Whiteness

My last post detailed the racist abuse that has befallen me since I joined a Facebook group that described itself as a no-holds-barred humour group. Taking the group at its word, I engaged in open, honest banter; but it turned out that this was a privilege enjoyed only by the group’s overwhelmingly white membership, and not by me, a turban-wearing Sikh. To my shock and horror, the group was a race-hatred group – nothing more or less. Despite reporting them and the subsequent abuse I’ve suffered to the police, the group continues to operate, albeit under a superficial banner of political correctness; and I and my 70yr old sister remain vigilant about attempts to murder us – collating a gallery of photos, of the faces and car registration numbers, that follow us during our excursions outside home.

The ongoing matter lays bare the hypocrisy of the so-called indigenes of the UK. They demand integration by people of colour while actively preventing a turban-wearing, lifelong, senior UK citizen from exchanging humorous quips on par with themselves. If I’m stripped of what is frankly my English sense of humour, because of how I look, then what does that say about the call to integrate? That it’s a lie; because as integrated or English-like as you might become, you will always be an ‘other’; the indigenes will always find a way to make you an outsider.

The truth is that the English cite political correctness about integration, but it is evident that we’re damned if we do and damned if we don’t. Remain insular and closed off, and you become a target of race-hatred; make visible your British traits and characteristics, and, well, you become a target of race-hatred.

In fact, since we became targets following the Facebook fiasco, things have moved on: the whites have gotten West Indian youths involved, and they are now waging a campaign of race-hatred against me and my sister, including an imminent physical attack on us.

Here’s the thing though: if my family and I are hurt, there are certain groups of people – in whom we’ve confided the identities of our imminent attackers and those inciting them – who will retaliate.

On the macro-scale, the ongoing killing of brown bodies will cause business deals, foreign exchange, and foreign investment to dry up. Brexit has yet to bite, and already we can see the effects of chasing out hard-working migrants, whose jobs remain vacant because indigenous Britons won’t take them.

And here’s the irony: modern Britain and its financial solvency is due solely to immigrants. Chase us out and the United Kingdom will become a mirror-image of both Idi Amin’s Uganda and Robert Mugabe’s Zimbabwe.

A further irony of British racism is this: Europe, including Britain, was once the playground of the old Arya (Indian) Empire. Traces of this history remain, for example in the Sanskrit root and origins of many words; and in the dark skin and hair of many so called British indigenous people – a legacy of the Arya who chose to remain after the Empire ended.

And for those who think there is such a thing as a single white race, historical maps of Britain and Europe show this to be a myth. Indeed, during the early twentieth century, US Immigration classed many newcomers from the continent as black, including the Irish, Italians and Jews, such was the depth of miscegenation among Aryans and later Caucasian settlers.

To this day the Irish, Scots and Welsh are treated as inferior subjects by the English. And in the context of Brexit, they – like other non-whites in the country – are becoming emboldened to say: enough is enough. In recent days, for example, the home countries have sought to break away from the stranglehold of the English by demanding the right to negotiate with the EU as independent entities.

Everywhere England is facing a negative sea change in opinion and tolerance. Those who were once hospitable and forgiving are turning resistant and hostile. For so long we – the ‘others’ of the UK – immersed ourselves in the whiteness of England. We did so despite knowing that the structure, system, and institutions of the country were designed to prevent us from reaching our full potential; and despite knowing that no matter how English our humour or frames of reference our bodies were always at most risk of being threatened, stopped in their tracks, and incarcerated.

To each hater, I wish a long life. I wish you get your ‘white’ England. When you do, be sure to not go abroad for holidays, or buy foreign-produced goods. Let’s see how your insular country survives.

East Africa is begging its expelled Asians to return, especially the Sikhs. None are going back. Once the people you refuse to accept as part of the country are made to leave, they will never return. You won’t stand a chance of enjoying things as they are today: that is, being a land where others will want to live and work, even on slave-like wages.

Recent history shows that countries that have welcomed Sikhs flourished far in excess of their own natural ability.

In me you have picked a fight with an old fashioned Sikh. I am an old fashioned warrior. I’ll die, but will I cower to your race-hatred intimidation?

Try never.

I give you my word as a Sikh – I will not die alone. My patience has a limit. If I feel any threat to my sister, rest assured I will protect her and if that means you get killed, then so be it.

I’m going to live as a free man.

The sad part is the tossers who partook in the original FB group are hiding, and inciting others to fight their fight.

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MYTH: UK’S INTEGRATION HYPE INCITEMENT TO MURDER

Having lived in the United Kingdom for over 50 years I thought I had seen all the good, bad and ugly that Great Britain has to offer. Yet since the mid-70s I have held the view that I am living in the UK on borrowed time, as integration is solely dependent on the indigenous people’s willingness to allow dignified cultural and religious disparity to take place while maintaining equal access to resources and amenities for all.

I recall vividly the degrading and disgusting names Sikhs were called regarding their turban, as well as in reference to their brown colour skin and their consumption of garlic, onion and ginger-enriched food.

In those days, out of sheer politeness and maturity in the face of what they recognised as the retarded mentality of the locals, the Asians in the UK kept their opinions about the natives to themselves.

Then race laws were introduced, banning racist references. Equality became enshrined in law. Cooperation and coexistence seemed feasible and, on the whole, tolerance, understanding and mutual appreciation evolved over the ensuing decades.

On 7th Oct 2017, I ventured into the social media platform of Facebook for the first time. Using a photo of myself and an Indian nickname that also sounded a tad anglicized, I joined several groups. One of these was called “ALL JOKES, ONE LINERS AND GREAT GAGS WITH REASONABLE ADMIN”. The group had 18,600 members, made no bones about the fact that it was a hard-hitting, over-the-top, no-holds-barred, adult humour group. I was happy joining since my humour and second-rate wit can on most occasions hold their own; and of course, the group wasn’t likely to throw anything at me that I had not heard before. Approval to join the group came through and I began to read the posts.

As promised, the FB group was hyper-racist, homophobic and misogynist to the core. Reference to female genitalia was an accepted and standard norm in the construction of any given sentence by the contributors, who were white men. I only came across two women: one with a sensible, middle-of-the-road humour and wit, and the other engaging in badly disguised full-on race hatred.

I introduced myself to the group, my profile image visibly establishing me as a Sikh gentleman with a full grey beard and a white turban. I wrote that I had already heard most, if not all, of the stuff they were likely to hurl at me, and that rest assured I would give as good as I got.

Right from the start, my religion and turban were targeted. Indeed, an initial remark used the exact same wording we Sikhs used to hear in the 1960s. This means that although racism was successfully removed from open public dialogue decades ago, it has been passed down the generations, from great-grandfathers through to great-grandchildren. Without hesitation, I retorted with a frank put-down, which silenced the guy who made the racist remark. He never made a comment to me again. I, in my social media naivete, thought he had gone on holiday until I was told he had blocked me. It became clear to me that I was dealing with grown men who could dish it out but became cry babies when it came to taking it.

Generally, I would make an observation, draw people into responding, and then fend them off with a sophisticated put-down, leaving a third person who was observing the exchange to smile and ask the other person, ‘What does it feel like to be played?

Rather than take it all in good grace, once the members of the FB group realised I could match their observational humour, the gloves came off. Explicitly degrading and disgusting religious, racial, cultural and dietary remarks came thick and fast.

By this time, I was on my third day into this experience. Concerned that there were zero non-white contributors, I scoured the list of group members and found pages and pages of people with African and Southeast Asian images and names – who had never participated in the group at all and seemed, to all intents and purposes, to be fake accounts. They were a front for the UK natives to spout their vitriolic race-hatred could flourish unbounded. The penny dropped that this was the real underbelly of the ordinary natives of Great Britain: their race hatred had flourished throughout the decades, and been passed down through the generations. It did not begin with Brexit.

The attacks on me by members of the FB group became more personal and direct. Seven days later, I decided to write my first post. I informed the group that in many cases their names, when translated into Asian languages, have explicit toilet meanings; and that they, like the rest of the animal world, have disgusting body odour, bad breath and stinky homes. In fact, if they were to meet an honest South-east Asian, this person would tell them that the average European’s freshly-washed smell is like sick.

Well, I could not believe it, my post disappeared. I inquired about what had happened to it. Terrance Ward, one of the group administrators, wrote back: ‘Didn’t you get the message?’ ‘What message is that?’ I asked in all innocence. I had been blocked. Given that the FB group was advertised as an adult, no-holds-barred humour group and its members posted the same, why block me when I had suffered a whole gambit of racial, cultural, religious and dietary abuse?

I left it there, trying to see the funny side of the group’s hypocrisy. My last exchange with them was on 13th October 2017.

Since then, I and my 70 yr old sister have suffered an onslaught of race-hate intimidation, leaving both of us in no doubt that we, and especially me, are going to be killed. The type of race-hate that was the norm in the 1960s is alive and well in our locality. All the Anglo-Saxons of our area check out the car when we are out driving, then the car registration number, and me with my white turban. In the initial days following the final denouncement of my FB group experience, a volley of venomous racial abuse spewed from their mouths. The underlying violent intent was immediately evident, and required only a trigger to be unleashed.

We reported the matter to the police. They noted the details of our case and our genuine belief that we are going to be murdered. The local community police officers contacted us subsequently, and set in motion the requisite procedures.

Like all people, our days follow a set itinerary. It is incredibly easy to log our movements and target us. Thus, regardless where we travel in our locality we are targeted. They, the rednecks, work in teams via multimedia mobile phones: logging the time they see us, they pass the message onwards about the direction we’re traveling, and as soon as we reach a certain landmark another two lookouts are already there waiting to check us out and pass the information further down the line. This has now translated into the message going out to a collective and who-so-ever thereafter notices us feeds back our movement information.

We take photos of them, and their car registrations numbers. WE HAVE THE NAMES AND PHOTOS OF THE CONTRIBUTORS FROM THE FACEBOOK GROUP “ALL JOKES, ONE LINERS, AND GREAT GAGS WITH REASONABLE ADMIN”… AND WE WILL NOT HESITATE TO PUT THESE ONLINE ACROSS SEVERAL MEDIA SITES IN ORDER TO OUT THESE RACIST PSYCHOPATHS.

Now, the question for Anglo-Saxons is this: If you, the indigenous can dish out racist toilet humour then how come you guys can’t take it?

All of a sudden the British bulldogs have turned into pussies? Integration and tolerance means verbal abuse is a two-way street. But for you Anglo-Saxons it just seems to mean that you get to rant, rave, and blame ‘others’ for everything without showing any modicum of maturity. You dish out abuse but can’t take the truth that comes your way. And an inferiority complex and low self-esteem leads you to kill rather than accept that, to others, perhaps your names do reference toilet habits, and you do smell.

You’re a race of psychopaths.

The media who represent you – e.g. The Daily Mail, The Daily Express and a selection of LBC radio presenters – should do the honourable thing for once and publicly announce what you and they really believe: that integration is bullshit (before returning to their usual racial venom).

Because real integration means that if you’re going to indulge in degrading racial abuse towards others, you have to accept the same back.

Bandi Chor – Divali

Until very recently, the late 20th century to be exact, Divali was celebrated by Sikhs in the same manner as Hindus. Divali, in fact, is a very old tradition that pre-dates the Vedas – recalling a time where Arya, coming from India, had dominion over the planet and indeed the solar system.

So it was deeply saddening to see ardent Sikhs desperate to make the Hindu (Indian) government see sense, and stop them labeling everyone a Hindu…a term which is now publicly acknowledged by Hindu academics to be a far worse pejorative than the ‘N’ word of north America, as it was used by Arabs and Persians to denote dwellers of old India prior to and after its conquest.

That the federal states of the Arya landmass stretched from Iceland to Moscow and from the top of Scandinavia to the north of Africa, and incorporated countless countries, languages, cultures, and independent histories that at times have been interwoven, does not mean that Hindus can now claim all dwellers within the artificial federal collective are Hindu…as if retrospectively adding Sikhs into the Hindu mix could repair the latter’s utter lack of self-worth and add a glamorous component.

It is the Hindu lack of self-worth that has led the Hindu Government to insist that Sikh marriage is a Hindu ceremony, and that Sikh culture, linguistics, rites, rituals, spirituality and divinity are Hindu too. It is insulting, abusive, and hurtful, and irrational to claim that my unique separate identity makes me a Hindu.

Therefore, speaking from a platform of free education and unfettered by Sikh material research, I can fully understand the Sikh demand for separation from the Hindu Government. Just to avoid the pain of being labelled Hindu, Sikhs have developed an entirely new – incorrect – calendar, attached to a solar cycle that utterly goes against the writing of their Guru Granthsahibji.

In their bid to escape the stigma of false identification as Hindu, Sikhs have also evolved a separate Divali festival. Divali for Sikhs now stands for freedom from oppression and incarceration. It has become rooted in the story of an illegally incarcerated person’s selfless demand to accept amnesty only if the same were extended to his fellow political prisoners. His jailor agreed that anybody who could hold on to his clothing would be freed along with him.

The innovative Sikh prisoner requested fresh clothes to wear ahead of his release from his lengthy prison sentence. His fellow Sikhs arrived with a newly sewn coat, which as his fellow prisoners gathered to bid him farewell they were encouraged to hold onto. Fifty-two prisoners were thus granted freedom.

How was this possible?

The Sikh prisoner requested that fifty-two very long tails be sewn into the coat’s natural design.

This Sikh is non other than the sixth Sikh Guruji, Guru Hargobindji; and his jailor Emperor Jahangir. The fifty-two prisoners released with him were royal heads of states. Some of their descendants went on to play a pivotal behind-the-scenes role in India’s independence.

The prison where Guruji was held was located in a garrison town called Gwalior, about 800km south of Amritsar. His journey back to Amritsar would have taken him anywhere from 80 to 100 days, whether on horseback or on foot. He would have traversed a mostly jungle- but also hilly terrain, marked by dirt roads in the best case scenario; and his entourage would have swelled and dwindled along the way, as it passed through various villages and towns.

Guruji’s estimated arrival in Amritsar would have been mid to late January. The event itself would have been marked with a comprehensive diva-lit welcome as was, and remains, the tradition of India.

Thus, for Sikhs, Divali is a longer event than just a one day festival. It begins at Divali as we generally know it, and culminates on the night of Guruji’s arrival at Darbarsahibji, Amritsar – a date which the panth through its research must eventually decide upon, and which will in future years herald the end of the Sikh celebrations of Divali.

Sikh Turban, Women & Dasam Granth

The turban of old signified authority, supreme evolved thought, balanced judicial judgment, chivalry, integrity, gallantry, graciousness, politeness, honesty, and deference to higher authority and thought.

In the same way that the system of female global leadership, supported by male life-partners, fell into disarray, so the prestige of the turban fell from grace… until the Sikh elite (the Khalsa) was formed and made to bear secular responsibility.

Following the last evolutionary realignment, seers and sants were unequivocally instructed to shed their aloof dispositions, and instead live their lives of advanced awareness while also fully participating in the secular world, lest their spiritual progress be permanently stopped. This strata of the secular sant is embodied in the Khalsa – the elite of advanced awakening.

The first five Khalsa were beheaded. They lay prone, until Guriji fused together heads and bodies (not in their original configurations, it should be noted) and administered amrit, produced and infused with female energy via Mataji. The beheaded came back to life. But they were not yet invested with the ethical responsibility required of them and that was to be part of their hyphenated secular-spiritual existence moving forward.

The investiture of secular roles and responsibilities for the Khalsa came in the form of the five articles of faith. The first of these, unshorn hair, signifies creation, which is protected and celebrated by the five-metre long male turban and the three-metre long female chunni. The male turban and the female chunni are therefore one and the same.

The turban signals to others that the wearer is ready to defend and protect the weak and oppressed; and women need only wear the turban if no men are available to carry out their responsibility, and only in a context of war and hand-to-hand combat.

For a woman to wear a turban outside of these conditions is an insult to men; it questions the latter’s capacity to fulfill their secular responsibility and it casts aspersions on their valour.

‘Educated’ Sikhs, however, have argued that the turban may be worn by women as well as men. Indeed, they positively demand this ‘freedom’, stating that Guruji instructs the very same. Their claim refers to a poem written by one of the Gurujis. Now, poems as we know are full of metaphor and allegory. They are artistic productions in which poets – like the particular Guruji noted here, who wrote fluently in five languages – take liberties with language to produce certain lyrical and rhythmic effects. And when rendering this in multiple languages… well, we all know the innate untranslatability of words across different languages… then the task becomes one of reaching for a sense and meaning that fits with that language.

So, those who call upon the particular poem in question here to support their claim and ‘right’ for females to wear the male turban, and who see in the poem an injunction to do so, in fact see nothing of the poem beyond their own imperfect interpretation – itself a dynamic product of their individual, social, cultural, political and ideological milieu. To fully know the poem, they really ought in fact to master poetry and the five languages in which Guruji wrote – leaving their own literal reading of the poem, which reflects nothing more than their own desires, at the door.

An important point here: the poem is attributed to a particular Guruji despite being penned in a language whose vocabulary and syntax made use of diacritical marks that post-date the Guruji. This along with several individual theses, pothis and books was eventually brought together into a single volume in 1890. This volume is the Dasam Granth. It contains Jaap Sahibji and Benti Chaupeeji – both of which are inaccurately attributed to Guru Gobind Singhji. These poems (for they are not banis) were subsequently integrated into morning and evening Sikh prayers – confusing and needlessly so.

The alleged poetry by Guru Gobind Singhji forms part of the Dasam Granth and sits side by side with poetry that embellishes eroticism, including BESTIALITY, along with five extremely erotic practices written in detailed pornographic terms alongside mantric and tantric material (which would include kundalini yoga). The entire volume appeals neatly to those within Hinduism who are on the cusp of leaving it in dissatisfaction, and who are mesmerised by the pure subjective Sikhism of Sri Guru Granth Sahibji. And in this volume, long hair or a full untrimmed beard is not a prerequisite; however, ‘keski’ the smaller under-turban, is sanctioned. Based on this misinterpretation contained in Dasam Granth indication is apparently given to wear a turban as one of the five Ks instead of hair – or so it is argued by the likes of the Akhand Kirtani Jatha amongst others. In that case, bestiality is also acceptable, is it?

It is a red herring to assume that the term ‘Dasam’ invokes Guru Gobind Singhji’s authorship of the material contained therein. Sikhs have been thrown, and erroneously shepherded, into this assumption because the word is associated with the number 10, and of course Guru Gobind Singhji was the tenth Guruji. Not wishing to dishonour the elaborate work of Dasam Granth, the Sikh hierarchy gave the publication respect, as they would any other scripture. This accommodation then became the platform for the dissatisfied exiting Hindus into Sikhism to argue in favour of the alleged poems of Guru Gobind Singhji to be formally included into the mainstream Sikh prayers.

One has to consider the period in which this took place. Sikhs had faced an almost total wipeout, with more than forty percent of its population killed during two encounters against an overwhelming army. Thus, any new recruits into Sikhism were positively welcomed, and they held sway. It was a pivotal moment, therefore, when compromises were made including acknowledging the alleged poem – that is the crux of the argument by those favouring female turban-wearing – by Guru Gobind Singhji as a formal bani. In the case of Jaap Sahibji and Benti Chaupeeji, once these attained bani status their integration into formal morning and evening prayers was a mere formality. Unfortunately, until Sikh authority does not officially rescind the Dasam Granth banis to their original status as poetry, their controversial use and attribution remains.

Reverting….

The second point: the saddest part is loyalty to a thought, and inability to give up a cherished ideal, such as that of the under-turban as the formal arbiter of Sikh identity.

Additionally, why, I ask (up to this moment in time), are Sikh women using a literal (mis)reading of a poem to configure their self-worth around the right to wear the turban in place of the chunni, or even – as is happening – underneath it? Why adopt a form of purdah whose removal Guru Nanakdevji was pivotal in championing along with other freedoms and respect for women?

Guru Nanakdevji successfully championed the thought that only a free and trusted woman was capable of giving birth to a child born into freedom of thought and freedom from a slave mentality. Indeed, only with a woman’s permission could a child, especially a boy, be born. He maintained that women, of all races, ought to be responsible for their own sexuality and sense of sexual integrity. He impressed upon Sikhs that men had possessions, and women belongings; and that no man possessed the women in his life, but that they belonged to these women.

Guru Nanakdevji impressed about Sikhs that man is answerable to woman, not the other way around. It may often look like women take a back seat in public and let men run the show; but in Sikhism, ultimate authority lies with women.

So, why, I ask as a Gursikh who takes pride in dressing as chicly as possible, do exquisitely beautiful Sikh women feel the need to emulate men, and forego their natural beauty as women?

The very purdah that Guru Nanakdevji fought to bring you out of, you are now throwing back in his face. You are hell-bent on assuming the Muslim woman’s head-to-toe covering – yet, the Sikh fought to free women in India from slavery and from the religious injunctions of successive empires. Now, living in a free land, you chuck the valour and deaths of your ancestors back into their faces.

In times to come, medical procedures will make surgically attached fully-functioning penises available – will you demand those too, in order to feel fully human? It is not Sikhism which maintains gender inequality – but you are using Sikhism as the battleground for fighting the hierarchies and inequalities of the world around you…. and unfairly so.

Look to Sikhism. Understand that therein women are regarded as life’s teachers; men as life’s students. A man, having reached the highest echelons of inner awareness possible for man, can only aspire to the next layer of progress if he is born into the female phenomena. That is, man has to be born as woman in order to evolve further. This is a highly simplified version of a deeply complex, sometimes contradictory and confusing system, so I am keeping it simple… but consider this: religion tends to focus on men rather than on women, on teaching men of the faith rather than women.

As I said: women are life’s teachers; men, life’s students.

And yet, here you are – so many of you Sikh women today – fighting for a right to be like your men, when you’re already so much more advanced than them. But, go on, please, trample over all the hard-won struggles of your forbears in the Sikh faith, seek out turbans today, penises tomorrow.

Re-claim the Nipple & Public Breastfeeding

It is a curious cultural phenomenon that images of the female chest are considered solely as objects of sexual titillation and fodder for male masturbation. Bovine udders don’t seem to hold the same fascination for men, so why do the female human equivalents?

Breastfeeding in public, in race-European countries, has become subject in the recent past to a discourse about (sexual) morality – as if feeding one’s young were about social principles rather than say, survival. Mothers are verbally abused, called derogatory names, and emphatically told to stop nursing their babies.

Apparently, this is civilised behaviour!

It is civilised to stop feeding the defenseless, helpless, and hungry in race-European societies. The fact that the defenseless, helpless, and hungry person being fed is a baby is neither here nor there.

The great sadness, as an exploration of internet sex websites based around race-European participants shows, is that the female breast is never caressed, tenderly stroked or lovingly kissed. It is used as a set of handles to hold or demonically squeeze, or indeed the nipples are pulled as if tugging grapes off the vine.

So degraded has the female breast become in the western world that it is reduced to a titillating advertising gimmick and masturbating mechanism.

Thus, the brutal onslaught against public breastfeeding isn’t about the morality of public nakedness at all – it is about ferociously safeguarding the female breast as a source of titillation, masturbation, and money-making.

But it’s worth remembering that this wasn’t always the fate of the female breast, or of breastfeeding. Back in the 1960s, public breastfeeding was pretty widely practiced in the UK.

However, easy access to the worldwide web seems to have perverted the minds of race-European men and increasingly of women too with regards what the female breast’s primary use is – to feed babies, lest we forget! – to the point that women are often even more vociferous than men in shaming breastfeeding mothers. The latter are rudely told to cover up in public, to go feed their child in the toilet.

And this is civilised behaviour?

Exactly how many of you lop-sided prudes are prepared to, and will henceforth, eat your meal in a public toilet?

Well???

It’s an absolute perversion that race-European perverts have not only led in the degradation of the female breast, but have also steadfastly refused to lift the ban on the nipple in public and on natural feeding practices, while audaciously laying claim to being the enlightened race.

On this basis, the anti-breastfeeding brigade must all be unequivocal supporters of women wearing the burkha…but they aren’t, are they?!

Please, those of you who belong to the self-righteous anti-breastfeeding brigade, come out in full support of the hijab and burkha as required clothing for all women, globally.

In my recent travels to India, I once again came across public breastfeeding. Not a single member of that conservative country deemed it offensive. However, here in race-European countries the very act is close to being criminalized.

The furore against breastfeeding and showing the female nipple in public for such purposes strongly suggests to me, as an outsider studying race-Europeans, that they are perverts on the cusp of becoming fully-fledged pedophiles.

Because, let’s face it, if a babe suckling at its mother’s breast sexually arouses you – and honestly, has the sight of a nipple ever made a man ejaculate in his trousers? – then you are a closet pedophile and pervert. Otherwise, explain your rationale and objection to a hungry and defenseless babe being nourished by its mother.

I request people to please grow-up and act with dignity as mature and accepting human beings. Or are you the person who forces a woman to wear long heavy garments, and then chops off her ankle if said ankle dares to stray into your sight, because you are too immature to control your sexual urges?

Race-Europeans, decide which side of the fence you wish to stand on: Pervert or evolved.

Time Travel & Integers

Identity, as a controversy, is nothing new. The same holds true for time travel.

The main problem with time travel is that it is cast in triviality and distraction. It is shrouded, like a magician who consecrates obsessive ineptness and applies a reality isolated from concrete structure: there are no facts, simply acceptance. The magician’s world is not that far apart from time travel.

A plethora of sightings announces extra-terrestrial (ET) contact. Invariably, the extra-terrestrial form is humanish. While its physical dimensions vary, nevertheless it is humanish in form and gait. Conforming to race-European consciousness, it always seems to have large oval eyes, a pointed chin akin to a witch in western lore, and a small mouth with thin lips. Seldom is ET dressed, or does it have any observable genitals.

Another peculiar trait of ET is that it communicates – always in English and never in any other language, let alone a north-west European language – without opening its mouth. This interaction is experienced, embellished, and enhanced, according to the perceptions of race-Europeans who diet on Hollywood space-related films.

Curiously, ET’s travelling vessel takes the shape of whatever machine is in vogue in race-European societies at any given time.

So does ET actually exist, and does it visit this iron ore rust-bucket we call mother earth?

It is assumed, based solely on the assumptions of race-European mind-thought, that everything in creation has to breathe a mixture of earth-air to live. Has it not occurred to these narrow thinkers that the very air we breathe may be highly poisonous to ET? Has it not occurred to the narrow thinkers that the very water on our planet may be poisonous to ET?

It is further assumed, according to this same race-European mind-thought, that ET is confined to our own bi-pedal gait and way of moving. Has it not occurred to the narrow thinkers that our bi-pedal format may not in fact be the most appropriate way for ET to move?

If limb dexterity, along with having fingers and hands, epitomises our domination and superiority over other animals and life species, then should ET not reasonably be expected to have several arms and fingers and an even greater range of dexterity than we do, along with two, three, or even four brains, and eyes at the back, top and sides of its head?

The narrow thinker’s imagination, huh?

It’s a wonderful thing, but not exactly uber-creative or unfettered. It occupies a nice comfort zone, with just the merest (and rather unimaginative) hint of the fantastical. Consider, for example, when humans go to war with one another – their imagination allows for victory, but crucially only with the assistance of their Gods. Here we see imagination as a function of the nostalgia-stained, myopic myth-making that humans wrap themselves in.

So is ET possible?

No; not in the form normally envisaged by the narrow-thinking race-Europeans. Let me try to share with you why not.

The initial problem with traveling extensive intergalactic distances is that a comprehensive awareness of integers is needed in order to do so. It took an Indian mystic to share the value of zero. However, another value of another integer is needed to make basic intergalactic travel possible. That integer sits either between nine and ten or between ten and eleven. I leave it to you to figure the value and location of this integer. Without such knowledge, the current mode of intergalactic travel is well neigh impossible, regardless of the propulsion mechanism used.

Finding the value of the integer will advance knowledge of the pathways and shortcuts in our galaxy. The current view of the galaxy is in keeping with the flat-earth idea: that is, it is viewed along a singular plane, as a singular existence, in a straight line environment (after gravitational activity and presence has been accounted for).

The lack of this critical integer limits the mechanised frequency symmetry, which means that the best that current technology has to offer while viewing space, regardless of distance, is a one-dimensional view.

In addition to this critical integer, the current binary system has three sympathetic states that are not even acknowledged, let alone used. Those states are also integral to intergalactic travel.

So, until the four values (including the critical integer) have been understood – and another type of resource, including a propulsion system, is progressively devised – we humans will not be able to engage in intergalactic travel.

But intergalactic travel is still not time travel. Our new mathematical awareness will only allow confined single-plane travel within a galaxy, even while it surpasses the current single-phase dimensional limitations. This is because time travel has other associated aspects.

Time travel exists. It is not dependent upon any machines, nor upon a physical mechanism. Time travel requires deep clarity of bio-functionality. It is still bound by the rules of transmutation, limiting the physical bio-structure to the reality and presence of decay – you may call it disease. But this ought not to be confused with death; it transcends death.

For example, you do not suffer disease; you decay at varying speeds. The un-functionability of a bio-system is currently referred to as death. No, it is not death. All that has happened is that a bio-system has become overwhelmed and has ceased to function. Very soon, ageing will be slowed and death delayed. However, for this to happen requires that the mind connected to a bio-system be realigned. If this does not happen then the bio-system will operate out of sync and cause internal chaos, leading to the cessation of functionality.

Mind holds a key. The West is only concerned with the physical, and as such will only increase misery when it does succeed in slowing ageing, because the mind will not have been realigned to function beyond its birth parameters. Consequently, controlling or slowing ageing will create emotional, psychological, and physiological misery and distress. It will evoke inner hatred at the newly created confinement, such as that experienced by those who turn to euthanasia to escape bodily confinement.

The slowing down of ageing has to be conducted while the bio-system is still in its childhood. If conducted after puberty it will create imbalance, and invoke mental and physical internal violence. In addition, ofcourse, male and female components have to be understood separately. They, the male and female psyches, have to gel emotionally for lifelong companionship and togetherness. In brief, we are talking about semi-eugenics; a path steeped in danger, from inception to final implosion.

So exactly how is time travel conducted?

Well certainly not by any mechanical means. Nor for that matter by mind-control evolution either. With strict criteria as its sole arbiter, the privilege of time travel is limited to those who excel at, and occupy, the highest echelons of samadhi.

Samadhi cannot be entered into without mastery of pure meditation.

Meditation cannot be entered into without pure contemplation.

Contemplation cannot be entered into without wisdom.

Prime Minister Narendra Modi has extolled yoga globally, and the timing of his invite runs in tandem with a refreshed engagement with yoga in the race-European mind. But that yoga is about as fresh, clean and genuine as the water from a rat-infested watering hole.

How many of you would willingly allow your children to drink water from a rat-infested watering hole?

Nevertheless, western celebrities seem to lead – and the ordinary folk seem to follow sheep-like – in a very dangerous activity which they deem to be yoga. And the best part is that they sit in what they have been ill-advised is the yoga posture for meditation.

One does not site the foundations of a house on its roof. Yet, the current yoga illustrated in newspapers globally, with female celebrities in swimming costumes extending their legs in the air and spread apart, is more soft pornography than yoga. And it lays the foundation for future mental anguish and misery in these people.

These are nothing more than gymnastic postures and exercises; and have nothing at all to do with yoga. If such soft porn postures are yoga, then the Rio carnival is samadhi in full flow.

Try as you might, Rio carnival samadhi is not going to avail you of the ability to time travel. And nor will it lead the way to locating the value or location of the hidden integer, or the value of the binary, sympathetic phase existence.

Sister/Brother responsibility, India style: “RAKHRI”

Psychically, women are superior to men and embody considerateness, forgiveness, and tolerance. However, at the conscious level – a level that cannot unmask the psychic layer – it is the brute strength of man that dominates. Men are rustic, manual, multi-dimensionally unskilled, emotionally limited, and bereft of inter-personal skills

Thus, in marriage and cohabitation, whether arranged or love-based, women always accommodate male intrusion and direction.

The situation is more marked for young girls who are married off. A young girl married off into a new setting, a new environment, a new family structure is at the bottom of that family’s pecking order in every way. She is, to all intents and purposes, defenceless and powerless.

To balance this inequality, a mature thought-based mechanism was put in place, whereby a woman’s opinions and thoughts could be represented by a male who had known her since childhood. The person had to be from her age group, and was usually her brother or her first male cousin.

The brother, acting both as his sister’s representative, and as his father’s ambassador, would appeal to his sister’s in-laws. If the appeal fell on deaf ears, then the woman’s paternal uncle’s would make the representation instead. And if that failed, then her father came and spoke privately to her husband’s father to resolve matters.

Representations and interventions by a woman’s paternal uncle signaled that the matter was serious. For her father to get directly involved signaled that the matter was nigh-on intransigent and insurmountable.

The role of the brother in assuming his sister’s or cousin-sister’s welfare is, by contrast, part of everyday social relationships. He counters his brother-in-law’s physical threat, safeguards his sister, acts as the link between two families, and assumes a critical role and set of observational responsibilities towards the welfare, rights and education of his sister’s children.

The day that commemorates this responsibility is called Rakhri, or Rakhari, or Raksha.

On this day, a sister ties a thick, symbolic, coloured cotton thread on her brother’s right wrist, and she feeds him barfi – a sweet made from milk, ghee, and honey/sugar. He in response, promises to protect and safeguard her interests in the coming year.

Originally, the promise took the form of a promissory note. In time, this was replaced by a nominal amount of money.

By the way, it is worth noting that Rakhri is not a Hindu festival. It is and always was a global, communal, mature, ancient festival that pre-dates the advent of Vedic concept.

The annual gesture of acknowledgement and promise, by sister and brother, indicates divine ethos and humanity. Arguably, a culture that finds such gestures inimical to their own belief degrades their own humaneness and divine connection. So, I ask those of you who are anti-brother/sister celebration of Rakhri – which this year took place on 7th August – what exactly is your problem???