The value of history

The examination of events which had occurred in the past, or are believed to have occurred, in (say) 5-year rolling cycles (a useful statistical approach) can, I believe, provide a more meaningful vista than a parade of individual events. To be adequately explanatory, one would also need to understand motivations.

That is, what were the triggers? A unilateral initiative or a reaction? The personal ambition of a leader? A tribal thrust reflecting historical memories, including rancour at past injustices? Tribo-religious greed for land, souls, and other resources? Expectations of gain? National stupidity? The economic forces at play? Or the imperatives of suvival?

A broader issue relates to leadership, whether in an offensive or defensive mode. Does a great leader arise from the prevailing circumstances or does a leader-in-the-making create the circumstances he or she needs? I am reminded of 2 female leaders in recent times – Mrs. Golda Meir of Israel and Mrs. Sirimavo Bandaranaike of Sri Lanka. Then there were Winston Churchill and Joseph Stalin. I believe that these ambitious leaders surfaced only because the flow of the political current was propitious. Ditto Adolf Hitler.

On the contrary, while I received a sound education under the colonial British in Malaya, my study of history was partly wasted on what I thought of as ducks and drakes. The ducks were the dukes, earls, et al of Britain. The drakes referred to were notables in Europe, eg. Charlemange, Loyala, and others.

It was only when, after the end of WW2, I read Harold Lasky and others of like mind, that I realised that taught history was totally irrelevant for an adequate understanding of humanity-on-the-hoof. Sundry tribes had been rushing here and there all over the world, including Europe; and tribal and (later) national boundaries were shifted freely.

Official history, or only some prevailing historical presentations, seem Eurocentric – and some of it truly foolish. For example, that the Greek (not Macedonian) Alexander the Great had conquered India. The Encyclopaedia Britannica had Hindu Indians praying to a range of gods, but there was no mention that these gods were only manifestations of the one and only Creator of mankind.

Then there was Muller who apparently could not accept that Hinduism is older than Judaism. There are others who cannot accept that learned Athenians and their philosophers may have learnt from Egyptians and Persians, whose civilisations also go back a long way.

In contrast, I found a series of books on history by Cambridge University about the origins of cultures all over the globe most educational.

We do need to know the long-term trends of significant events which have occurred over long periods of time, their motivations, and their consequences. I found Nehru’s ‘Glimpses of world history,’ which provide brief outlines (and their significance) of major trends throughout recorded history; Jacques Barzun’s ‘From Dawn to Decadence – 1500 to the present’; Martin Bernal’s ‘Black Athena: The Afroasiatic roots of classical civilisation’; Georg Feuerstein, Subhash Kak & David Frawley’s ‘In search of the cradle of civilisation’; Allan& Delair’s ‘Cataclysm: compelling evidence of a cosmic catastrophe in 9500 BC’; Stephen Oppenheimer’s ‘Out of Eden: the peopling of the world’; and sundry other authors of relevance, to be illuminating.

Since the past is embedded in the present, we do need to know how we were shaped. When in doubt, let us keep our minds open.

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How do souls retain mind and memories?

This question arises from my real experience when I began to investigate e.s.p. (extra-sensory perception), otherwise known as psychic phenomena. My initial exposure to a clairvoyant, and his extra-ordinary and quite inexplicable skills, involved the manifestation of my favourite uncle’s spirit.

Incredibly, my uncle communicated psychically with the clairvoyant, obviously heard a comment I had made to the clairvoyant (by responding to it), and displayed his memory of a relevant segment of his recent Earthly life, and referred to his knowledge of the tragedy I had experienced long after his demise.

It was obvious that this insubstantial entity, while thus lacking a brain, ears and eyes, had retained – more than 4 decades after the cremation of his body – his Earthly mind and its memories; and was able to offer advice to me about my spiritual advancement (implying an awareness of my potential future).

How could a spirit, presumably residing in what I refer to as the Afterlife, also retain capabilities normally associated with an efficiently operating human on Earth – to hear, think, speak (mentally in his situation), and probably see as well? Here is evidence that, at death, the soul of a human being continues as a spirit in another dimension, retaining both mind (with its memories) and sense-and-brain related facilities. Unthinkable!

As for our physical organs of sense – the known 5 – what is seen, heard, tasted, touched and smelt – need to be processed and stored in the brain. The mind, clearly associated with the brain, may not be resident in the brain. Indeed, I use my mind to search the brain for recorded memories.

Yet, the brain can also project information even before I begin the search. I have had this experience doing crossword puzzles. Sometimes, my brain also projects relevant information before I ask my mind to go search. Here I am proposing that my ego (my personality) is indeed separate from my mind; the latter being a facility.

Thus, does memory, associated with the brain as a storage facility, also exist outside the brain? How else could the soul of a human being take both mind and the memories contained therein into the Afterlife? (Denying the existence of souls, the Afterlife, and the capabilities of spirits is not now an option for me. Experienced reality cannot be denied by closing one’s mind.)

In this or any other context, I do not accept the concept of an Akashic Record which registers every action of every human being on Earth. What would be the objective of such a massive record of inconsequence? Confusingly, I lost the memory of quite a few faces through my heart attack. A few years later, progressively this memory was recovered.

Did changes take place in my brain enabling recovery of memory? Or, was relevant memory reinstated from outside my brain? Is this not a relevant question? While the recall of memory reportedly involves the whole brain, the impetus of such a memory search would have to be the mind. In my case, it was a conscious search for memory.

Food for thought?

(Refer my previous post “Where resides the soul?”)

Cross-cultural issues (2)

For a few centuries, many of the nations of Europe had enjoyed controlling vast areas of the globe occupied by coloured peoples. Their newly-acquired superiority in armaments had enabled this result. A sad consequence was that there evolved a view, supported allegedly by certain academics in the eighteenth century, that white people are genetically superior to all others. The lessons of history were thus ignored.

In Australia, an admirable ambition was to create a nation of white people where no man would deny any kind of work – such was the egalitarian principle which underlay this hope (the indigene excepted, as elsewhere). At the beginning of the twentieth century, the White Australia policy was legislated. Although Australia had little to do with colonialism (except briefly in New Guinea), the people had come to hold views which were patently racist.

However, by mid-century, the independence of adjacent nations had led to a gradual lessening of the colour bar, initially by permitting the arrival of (mainly) British-educated Asian students. Although we spoke good English (my matriculation was from London University) and behaved properly, our very presence and our comportment discomfited many of the locals.

The explanation was quite simple. We were intruding into ‘white space’ (as enunciated by academics). We were also violating the prevailing ethos of the superior white man, through our clothing, assumed wealth, educated speech, visible indifference to public rudeness, and our non-combative response to discrimination. For instance, my father had taught me thus: If someone spits at you, do not retaliate. Move on, but do not turn the other cheek.

We were also of foreign faiths; the effort by so many to convert us to Christianity was testament. Our foods were frequently described as ‘foreign muck,’ with some querying our preference for spices. We used to add chili sauce to guest-house food and to take-away fish and chips, and pies.

My university’s student council even conducted a survey asking how the respondent would react were his sister to marry an Asian (or words to that effect). Even some of our Australian friends might say something like ‘I don’t want many more like you in my country, although you are OK.’ They had clearly forgotten how Australia had been acquired.

The underlying ‘them’ vs. ‘us’ viewpoint was also manifest against the sudden arrival of large numbers of war-displaced refugees and immigrant Europeans. Yet, the main differences brought into the country by the Europeans were their accents and their preference for more tasty foods, with better bread. Australian cuisine then was very British (thereby dreadful from an Asian perspective.)

It was obviously difficult for so many of the locals to have their life changed so much, so abruptly. Yet, their governments had to go down that path. Initially, it was to obtain able-bodied workers to develop the necessary infrastructure. Later it was to avoid unwanted tensions with the emerging nations of Asia.

The reverse culture shock to the young Asians was confusion and a lack of understanding of the antagonistic attitudes and behaviour directed at them. ‘What’s it all about?’ was my thought when I was targeted in a fashionable public arcade on a Saturday morning. It took us a while to understand the reasons for this unacceptable behaviour.

Strangely, few Malayans studying in Britain experienced comparable behaviour. (Snooty chaps are, however, unavoidable everywhere.) The British people are far more tolerant of coloured people and the cultures they represented.

The isolation of Australia was clearly a cause. The principal cause was undoubtedly the enduring relationship between white invader and indigene. Curiously, governments will promise, from to time, to ‘bridge the gap’ between their indigenes and the mainstream. But the them/us divide seems to have a certain durability.

 

Cross-cultural issues (1)

When people who had grown up or been acculturated in diverse environments come together, there may arise cultural tension, because of the manner in which human societies have developed over their histories. A strong distinction between ‘them’ and ‘us’ seems to be the basal layer of human relationships. What triggers these tensions?

Normally, one is born into a collective, and is sustained in that collective until maturity. Then one becomes one of the legs upholding that collective. In most of Asia, even modernised Asia, this collective is the extended family, in its various forms and traditions. In the Ultra-West, the modern nations of the West created in recent centuries by European migrants, the collective is the nuclear family. The boundary of the Asian extended family will include three generations. The boundary of the nuclear family of the Ultra-West is most unlikely to include even the grandparents.

The cultural underpinnings and traditions of the communalism of the East are quite clearly identified, and enforceable in a subtle manner. Those of the individualism of the West are somewhat amorphous, yet effectively coherent, and apparently binding without coercion (except in the matter of religious conformity).

The reality in both situations is that there is a sense of belonging to a ‘tribe,’ especially when the ‘elders’ of this tribe, the priests and politicians, work hard at keeping separate their collective from other collectives. This separation implies the exercise of power or the display of superiority, reflecting competition for resources, or minds and souls. Fanciful? Or a realistic perception?

Competition between groups (or tribes) of Primitive Man or hunter/gatherer or nomad would have been over resources. Shamans and other self-appointed priests and their subsequently developed institutions, and god kings, would have sought power (and probably wealth). Add tribal leaders, the politicians, and there could result that basal relationship between ‘them’ and ‘us.’

With the ending of colonial rule in India, Ceylon, and Malaya, young people from these countries entered Australia in the early post-war period with, as I observed, no prejudice against white people as a whole. I was certainly taught not to be anti-British, while remaining anti-colonial. We had grown up within extended families in multi-ethnic, multi-religious, and multi-cultural territories where mutual co-existence and tolerance were evident; and we were educated.

We were also adequately acculturated to be superbly confident about our historical and cultural heritage. We did not expect the treatment we received in those early days when we landed in Australia.

Why did so many of the host-people display oral prejudice and discriminate against us, apparently because of our skin colour? We were well-dressed, and spoke courteously, and in educated English?

Was that the trigger? After demolishing the cultures of the First Peoples of Australia, demoralising them, and pushing them into a dim background, and in spite of not having been a colonial ‘power’, was the Anglo-Aussie affronted by the presence of educated and confident middle-class coloured young people paying their way?

 

 

Babies and their souls

In the sixth century A.D. the leaders of the Christian church reportedly decided to reject the existence of the human soul before birth. This decision cleverly got rid of reincarnation. This was in spite of the prevalence of beliefs (in some form or other) in many (if not most) cultures of the continuity of the human soul – such beliefs going back thousands of years.

So, on a white board, the Christian church wrote in clear black letters the rules its acolytes and other followers were to abide by. Where reincarnation implicitly permits the individual to decide his present life and thereby influence his future life, the church would now seek to control his life. This control was reinforced by a Good Book, the injunctions therein being binding in conscience.

On the other hand, the greatest exponent of reincarnation, Hinduism, claimed through their Vedas, a history going back about 7,000 years. They wrote on a black board (darkened by the dust of time) with white letters about correct conduct. Lacking a comparable Good Book, they relied on oral injunctions (later written as an epic which contained sound advice in story form). This religion is not based on inherited authority and assumed control.

Reincarnation offers freedom. You make your own bed, and lie on it (so to speak). Your deeds in each life influence your next life (remember the law of cause and effect) together with all the other contributory influences. Any accumulated learning would be registered in one’s soul as it traverses from Earthly life to Earthly life.

And if the soul is more than just a register, could it impact upon my thoughts and actions in each life? Would it not be in its own interests that I behave correctly in relation to my Creator and my fellow co-created humans? Is not the objective of reincarnation to have each soul purified morally (polished) before returning to the Source?

Of course, I (the material human) am free to ignore any guidance from my soul (the durable ‘me’). That is, I can exercise my free will. I am also free to ignore any emanations from the essence of the Creator said to be within each human being (in a walnut-sized space within the heart). After all, I did (apparently) ignore messages from my Spirit Guide; until I was pulled up by my ‘casual’ clairvoyant.

I wonder now whether new-born babies, each with an ongoing soul, can be guided by, or respond to, their respective souls. Or, does the receiving mechanism needed (a developed brain and its associated mind) have to mature – taking about 3 years to do so? Effective reception will surely require an adequate capacity for awareness or sensitivity.

I am indeed speculating that a new-born baby, necessarily without any physical or mental ailments, or past-life limitations, or a scheduled truncated personal destiny path, may dance to a beat transmitted by its own soul. That is, could I assume that my soul is not a passive passenger within me?

If I could do so, in what manner could my soul influence me as I paddle, as best I can, on my personal river of destiny, as it meshes in with that vast network of destinies reflecting life on Earth? What a fascinating conundrum!

The trauma of birth and its aftermath

Does any human being ever remember the stress of birth? During my boyhood, whenever I had a severe headache, believed to have been caused by glare, I would feel a strong pressure on both temples. Although I never spoke of this experience, I suspected that somehow I was recalling my passage through a birth canal. I soon grew out of those discomforting episodes.

What a terrible shock it must be for a baby to be pushed out of its comfort zone into the terrible glare of light, and the horrifying sounds of voices, and then being handled. Only after being swaddled and held against the mother could the baby retrieve the mother’s comforting heartbeat and soothing voice. In modern times, the baby is then swathed and placed amongst other babies, some of whom would be giving voice to their discomfort, their need to be held, and (possibly) a terrible hunger.

The world must be a horrible place to enter, and in such a terrifying manner. How long does it take a baby to become adjusted to the new surroundings? How aware is the baby, broadly, of the pattern of movement of the surrounding space? Is it their frequent and extended sleep which enables the baby to adjust to the new environment, but subconsciously?

Does the soul of the baby have a role to play in this early phase of Earthly existence? Would there be any past-life memories (however vague and fleeting) awaiting exposure? Could a baby display any ongoing anger, possibly because of the manner of its death in its immediate past life?

Would a baby, in the stage of infancy, be aware of any skills or abilities carried forward from the previous life; and which would blossom any time after about age 3? I refer to the high skills displayed by a few little children which do not evidently have a genetic source. Such skills are: playing musical instruments, gymnastic ability, mathematical calculations, and such like, at a level requiring an extended period of development, and displayed after years of Earthly life.

Then, there are those little children who remember accurately their immediate past lives, some even before age 3. The displays of such high skills and reliable memories have been well documented. This is an undeniable facet of our reality.

So, how complex could a baby be? Is the recovery of past skills and memories akin to a flower re-opening (at daybreak)? That is, could any flower of scarce skills be closed down (to a bud) at Earthly death in one life, to be re-opened in the next?

Does such recovery of skills (physical and mental) and memories require, where this is warranted, up to 3 years of development of the infant’s brain? Strangely, most (if not all) adults cannot remember any experience in their lives before about age 3.

I wonder – what are babies and infants doing as they observe and observe – even as they give us great joy, juxtaposed with sleepless nights and some (or much) worry? Indeed, they are a great and wonderful mystery, with each birth a miracle.

Being ‘too black’ and a ‘coloured foreigner’

The White Australia policy had a sharp bite. Way back in 1949, Australia’s first Immigration Minister tried very hard to deport Mrs. Anne O’Keefe and her children. She was then married to an Anglo-Australian, and they had a cute little white baby. Mrs. O’Keefe and her daughters were Ambonese. They had been given succour in Australia, when her husband had died defending The Dutch East Indies (now Indonesia) against the Japanese invasion. I had been a neighbour of that family.

The family remained in Australia after the High Court’s intervention. Reportedly, the High Court found that the Minister’s earlier deportation of other coloured people, especially Sergeant Gamboa (a Filipino who had served in the US military in Australia), was unlawful. But the Minister had only been attempting to apply the law. However, it was the Australian public which had defended the O’Keefe family.

Yet, as I had observed over a number of years in that period, the prevailing public attitude towards coloured people was antipathetic. The antipathy applied to white foreigners (non-British) as well. However, when able-bodied European workers were sought and brought into the country, the Good Neighbour Councils (of Anglo-Australians) set out to make them feel welcome.

Educated, fee-paying Asian youth studying in Australia had to fend for themselves; they were however strongly buttressed by their religio-cultural heritage. Discrimination was overt. Oral slights were not uncommon. Yet, we remained untouched, even as we adapted to Aussie traditions and colloquialisms.

One tradition I liked was the evening barbeque over a 9-gallon keg of beer. The party ended when the beer ran out – from (say) 4am to 8am. My hosts were fellow-workers in the factory where I worked, and on the trams. I must have been the first coloured tram conductor in Melbourne.

Since the Aussies then described all coloured people as black (East Asians were yellow), I had to put up with being a ‘blackfellow’ or ‘black bastard.’ But my Asian friends and I just went with the flow, knowing that when the oldest generation of superior whites met their Maker, our lives would be smoother. That did happen. Only the ignorant yobbo continues to seek to protect white space by name-calling.

S.18 (c) of the Racial Discrimination Act, regrettably, emboldens the odd coloured new immigrant to feel offended and humiliated by oral abuse by the yobbos. That is not discrimination! Such immigrants should have been here in the 1950s. I remind them of my father’s adage: ‘The dogs may bark, but the caravan moves on.’

In the mid-1950s, although I had qualified as a research psychologist, I was told that I was “too black” to be accepted by Australians. (I am a very light tan.) Later, when I qualified as an economist, I was advised that “the Australian worker is not yet ready for a foreign executive, much less a coloured one.” The first incident was witnessed; she confirmed my story a few years later. The second event was reported to me by the Head of the Graduate Employment Unit of the University of Melbourne.

In spite of all that, I am quite proud of my adopted nation. It has evolved into a cosmopolitan, multi-ethnic, colour-blind polity. During my work experience in State and federal agencies, and in private companies (from factory hand to senior accounts clerk), only once was I addressed improperly. A fellow factory worker called out to me “Hey, Rastus!” He was obviously a book reader. The Australian worker does stand tall, unlike most of the workers in ‘emerging economies.’

My only complaint is about the overt discrimination during the last 5 years of my career (leading to early retirement) from a small but powerful gang, for whom the word mass carried great weight. This discrimination was clearly tribal. Yet, by being moved from here to there often, I had the opportunity to become very knowledge about all of the government’s migrant-integration and related policies.

From that nasty experience arose 6 books (refer amazon.com), and 44 in-depth articles (refer ezinearticles.com).

Destiny can work in shocking ways. I paid a heavy price for my learning, but it was worth it.