mind will itch to express it.

The same matter can come in the wife too.

Both groups will jump in front in any enterprise or planning and act.

The house will become a puddle.

If English demeanours are to be brought in the mind and house and personal bonds, Malayalam must be chased away. English language must be embedded in the mind and body.

Otherwise, if brought to English while retaining that language in the person of Malayalam, problems can come.

Or else, think, live, act, maintain personal bonds according to the idea coding of Malayalam.

Live declaring loudly that the wife is not equal to the husband.