Child prodigies represent evidence of reincarnation

To me, only soul memory after being reincarnated can explain how a 5-year old asks to play the violin, and by 10, is able to play at such a high level of competence that I am reminded of Vengerev, a Russian violinist. Vengerev plays the violin in a manner which he claims reflects the intention of the composer. I found his style most impressive.

There have been so many examples of little children, normally under the age of 6 to 8, who display musical skills of a very high level, to suggest that their souls simply required expression in their current lives.

I am inclined to this view not only because of the very substantial evidence of past-life memories of children all over the world, obtained by competent researchers, but also by intimations of my past life as a Muslim warrior (confirmed by a clairvoyant spontaneously) – while I remain a metaphysical Hindu in this life. Explanation? Replace war with peaceful consultation and co-operation. I am still learning.

Here are 2 examples of past skills surfacing early in life, which I obtained from the Internet (“Are child prodigies evidence of reincarnation?”)

“ Akrit Jaswal is a Punjabi adolescent who has been hailed as a child prodigy who has gained fame in his native Punjab (India) as a physician, despite never having attended medical school.”

“Kim Ung-Yong was a guest student of physics at Hanyang University from the age of 3 until he was 6.[1]. At the age of 7 he was invited to America by NASA.[1]. He finished his university studies, eventually getting a Ph.D. in physics at Colorado State University [1] before he was 15. In 1974, during his university studies, he began his research work at NASA[1] and continued this work until his return to Korea in 1978.”
Convinced?

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The British came – and went (Part 2)

An English friend told me that he had been taught at school that Britain was in all the places coloured pink on the map in order to teach the natives how to govern themselves. The superior white men strutting around the globe were, however, busy piggy-backing local governance practices; and replacing leaders where considered necessary.

Malaysia’s legal system is based on codified law, based on precedence; and adversarial in the courts. English is the language of the law. Thus, a thousand years hence, when an archaeologist discovers Malaysian court records, he will be confused about the ethnicity of those who had created these records.

Observing the British system of law in Australia, I wonder why the English-speaking world prefers an adversarial process for getting at the truth in a court. In France, a magistrate leads the investigation, with sound prospects of unearthing the truth without being diverted by barristers seeking to win. As well, instead of asking pertinent questions, a defence barrister may promote alternative scenarios – in the interests of justice, of course. “I put it to you … … etc., etc.” does not seem to me to be a search for the truth.

I had an interesting experience of a highly-paid barrister insisting, during a court case when I was a witness, that “surely” I must know something – which I had repeatedly said I did not know. In the meanwhile, the judge just watched the proceedings. Had he been a barrister before he became a judge? I have read that contesting lawyers tell the judge, before a hearing is commenced, how many weeks they need for a hearing. What then is the judge’s role? What of efficiency and costs?

I do wonder if justice is adequately served under the British approach. Isn’t the law meant to be the pathway to justice? In positing precedents, could one cherry-pick? How much scope is there for personal preferences? Is there scope for the exercise of wisdom by a judge, especially in terms of the good of the people, of society?

Nehru (in his ‘Glimpses of World History’) referred to the village councils operating in India a long time ago. Did the elders there apply wisdom instead of being bound by past precedents? Curiously, Britain apparently had village councils of the round-headed people living there before the long-headed ones arrived by long-boats – just like the European colonial intruding into self-governing Asian communities. Could there have been more justice in these pre-invasion communities? Is it not the welfare and future of the community that is to be protected by law?

n the current post-colonial realm, European legal systems and practices will remain in now independent nations. French practice is obviously superior to that of the British, in terms of justice. In the reality of mixed ethno-cultural populations in most of the former colonial territories, village or tribal systems of law and justice may now be inoperable.

Codified law, a legacy of British colonialism, will meet the bill in current circumstances for mixed-population nations. But, why should precedents be imperative, considering that mixed populations with varying cultural values may require, in certain circumstances, new approaches? These need to be more appropriate for prevailing circumstances.

That is, is there not scope for more wisdom, and more freedom from past decisions? One can be hog-tied by law, when law should aid justice for the individual and society contemporaneously.

Will the West be overtaken? (Part 2)

‘Why the West rules – for now’ by Ian Morris is interesting while challenging. His representation of China as the East is somewhat selective; he ignores any significant historical developments in mid-Asia. How could the Indian civilisation be the oldest continuous culture on post-Deluge Earth? Indic philosophy, not being consumer-oriented, allegedly developed an understanding of mankind in the universe a long way back in history.

Morris also conflates West Asia (“the first Westerners”) with Europe and the USA (the latter two normally known together as the West).

Then, is consumption of food the best criterion for comparing social development? A high average figure of consumption may cover vast disparities within the community. Is there not a place for moral or spiritual progress? Man shall not live by bread alone.

Yet, the Morris thesis is worthy of attention. There is this question: Did not Europe develop industrially and philosophically much later than the core cultures of Asia? Only after the 15th century CE was Europe joined by Morris to Western Asia as ‘the West’, except for the 500 years from 250 BCE when Rome was first linked to West Asia as ‘the West.’ A new nation created by European emigrants, viz. North America, was subsequently added to ‘the West.’ Ultimately, it is the USA, as ‘the West’, which is compared with China.

Morris, who writes in a very erudite manner, is most knowledgeable about all the major events of human history. He shows how ‘the West’ was ahead of China for at least for 2,000 years until 541 CE in terms of social development (as defined by him). Then China moved ahead until 1773. Industrialisation and battle-capacity subsequently enabled the West to get ahead again. China will, however, soon catch up, he expects (a somewhat unavoidable conclusion).

The reality is that China already contributes to consumption in the USA. Its recent economic, technological, and military advances, allied to a probable future in association with most of East Asia and probably all of Southeast Asia, while simultaneously linked to Central Asia through the Shanghai Co-operation Organisation, will soon equal the military and industrial might of the West (the USA and its satrapies and NATO).

While Morris’ analysis is most impressive, his scenario seems to be much ado about little. A combination of economic success and military power (subsuming the necessary information technology and organisational competence) will probably result in China, Russia, and the USA eventually forming a tripartite global system of power-based governance – – by necessity.

Like the poor in developing and developed nations, the rest of humanity will survive, hopefully in peace; with energy consumption more equitable than at present, in the penumbra of this most probable governance relationship.

How will geography, impacted also by sporadic cosmic catastrophes, respond? Would the presence of 3 powerful nations, eyeing off one another with some suspicion, provide more protection than hitherto to the smaller, weaker, and unprotected nations?

Countering Indigenous disadvantage

Australia’s politicians talk frequently about ‘bridging the gap.’ This gap refers to the relative socio-economic status of the First Nation People of Australia. They represent the underclass of society. There are, however, quite a few achievers of note within this community, mainly through personal effort.

One Prime Minister said “Sorry” on behalf of the nation. Other politicians come across as sincere in their wish to reduce indigenous disadvantage. Against that, a State Government was once accused of deflecting federal funds to other policy objectives. And there was a lot of talk once of fly-in and fly-out consultants.

Remarkably, an African-American established 8 years ago an organisation in Australia involving the private sector, “Career Trackers,” which “mentors indigenous university students into professional jobs.” Its success has attracted the attention of Maori and Pacifika leaders.

Here are extracts from an article by Caitlin Fitzsimmons in the Sydney Morning Herald of 7 Feb. 2018.

Modelled on the INROADS program for African-Americans, Career Trackers provides support for participants during their studies and matches them with paid internships during university holidays.

Despite being 2.8% of the population, Indigenous Australians compose 1.7% of the workforce. Career Trackers is trying to change that – and it’s reporting amazing results. There are 1354 students in the program and 108 corporate partners. A number of companies have committed to take paid interns from the program for at least 10 years, including major law and engineering firms.

Less than half of Indigenous university students make it to graduation, according to the Australian Council for Educational Research, but Career Trackers says nearly 9 out of 10 of its participants do.

Career Trackers says a whopping 95% of its alumni are in full-time employment within three months of graduating.

 The median weekly income for all Australians is $662 and for Indigenous Australians only $441 – but for Career Trackers alumni it is $1192.

It would be naive to think Indigenous disadvantage will be solved by a few corporate internships.

(Comment: Some real progress – at last. This comment is based on 70 years of observation of Australian society.)

‘Prods and masons’

When I arrived in Australia 70 years ago, I was surprised by the sectarian war within Christianity. In British Malaya, the diverse ethno-religious communities lived in mutual tolerance and harmony. We did not transfer any antipathies which may have existed in the various tribal territories ‘back home ‘. Within my Jaffna-Tamil community, mostly Hindu, were 3 Christian sects; we were all close friends.

I soon discovered that the discrimination (not just prejudice) claimed by self-defined Irish Catholics was clearly 2-way! Because I am a Hindu, many of my colleagues in a Catholic-dominated federal public service (during late 1950 to late 1980s) spoke openly (albeit casually) and disparagingly about the ‘prods and masons.’ My ‘beering’ mates in that period included 2 Kennedys and 3 O’Briens.

On a few occasions, I challenged complaining Catholic friends as follows: Swear to me on your Good Book or with hand-on-heart that no male member of your extended family had seduced a Protestant girl and, when she became pregnant, married her (after her conversion to Catholicism); and she had then (presumably) produced the requisite number of Irish Roman Catholics sought by her priest.

Was it not strange that none of those I challenged was willing to so swear? But we remained friends. Did any of them wonder if they, or a near-ancestor, had been produced by an ex-‘prod’.

At a fairly recent party, when a fellow-retiree talked about Irish Catholics having faced discrimination by the prods, I asked him for details of the discrimination actually experienced by his paternal grandfather, father and himself – all 3 having been profession men. Being an honest man, he admitted that none of them had been disadvantaged in their respective careers by being Catholic.

However, he did say (in another context) that, because of his second marriage, he experienced discrimination in church by his priest!

Some issues of multiculturalism

“In 1995, The United Nations International Year for Tolerance (and the twentieth anniversary of the enactment of Australia’s Racial Discrimination Act), the then Prime Minister of Australia claimed that there is in Australia ‘no language not spoken, no culture not understood, no religion not practiced.’ It must be true; it was in the news. In any event, this means that we the most culturally diverse nation in the world; or is it only linguistically diverse?

The Office of Multicultural Affairs also told us then that multiculturalism is a policy for managing the consequences of cultural diversity; that this policy confers upon us two rights and a responsibility. The rights are: to express and share our cultural heritage, and to equality of treatment and opportunity; the responsibility is to utilise effectively the skills and talents of all Australians.

The Office also identified certain limits to Australian multiculturalism: that we should have an over-riding and unifying commitment to Australia; that we should accept the basic structures and principles of Australian society, viz. the Constitution and the rule of law; tolerance and equality; parliamentary democracy; freedom of speech and religion; English as the national language; and equality of the sexes; and that we have an obligation to accept the rights of others to express their views and values.

All this is eminently reasonable and sensible, except that bit about ‘managing’. In addition, the chairman of the Australian Multicultural Foundation (Sir James Gobbo), an ethnic community leader of great competence and renown, said (also in 1995) that he looked forward to ‘the day in the not too distant future, when our cultural diversity and our policies of tolerance and respect in handling this diversity will be so much a part of the fabric of society, that we shall no longer need to use such words as multiculturalism and ethnic’.”

“This view parallels the mature view (also expressed in 1995) of the President of the Czech Republic that the best hope for a peaceful multicultural civilisation in the world is to understand and insist on ‘the shared spiritual values of our cultures’.”

“Another outstanding ethnic community leader (Emeritus Professor Jerzy Zubrzycki) questioned (also in 1995) whether the term ‘multiculturalism’ is now out of date. … … ‘Many cultures, one Australia’ has greater attraction for him. While supporting the thrust of current multicultural policy, he raised two important issues: that ‘not all traditions, cultures and customs are necessarily equal’, and that wooing the ethnic vote throws the policy ‘out of balance’.

Where ‘some minority values are totally inconsistent with fundamental values of the dominant Australian culture’ (eg. where ‘the family takes the law into its hands to redress a wrong done to one of its members’), ‘it would be nonsense to say that every culture is equally valued and therefore legitimate’.

This is an extract from my book ‘Destiny Will Out: the experiences of a multicultural Malayan in White Australia’ (1997)

Periodic tests or continuous tracking?

“Focusing solely on academic achievement as measured by final results reveals little about how much a student has actually learnt during the year. Tracking academic progress, on the other hand, paints a much clearer picture.” Peter Goss and Jordana Hunter (Sydney Morning Herald)

“Academic achievement is influenced by many factors, including prior achievement and socio-economic background. By contrast, academic progress, while not perfect, provides a better indication of how much students have actually learnt.”

“Our focus should be on the academic progress we want students to make, rather than the final mark.”

“Great teachers use high-quality student assessments to identify where each student is starting from. They teach based on what students are ready to learn next. They monitor progress over time and adjust their teaching strategies along the way. This approach needs to become systematic, including being embedded in teacher training courses.

Growing numbers of schools analyse student progress over time to identify and fix problems individual teachers might miss. A few schools are increasingly clear-eyed about their challenge and target two years of learning in one. They know exactly where each student is at, and track progress relentlessly to stay on target.”

“Tracking academic progress is vital. It tells teachers and schools when their approach is working. Recognising and celebrating great progress helps sustain motivation.”

(These are extracts from the SMH article.)

Comment: Successful continuous tracking should remove the fear of tests. To avoid misleading our youth about their viability in a globalised community, teachers would surely want to ensure that school leavers have achieved the requisite level of competencies. Hence the need for nationwide tests.

Why is periodic testing in schools being decried? Obviously, students, teachers, and policy makers in the education system would have a spotlight shone on them. Effective effort should be a basal requirement for all participants in the education process.

Thus, a casual assessment of entrants to a kinder class would identify the approach to be taken. Those who complain loudly about this may need to be asked “Is kinder a parent-free playground?”

Those who complain about the periodic testing of competence at various points during school will want to ensure that continuous tracking occurs in their school, and that the competence levels to be achieved each year have been met.