Chapter 1

On to the wider world

Now we are entering into the third part of the discourse. I have proved the existence of certain programs in languages that can affect the many aspects of the society as well as the persons who use the specific language for purposes of communication and interaction.

But, what significance does it have for the rest of the world, especially the English countries. I wrote this dissertation first in 1989. In that, I had made a number of assertions and predictions, which have come out true with an uncanny level of precision. Though I could not publish the writing, due to many reasons, not only myself, but also many other persons, who did read it were impressed by my arguments, and did believe that there is something in what I was contending. (Even though, I must admit that many of these persons later have tried to believe that the points that I had written were their own mental discoveries, and made some attempts to pass it on as their own ideas).

In the present-day world, it is not easy to remain in isolation from the rest of the world. And nobody aims to do so. For, the going philosophy of the new century is that of the Global Village. And the reasons for taking my contentions very seriously are that there is need to understand what one is dealing with.

Before starting this part of my writing, I want to declare a certain basic postulate, from which premises I need to function. This postulate is that the English speaking countries are the nations that have contributed much for the world in a positive manner. They, starting from Britain, and continuing through U.S.A, Australia, Canada and New Zealand, need to exist for as long as the world exists. For, all liberty, social advancement and scientific achievements came from them. This is not because of any distinction in colour, creed or heritage, but because of the fact that the communicating software that they posses and use is a very good one, and can still bring about a lot of happy events in the history of the world.

I want the positive aspects that English contain to continue uncontaminated till the very end of the human civilisation, if there is one such thing. In this regard, in this age of excessive immigration to the English world by people who inhabit the feudal language areas, I would like to bring to limelight the negative factors that these immigrants might be carrying, inadvertently. By bringing these items into focus, both the immigrants as well as the people of the English nations can be wary of these items, and see that they stand deleted, when the newcomers enter and inhabit the English nation.

When the newcomers come into the English country carrying all sort of bloated ideas of superiority of his or her own culture, language and behaviour, then it can create problems for the native society. And not in so tangible a manner. For, the effects of these viruses would be slow, but effective and also of enduring nuisance. And the affect would not easily be traced to the real causative factor, for the affect would come with a Domino effect.

And since there is a lot of illegal immigration going on in the USA, and also legal immigration of people who don't understand the finer nuances of English, there is every chance that good persons, who are citizens with ancestry in Afro-Asian, and also European countries, could get an unfair share of the blame, for the activities of these persons. And apart from all this, I may predict that USA, would have a more higher level of crimes, both of deliberate nature as well as that of emotional nature, as compared to other English countries.

Before embarking on further discussion, I must say that what has been said in the Part II of this book is not only about India. It is just a representation of what are the non-tangible social factors in a feudal language nation. Here, what has been said of India will be true of many other nations, in varying levels and manner.

When an immigrant from a feudal language nation take residence in the English nation, what does he bring with him in a non-tangible manner? Well, all the things that have been said in the Part II of this book.

Yet, there are many persons who know these things in a confused sort of manner or even in definite terms. And these people would see to it that these things do not come into their new country. Others who do not understand this, or with deliberate malice do practice the programs of their feudal languages, would slowly kill the society around them.

In this regard, I can say that when an Individual migrant from India or, better still, from Kerala, comes to an English nation, and moves only in native English speakers circles, then the viruses of Malayalam would not get activated. But the moment he meets a person from Kerala, and starts talking in Malayalam, then the virus starts ticking. Immediately, the society around them splinters into layers of hierarchy. When I say this, the reader would think, that I am dealing in the realm of imagination. It is partially so, yet this level of imagination can affect the English society, in a very painful manner. One may see signs of this in events that are, with shallow understanding, shrugged off as cases of racial hatred.

The feudal programs that are inherent in anybody make them a barbarian, in that the decencies that are inherent in the English language would be lacking in them. Yet this factor would be visible only when they run the feudal program; that is, only when they start communicating in, or starts acting as per the dictates of that language program. Generally, any person can disable this program for temporary periods. For, even in the feudal language settings, a person can change continuously and exist in different personalities; one of obsequiousness and other of dominating assertiveness.

Before going into detailed investigations into what happens if the virus filled programs enters into the high speed, easy workable English program, I will give a story from ancient India.

Amar Singh Rathore of Marwar:  Amar Singh Rathore was the son of Raja Gaj Singh of the ruler of Marwar in Rajasthan* in India. He was unfairly banished by his father from the kingdom due to the fact that the son was of personal qualities that could compete with the father's. Throughout Marwar, he was indisputably a more popular man.  He was famous for his gallantry, and in all his father's wars in the south, had always fought in the forefront. Yet, his younger brother succeeded to the throne.

On his banishment, Amar Singh was accompanied by many members of his clan.

He sought exile in the imperial court of the Moguls at Agra. The Emperor was Shah Jahan*. He approved and sanctioned his banishment, by his subsidiary king. Yet, he employed him. Amar Singh's extraordinary courage, skill at arms and gallantry won him the title of Rao and the Mansab of three thousand horsemen. He was granted an independent domain of Nagore, to be held directly from the crown. His position naturally brought him a lot of antagonism; jealous courtiers were set to belittle him.

Once he went on a hunting tour and thus absented himself from the imperial court for around two weeks. When he came back, he was confronted by the Chief Treasurer who tried to question him:

"Where were you yesterday, and with whose permission did you absent yourself from this court?"

"I will give my explanation to the Emperor myself," said Amar Singh as he brushed past the jealous nobleman and approached the Emperor's room.

"First pay me the penalty," replied the Chief Treasurer. Amar Singh exploded: "The only wealth I possess is in the dagger sheath. Take your penalty, if you want!" The disgraced Minister laughed with apprehensive show-off: "You stupid yokel-How dare you raise your voice in the presence of the Emperor?'

Immediately on hearing these words of the Chief Treasurer, Amar Singh's dagger pierced through his stomach. In the very presence of the Emperor, Amar Singh had killed an influential Minister of the Empire.

In his rage, Amar Singh then attacked the Emperor, Shah Jahan, his ambiguous benefactor, who escaped in terror.  The king ran from his throne and fled to his interior apartments. There was utter confusion and pandemonium. The gates of the fort were shut. Amar Singh was trapped, and at length, cornered on the high rampart of Agra Fort. Yet, he escaped. Later he was ensnared by treachery and killed.

Now, what could have been the immediate provocation for the utterly unexplainable rage of Amar Singh? When we read this story in English, there is no element that is discernible that can be seen to be provocative, that a man sets out to kill a man. Generally, the Indians historians may trace it to so many other items like Hindu-Muslim animosity etc. And, I have even found writings that glorify the action of Amar Singh as a brave defence of the Hindu faith.

Actually, the real immediate reason for the outburst may be traced to the using of a lower indicant word. As a son of a King and the rightful heir to the Marwar Crown, Amar Singh would in his own mind exist at a higher pedestal, than the level the noblemen of the Mogul court would be willing to concede. The very questioning him would be deeply provocative to him; and when the word for You, instead of being Aap, turns to Thum or Thu, can really inflame a man of personal dignity. Many other words can also be employed by the royal minister to send signals to the others in the court of his superiority over the Rajput Prince. A simple, barely audible wrong indicant word can turn a decent and reasonable man into a murderous, homicidal maniac.

And this sort of programs are not available in the English language. In English, if you want to insult a man, you have to deliberately use an insulting word, with all the force of animosity. In the feudal languages, it can be done with a mighty show of affection and defenceless pleasantry.