puzzled

Be man tell her your the one that earns money and the least she can do is stop whining and put some decent food on the table. Tell her

Never do that! At least not in front of her!

ssp gobind ram was notorious for treating the wives and sisters of the singhs really bad, i dnt even want to write what he used to do to them. This rapist is called a martyr on the punjab police website he was blown up by karkhu singhs in his car any1 know who blew him up? cnt find the name ...

very true bro, when talking about Punjab 80s 90s we often forget about the sacrifices the women made. Iv read some horrific stories of humiliation and torture they went through.

yh we are gnna try and distract her from it i had been noticing it for a few days but didnt say anything, but sister randomly bought it up in conversation how we shouldn't put the news on when she comes home. she rang my sister today from work and my sister said it sounded like she been crying. shes seeing a lot of apne bazurg dying there as well people with symptoms of the virus are now laying next to patients who dnt have the virus because they have ran out of places. The nurses are under so much stress. i txted my cousin sister about this, my mum gets on really well with her so my cousin sister gnna ring tomorrow yh think a lot of the staff is gnna need counselling after this

We often forget about the struggles that our sisters went through during those dark times and how the b@stard punjab police used to torture them. Thats why cunts like ssp gobind ram were blown up by the karkhus, because of the explosion parts of him were splattered everywhere some of his remains actually had to be swept up with a broom.

? Shaheed Bibi Amandeep Kaur Bibi Amandeep Kaur Bibi Amandeep Kaur was the sister of Bhai Harpinder Singh Goldy aka. Pamma of the Khalistan Commando Force. She was only twenty when she was arrested, tortured, raped and then killed by the Punjab Police. Bibi Amandeep Kaur, before her Shaheedi was on the run but had the courage to tell her story to human rights workers. Here is her story in her own words, shortly before she was murdered, I have divided the sections for easier reading: Marriage & Arrest "Jaswinder Singh Sraa son of Surjeet Singh of Jassowal village Ludhiana dst. Was born and brought up on the UK. He presently lives in Mississauga Canada. He came to India on October 12, 1991 for marriage on October 24th. We along with my father Jaswant Singh, village Headman Bhag Singh and Member of Panchyaat Meet Singh went to the office of the sub-registrar, Rampura Phul, for registration of the marriage. As we came out of the courtroom, the SHO of Phul, picked up three of us, me, my husband and my father. We were taken to Phul Police Station where SSP Kahlon, SP Mohkam Singh, DSP Aulah and SP of Operations were present. Inhuman Torture The SSP on seeing us, promptly ordered that my two male relations be stripped naked in my presence. He then took out the picture of his slain son and addressing them remarked that he had taken the revenge for the murder (by dishonouring me, the sister of an underground Sikh activist). Kahlon then started abusing my husband and father. He took hold of a lathi to beat the two. It was then the turn of his subordinates who beat us with their leather belts. The SSP ordered that my husband and father slap each other. After this cruel exercise, we were blindfolded. I was relieved of my two wedding rings, a pair of ear-rings and one golden chain. From my husband, the SSP snatched $500 and a bracelet of 3.5 tolas and his wedding ring. My father was similarly robbed of Rs. 2500. I and my husband were put into our van PCL-8433. We heard the SSP directing his staff to set our house on fire and bring the wife and younger daughter of Jaswant Singh (my mother and sister) to the police station for similar treatment. After Kahlon left, we were brought back to the police station. While my husband and father were put in the lock-up, I was kept out for maltreatment [i.e. for sexual assault]. Early next morning we three were taken to Sardulgarh by our van. On October 27, my mother Surjeet Kaur was brought to us. She told us her story of dishonour [rape], torture and maltreatment. She was kept in a Rampura police station and at the head office of CIA Bathinda. In our absence, the police from Rampura Phul ransacked our house and removed all our belongings. The village panchayat was not let anywhere near the house. No seizure report was prepared and handed over to the panchayat or anyone else. 12 Days Of Terror I, my mother and father were kept in Sardulgarh police station for 12 days. But my husband was moved to Phul police station on October 29. The SSP was present there. He ordered my husband's release on October 30, telling him to forget about his marriage to me and leave India immediately, which he did the next day. In the meantime, the village panchayat came to know of our detention at Sardulgarh and they came there to rescue us but we were removed stealthily to Boha police station. At Boha, I was not given even water for washing under SSP's order. We were maltreated there [the woman was reluctant to give details of the mistreatment]. After eight days, the three of us were removed from Boha to CIA Bathinda. My mother and I were released from three weeks of illegal detention. My father was kept in CIA Bathinda and at Phul and was produced in a court on November 30. A case was registered against him. KP Gill "Helpless" While we were in custody, Jaswinder Singh, who happens to be brother of my father, telephoned DGP KP Gill at telephone No. 753-546840 requesting him to intervene but Gill told him that Kahlon did not listen to his advice. We have learnt that the SSP had picked us up because on October 23, 1991, some millitants had abducted six traders of Phul and the police suspected my 16-year-old brother Harpinder Singh Goldy aka. Pamma's hand in the abduction. My brother had gone underground in the wake of police harassment in August 1991 when he was studying in class 10 + 1. I have gone underground to escape further humiliation and torture because the SSP Harkishan Kahlon is after me, for unknown reasons. Because of the "treatment" given to my husband, he has left me and does not wish to keep me as his wife any longer." Shaheedi Bibi Amandeep Kaur stayed in hiding until January 21 1992. The police then played a sinister game. They asked he to return to her house, returning all her property and insisted they would not harass her any more. They also bailed her father the day before. Jaswant Singh did not trust the police so he did not return home. Amandeep Kaur did. When her mother was out, two gun men with masked faces came on behalf of SSP Bathinda, Kahlon, and shot Bibi Amandeep Kaur dead on January 21st at 7:30pm. Bhai Harpinder Singh Gold, brother of Bibi Amandeep Kaur, at age 18, also later sacrificed his life for the cause of Sikh freedom. Excerpt from a letter Bhai Rajoana wrote to Penji Kamaldeep Kaur ji after Shaheedi of Bhai Goldy. ”ਭੈਣ ਮੈਂ ਤਾਂ ਗੋਲਡੀ ਵੀਰ ਨੂੰ ਇਕ ਵਾਰ ਮਿਲਿਆ ਸੀ। ਅਸੀਂ ਉਸ ਰਾਤ ਬਹੁਤ ਦੇਰ ਤੱਕ ਗੱਲਾਂ ਕਰਦੇ ਰਹੇ। ਉਸ ਨੇ ਮੇਰੇ ਨਾਲ ਮਰਨ ਦਾ ਵਾਇਦਾ ਕੀਤਾ ਸੀ, ਮੈਂ ਉਸ ਨੂੰ ਭੁੱਲ ਨਹੀਂ ਸਕਦਾ। ਮੈਂ ਤਾਂ ਹੋਰਾਂ ਨੂੰ ਵੀ ਇਹੀ ਕਹਿੰਦਾ ਹੁੰਦਾ ਸੀ ਕਿ ਯਾਰ ਗੋਲਡੀ ਕੋਲ ਸੱਭ ਕੁਝ ਹੈ ਇਹ ਫਿਰ ਵੀ ਕੌਮ ਲਈ ਲੜ੍ਹਨ ਦਾ ਮਨ ਬਣਾਈ ਬੈਠਾ ਹੈ । ਉਸ ਰਾਤ ਦੀ ਮੈਂ ਤੁਹਾਨੂੰ ਇਕ ਗੱਲ ਦੱਸਦਾ ਹਾ, ਕਿ ਉਸ ਰਾਤ ਅਸੀਂ ਬਹੁਤ ਗੱਲਾਂ ਕੀਤੀਆਂ। ਮੇਰੀ ਇਹੀ ਇੱਛਾ ਹੁੰਦੀ ਹੈ ਕਿ ਆਦਮੀ ਨੂੰ ਵੱਧ ਤੋਂ ਵੱਧ ਜਾਣ ਸਕਾ। ਉਸ ਦਿਨ ਗੋਲਡੀ ਨੇ ਮੇਰੇ ਨਾਲ ਸਾਰੀਆਂ ਦਿਲ ਦੀਆਂ ਗੱਲਾਂ ਕੀਤੀਆਂ ਸਨ। ਭੈਣ ਮੈਂ ਤੈਨੂੰ ਇੱਕ ਹੀ ਗੱਲ ਦੱਸਣੀ ਚਾਹੁੰਦਾ ਹਾ ਕਿ ਜੋ ਆਦਮੀ ਆਪਣੀ ਜਿੰਦਗੀ ਦਾ ਤਿਆਗ ਕਰਦਾ ਹੈ ਉਸ ਵਿਚ ਜਿੰਦਗੀ ਜਿਉਣ ਦੀ ਚਾਹਤ ਲੋਕਾਂ ਨਾਲੋਂ ਦੁਗਣੀ ਹੁੰਦੀ ਹੈ। ਇਸ ਲਈ ਹੀ ਉਹ ਤਿਆਗ ਕਰਦੇ ਹਨ ਕਿ ਉਹ ਮਿਟ ਕੇ ਵੀ ਦੂਸਰੇ ਲੋਕਾਂ ਨੂੰ ਚੰਗੀ ਜਿੰਦਗੀ ਦੇ ਸਕਣ । ਭੈਣ ਮੈਂ ਜਿਆਦਾ ਕੁਝ ਨਹੀਂ ਲਿਖ ਸਕਦਾ ਬੱਸ ਇੰਨਾਂ ਹੀ ਲਿਖਾਂਗਾਂ ਕਿ ਤੇਰਾ ਵੀਰ ਸੱਚਮੁਚ ਹੀ ਮਹਾਨ ਸੀ। ਤੈਨੂੰ ਮਾਣ ਹੋਣਾ ਚਾਹੀਦਾ ਹੈ ਕਿ ਤੂੰ ਇਕ ਐਸੇ ਵੀਰ ਦੀ ਭੈਣ ਹੈ ਜਿਸ ਨੇ ਆਪਣਾ ਸੱਭ ਕੁਝ ਦੂਜਿਆਂ ਲਈ ਕੁਰਬਾਨ ਕਰ ਦਿੱਤਾ। ਭੈਣ ਮੈਂ ਜਿਆਦਾ ਕੁਝ ਨਹੀਂ ਲਿਖ ਸਕਦਾ, ਮੈਂ ਤੁਹਾਡੇ ਵਿੱਚ ਸਾਰੀ ਕੌਮ ਨੂੰ ਹੀ ਦੇਖਦਾ ਹਾਂ। ਭੈਣ ਬੇਸੱਕ ਅੱਜ ਮੈਂ ਦੁਸਮਣ ਦੀ ਕਤਾਰ ਵਿਚ ਖੜ੍ਹਾ ਹਾਂ, ਪਰ ਫਿਰ ਵੀ ਤੂੰ ਭਰੋਸਾ ਰੱਖਣਾ ਆਪਣੇ ਵੀਰ ਤੇ, ਮੈਂ ਹਮੇਸਾ ਹੀ ਗੋਲਡੀ ਬਣਨ ਦੀ ਕੋਸ਼ਿਸ ਕਰਾਂਗਾ। ਭੈਣ ਬੇਸੱਕ ਮੈਂ ਤੁਹਾਨੂੰ ਇਹ ਦੁਨੀਆਵੀ ਸੁੱਖ ਨਾ ਦੇ ਸਕਾ, ਲੇਕਿਨ ਜਦ ਗਿਆ ਤਾਂ ਤੁਹਾਡੀਆ ਰੂਹਾਂ ਖ਼ੁਸ ਕਰਕੇ ਹੀ ਜਾਵਾਂਗਾ।” Translation Sister, I met goldy once, we talked for long that night. He promised to die with me and I cannot forget Him. I used to say to others, that Goldy has got everything, still he has made up his mind to fight for Kaum. I’ll tell you one thing from that night, when we talked on many things then. It has always been my wish to know a person as best as i can. That day Goldy talked to me about all the things he had in his heart. Sister, I just want to tell you one thing, the person who dedicates his life for others, that person wants to live more than others. They sacrifice themselves so that they can give life to others with their sacrifice. Sister, I cannot write too much here, just this that Your Brother was really Great. You should be proud that you are sister of such a brother who sacrificed his everything for others. Sister, i will not write much, But i see Entire kaum in you. Its true that today i am standing in enemy lines (As Bhai sahib was in police when he wrote this letter), but have faith in your brother. I will always try to be Goldy. Even if i am not able to give you worldly joys (which a real brother can give), i promise, When i go, I will make your souls proud and joyous.) – Bhai Raojana

My mum works at the hospital and the entire hospital is basically ran by apnia auntyian, African ladies and eastern European/polish ladies. Im concerned about my mum because shes seeing a lot of suffering there since the virus, a few days back only 3 people had died and now its gone a lot higher in just the last few days! and shes keep on talking about it, me and my sister try to change the conversation. shes just keep on talking about it for hours and hours its not healthy! just today she saw a old pakistani man on ventilator, but the nurses told his son that he's not recovering and that they gnna take the ventilator off, basically let him die! my mum said he was still looking around! she said his son started crying really hard and fell onto the floor, she said she went over to his son and hugged him and told him to pray. they then took the ventilator off and he died. she said she comforted his son. though shes not admitting it i know shes been crying and is disturbed by this and all the other things shes been seeing there, and she just keep on going on and on and on and on about it its really not healthy. shes just a housekeeper but i dont think people realize how these auntiyan are providing the families with a lot of emotional support as well, but i dnt think any1 is thinking about their mental well being. she comes back from work and starts talking about how people are dying and how the relatives are crying, and she just talks about it for hours! she is really affected by it i know she is. today she told me she couldn't sleep last night. my sister tried distracting her by taking her into the kitchen and cooking she likes old movies so i put a old hindi movie on tv. my sister said that were not gnna put the news on either because that just really negative sh1t. My dad doesn't talk to my mum so that doesn't help either! seeing all this suffering and death is not healthy at all and a lot of these auntiyan go home to grumpy old husbands which doesnt help. my respect to all the apni auntiyan, african auntiyan and eastern european/polish ladies that are running these hospitals.

Her attraction to pain and suffering Self-Flagellation and the Excruciating Kiss of Jesus –Mother Teresa’s Attraction to Pain Posted on April 29, 2013by Valerie Tarico An Interview with Mary Johnson, former nun and author of An Unquenchable Thirst. With a new Pope at the helm, the Catholic hierarchy has set about to polish its tarnished image. Can an increased focus on the poor make up for the Church’s opposition to contraception and marriage equality or its sordid financial and sexual affairs? The Bishops can only hope. And pray. And perhaps accelerate the sainthood of Agnes Gonxha, better known as Mother Teresa. In the last century, no one icon has improved the Catholic brand as much as the small woman who founded the Missionaries of Charity, whose image aligns beautifully with that of the new pope. In March a team of Canadian researchers noted the opportunity: “What could be better than beatification followed by canonization of [Mother Teresa] to revitalize the Church and inspire the faithful, especially at a time when churches are empty and the Roman authority is in decline?” The question, however, was more than a little ironic. The team of academics from the Universities of Montreal and Ottawa set out to do research on altruism. In the process, they reviewed over 500 documents about Mother Teresa’s life and compiled an array of disturbing details about the soon-to-be saint, including dubious political connections and questionable management of funds—and, in particular, an attitude toward suffering that could give pause to even her biggest fans. Passive acceptance or even glorification of suffering can be adaptive when people have no choice. As the much loved Serenity Prayer says, “Grant me the serenity to accept the things I cannot change.” This attitude of embracing the inevitable is built into not only Christianity but also other religions, especially Buddhism. But passive acceptance of avoidable suffering is another thing altogether, which is why the prayer continues, “. . . the courage to change the things I can; and the wisdom to know the difference.” By even her own words, Mother Teresa’s view of suffering made no distinction between avoidable and unavoidable suffering, and instead cultivated passive acceptance of both. As she put it, “There is something beautiful in seeing the poor accept their lot, to suffer it like Christ’s Passion. The world gains much from their suffering.” Or consider this anecdote from her life: Mother Teresa’s outlook on suffering played out in her order’s homes for the sick and dying, which doctors have described as deficient in hygiene, care, nutrition, and painkillers. Miami resident Hemley Gonzalez was so shocked by his volunteer experience that he has founded an accountable charity to provide better care. “Needles were washed in cold water and reused and expired medicines were given to the inmates. There were people who had chance to live if given proper care,” . . . “I have decided to go back to Kolkata to start a charity that will be called ‘Responsible Charity.’ Each donation will be made public and professional medical help will be given,” Gonzalez said after returning to the U.S. He also launched a Facebook page called, “Stop the Missionaries of Charity.” Even her critics mostly believe that Mother Teresa was devoted to God as she understood him and that she was devoted to serving the poor. And yet, it would appear that her institutions have offered a standard of care that would provoke international outrage if it were provided by, say the United Nations rather than an affiliate of the Vatican. How are we to understand this paradox? Mary Johnson is a former nun who joined Mother Teresa’s order, the Missionaries of Charity, at age 19. For the next twenty years, she lived a life of service and austerity among the sisters, which she has described in her memoir, An Unquenchable Thirst. But beneath the stark simplicity of her daily routine stirred a host of emotional, interpersonal and spiritual complexities, including the order’s tangled view of love and pain. Johnson’s thoughtful observations offer a window into the woman who inspired her spiritual vows and who ran her order of women religious. Mother Teresa has inspired millions to acts of sacrifice or service, much as she inspired you. But even as the Catholic Church moves toward making her a saint, others are saying she was a fraud. Your book suggests something more complicated. Johnson: One of the reasons I wrote An Unquenchable Thirst was that none of the images of Mother Teresa in the media corresponded with the person I knew. The mainstream media created an image of Mother Teresa that reflected our desire for a perfect mother more than it reflected who Mother Teresa really was. On the other hand, those who called her a fraud often seemed determined to discredit her because they want to discredit religious faith. I very much admire the fact that Christopher Hitchens, who had been one of Mother Teresa’s most adamant critics, eventually revised his assessment of her. The Mother Teresa I knew was a remarkably dedicated, self-sacrificing person, but not one of the wisest women I’ve known. Both empowered and shackled by religious faith, Mother Teresa was generous and unreasonable, cheerful and never content, one of the world’s most recognized women and one of its loneliest and most secretive. As a postulant in the Missionaries of Charity, one of your superiors, Sister Dolorosa, told you, “Mother always says, love, to be real, has to hurt.” Did you believe that? Johnson: In the beginning of my life as a sister, I tried my best to believe what I was told, including that the greatest sign of love was Jesus’ sacrifice on the cross. I’d never known the sort of mutual love in which two people rejoice in each other, strengthen each other, enjoy each other. I do believe that true love is willing to suffer for the beloved when necessary, but I don’t believe that suffering is the truest or best sign of love. I certainly now reject the notion that love demands the immolation of self for the beloved, though that’s something Mother Teresa seemed to believe all her life. During your time with the sisters, you gave up all possessions—your hair, which had to be shorn every month, an audiotape sent by your parents, even photographs. How does this relate to the fusion of love and pain? Johnson: The Missionaries of Charity set out to live like the poor they serve. We each had two sets of clothes, which we’d wash by hand every day in buckets. We are rotting vegetables and stale bread that we’d begged from wholesale grocers. We slept in common dormitories, without any privacy, on thin mattresses we’d made ourselves. Living poorly day by day convinces you that life is hard. For a Missionary of Charity, ideal love was self-sacrificing, even to the practice of corporal penance. Your first session of self-flagellation is imprinted in my mind: “My knees shook. I took the bunch of knotted cords into my hands. From Sister Jeanne’s stall, I heard the beating sounds, one, two, three. . . . I swung harder. The skin of my lower thighs turned red, then red with white streaks as I hit harder.” Johnson: When I took that rope whip into my hands, I was scared, I was excited, I hoped that I was on my way to conquering my selfishness and becoming a holy person. When you visit the homes and shrines of various saints, you often see hair shirts or whips or spiked chains on display. This is a religion in which nearly every house of worship, classroom, and private home has as its most prominent feature the image of a bloodied, tortured man. We were taught that wearing spiked chains and beating ourselves allowed us to share in his work of redemption. I know it doesn’t make much sense when you say it just like that, but within that entire system it had its own weird logic. After Mother Teresa’s death, the public learned of her struggles with anguishing doubt. You quote the words of a priest who comforted her with words that glorified her pain: “Your darkness is the divine gift of union with Jesus in his suffering. Your pain brings you close to your Crucified Spouse, and is the way you share His mission of redemption. There is no higher union with God. Johnson: I often wish that Mother Teresa had found someone who would have encouraged her to look at her doubts honestly, to examine them, to confront them. But instead of finding someone who encouraged her to think for herself, she found Father Joseph Neuner, SJ, who spun Mother Teresa’s doubts in such a way that the doubts themselves were deemed a sign of her holiness. I believe that the anti-intellectual bias of the Missionaries of Charity can be traced to the day that Mother Teresa was told that the content of her doubts was something she ought never explore. We all tell ourselves stories that help us cope; wisdom looks at those stories and knows how to distinguish the true stories from the coping mechanisms. Mother Teresa swallowed the stories whole. Help us to understand the theology under this mindset. Johnson: Ah, Valerie, theology is a story that seeks to explain things. In the Catholic Church, official theology is determined by the hierarchy, who have a vested interest in keeping things as they are. When Mother Teresa admitted to the priests and bishops who were her spiritual directors that she was tormented by feelings of distance from God and by doubts in God’s existence, these priests and bishops didn’t want to encourage real questioning; they probably didn’t even give themselves permission to question deeply. Unquestioning faith enables the system to continue undisturbed. Official theology often serves politics. In this particular case, Father Neuner taught Mother Teresa to reframe doubt as a sign that she had drawn so close to God that she shared the agony of Jesus, who cried from the cross, “My God, my God, why have you forsaken me?” Mother Teresa’s doubts did not therefore require examination, but a greater, unquestioning faith. The adoption of such a dogmatic stance proscribed any questioning of the Church’s teachings, including those that caused such suffering to those Mother Teresa served—like prohibitions against birth control and the effective relegation of women to second-rate status in the Church. When these priests convinced Mother Teresa never to question, they were molding her into one of the most outspoken proponents of official Church teaching. The same thing happens on a smaller scale whenever a member of the faithful is taught that reason must be subjugated to belief. Because of her opposition to contraception and her seeming disinterest in modern medicine, some have called Mother Teresa a friend of poverty rather than a friend of the poor. How do you see that? Johnson: Most people today would say that we help the poor by helping them out of poverty. That was never Mother Teresa’s intention. Mother Teresa often told us that as Missionaries of Charity we did not serve the poor to improve their lot, but because we were serving Jesus, who said that whenever service was rendered to one of the least, it was rendered to him. Jesus promised eternal life to those who fed the hungry and clothed the naked. Mother Teresa was undeniably interested in reserving a really good spot for herself behind the pearly gates. I remember once when we were having dinner and a sister was serving water for the other sisters. Mother Teresa stopped the table conversation to point to that sister and tell us, “Jesus knows how many glasses of water you’ve served to the poor. He’s counting. When you get to heaven, he will know.” I do believe that Mother Teresa had a great deal of compassion for the poor, but it’s hard to deny that she was more interested in improving everyone’s lot in the next life than in this one. The enthusiasm for Mother Teresa’s life and work doesn’t seem to jibe with the conditions in her homes for the sick and dying. My husband and I support relief agencies like Oxfam, PATH, Water 1st and Engender Health, and like many secular donors we take time each year to make sure they are making smart use of appropriate science and technology. Why don’t supporters hold the Missionaries of Charity accountable? Johnson: Supporters of the Missionaries of Charity are often theologically similar to the sisters, interested not so much in the (to their minds) short-term goal of helping the poor as in the long-term goal of getting everyone to heaven. It’s a little bit like certain evangelical Christians who look forward to nuclear holocaust in the Middle East because they believe devastating war will herald the end of the world and the union of all the good with God. Toward the end of your book, you say, “So much depends on the stories we tell ourselves, and on the questions we ask, or fail to ask.” The words are a comment on Mother Teresa and her response to doubt, but I can’t help but think they also are a comment on your own journey. Johnson: I’ve learned that every question is worth asking, even when answers elude us. I’ve learned that the stories we tell can help us live more firmly in reality or they can create an alternate reality that causes us to relate to the world in a distorted way. When I allowed myself to question the stories that I’d been told, I could finally begin to live in the real world, and I can’t tell you how liberating that felt, how freeing, how wonderful. Faith teaches you all the answers; it doesn’t tell you that those answers may be wrong. I prefer to live with the questions, and with stories that mirror the world as I experience it rather than as I’d like it to be. I wrote An Unquenchable Thirst in hopes that if I were honest about the story of my life, then I could perhaps encourage others to be honest about their lives as well. Valerie Tarico is a psychologist and writer in Seattle, Washington. She is the author of Trusting Doubt: A Former Evangelical Looks at Old Beliefs in a New Light and Deas and Other Imaginings, and the founder of www.WisdomCommons.org. Her articles can be found at Awaypoint.Wordpress.com.

This woman was a classic missionary busy at work in a poor country. These people should be booted out of every country. Can't remember where but i read how during the tsunami Christian missionaries were seen asking starving kids to accept Jesus and in return the missionaries would then give the kids food. This woman also had that creepy morbid obsession with suffering and death like some Catholics do. She used to say stuff like how see sees Jesus in the suffering kids and how the suffering is a blessing. - Excerpt from 'Mommie Dearest', an article in Slate magazine A new exposé of Mother Teresa shows that she—and the Vatican—were even worse than we thought First Christopher Hitchens took her down, then we learned that her faith wasn’t as strong as we thought, and now a new study from the Université de Montréal is poised to completely destroy what shreds are left of Mother Teresa’s reputation. She was the winner of the 1979 Nobel Peace Prize, was beatified and is well on her way to becoming a saint, and she’s universally admired. As Wikipedia notes: The criticisms of Agnes Gonxha, as she was christened, have been growing for a long time. I wasn’t aware of them until I read Christopher Hitchens’s cleverly titled book, The Missionary Position: Mother Teresa in Theory and Practice, which I found deeply disturbing. The book is polemic at Hitchens’s best, and though the facts were surprising, he was never sued and his accusations were never refuted—nor even rebutted. (You can read excerpts here and here, but I urge you to read the book.) In light of that, I accepted Mother Teresa as a deeply flawed person. In its “criticism” section of her biography, Wikipedia summarizes the growing opprobrium related to her extreme love of suffering (that is, the suffering of her “patients”), her refusal to provide adequate medical care, her association with (and financial support from) shady characters, and her treatment of her nuns. Now a paper is about to appear (it’s not online yet) that is apparently peer-reviewed, and that expands the list of Mother Teresa’s malfeasances. Lest you think this is atheist hype, the summary below is from an official press release by the Université de Montréal. The release levels three types of accusations against mother Teresa and her supporters (quotes are direct, and I don’t mind extensive excerpting since it’s a press release): 1. The woman was in love with suffering and simply didn’t take care of her charges, many of whom fruitlessly sought medical care. 2. She was tightfisted about helping others, seequestered money donated for her work, and took money from dictators. 3. She was deliberately promoted by BBC journalist Malcolm Muggeridge (a fellow anti-abortionist), and her beatification was based on phony miracles. All of these echo, substantiate, and expand the criticisms leveled by Hitchens. But at the end of the press release, the university (and, I presume, the investigators) offer what I see as a complete sop to those who might be disheartened by the above. I quote directly: A “little more rigorous”? Now there’s an understatement! Yes, perhaps the inspirational effect of Mother Teresa’s work is a theoretical possibility, but has it happened? Is Mother Teresa’s order now actually doing something to cure illness? What’s the evidence that she has inspired people to do something they wouldn’t have done otherwise? Have they found the lost donations? I will be curious (and a bit surprised) if, when the paper finally comes out, the authors actually provide some evidence that Mother Teresa has had a substantial positive effect, much less a net positive effect (don’t forget her work against abortion). This last bit of the press release is there, I think, to stave off the inevitable criticism that will arise from Bill Donohue and other Catholic cheerleaders when such an idolized religious figure is brought down. But Catholics should be used to that! One good thing, despite the sop, is that the faithful won’t be able to dismiss this as easily as they could the criticisms of Hitchens. (“He’s just a militant atheist who hates all religious people.”) This is a peer-reviewed paper written by academics, not a hatchet-job written by an atheist with strong opinions. If there’s one thing that Catholics should have learned by now, it’s that their heroes often have feet of clay. But that’s not surprising in a faith that encourages chastity, sexual repression, and authoritarianism. In Mother Teresa it found perhaps its most bizarre flowering: a woman who actually wanted her charges to suffer because it brought them closer to Jesus. I ran into Mother Teresa once: we were flying on the same plane, and as I disembarked from the coach section, she appeared right in front of me as she exited from the first-class section. Not even wondering why a woman who professed humility was flying first class, I was elated and gobsmacked, feeling quite fortunate to have run into her. But I had bought into the myth, and that was well before the pushback began. I will make the Montreal paper available when it’s finally published. One day I met a lady who was dying of cancer in a most terrible condition. And I told her, I say, “You know, this terrible pain is only the kiss of Jesus — a sign that you have come so close to Jesus on the cross that he can kiss you.” And she joined her hands together and said, “Mother Teresa, please tell Jesus to stop kissing me.”

i used to get a flu jab every year from a really young age all the way till i turned around 18/19 and then they used to be the metal one and some other 1 too! the nurse used to ring my mum up and say i need the flu jab i used to get it around September. It was horrible arm used to be in so much pain, sometimes get fever you just dnt know what they are injecting you with. but i was a really sick kid growing up, i was one of those really skinny skrawny kids that was puking all the time haha! i had asthma, regular nose bleeds, regular ear aches and all sorts so mum was always worried and never questioned the nurse who wanted to inject me with all sorts every year!

THE DUAL SUBSTANCE of Christ—the yearning, so human, so superhuman, of man to attain to God or, more exactly, to return to God and identify himself with him—has always been a deep inscrutable mystery to me. This nostalgia for God, at once so mysterious and so real, has opened in me large wounds and also large flowing srings. My principal anguish and the source of all my joys and sorrows from my youth onward has been the incessant, merciless battle between the spirit and the flesh. Within me are the dark immemorial forces of the Evil One, human and pre-human; within me too are the luminous forces, human and pre-human, of God—and my soul is the arena where these two armies have clashed and met. The anguish has been intense. I loved my body and did not want it to perish; I loved my soul and did not want it to decay. I have fought to reconcile these two primordial forces which are so contrary to each other, to make them realize that they are not enemies but, rather, fellow workers, so that they might rejoice in their harmony—and so that I might rejoice with them. Every man partakes of the divine nature in both his spirit and his flesh. That is why the mystery of Christ is not simply a mystery for a particular creed. It is Universal. The struggle between God and man breaks out in everyone, together with the longing for reconciliation. Most often this struggle is unconscious and shortlived. A weak soul does not have the endurance to resist the flesh for very long. It grows heavy, becomes flesh itself, and the contest ends. But among responsible men, men who keep their eyes riveted day and night upon the Supreme Duty, the conflict between flesh and spirit breaks out mercilessly and may last until death. The stronger the soul and the flesh, the more fruitful the struggle and the richer the final harmony. God does not love weak souls and flabby flesh. The Spirit wants to have to wrestle with flesh which is strong and full of resistance, which is incessantly hungry; it eats flesh and, by assimilating it, makes it disappear. Struggle between the flesh and the spirit, rebellion and resistance, reconciliation and submission, and finally—the supreme purpose of the strugglc- union with God: this was the ascent taken by Christ, the ascent which he invites us to take as well, following in his bloody tracks. This is the Supreme Duty of the man who struggles—to set out for the lofty peak which Christ, the first-born son of salvation, attained. How can we begin? If we are to be able to follow him we must have a profound knowledge of his conflict, we must relive his anguish: his victorg over the blossoming snares of the earth, his sacrifice of the great and small joys of men and his ascent from sacrifice to sacrifice, exploit to exploit, to martyrdom's summit, the Cross. I never followed Christ's bloody journey to Golgotha with such terror, I never relived his Life and Passion with such intensity, such understanding and love, as during the days and nigLts when I wrote The Last Temptation of Christ. While setting down this confession of the anguish and the great hope of mankind I was so moved that my eyes filled with tears. I had never felt the blood of Christ fall drop by drop into my heart with so much sweetness, so much pain. In order to mount to the Cross, the summit of sacrifice, and to God, the summit of immateriality, Christ passed through all the stages which the man who struggles passes through. That is why his suflering is so familiar to us; that is why we share it, and why hisfinal victory seems to us so much our own future victory. That part of Christ's nature, which was profoundly human helps us to understand him and love him and pursue his Passion as though it were our own.If he had not within him this warm human element, he would never be able to touch our hearts with such assurance and tenderness; he would not be abl eto become a model for our lives. We struggle, we see him struggle also, and we find strength. We see that we are not all alone in the world: he is fighting at our side. Every moment of Christ's life is a conflict and a victory. He conquered the invincible enchantment of simple human pleasures; he conquered temptations, continually transubstantiated flesh into spirit, and ascended. Reaching the summit of Golgotha, he mounted the Cross. But even there his struggle did not end. Temptation—the Last Temptation—was waiting for him upon the Cross. Before the fainted eyes of the Crucified the spirit of the Evil One, in an instantaneous flash, unfolded the deceptive vision of a calm and happy life. It seemed to Christ that he had taken the smooth, easy road of men. He had married and fathered children. People loved and respected him. Now, an old man, he sat on the threshold of his house and smiled with satisfaction as he recalled the longings of his youth. How splendidly, how sensibly he had acted in choosing the road of men! What insanity to have wanted to save the world! What joy to have escaped the privations, the tortures, and the Cross! This was the Last Temptation which came in the space of a lightning flash to trouble the Saviour's final moments. But all at once Christ shook his head violently, opened his eyes, and saw. No, he was not a traitor, glory be to God! He was not a deserter. He had accomplished the mission which the Lord had entrusted to him. He had not married, had not lived a happy life. He had reached the summit of sacrifice: he was nailed upon tht Cross Content, he closed his eyes. And then there was a great triumphant cry: It is accomplished! In other words: I have accomplished my duty, I am being crucified; I did not fall into temptation....' This book was written because I wanted to offer a supreme mod~o thQ man who struggles; I wanted to show him that he must not fear pain, temptation or death—because all three can be conquered, all three have alreqdy been conquered. Christ suffered pain, and since then pain has beerr sanctified; Temptation fought until the very last moment to lead him astray, and Temptation was defeated. Christ died on the Cross, and at that instant death was vanquished forever. Every obstacle in his journey became a milestone, an occasion for further triumph. We have a model in front of us now, a modelwho blazes our trail and gives us strength. This book is not a biography; it is the confession of every man i who struggles. In publishing it I have fulfilled my duty, the duty i of a person who struggled much, was much embittered in his lile, and had many hopes. I am certain that every free man who reads this book, so filled as it is with love, will more than ever before, better than ever before, love Christ.

This gurdwara sahib Harian Belan which means green vines is in Hoshiarpur. Its called that because theres lots of vine plants outside the gurdwara and they have never turned brown or died. Guru Har rai sahib ji stayed at this place for a few days. Later sahibzada Ajit Singh came to this place after defeating a Pathan who had abducted a bhamans wife. The singhs who had died while fighting this pathan were cremated at this gurdwara. After this the Pathan was taken to anandpur sahib where he was tied to a tree and killed with arrows fired at him, it was his punishment for abducting another mans wife.

Has any1 without a already existing medical condition even died from this thing!? Every1 that is dyeing is either old or already had some health problems. 1000s of old people die of normal flu in this country every year. Iv been going out to grab something from the shops every day. My mum works in a hospital full of patients with this virus and majority of them are old people in their 70s and 80s. And even some of them are recovering and going home. So far only around 3 or 4 people have died in that hospital.

yh, these people are basically brainwashing and taking advantage of the poverty and struggle that these kids are facing. the living condition in that sh1t hole of a country is so bad that a lot of these people dnt have much to lose either way! look at how all the british women leave the comfort and luxury of this country to become jihadi brides, it all starts of with isis webcamming with these women and brainwashing them. As mentioned in the video they often show videos of non muslims treating muslims bad like videos of Palestine to arouse anger and revenge in their heads. iv seen videos of isis people where they say that watching videos of executions is part of the training.

pedophile rapist terrorist pashtun culture. They dnt even see it as wrong doing, their proud! very open about it, its their culture ... having dancing boys was common practice in central asia and still happens in pashtun culture, its no surprise that so many muslims that invaded india had male partners.

Pashtuns are nasty they rape little boys and have dancing boys. I saw this documentary and the Pashtun truck drivers who stay the night in one of those dhabas pay for a manja, a under aged boy and some food, the dhabas offer this as a package to their guests. Think the documentary was called Pakistan's hidden shame.

Fighting back was the right thing to do in 47. The gurdwara in my dads pind has ithiaas written inside it and it says how in 47 muslims from the neighbouring pinds came to plunder our pind and to rape the women, so people were obviously gnna fight back and kill! Though most of them were driven out we still have a few pinds which are still mainly muslim.

This is from Gurdwara Harian belan in Hoshiarpur. Beautiful video about horses and other fading traditions.

Even in hinduism there is a great flood where manu was saved by one of vishnus fish avtars I think. Muhameds miracle of splitting the moon in half also went unnoticed by half he world lol absolutely no record even though half the world would of witnessed it, not even cultures that studied astronomy like Indians, Greeks etc witnessed it lol! But Adam is mentioned in Gurbani as Baba Adam. Theres even a town in jalandhar doaba called Adampur

It's true, though a lot of people will disagree. Especially if you look at what Sikhs did in 47. Had the muslim population not been driven out then pubjab would of had a massive muslim population. This would of also attracted Muslims from other states like UP, and the mullahs would of definitely been inviting muslims from other states. and eventually Punjab would of become a Muslim majority state. Pakistan would of constantly got involved as well. It would been really bad for sikhs.

It's true though sikhs have not always been sjw, with hindus they always been mostly ok but with muslims they always been cautious. You can even see biases during sikh raj too. Look how sikhs reacted when M.ranjit singh married a musalmani lol, yet no one cared when he married his Hindu Rajput wives. Despite being a really small population sikhs were quite feared in Punjab, I'm not saying any of this is Sikhi, but for eg the deep countryside used to be patrolled by Sikh dakkus and similar people. You even hear stories from your elders. Though muslims deny it Malangi was a muslim boy whose mum ran away with a sikh man and Malangi was raised as a Sikh and became a notorious feared dakku in the muslim dominated potohar region. It all sounds filmy/bollywood but these were real stories. Some feared sikhs would have influence over several villages. In 1947, Doaba was over 70% muslim the remaining was mainly hindu and then the rest were Sikh. The entire population of Muslims was driven out! You cant be sjw to do something like that! Iv written here b4 how my dads chacha saw the bloodshed with his own eyes, entire rows and rows of muslims leaving our pinds were set on fire! This aunty from Malwa, like they always do, started saying negative stuff about Doabis, she was like oh we protected muslims in our villages and didnt kill them look at Malerkotla, but you Doabis killed so many muslim bla bla bla bla, mate if it wasnt for Doabis killing and driving Muslims out of the region then around 50% of Punjabs population would of been Muslim and we all know how that would of turned out! I even told her how around here zamindhars even knocked their graves and cemeteries down and made it into zameen while the aroras did the same and made their shops on top! She didnt say anything after that! None of this is sikhi! It's the opposite actually! But my point is Sikhs in some parts of Punjab had a very notorious feared reputation they weren't sjw!

What the hell! Like that ain't gnna spread anything. I like indians but they are in a hopeless situation in every way and form, the people who run that country have made it into hell. Ordinary indian is just stuck in a cycle, its hopeless.

VID-20200327-WA0006.mp4