Codes of reality! What is language?






Codes of reality!

What is language?
















Published by


Aaradhana, Deverkovil 673508 India

[email protected], www.victoria.org.in



The printed versions of all books by the same author are available.













In the beginning was the Word, and the Word was with God, and the Word was God.


Gospel of John
















Codes of reality

What is language?


This is a sort of continuation of my book: March of the evil empires: English verses the feudal languages. The theme discussed here is an expansion of the ideas cursorily mentioned in the concluding part of that book. In that book, the aim was to discuss the general qualities of feudal languages as against that of English.

However in the present book, what has been dealt with is about the inner codes of language and their links and relationship with the codes of reality. The contention is that reality is a creation of some superior software, and that language codes do have connection with it. The book is an expansion of this idea. I do believe that this book merits consideration.

If what is contended here does have substance, there is every chance that the whole outlook modern science has with regard to reality and human existence may be altered.


The true ambit of language

A special kind of categorisation

Common uses of language, and its complex side

What the software encases

Shifting individuality towards extreme ends

The powerful embedded links, compulsions & parameters and standards of behaviour

Private zone and language

The 3-dimensional spatial realm

The virtual world

The random dynamic 3-dimensional positions

The force in the words

The repulsive force

The shift in the triangle

The power component

The vertical shift in the platform

The plugged in state

The uplifting and the downward push

The negative effect

The ennobling negativity

Virtual velocity and the effect of rituals

The non-tangible links

Encoding physical contortion as well as personality development in languages

Encoded treachery in languages

Encoding brooding barrier to cumulative social development

Language as the creator of castes

Language as a sieve

Language and untouchables

Language as zoom

Language as a design of township planning

Women features and language

Lines of command

Differing strings of hierarchy

Visual codes of leadership and otherwise

When props move in the material world

The virtual movement of a spouse and its effects

The billion encodings

Language and spatial compartments: Negative and positive vibes

Language and emotions

Despoiling and ennobling

Language and honesty

Mental state and its connection to language codes, virtual space and to reality software

Time as a component in the virtual software

Back to mental conditions

Virtual codes and repulsion

Splitting the non-feudal language nation

Defining madness

A draconian difference

Language and physical looks

The switches in the language

Human body diseases

Language and discipline

Carrying a social imagery

Adding power values to words

Encoding non-verbal signals

Decoding emotional expressions

Items that brings in energy

What lies behind ordinary words

A routing word

Decoding ritualistic actions

The concept of Brahmin ism

The servant class and the masters

The quality of the slimy snake

Universal link in the virtual codes

National character

Entry of feudal codes into English social systems

When differing software social systems impact in the virtual software arena

Codes of slavery and liberation

Slavery in marriage

The wrappings of leadership

Creating leaders and leadership

The military machine and language

Indiscipline in the Indian bureaucracy

Virtual codes of Money

Money and hierarchical strings

Permissions and lies

Demonical nature of feudal language nations

The shitification and the holyfication

The issues of censure and censors

The difference between feudal language nations and planar language nations

Virtual codes and sex

The power of observation or visual input

What is in a name?

The virtual code Medical System

The virtual parameters of astrology and paranormal sciences

Before concluding the contentions

Brain software {This is a separate article of mine}













The proof

Claims about language

Defining myself

A seeming weakness

An outlandish experiment

The dawn of my understanding

A wobbly world


A backward directed amalgamation

A strange haunting

An addiction for leadership and its routes

The huge experiences

Designs of my life

Social setting

Tints of the British rule

Coded treachery

A curious contemplation

A dilemma

Redrafting a spouse

An encasing aura

The changed codes and its effects

A telepathic indication

The gnawing in the virtual codes

A gruesome shifting

A twilight zone phenomenon

How I practised apartheid


Foreword {taken from another writing of mine}[*:*]

You would be knowing the computer software application Adobe Photoshop. Using this application, one can edit and create many affects on images, pictures and photos. This application runs on pre-set computer language lines and codes. Yet, as one works on photos and images, new codes and lines gets written, and remain as an intricate part of the edited images, in addition to what they already had.

Think of one specific Robot, programmed to carry eggs from one room to the kitchen. It has pre-written lines in its software, as per which it does its work. One fine morning, as it comes to the storeroom, instead of eggs, it finds a newspaper. It scans the item, searches its memory, finds what it is, and then takes it to the parlour and keeps it on the reading table.

When it does this, actually as happened in the case of the Photoshop image, a new set of lines are being created. For each action, for example, turning to the right, then left, a specific set of lines may be created and stored and used.

Now, compare this same scenario to that of a man. Whatever he is doing is actually something wherein a particular set of codes or lines of program are being utilised or created. When he bends, turns to the right, picks up something, and all else, actually some program line or code is being written; I do not know where. It, most probably is not in the same world that we exist in; but in some other ‘cyber’ world, where everything gets encoded and stored. It may be noted that the codes that I am speaking of here is not the software on which the brain is working; but of something which is beyond the software used in the brain; so that even this software used in the brain is actually a creation of the other one, that I speak of.

Now we have reached a premise, wherein the proposition gets connected to what one may call ‘lines of destiny’ or what in Indian languages is called ‘writings on the head’. Yet, what I proposed may not be entirely lines that foretell destiny; it may be simply that whatever we are doing can be seen in another arena in terms of lines of codes; I do not know what language, or what type of script, neither can I imagine the surface where it is so done.

As to the lines being created in computers, one can easily see it when using such programs as MacroMedia DreamWeaver, used in Web designing. Whatever manipulations are being done on the web design can be seen as changes in the codes, by just clicking on the Code View.

Again I must extend my proposition. When this is the scenario, it also comes about that all information that gets moved around among human beings is also actually codes that activate many actions and emotions. It may even include a simple calling out loudly. Instead of understanding a calling by mouth as one of sound emanated from the mouth, it can be seen encoded as a series of specific lines of codes that contain powerful inputs for initiating various actions, causing emotions, commands for actions, requests, apology and much else.

It then is seen possible to go into the interiors of these signals, and encrypt a lot of intense other codes, that can initiate or define many other things.

What I am proposing here may be simply stated as that we are really susceptible and controlled by a lot of still un-understood codes that are very, very powerful.

This writing is not just about those virtual codes, but also about the true ambit of language!

Indicant Words

In this book, there is a term called Indicant words used. What is an indicant word? This is a term I had used in my previous book March of the evil empires; English verses the feudal languages. I quote from that book:

In feudal languages, there are Key words or indicants, which are seemingly insignificant, but the usage or presence of them can give deep insight to the onlooker or the hearer, on the financial, social or feudal position of the person referred to, or of the person to whom it is addressed, or of the person himself who has spoken it. These words are usually very short, and to the person who does not know the language, it may not even be audible in the whole chatter of seeming gibberish. Nevertheless, this gibberish would be compact communication packages, which convey not only information, queries and feelings, but also strong social designs; which can force a person to bend, pay homage, show respect, show indifference, be arrogant, be condescending, be insincere, be insecure, be mentally disturbed, be efficient, be intolerant to capability and efficiency, show signs of mental instability etc.

All indicants come in a package. For, example the lowest level of You will be packed with the lowest level of Him or Her; and with the lowest level of His or Hers. In a tightly packed closed society, these indicants become a sort of attribute of the personality of the person itself, from which it is not at all easy or even possible to escape.


A man who was a native of a forest is taken up as a caretaker by a family in a small town. Naturally, he knows nothing about modern gadgetries. He is shown how to switch on the motor. His understanding is that whenever the water gets over in the taps, he is to press on the switch. Then the water would start coming through the taps. After a particular length of time, he has to switch-off the switch.

It is a great learning for him. One time, he forgot to switch off in time. He saw water falling from the terrace. Even though he did not really understand what was happening, he ran and switched off the switch. He had never been taken to the terrace. So he was not aware of the existence of a tank. Nor did he know anything about the motor. His understanding was simply that when he switches-on the switch, water starts coming through the tap again.

One day, he switched on the switch. The taps remained dry. He couldn’t understand what had gone wrong. That day, the master of house took him to the motor. For the first time, he saw the motor. A wire had gone loose. His master repaired it, and showed him how it was done. Now he understood that when he switched on the switch, the motor starts and water gets pulled up from somewhere.

Later he was shown the well. Another day, he got to see the tank. One by one he started seeing other parts of the whole gadgetry that brought in the water to the tank. The pipes, the float, the foot-valve, the wires, the input tubes, the output tubes and such other things. In fact, a lot of things can happen at so many places that can disrupt the input of water into the tank. And also the output of water from the tank to the taps. Moreover, if things are not done correctly or if there is any damage somewhere, water may go elsewhere.

Now, let me extrapolate this idea to life and reality. In one’s life, one does things, and sees the direct effect of one’s actions. One works hard and money flows in. However, in the case of certain others, they do things, but the results do not match their efforts. Something has gone somewhere. Actually, in the case of reality also, there is much other hidden gadgetry through which all our actions do proceed. All one is doing in the material world is similar to the switching-on of the switch by forest man. We are not aware of the inner gadgetry into which our actions are activating certain switches. Many things can go wrong. The expected results can go elsewhere, and things can go haywire.

Now, what is this inner gadgetry that I am speaking off? Well, my contention is that reality is a creation of a software-like thing. Its true features, I am not at the moment able to contemplate upon. However, by studying certain things available to us, I intend to try to detect it, or at least ponder over it.

From the various observations that I have made in my life, I have come upon the understanding that human languages do have codes embedded inside them. These codes do have the capacity to link with the codes of reality, or at least they do have some connection with the codes of reality. I propose to study the codes inside languages to seek a route to enter the domain of the codes of reality.

The reader should understand that the route to understanding is a bit weird. However, rest assured that there is indeed a route.

The true ambit of language

What is language? I think the easiest way to define it would be as a software that facilitates human communication.

However this definition of language would miss the mark by astronomical distances. It is true that it is a software for communication. Yet, that is only a minor part of what it is. For, this software does contain an immensity of codes with manifold manifestations.

To commence the dissertation on languages, it needs be mentioned that this software does contain social designs. To make this factor clear, it may be said that different languages do contain different social organisation structures.

A special kind of categorisation

Before going ahead on this factor, it must be mentioned that there are two different kinds of languages. May be there are other kinds of classification, however for the current purpose, the classification may be on the basis of what one may call the presence of feudal content and absence of feudal content.

Languages like English can be said to be of the second kind; that is, have an absence of feudal content.

Other languages, such as Tamil, Hindi, Malayalam, Telugu and other languages of India, Asia and possibly of Africa and South America are feudal languages. That is, they contain different levels of words for such words as You, He, She, They, We, Your, His, Her, Hers, Theirs, Ours etc. Some languages do even have different levels of words for even verbs.

It is possible that at least some of the languages of Europe may also have this feudal affliction. As to English having words like My Lord, My Lady, Your Majesty, Thee, Thou, Your Honour and such, are not the words that I am talking about when feudal content is mentioned in this context. What is being mentioned and discussed is different.

It may be mentioned here that feudal languages all have the essential component of ‘respect’ and ‘disparagement’ encrypted into them. Here the word ‘respect’ does not have the same meaning that it has in English and similar languages. In feudal languages, the word ‘respect’ has a very active sense, in that it comes with the requirement of placing the ‘respected person’ high on the indicant word scale. It is not a mental feeling of sensing some kind of refinement or superior knowledge or information in a person as one would do in English. For example, in English one may have respect for another person due to his exemplary civility, politeness, good manners, knowledge and learning and such. In feudal languages, ‘respect’ is not what one may feel inside, but what one has to exhibit externally. For example, even if one is of the confirmed opinion that a specific person is of deficient civility, politeness, good manners and also of meagre knowledge and learning, he still has to be extended very evident poses of ‘respect’ which can extend even to obsequious bowing, if he is a rich man, a teacher, professor, government official etc.

At the same time, if the other man is a non-entity in terms of not being a rich man, a teacher, a professor, a government official etc., but is a man of quiet refinement, honest, courageous, polite, and learned, and compassionate to others, he is by words and usages, disparaged. In other words, feudal languages have a very menacing and evil side, which can really gnaw on the composure of a person of refinement. And at the same time, such languages stand as powerful props for persons of evil superiority.

Common uses of language, and its complex side

Language is used by human beings to convey information, ideas and thoughts, tell things, speak and do such other things. It is used in making songs, singing them and writing, making a speech, teaching, asking, answering and other similar things. However this is only a very simplified understanding of what language is and what it can do.

The complexity of what language really implies can only be understood when it is studied in a comparative manner, comparing such languages as English with such languages as Indian or Asian feudal languages.

Each language has different manners of arranging information. For example, I have read that there is a language among the aborigines of Australia, in which plural is made by repeating the word twice. Even though this information may seem simple, there could be powerful codes connecting to this, which may have powerful influence on many other words that connect to this; and also to the ways and manner of the society that speaks this language.

What I want to say here is that a language can create a specific picture of what it is trying to convey. When it is trying to visualise the local society, it can create a particular pattern by which the society is designed. When the society speaks that particular language, the society is more or less patterned into that design. Even though, it may seem a simple thing, the fact is that the design is powerful, and it is difficult to maintain or develop a social system that does not conform to that design; when a social group speaks that language.

What the software encases

Languages are software. They contain words which are either codes in themselves, or else codes that are powerfully connected to other complicated codes or groups of codes. So that certain words may not simply convey a specific simple meaning, but may also enforce or convey a particular social design.

I think I can explain this fact by a simple illustration. There is a language called Malayalam, spoken by the people of Kerala, which is a small state in the southern end of India. It is a terribly feudal language. The people more or less live in a state of mental enslavement, but do not much feel it, for they are used to it not only from childhood, but also trained to find enjoyment in it by the public educational system.

The hint of the spectrum or array of indicant words

In Malayalam, You is: Nee (lowest), Ningal (middle), Thangal (highest), Sar (highest).

He is: Avan (oan) (lowest), Ayaal (middle), Adheham (highest), Avar (highest), Sar (highest)

She is: Aval (oal) (lowest), Avar (highest), Sar, Madam etc. (highest).

Depending on the dialect, there can be many other in-between words.

Now to place the idea in very clear perspective, let me use a very silly example:

A person arrives by bus: He is Avan.

He arrives by autorickshaw: He is Ayaal.

He arrives by car: He is avar.

This is a basic idea, but then many other inputs like a person’s dressing standards, his looks of prosperity and otherwise, he coming with an adjutant or not, and many other frill elements can also interfere with the wordings. But the basic philosophy of the indicant word selection is based on such a type of evaluation.

The idea can be dealt again like this:

A man with two coconut trees is an Avan (lowest he), when introduced. A man with a hundred coconut trees is an Ayaal (middle he), when introduced. A man with a thousand coconut trees is an Avar (highest he). This typical type of introductions was common many years back, when village folks introduced a person as per his financial acumen.

Another illustration:

A man approaches a police station for any service. He says that he is a close relative of the District Superintendant of Police (SP). The words of address by the police Sub Inspector would be ‘Sar’ (higher word for You, He etc.) Tea and a bite are immediately offered.

Instead, he says that he is something like a teacher or a social somebody, the addressing can be more or less Ningal. Tea and bite may not be on offer, but a seat might be offered.

If instead of this, the man says that he is something like a casual worker, taxi driver or some such thing, the words of address can very fast go down to Nee (lowest You). If he has entered without any patron to support him, and he is insistent in his demands, abusive words can be expected. Once the addressing turns to Nee, even a slap or a snapping word, are really imminent.

Shifting individuality towards extreme ends

The southern version of Malayalam is quite different from the northern dialect. The word She is translated as Aval, Pulli, Pullikkari, ayaal, Avar etc. in the south. All these words are of different social standing, with the first one being the lowest, and the last one being the highest.

In the north, She is translated as Oal (Aval) and Oar (Avar). The other in-between levels are absent.

Again, in the south, the word You is translated as Nee, Thaan, Eyaal, Ningal, Thangal, Sar etc.

While in the north, the word You is translated as Nee (lowest you) and Ningal (highest you).

In the south, generally ordinary women who are of the working class get a more average level of words to be referred to or for being addressed. Women do enjoy a more comfortable social existence over there. A non-entity suddenly getting a slightly higher social standing like getting a teacher’s job, doesn’t effect a major change in personality.

However in the north, a woman can only exist in two vastly different word codes. That of Oal (Aval) and that of Oar (Avar). And for You, she can be either addressed as Nee or Ningal. The first words are of the lowest level, while the last words are of the highest level. That is, they exist at extremely opposite social and mental positions. The first one signifies a lowly social existence, while the last word defines a higher social standing.

An ordinary woman who comes to the village market gets addressed as Nee, and she is an Oal. She has to exhibit a meek, lowly, subservient physical posture and individuality. The words define this personality. Her social mobility is severely crippled. If she is not willing to adjust to the definitions of the words, then she may seem to be an upstart, impertinent or even a person with sharp mental instability. However, if her parents or other relatives manage to collect a few lakh (hundred thousand) rupees and pay that amount to a govt aided school management, she becomes a teacher.

Now, she is a Ningal, and an Oar (Avar). Her personality has to change. For people need to show respect to her. She finds terrific freedom in social movement. People would not speak disparagingly about an Oar (Avar).

The powerful embedded links, compulsions & parameters and standards of behaviour

Now, what needs to be mentioned here is that the different words that I have mentioned here, that is, the Nee, Ningal, Avar etc. are not standalone words. They are all imperceptibly, yet powerfully connected and linked to a lot of many other words, social understandings and compelling social requirements.

Each language has a different social design. Human actions and behaviour are very much influenced and controlled by the designs in the language they speak, think and live. Some persons may be able to exist above the controls of this or these language/s. In such cases, they may be commonly identified as being eccentric, different, mentally unbalanced, strange, weird and such. This might just be a perception of the common person/s, as they see him or her acting in ways and manners which are out of step with that of others.

The need to be honourable, honest, courageous, cowardly, dishonest, respectful, insulting, disparaging, treacherous, craving for leadership, craving for subservience and so many other features that can be connected to national or social character, can be connected to the design in languages.

In a language like English, even if the social system is feudal, a social feature of individual integrity, uprightness, straight posture and such things may be visible. For, there are no common words that degrade human dignity. This statement may feel strange for a person who knows only languages like English.

However, in feudal languages, almost all words such as You, He, His, She, Her, Hers, For you, For him, For her, They, Them, For them and such do have a wide array of words and usages. They form a sort of spectrum of social meaning. At one end of the arrangement, the words may be ennobling and of positive input. At the other end of the spectrum, the words would be pejoratives. Degrading, despoiling, insulting and confining.

Private zone and language

It may be mentioned that usually when a man is assigned a higher indicant value word group, his private zone is powerful and has a wider parameter. Private zone is the extent of space around a person, which cannot be intruded by another person. It can be understood thus: two persons are sitting at a table in a restaurant and eating food. One person keeps his glass (of drinking water) near to the other person’s plate. Immediately that person gets distressed and he pushes the glass towards the other person.

What has happened here is that the other man has intruded into an invisible private zone of the other man. This private zone is there in many things, including what you ask of another person, what words you use. It is a sort of limiting thing. However, in feudal languages, persons who are in the lower indicant word level have lower extent of this private zone. In other words, the extent of what he or she can be asked is greater. So that more intrusive, prodding, distressing questions can be asked of them. The issue of manners and politeness in this regard goes down. He or she can be openly monitored, and commented upon. No issues of it being ill-mannered or intrusion into private affairs do crop up. For, the areas of privacy have been heavily encroached upon. However, in English this level of lowering of private zone is not possible, as such a concept of lower indicant words are not there.

When a person’s indicant word is of the lower level, even physical touching and even beating up, are considered legitimate.

A sample of the power within

A man is being beaten up by a small group of people for some alleged misdemeanour. A commonly respected person arrives on the scene. He says: ‘Why are you beating him?’

What happens? It depends. If the word used for ‘him’ is avan, nothing much is gained. For the beating may continue. If the word for ‘him’ is ayaal, then the beating may subside slowly. However, if the respected person is saying ‘Adheham’ or ‘Avar’, then the beating would immediately stop, and the mob would go into a pose of obsequious apology.

This silly sample incident is given here to simply give an idea of the different social meaning each word has.

The 3-dimensional spatial realm

The different word or words, when they are forced on a person by way of speech, have different affects. The real magnitude of the impact is connected to a particular aspect of human positioning, which may be defined here as Spatial Component. That is each person automatically gets encoded with a particular component which are akin to the trigonometric terms such as Sin, Cos, Tan etc.

For persons who do not know about such terms, I would give a simple explanation of them. When a stone is thrown down from a flying helicopter, the stone has different directions of motion, depending on the direction one is thinking of. The stone is falling down. It has a downward motion. The stone is also moving forward. It has a forward motion. What is the speed of its fall downward? What is its speed of motion towards the forward direction? Both these components are encoded into its motion. This direction component is very much connected to the relative angle of motion. Thus by using the concept of ‘angle’, one can calculate the motion (velocity) this stone is having in any particular direction. The power or force of impact of this stone in a particular direction and position depends on this component.

It is the same thing, when one is pushing sideways a car which is being driven to the forward direction. There are two forces acting on the car. One the engine is giving a forward force. The other is giving it a sideways force. Both these forces are encoded into the force acting on the car.

The virtual world

In the same manner, different levels of words act with forces which have different vector component (direction component). I have already mentioned that each language has a different social design. Now, I propose to declare that each language creates different spatial designs in a 3-dimensional virtual world.

The concept may seem quite weird, cranky and even fanciful. However, see the world of higher mathematics. Most of the concepts and terms do belong to an imaginary world. For example, see the concept of negative numbers. It is not, in an ordinary sense, entities from the material world that one can see and feel. Similarly, even such branches of mathematics like Calculus, Metrics, and Trigonometry also, initiate from premises that can be defined as imaginary. But they are constructed on pure logic, even though the logic is allowed to operate in an imaginary world. Similarly, it is my purpose to bring in logic and imagination to find the virtual world where codes and software operate, controlling and designing both reality as well as human beings.

The random dynamic 3-dimensional positions

Before going ahead, it would be good to understand what a feudal language can do spatially. Imagine a three-dimensional space wherein human beings exist. If human beings are living in a social system based on a language like English, they are more or less arranged in a planar manner. There may be slight protrusions from the standard plane, because of the effect of financial status, professional status, job, connection to powers of centre etc.

However, in the case of a social system based on a feudal language, human beings are placed randomly at far distances deep into the spaces, far from the standard plane. Many of them can be in a static position due to their immovable social status. However, since each person can go on being a different You, He, She, His, Her etc. for different persons, they all do have some or big amount of movement about their standard location.

The force in the words

This may be understood more when I say that each different word of You, He etc. have powerful pulling and pushing power. For example, when a master uses the word Nee about a person who he perceives as his servant, there is a powerful pulling force that brings the perceived servant near, yet, below him, in a particular position in space.

People, living in a feudal language social system, are prone much to be thrown into different spatial positions as and when another person comes in to the scene and uses a different word of address or referring. In many ways, it can cause terrific mental trauma and also create a state of continuous belligerence. Moreover, this can create a feeling of antipathy to newcomers to a particular social scene.

The repulsive force

For example, when a person who does not conform to the standard form of obsequious behaviour, comes into a government office in India, there would be a repulsive force rising in the social scene inside. The officials inside would like to see the newcomers repulsed from their comfy situation. For, each word, stance and posture of this outsider would more or less push them from their well-entrenched positions.

As to the repulsive force that rises inside the room, it is real, but currently there is no machine that can detect or gauge it. It is just a force that rises in the software arena, and its effect is very much felt by everyone inside the room.

Now, it may be mentioned that this repulsive force is not confined to Indian government offices, but to almost all areas of a feudal language social system.

The shift in the triangle

What happens here is this: every individual is linked to others by words (which are really software codes). These links are lines. When three persons are thus connected, naturally one can imagine a triangle. That means, between each of these three lines, there is an angle. When each or any one of the persons concerned moves from his position, there is a change in the angle. This in turn changes the direction component, and thus the pulling and pushing force of the lines are also changed.

Just consider this scenario: There are three persons. One is a financially sound businessman of age 43. Then there is his 50 year old driver, who is from a schedule caste (low caste in India). Then there is a young engineer of age 30. Now, in this particular social setting, the communication links can be in different manners. It all depends on individual mental stamina, which in turn is dependent on certain other things.

There are different hierarchies that can be enforced. One is that the driver is the eldest. He can be called Chetten by the other two, and addressed as Ningal. In which case, the word for He would be Avar (respected person). In this case, usually the businessman would not be very comfortable, for he would be placing his driver above him in the command structure. It can at times lead to complications.

The young engineer may also call the driver Chetten and Ningal. ‘He’ would be Avar. In this case, the young engineer would be below the driver, and he may be addressed by name, and with a Nee, and ‘He’ would be avan (lower person). The young engineer may or may not be comfortable in this situation. It depends. If he was brought up in this setting from his childhood, to a limited extent, he might not have problems. If however, this setting was enforced upon him, due to his younger age, he may be in a belligerent mood.

In this triangle, the driver has a higher value position, with the other two in more or less isosceles triangle mode; that is, two sides of equal length. Or the businessman can be nearer to the driver’s level, in which case the triangle would not be isosceles. Actually the side lengths can be changed by a simple change of word.

There can be other triangles also possible, instead of this. The businessman can address the driver with a Nee, and ‘He’ is avan. The young engineer can also do this, or he can give the driver a little more moving space by using the word ‘ayaal’ (middle level word for Him). He may call the driver by name, instead of using Chettan.

In this triangle, the businessman is having the highest position, with the engineer not much below him, while the driver stands far below at an acute angle vertex. The three persons are thus arranged and there are line-like-links between them, which have powerful pulling and pushing force.

Now, it may be borne in mind that in a society these three are not the only persons. For, there are an immensity of other persons (all occupying different locations in the 3-D virtual space) also interacting with them, using different levels of words which can literally pull, twist, crush, bulge and even stretch this triangle. However for the purpose of this example, we need not think about the effect of others around.

Now, this driver has a son who is a graduate. He writes for the Civil Service exam and gets selected into the IAS, the most powerful government position in India. Persons from scheduled caste do not have any minimum mark restriction and as per the statutory rule, a certain fixed percentage of schedule caste persons need to be necessarily passed every year. This rule was made because even though there was a reservation for the schedule caste, most of them were not able to get the minimum marks.

Now, this driver’s son is among the most important persons in the state. What happens to the triangle that is mentioned? The driver is connected to his son in another word code link. To the driver, the son is a Nee and ‘He’ is an avan. By just being able to use these words, the driver is above one of the most powerful persons in the state.

{It may be mentioned in passing that in English, the issue of the son being lower to the father, or the father being above to the son, is not there as is seen in feudal languages. Even if it is believed that it is so, the fact is that it is not anywhere near to how it is in feudal language social systems.}

When taken from a simple materialistic view, the driver now is not encase-able in the earlier words of Nee, simple name, and Avan or Ayaal. For the triangle has stretched in the opposite direction, with the driver simply elevating very high towards the upward arena. Now, even if the words do not change, they do get filled with different energies. If the words do change, the effect of the filled-in energy is more amplified.

The angle at which every one of the persons in the triangle is linked to each other has changed. The vertex of the driver sends two powerful lines at acute angle to the businessman and to the engineer.

The driver now is in possession of a different force or power component.

Now to extent this illustration, I need to mention that there are other people also in the society. They exist in various points in the 3-dimensional space. Some of them are directly connected to the above mentioned trio, by words of various indicant levels. It is a very complicated scenario. I had mentioned the trio connected in a triangle like link. The impression that may have been conveyed is that it is a planar link, wherein the triangle is in a vertical stance. However, the truth is that all the others in the social system, who are connected to the trio, do pull and push them to various positions in the space. So that in effect, the triangle exists in a 3-dimensional space, and not in a plane.

I gave this illustration just to convey the idea that in a feudal language, every man has a particular power component, which need not be static, immovable or stable. In social systems based on non-feudal languages like English also, there can be such power components, but because of the static nature of the words, the total effect they can have on the society at large is not much. However in the case of feudal language social system, this issue of power component is quite high and of very tragic effect.

The power component

I have stated that in feudal language social systems, human beings naturally get encoded with a power component. This is really a relative item. It is like the concept of potential energy in physics. Actually, this power component can be understood as a component of the potential energy.

For readers here, who do not understand what is potential energy, let me explain thus. Water is falling from a great height. When it reaches down, it carries a huge power or energy (kinetic energy) or force in it, due to the speed at which it is reaching that particular point. Thus the energy it has then is connected to the height from which it started is fall. If the falling-on platform is raised higher, naturally the distance the water has fallen is reduced and the kinetic energy there is less. So, the water has a potential energy at a particular height, which gets converted to kinetic energy (energy created by speed). This potential energy is not constant, but is intrinsically connected to the height of the place. If the falling-from platform is moved up or down, naturally the water at the same place has a different potential energy connected to new distance from the platform.

In the same way, words also do have potential energy, which gets converted into powerful kinetic energy as they impact another human being. In the same way, as in the case of the falling water, this potential energy is connected to the relative distance between the two different persons, as they exist in the 3-diamensional space. As all persons exist in different places in the 3-dimensional space, actually the effective value of this force is the angular component of the force.

The vertical shift in the platform

Now, it may stressed here again that human beings in a feudal language social set-up do not continuously stay in the same position in the 3-dimensional space. For example, look at this scenario. There is a low-caste, financially weak man. When his children address him, or refer to him, they use respectful words. He is in a higher area. However, when the high-caste, rich landlord addresses him or refers to him, he is shifted to a very low plane. The reader here may need to grasp the issue of this shift, and bear in mind that when this low-caste man addresses another man or refers to him, the potential energy of his words depend on the effective spatial area he is in when he thus speaks. If he is in the depth, the way his words of pull and push would affect another would be different from the way it would, if he were in the heights.

The plugged in state

Beyond that, there is need to understand that there are powerful enwrapping cloak-like things that keep a person at a particular domain area. Consider this situation: A man joins a private company as a peon, or as a clerk, or as a manager, in a feudal language setting. The moment he joins, he is getting himself enrolled into a domain area, where all the other employees of that organisation are also enrolled in. He is part of a powerful hierarchy. He may have others below him, and others above him. All of them are under the command and control of the boss, who keeps them all in a specific 3-dimensional spatial design.

This man’s code will be encoded with the power component that has been created for him. This also will have a cumulative effect on his total power component, as it shifts dynamically as others in the social system addresses him or refers to him.

Now, what is the potential energy of his words, and how do they affect others? Here it may be mentioned that the effect can be differentiated as positive as well as negative. Both are quite powerful.

The uplifting and the downward push

For example, a man who is a highly placed person refers to another man with words of deference, the potential energy as well as the effect it has on the targeted person would be that of uplifting. At the same time, one can also think of the exact opposite.

A lowly placed person, say a grade-four official (a peon), in a feudal language social system, refers to another person with low indicant words. The potential energy of the words, as well as the affect on the targeted person would be gravely negative. Here, what is being explained is that potential energy can be negative also. This negativity will be felt only by persons who are relatively on a positive potential position. Targets who are also in a negative potential position can also feel the negativity, but it won’t move them much, as they already are in a negative arena.

The negative effect

When negative potential energy sends negative energy from a person encased in a powerful negative power component, the effect on the targeted person can be a powerful impact of contorting, snubbing, suppressing, despoiling and draining of energy. The person would feel the impact, but then, in the actual world, a person living in a feudal language world has many other forces impacting him, continually. If the targeted person does not have any other positive impacting force, then he or she may feel the full brunt of the impact.

The ennobling negativity

Again, it needs to be mentioned that a lowly placed person can ennoble and encase another person with positive energy by using higher indicant words about him. For, when lowly placed persons do thus, they are making him arrive on the heights by the simple fact that they themselves are on the bottom of the abyss. The targeted person gets encoded with a huge potential energy, which is real and tangible. In many ways, this is the reason that persons in feudal language nations value the presence of conceding lower placed persons to surround them, yet remain immovable in their lowliness. It can be seen in the case of all ‘honourable person’ phenomena, including that of Gandhi. Gandhi used to keep himself in close proximity to low-placed persons, including uneducated girls. Some English observers mistakenly understood this to be some sort of noble feature in him, when actually Gandhi was garnering positive energy from the high indicant, respectful words and actions towards him extended by them. These persons and their words were actually lending him the requisite ennobling that made him stand out. This is turn would be sensed by others.

Virtual velocity and the effect of rituals

Now, let me make this observation: Feudal language system is in many ways akin to the gear machinery in modern automobiles. For example, there are four gears in a car. When the moving vehicle is put on the first gear, the vehicle moves at a very slow pace. When the second gear is engaged, the vehicle moves faster. The third and fourth give more speed.

In a similar manner, when a lower indicant word usage is used to link to a person, his total social capacities slow down. His official papers move at sluggish pace; others wouldn’t give much credence to his issues; he would be treated with least concern; there would not be much social importance to his rights and demands. In short, he would be encased in powerful negativity, and this can even affect his powers of earning negatively.

However, wherever his indicant words are changed to a higher one, like one change the gear, there would be a marked lessening of all these effects. When the highest indicant words are connected to him, the effect would be that of loosening up of all hindering blocks. People make haste to attend to his commands, his desires are treated as divine desires, his deeds are great, and all his official paper work move at lightning speed.

Now, it needs to be mentioned here that actually even actual words are not required. For example, the simple act of someone getting up in a pose of honouring another person conveys the same effect. The thus-honoured person’s papers and other things get high level attendance. Things work for him. Actually, the simple act of getting up done by another has added some positive codes into the other person’s codes. Well, aren’t we now in the premises of simple rituals actually adding some value into virtual codes?

These sorts of effects are certainly not there in English communication systems. If at all it is there, it is only in a very minor manner. However, the issue of certain ritualistic acts really having positive or negative inputs needs to be studied.

The non-tangible links

I have mentioned that language is a software. Well, it has many features of a computer software. For example, it does function in a manner which is very much like an Internet. One of the very obvious things noticeable is that in feudal languages, the other person has a great say in deciding what one is, how one can be defined and the social level at which one can be displayed. When a person uses the words Nee, Aval, Avalkku (for her) etc. about another person, the second person more or less is brought into a reduced social form, depleted of a certain energies and positions. It is the same way in the Internet. It is seen that everyone are thus connected by unseen lines or links, which are quite powerful. In fact, the whole society is crisscrossed by such unseen and non-tangible lines of forces, which are quite powerful.

In a similar manner, the Internet is also crisscrossed by such lines of links, which are non-tangible, but quite powerful. For example, one can simply connect to another website, image, video and such other things by simply making a link code on one’s own website, or in an email and such other things. Moreover, the manner in which the other website or video is displayed can also be decided by making an appropriate change in the linking codes. For example, there are provisions for such things as Parent, Blank, Self etc. displays. Using them appropriately, one can even have another website made to be displayed in a way in which it can be seen as subordinate to one’s own website. See this example.

Actually there is much more to be said about this. For, the reality is that both the universe as well our own physical bodies is the creation of software. Language codes do act in close association with those codes, and there is much evidence to show that the complete reality is interlinked. Words and similar codes used at far unconnected distances do affect across the distances, to activate certain effects on seemingly unconnected objects. The same way that a website in a far-off location server can be connected by a simple coding in our own website or computer.

Encoding physical contortion as well as personality development in languages

There is a strange sort of treachery encoded in feudal languages, which cannot be replicated in languages like English. To explain this, let me say that it is sheer impossible to get the same effect as one can get when using different indicant words in feudal languages.

For example, during the British period of rule in Malabar (a district in the erstwhile Madras state, South India) a thiyya (lower caste) man goes to work in a higher caste person’s house. He is thus told by the young boy in the higher caste house: You go and get two coconuts from the yard.

Or he is told thus: Kitta, go and sit there.

In English, there is no sense that he is has been discriminated against, or has been snubbed, or in any manner put into a negative position.

However, the same sentences, in reality would be thus: Kitta, nee (lowest You) -------; for both sentence. The usage of name by a youngster to an elder is in itself an insult. Moreover, the youngster is using the word Nee, which is again highly snubbing, insulting, derogatory and physically contorting. For there are other words of more respect such as Ningal, Thangal, Chettan and many more.

Now the fact is that even Kittan may not have any feelings of degradation over this, as he is used to the degradation since birth. Whatever physical contortion that the lower indicant words can do has already had their effect on him.

If the same Kittan is going to an English household of that time, in Malabar, he would not be treated with equality for he is just a native of the Madras state. But then, the English household would not have any equivalent usages to bring about the same degradation through words and usages. The usages of You, He, Him etc. and even name would not be degrading. In fact, this Kittan would show remarkable personality development if he can chance to work in that English household for long.

Encoded treachery in languages

I hope the reader has understood the gist of what I wrote here. Now, this same issue is a very forceful method of degrading and insulting others used in feudal languages social systems.

For example, in front of the boss, the subordinate uses highly respectful words for Him, His, You etc. But the moment the boss is not in the vicinity, the subordinate spontaneously starts using lower words for Him and His. It is a remarkable and also quite powerful manner of conveying the message that the boss is a nitwit. It can really denude a person of his command capacity, his social powers, his positional capacities and much else.

Not every subordinate does this, but many do, especially if they carry a jealousy or grudge or competition against his or her boss. In many ways, the people using a feudal language do understand this possibility. In many cases, it happens that when a superior person sees a talented person who is in the social and financial depths. The superior helps him to come up in life. Then it becomes evident to the newly uplifted person that there is not much difference between him and the superior, including age. The other was born lucky, and he was not lucky. Instead of a feeling of gratitude, a feeling of competition comes up.

Now this feeling of competition does not arise on its own, but is prodded by the hearing of comparative terms being used by others, about him and his superior. It may rub deep into sensitive areas.

All he has to do to achieve a feeling of equality between him and his superior, is to use lower words about his superior, who had been his benefactor. There is no need to attack him, or shout at him. Simply use the lower words for Him and His, in the presence of others, when the superior is not present.

Encoding brooding barrier to cumulative social development

Actually, feudal language speaking persons do not usually help the downtrodden to come up. For they understand that by helping the downtrodden, they are merely making them equal to themselves. In which case, all that would be achieved in the long run would be that the downtrodden would use less respectful words as they progressively go up in social and financial standards. In many ways, this is the reason that most feudal language nations have terrible problems of poverty and privation right insides places of splendour and lavishness.

There is always an undercurrent of uneasy brooding in most feudal language social communication, especially if it relates to something that can enhance another person’s attributes. Immediately there comes into spontaneous play, a brooding on the ways and manners the other man’s indicant word descriptions would change. It would go beyond to a concern on how this change in the other man would affect him.

For example, a man is going to do something wherein he would start garnering more respect. The immediate effect would be that the first man’s own relative indicant words may go down. When another man changes from ayaal to avar, the first man himself would remain an ayaal or even avan.

Not only social leadership and command is linked to higher indicant words, but earning capacity is also directly related to higher indicant words. Here, I should put in the idea that even money is not really paper, coin or even bank balance, but are essentially codes that convey certain powers and forces into the codes connected to a person or institution. This theme is a separate theme and need not be discussed here.

Now coming back to the theme of the undercurrent of uneasy brooding, what happens is that people would seem to act weirdly, go back on their words, break promises, act with strange disloyalty and do such similar things, all for no obvious reasons. However to those who understand feudal language mental settings, the reasons would be clear. For, here social logic moves strictly on a see-saw effect. That is, the uneasy feeling that if another man goes up, there is a powerful pushing down of another. This effect is not understandable in English. For in the feudal language world, the words are not single, but an array; and are connected to powerful positions in the 3-dimensional spatial world.

Diabolic issues of equality

Generally in India, superior persons keep away from attaining a pose of equality with those who are perceived inferiors. The superiority need not be in wealth, but in refinement, learning and such. If such persons are superior in other attributes other than wealth, their superiority is not generally acknowledged as powerful by inferiors. Here inferiority can be in learning, refinement as well as in financial acumen.

There is a huge virtual code issue when the superior of refinement try to encourage equality from the lower classes. Usually no sensible person in a feudal language social system would do this. In fact, no one with some sense would love to encourage the lower classes to come up by means of education, physical prowess, social connections etc. For, if these things be lent, the lower classes would rise up. Then the next thing to happen would be that they would refrain from using terms of respect to the benefactor. They would try to bring him to equality. In other words, they would start using lower indicant words to and about him. That is what equality means in feudal language societies.

Only the British, being outsiders to the Indian social system, and also because they were prodded to do so by the wise guys back home in England, did the unthinkable thing. That of imparting English education to the lower classes in India. And they did reap its benefits. That of being the butt of all sorts of allegations; including thievery. All this is besides the point here.

When lower class persons are raised to levels of equality, the higher level person is allowing himself to go down to their level. They rise up, and a sort of balance is achieved mid way; wherein the lower person rises up and the higher person goes lower. In the code arena, the higher person is brought down to a location wherein he is more or less held in a vice-like grip by the codes of the lower persons. That is what happens in feudal language communication systems.

Now, what happens is that such an individual who is thus held may suffer from issues of turbulence in his life. For, every time he proposes to move back to his innate positions, the codes of the other persons would go into active mode and hold him back. In the material world, what is seen is a lot of issues of jealousy, grudge, backstabbing and such things. For if he goes back to his heights, there would be a sudden upsetting of the balance that had been maintained. Moreover, his codes had given the strings to hold them up. Once these strings go slack, there would be tumbling among the others.

However, it may be mentioned that usually this scenario rarely is seen in reality. For all persons who proclaim their aim to uplift the downtrodden and other lower classes, keep away from their gripping hold, by always maintaining them down in the lower indicant levels. They themselves take care to see that they remain high up in the higher indicant word level. So in a feudal language nation, in spite of immense persons acting round the clock to uplift the downtrodden, the downtrodden would still carry the encumbrances of lower indicant negativity.

Language as the creator of castes

All languages have a capacity to sieve out individuals and arrange them as per the social design encoded in the language. For example, Indian feudal languages do have the capacity to arrange persons into a caste-like structure even if technically and legally caste has been abolished. It has been seen since the Indian independence. When the British rule, both that of the East India Company as well as that of the British Crown, was there, there was a powerful dismantling of the designs of the ancient caste system in many places in India. This was because of the entry of the English language and also due to the weight-age given to English knowledge for public services. This led to the arranging of persons from varied castes into the administrative services. Naturally it would have had its painful side also, as persons connected to lower castes came into position of administration. As the local language was feudal, jobs in administration naturally would turn out to be jobs of power, for that is how jobs in government services in understood and designed in feudal languages.

Then came the newer jobs like that of Doctors, engineers, various professionals like that of management etc. all of which put in their claim to superior status in the local feudal language codes. However, with the tumbling down of the ancient caste structure, not only due to the British rule, but also due to the enforcing of reservation for the lower castes by the Indian government, persons from various castes came into such professions. However, the essential social structure was designed by feudal language codes. So, even though newer professions came into the society, caste system did not die out. It only redesigned itself as per the requirements of the newer jobs. So that doctors, engineers, government employees, teachers and such others started claims to higher social status, and started emerging as newer castes. For example, an engineer from one caste would not marry a driver, tailor, carpenter and such professionals from the same caste. He or she would be more comfortable with someone from the newer superior castes. It was not really an issue of being more intellectually comfy, as can be understood in English, (even though this issue is also there), but more due to the reasons of social communication issues created by the local feudal vernacular.

Language as a sieve

To continue on this theme, there is another manner by which sieving takes place. Look at the profession of taxi drivers in India. In many places, it is seen as a socially degrading job. Again it is a matter of perspective. For the higher placed persons, it is a low quality job. For persons, who are literally on the lower edge of social standards, it is a great job.

Look at the personality of a taxi driver. Any person, who becomes a taxi driver in India, has to mould his personality as per certain social communication requirements. In most cases, persons who already have this personality would go in for this job. In the case of others, others would more or less mould them into that personality, through a particular regimentation effected by the use of certain specific indicant level words and usages. However a generalisation is not possible, as the effect can depend on the language. For, certain languages have more stinging feudalism in them; other may not have such sting.

Consider the case in Malayalam. Once a person becomes a taxi driver, he is a ‘driver’. He has to wear a khaki uniform when he is doing his job. This more or less identifies his profession and also places him in a particular indicant word level. Policemen would mostly address him with the most lowest indicant level words such as Nee, Eda etc. and refer to him as Avan. This shall be sharp contrast with the way they address another person who is say, a college lecturer or a government employee.

In most small towns and villages, drivers are kept at the lowest indicant level by the local business community. The only thing that can save them from the abyss in the word level is age.

However it would be wrong to say that drivers themselves are not comfortable with this level of social placement. For, they would be persons who are quite comfortable at this level of social functioning. Moreover, they would have persons under them to whom they are respectable ‘chettans’ (elder brothers).

So persons, who are intellectually and socially comfortable at this level, slowly sieve down the social net, and arrive at this profession. This is one affect of the sieving that feudal languages affect.

There is another kind of sieving also, that I may mention. It was observed by me over the years. In Malabar, where British direct administration was in place, bureaucracy was more or less quite honest at the higher level. Beyond that the stinging side of the vernacular feudal language was not apparent at the level of interaction with the bureaucracy for the businessman, like a Medical shop owner, an hotelier, a textile merchant etc. Successful businessmen were those who could exhibit pure business instincts and acumen. However, after long years had passed since Indian independence, the Malabar bureaucracy also became quite corrupt. Beyond that the higher level feudal content in Malayalam crept over from South Kerala to Malabar Malayalam. South Kerala had not experienced British rule, and the concept of social communication with the bureaucracy over there was quite filled with obsequious feudal content.

The officials could be addressed only as Sar, and the word Ningal (you) used in Malabar was not allowed. After around fifty years from the time of British departure, this feudal content came into Malabar also.

Now, in Malabar things changed. To become a good businessman, it was not good grade business capacity that was requisite. Instead only those who could exhibit acute servitude to the officialdom could survive. To enforce their superiority, the officialdom also slowly started making more or more complicated rules and acts to complicate business licensing procedures. Actually these licensing processes were quite unintelligent and no honest business could survive if they were to function as per the rules. So that in a few years time, all businessmen who had functioned with integrity were wiped out, made to close down or simply made to bear the brunt of the official rules. A new breed of businessmen came into the field, whose only attainment was their capacity to show exquisite obeisance to officials like the sales tax inspectors, industries department officials, revenue department officials, drugs inspectors, excise inspectors, revenue department officials, village officials, panchayat (local self govt) officials and immensity of other inspectors. These businessmen were quite good at giving gifts, paying money and giving any other help that the officials need. In no time, only those who were good at this survived. Others simply vanished from the scene or changed their attitude to adjust to the new social requirement.

The feudal language had acted as a sieve.

Language and untouchables

Indian feudal languages carry the essential codes for making certain sections of the society untouchables. Not only touching, but also, the very proximity to them can be obnoxious, repulsive and of distressing effect. However it need not be an India-only phenomenon, for many other nations with feudally structured languages could have at least some element of this emotion. The repulsion felt for the blacks in South Africa need not be due to the colour black, but due to some other repulsive features in their communication codes. The colour black may only serve as a pointer tool to that section of the populace.

Look at the words in Malayalam Nee (lowest form of You) and Aval (lowest form of She). Now think of this scenario. The time is pre-British rule India. Brahmins are revered. When they come into the houses of lower castes, it is a time of revelry. Anything given with affection by the revered Brahmin is a thing to prize. It can carry a positive energy. It is like a gift from a senior police officer given to a household, signifying his association with them.

Now, think of this scenario: A young Brahmin boy of age 16 comes to a lower caste person’s house. The lower caste house is honoured. The Brahmin boy is treated like royalty. Only higher indicant words like Thamburan, Thirumeni, Adheham, Avar, Ningal etc. are used to him and about him. Where he stands and sits, there is positive energy. His desires are royal commands. What he touches gets embedded with positive energy. When he looks at anyone with a benign mood, it is an enlightening experience.

The Brahmin boy is an intellectual. He is well learned in the various intellectual subjects of the times. He has taken acute interest in Vastu, the astrological science connected to building structures. Through this interest, he has got interested in the art of carpentry. He has seen the fantastic building structures that carpenters can build in wood. It is a fine art, and quite sophisticated. However, the carpenters as a caste are on the lower rung.

The Brahmin boy informs his father of his desire to learn the art of carpentry. Well, what he is desiring is social suicide. For, his father is quite aware as to what will happen to his divine attributes the moment he joins as an apprentice at a carpenter’s workshop. His attributes in the indicant words would change drastically. For the carpenter would be inclined to use the lower indicant words to this ward. Instead of Thamburan, Thirumeni, Adheham, Avar and Ningal, he would spontaneously become an Avan (oan), Nee (inhji) and even eda. There would no suffixes of respect to his name, which would turn into a solitary word. Now not only the carpenter, but his other lower-positioned (under the carpenter and his family members as well as socially low) apprentices and other workers there, would soon be using the lower words. In fact, they would come to feel a strange mental elation in demeaning him with the lower indicant words.

Actually this mental elation that they get would not be just a feeling, but a reality in the virtual codes, as they find themselves moving to a higher or equal position to that of the Brahmin boy. As to the Brahmin boy, he would soon be feeling a strange level of negativity encasing him, as his position in the virtual code arena shift to locations that are lower to that of the carpenter, and equal to his other apprentices and workers. His social capacities and divine aura is soon erased. No lower caste household would rejoice in his presence, and he is no more a higher mortal than any other low placed young boy.

Now no sane Brahmin boy of those times would go in for such a technical course, unless proper safe guards in terms of indicant word protection are not accorded.

Now actually, what happens to persons of social elevation when they are made to accost lower-indicant word persons without proper indicant word protection is an enwrapping of negativity. The higher persons fear this negativity. Herein lies the codes of untouchables. Untouchables are persons who if they are allowed to become equals erodes one’s indicant word elevation and in consequence all other higher social and possibly intellectual capacities also.

It need not be connected to statutory castes alone, but to almost all professions that function in a feudal language setting. However, this untouchable issue is not there if there are proper indicant word protections in place. In fact, in feudal language communication systems, there is an avenue allowed for this protection. For, people when they are being introduced, specific mention is also lent about their social levels, like high class family, high class job, financial strength, political connections, family connections, bureaucratic connections etc. are also conveyed. Actually this is considered a proper thing, and also quite necessary. No one takes it as an unnecessary bit of intrusive information. For, it helps heavily in the feudal language communication, as it helps in selecting the appropriate words.


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Codes of reality! What is language?

Introduction A man who was a native of a forest is taken up as a caretaker by a family in a small town. Naturally, he knows nothing about modern gadgetries. He is shown how to switch on the motor. His understanding is that whenever the water gets over in the taps, he is to press on the switch. Then the water would start coming through the taps. After a particular length of time, he has to switch-off the switch. It is a great learning for him. One time, he forgot to switch off in time. He saw water falling from the terrace. Even though he did not really understand what was happening, he ran and switched off the switch. He had never been taken to the terrace. So he was not aware of the existence of a tank. Nor did he know anything about the motor. His understanding was simply that when he switches-on the switch, water starts coming through the tap again. One day, he switched on the switch. The taps remained dry. He couldn’t understand what had gone wrong. That day, the master of house took him to the motor. For the first time, he saw the motor. A wire had gone loose. His master repaired it, and showed him how it was done. Now he understood that when he switched on the switch, the motor starts and water gets pulled up from somewhere. Later he was shown the well. Another day, he got to see the tank. One by one he started seeing other parts of the whole gadgetry that brought in the water to the tank. The pipes, the float, the foot-valve, the wires, the input tubes, the output tubes and such other things. In fact, a lot of things can happen at so many places that can disrupt the input of water into the tank. And also the output of water from the tank to the taps. Moreover, if things are not done correctly or if there is any damage somewhere, water may go elsewhere. Now, let me extrapolate this idea to life and reality. In one’s life, one does things, and sees the direct effect of one’s actions. One works hard and money flows in. However, in the case of certain others, they do things, but the results do not match their efforts. Something has gone somewhere. Actually, in the case of reality also, there is much other hidden gadgetry through which all our actions do proceed. All one is doing in the material world is similar to the switching-on of the switch by forest man. We are not aware of the inner gadgetry into which our actions are activating certain switches. Many things can go wrong. The expected results can go elsewhere, and things can go haywire.

  • ISBN: 9781370787425
  • Published: 2016-08-29 00:20:20
  • Words: 72483
Codes of reality! What is language? Codes of reality! What is language?