Showing posts with label Guru Gurunay. Show all posts
Showing posts with label Guru Gurunay. Show all posts

✒️Military Inc. by Ayesha Siddiqa✒️. Summary and added compatitive analysis with Egypt and China by 🪶Guru Gurunay🗡️

1. This book exposed a taboo subject in Pakistan, sparking a major debate and controversy, as also provided one of the first systematic studies of a military turned in to a mega business house.  Siddiqa has brought out that Pakistani military is not just a defense institution but it is  a massive economic empire too. She calls it “Milbus”.  (Military Business).

2. This book exposes hidden military  controlled wealth of Pakistan which is not part of official defense budget, is used largely for the benefit of military elites (especially officers), and is organised and run like a state within a state, running businesses, owning land, and influencing politics. Imagine a country where the army begins as a protector, but slowly transforms into a powerful economic class. In the early years after independence, the military was just one institution among many. Gradually political instability weakened civilian governments and  military stepped in temporarily,  however this started happening again and again. Each intervention increased military's influence and over time, ahe army didn’t just rule, but it embedded itself into the economy,  created a cycle  of  more political power leading to more economic control, and more economic control leading to more political power. As a result Military now was not stepping in for handling political chaos, but it started engineering chaos to stay in power. As a result  military quietly built a vast economic network, via giving liberal land grants to officers, giving them business opportunities through state support. Welfare foundations  became corporate giants. It all operates outside public accountability, without proper audits, and is often justified as “welfare” for soldiers, although disproportionately benefitting senior officers alone. 

 3. Today the PAKISTANI Military is a Business Conglomerate, as  military-linked organizations have expanded into, agriculture, manufacturing (cement, fertilizer, etc.), banking and finance, real estate and housing and dven retail  sector and services sector.
Examples are foundations like, Fauji Foundation, Army Welfare Trust, Bahria and Shaheen Foundations. These are not small ventures—they form a parallel corporate economy. The Pakistani military has become one of the largest landowners. Huge agricultural lands are given to officers, prime urban land is allocated at subsidized rates and then real estate is turned into profit-making ventures, creating a new elite class of “land barons in uniform” tThis has created inequality between military elites and ordinary citizens . Military often defends its economic activities by saying, “We are supporting our soldiers.” but according to Ms. Siddiqa welfare exists, but benefits are uneven. Senior officers gain far more than lower ranks. Military has turned the business atmosphere in to a self-serving  system over time createing monopolies, distorting markets, discouraging private competition, and increasing inequality. All this has concentrated wealth in elite military circles,  strengthening military dominance and weakening democracy, there by createing a “Deep State” much beyond civilian control.

4. How all this has destroyed Pakistan. When powerful soldiers become businessmen, professionalism suffers. Focus shifts from defense to profit, corruption risks increase heavily and institutional priorities change.  Military becoming economic power makes it less likely to give up political power. As Pak army today has financial stakes in staying influential, and democracy it self is the biggest threat to army's economic privileges, the cycle continues from, power to wealth to more Power to more wealth.

5.  Thus, when any military gains unchecked economic power, it can reshape politics, society and democracy itself, turning the guardians of the state into its most powerful stakeholders. Although this book eveals the inner workings of Pakistan’s military economy, its deeper value emerges when we place it beside similar systems elsewhere. What begins as a country-specific study expands into something larger, a pattern, almost a quiet rule of power.  When militaries accumulate economic interests, they begin to reshape the state in their own image. To understand this, imagine three different landscapes, Pakistan, Egypt, and China.  They all have different histories, different ideologies, different political systems,  yet  beneath the surface, a familiar architecture appears,  the soldier gradually becoming a stakeholder, the institution of defense transforming into an economic actor, and the boundary between public duty and private gain getting increasingly blurred.

6.  In Pakistan, as Siddiqa describes, the military’s economic empire grew in the shadows of political instability. Repeated interventions into governance created both the opportunity and the justification for expansion. Welfare foundations such as the Fauji Foundation and the Army Welfare Trust became gateways into industry, finance, and real estate. Land, perhaps the most tangible form of wealth, was distributed in ways that gradually produced a class of military elites. The system did not present itself as predatory; it spoke the language of welfare and national service. But over time, it produced a structure where economic privilege and institutional power reinforced one another.

7.  Now shift your gaze westward to Egypt. Here, the story unfolds differently but arrives at a strikingly similar destination. The modern Egyptian military’s economic role expanded significantly after the era of Gamal Abdel Nasser, when the state took on a central role in economic life. Over decades, and especially under leaders like Abdel Fattah el-Sisi, the military moved far beyond defense production. It entered sectors as varied as construction, food production, consumer goods, and infrastructure. Military-run enterprises began building roads, managing factories, and even producing household items. Unlike Pakistan’s relatively opaque “Milbus,” Egypt’s military economy is more visible—almost normalized. Soldiers in uniform may be seen supervising construction projects or managing commercial operations. Justification of this conduct in Egypt is framed less as welfare and more as efficiency and national development. The military, it is argued, can deliver projects faster and with less corruption than civilian institutions. Yet the consequences echo Siddiqa’s concerns. Private businesses often struggle to compete with military enterprises that enjoy tax exemptions, access to cheap labor, and preferential treatment. The military becomes not just a participant in the economy, but a dominant force, one whose interests are deeply tied to maintaining political authority.

8.  Then there is China, where the story takes yet another turn. During the late twentieth century, particularly in the reform era under Deng Xiaoping, the People's Liberation Army was encouraged to engage in commercial activities. Military units ran factories, traded goods, and operated businesses across a wide spectrum of industries. The rationale was pragmatissm. China was opening its economy, and the military, like other state institutions, was expected to contribute to national development. However, China’s trajectory diverged sharply in the late 1990s. Recognizing the risks of corruption, loss of discipline, and blurred institutional roles, the leadership under Jiang Zemin ordered the military to divest from most of its commercial activities. This was not a complete separation, as no system is ever entirely pure, but it marked a deliberate attempt to restore a boundary between military and the market. This contrast is crucial. It shows that while the drift toward military capitalism may be common, it is not inevitable. Political will, institutional design, and accountability can alter the trajectory. 

9.  When we step back and view these cases together, several patterns emerge, almost like recurring motifs in a larger narrative. Firstly, the entry point is often legitimacy. In Pakistan, it was welfare and national stability; in Egypt, development and efficiency; in China, economic reform. In each case, the military’s economic role begins with a rationale that appears reasonable, even necessary.
Secondly, expansion tends to be gradual and cumulative. Rarely does a military seize economic power in one dramatic move. Instead, it grows through small steps like land allocations, welfare schemes, side businesses, that gradually coalesce into a vast network. Thirdly, opacity varies but influence deepens regardless. Pakistan’s Milbus operates largely behind a veil,  Egypt’s system is more visible,  China’s was once widespread but later curtailed. Yet in all cases, the accumulation of economic interests creates a powerful incentive: the institution begins to care not just about security, but about protecting its assets.  Fourthly, and perhaps most importantly, economic power feeds political resilience. A military that controls businesses, land, and resources is not easily sidelined. Its influence extends beyond barracks and battlefields into boardrooms and marketplaces. Civilian governments, even when formally in charge, must navigate this embedded power.

10.  And yet, there are differences that matter. Pakistan’s system, as Siddiqa portrays, is deeply intertwined with elite privilege and operates with limited transparency. Egypt’s model is more overt, almost institutionalized within the state’s development strategy. China’s experience demonstrates that rollback is possible, though it requires strong central authority and a willingness to confront entrenched interests.

11. What emerges from this comparison is not a single verdict, but a layered understanding. Military involvement in the economy is not inherently identical across contexts,  it adapts to local histories and political cultures. But the risks Siddiqa identifies—distorted markets, weakened civilian oversight, and the entrenchment of elite privilege—are not unique to Pakistan. They are structural tendencies, likely to appear wherever the boundary between military and market is allowed to erode.

12.  In this light, Military Inc. becomes more than a study of one country. It becomes a lens—a way of seeing how power operates when it is both armed and invested, when it guards not only borders but also balance sheets. It asks a question that resonates far beyond its immediate context,  can an institution designed for defense remain neutral when it becomes a major economic player? Or does the logic of wealth inevitably reshapes the logic of power?  The answer, as the stories of Pakistan, Egypt, and China suggest, is neither simple nor uniform. But it is clear that once the soldier becomes a stakeholder, the stakes of governance itself begin to change. 🪶GG🗡️

🪖The Exposition of Middleast War till Now. by🪶Guru Gurunay.🗡️

Let me tell you  Middleast war story unfolding in real time, where history is being written in fire, oil, and uncertainty.

This war did not begin as a single spark, but it erupted like a long-buried fault line finally giving way. On February 28, 2026, the skies over Iran lit up. Using overwhelming force, the United States and Israel launched hundreds of strikes, targeting Iran’s military, nuclear, and leadership infrastructure. 

What was meant, at least strategically, as a decisive blow instead opened the gates to a far larger  regional war.

Iran did not collapse. It answered. Missiles began to arc across the region toward Israeli cities, toward U.S. bases, toward the fragile architecture of Gulf stability. Proxy forces like Hezbollah in Lebanon, militias in Iraq, Gaza and the West Bank were activated.

This was now no longer a war of two nations. It became a web of fronts, and then came the most dangerous move of all, Iran tightening grip on the Strait of Hormuz.

That narrow passage, through which nearly a fifth of the world’s oil flows, became a choke point. Iran signaled it could close it, and in doing so, hold the global economy hostage.  Oil surged. Markets trembled. The world began to feel the war in its pockets.

In recent days, the rhythm became brutally familiar. Missile strikes on Israeli cities, injuring civilians, airstrikes on Iranian infrastructure and leadership, threats to destroy energy facilities across the region, attacks extending as far as Gulf states and strategic bases.

Iran has warned that if its power plants are hit, it will retaliate by crippling water and energy systems across the Middle East, a move that would turn war into humanitarian catastrophe.  

Meanwhile, the United States has surged troops and naval power toward the Gulf, preparing, if needed, for a decisive confrontation over Hormuz.

Today we are watching brinkmanship at its most dangerous, each side escalating just enough to avoid defeat, but not enough to end the war.

Amid strategy and missiles, quieter tragedies are unfolding.  Gaza’s humanitarian lifelines have been choked. Violence in the West Bank has intensified. Civilian infrastructure across multiple countries is under threat.. This war has given cover for old conflicts to deepen, and for new grievances to ignite.

What makes this conflict different is not just the fighting, it is the global shockwave. The International Energy Agency warns that energy losses now exceed even the crises of the 1970s.
Oil prices have surged past $100 per barrel. Supply chains are strained. Inflation is rising. From Asia to Europe, economies are feeling the tremors of a war fought thousands of miles away.

Amid the fire, there is a flicker of diplomacy too. United States and Iran  have begun tentative negotiations, with a temporary pause on certain strikes to allow talks to continue, but this is not peace. It is a breath held between blows.

As a a veteran, as a raconteur, and a  strategist I see something larger than battles. This is a contest for regional dominance. A struggle over energy chokepoints. A test of deterrence in a multipolar world, and perhaps most dangerously, it is a war where no side can win quickly, but  can lose slowly.

The story is still being written, but three paths lie ahead:
Escalation — Full scale regional war, drawing in more states.
Stalemate — Prolonged conflict, economic exhaustion.
Negotiated pause — Not peace, but a temporary freezing of fire.

At this moment, the world stands between all three and the Middle East waits,  not in silence, but in tension, as missiles, diplomacy, and markets all move together in a fragile, dangerous dance. Let's hope for good sence to prevail. If the conflict continues, the possibility of redefining some international borders and LOCscan not be ruled out. ©️  @✒️Guru Gurunay.🗡️ 23 March 2026.

On Sex and Spirituality.............. Guru Gurunay.


                                            Many people read a bit of Sigmund Freud or some new age spiritualists like Osho, and start thinking of them as psychologists or gurus who advocated free and unrestricted sexual indulgence.  Some move ahead to use their theories or teachings as an excuse to have unhindered and dangerous sexual liaisons.

                                       Some of my students have often asked me whether sex is a sin or a virtue and does it have any other role to play in our lives, over and above reproduction ? Can we realise divinity via sex, which otherwise is such a taboo word in our society ?  Is their any prudent pragmatism to it or is it another self deceiving paradox ?
                   
                                       Well, sex is a way to realize 'self', 'divinity' or 'God' , but only if handled very very responsibly. In the animal kingdom it is just a way to continue the species but in humans alone it also works as an expression of love. This does not mean all sex is love or all love is sex alone.

                                         So please do not misunderstand 'Sambogh se Samadhi' as if it were a handbook  on spiritual realization via Sex, as if it were a work advocating sex as the only gate to certain or assured realisation. It  happens to be one of the many methods, a dangerous path,  other safer methods being, Self study. Sadhu sangat, Sat sangat,  dance, music, 'Self Contemplation/Chintan', 'Discussion/Charcha/Zikar' or even silence. Also remember that, for self realization, none of the ways above work as a substitute for each other. They all compliment each other, but only if used using the most uncommon sense, called common sense.

                                         Yes, Sex is one of the ways to realize the great natural energies lying dormant in our body, the body which is nothing but physical manifestation of our mind and our spirit. It is highly acknowledged in the Tantric yogic techniques but it is one of the most dangerous, misleading, misinterpreted and misused methods.

                                         To turn it into a truly effective tool of sadhna, partners must be evolved and matured in ways of using this instrument/technique for a purpose higher then physical gratification alone.  Both the partners , I repeat both the partners must be matured enough to understand the concepts of human dignity, mutual respect, morality, ethics and law.

                                          If someone wants to use sex as an instrument for saadhna, saadhaks have to be aware of the pitfalls of attachment, trying to control the other person,  or lose all self control as well as watch out for pitfalls such as carelessness about matters related to body-health, body safety,  mind-health, mind-safety and Social health and social safety. Also the minds involved should be pure bodies clean and the act natural.

                                         Anyone stepping in to this field with half baked knowledge or simply as a cover-up for simple physical or carnal satiation alone finds himself/herself in deep slush of confused values and morality.

                                         It is worth mentioning here that youngsters must not forget that sex is one of the biggest motives for crime in human society, the other two being real estate and money. So any one posing to be knowing sex as a method, or having gained any substantial insight into spirituality via sex,  must be handled with caution as he/she could  just be using spirituality as a facade.

                                         Many social groups posing to be mentally evolved communes, or lifestyle  clubs, could in fact be using an ideology or lifestyle facade, simply to mask the hidden intent or motive,  which could be sex, crime or drugs. Whenever you see a group of people bonding together thicker than usual, do look for  bonding motives carefully.  It is extremely easy to figure things out if you keep your eyes and ears open.

                                         Such groups cast a net to attract new members by putting on a mask of gentle behaviour, happy environment and  a broad minded openness, spirituality or some social cause like education or social service etc etc,. Their  actual intentions are verily  being that of finding new partners for sex, group sex, unnatural sex or drugs etc. Be careful as you move around in their spiritual realms, unwinding yourself,  as you may also be running the risk of being filmed by them in your lose moments and such videos later being to blackmail you or the gullible victim.

                                          Some youngsters enter into sexual relations just for a kick or for sheer adventurism. They often end up creating misadventures for themselves and others. To sum it up, I would like to say that sex, is not just a physical issue for us humans. It is an issue, related to, and resulting  in  many emotional and spiritual consequences, strong enough to uplift a person physically, mentally and spiritually or else, equally strong and capable of totally destroying  a person.

                                               Last but not the least, prudence and pragmatism are as important in matters here as elsewhere in human life. The answer to the last query, if sex is a paradox ? Well yes, sex is a paradox for those who indulge in it irresponsibly,  never ever trying to fully understand this subject and barge in to this quagmire as if it were a jacuzzi tub,  but a simple equation for those who take time out to understand it before stepping in to it.
...
...OM Tat Sat....
... Guru Gurunay aka Basho aka Poet Balwant Gurunay...

The Delhi Battle.



                                                  The Delhi Battle is on. After the battle lines were drawn, the announcement of the names of battle commanders was the second obvious outcome. The real battle in Delhi, if I may use the martial arts terminology is between  the Cat and the Monkey.  One, a sharp clawed resolute fighter and the other a jumping jack who has often surprised one and all with his moves in the past. 

                                               In the battle for Delhi, to displace a well placed 'Heavy weight AK', on the Delhi's chess board, Namo pitched in  'Crane Bedi'.  Modi has shown his astute political acumen by offering a unique 'Modi-Bedi' combination to Delhites though it was both a winning move as well as a face saving move by Modi. 

                                               How it works out in the ensuing political battle, is a different scene altogether, but if Bedi makes it to the CM's Chamber, Delhi can positively hope to see a huge fall in its crime rate.  Put one good cop in command of things and miracles can happen as far as policing is concerned and delhi does need some serious policing. So far so good.  Modi by doing what he has done has given the best possible gift that Delhi could hope for but only if Kiran makes it to the winning line. 
             
                                               There are many a slips between the cups and lips.  Namo, willy as he is in his moves has saved him self from the disgrace of losing Delhi,  if it be so, but if we put the face saving part aside,  I can clearly see that, Namo is not only keen on winning Delhi but also keen on delivering what he promised to the nation, 'Good Leadership at all levels. This may take some time but the good work seems to have begun by bringing in Bedi. 
                                                             
                                               
                                                       Now an anlysis of these two fighters who face each other in the arena. Kiran AN Kejri.  Kejriwal looks like a calm guy,  but deep within he is a fighter full of turmoil, thus he lost his aces not once but twice, rather thrice.  First he took the call in Delhi when he should not have. Then he tied up with congress, the ones against whom he stood in the first place. Then he left the defences undefended to engage in Varanasi, and engaged with the heaviest tide of times only to be washed ashore like a dead starfish. In Delhi he had shaken hands with his arch enemies only to be left in the lurch by the letdowns. 

                                                            Kiran has been on many long journeys and has gone through pain and humiliation, but went on fighting. She never gave up either as a soldier, or as a social combatant. She kept her self alive, made herself visible, and made sure she is in the front of war against social evils. She not only has the zeal, but also the acumen to deliver business but her weakness is that she is not good with words. She is bound to screw up this election if at all, by giving some funny statement, as she tries to blabber with the media. She is a great administrator but an unseasoned politicians. This is her Achilles heal. 
                          
                                                              People try and compare these two personalities on superfluous grounds, like who got in to IRS in his fist attempt or who got in to IPS in her third attempt and such fluffy bullshit. The fact of the matter is that AK tried to run this race like the RAbbit, in the rabbit and the tortoise story.  Kiran on the other hand is a long distance runner.  Any long distance runner goes through pain and injury. To teach this , Sufi and Zen masters take their disciples through long and painful walks, even at the cost of discomfort to themselves. Those who can walk it with thorns in their feet always reach the goal.
                                                   
                                                           Why did Gen VK and Kiran leave him in the first place, many people ask this simple question. One theory is that they were BJP's moles in AAP where as the other theory is that our Muffler man and his few close cronies, some of whom have ditched him now,  were not ready to see any one emerge strong in their top cadre, so Gen VK and Kiran were tactfully made uncomfortable, and shown the door from AAP, not that they left it on their own. 

                                                          If and when you decide to read between the lines or observe the undercurrents, you will easily see through the whole game. What we are seeing as a new development today was in fact, written on the wall, a long time back.  So, if the Monkey wins,  Delhi will not have much to hope for as the big daddy sitting in the center wont support him much. You will get protests and bickering. If the Cat wins the Monkey shall always be there to  protest and oppose any wrong move by the government .The public will benefit more from this arrangement and get better governance.  Yes The Monkey can be a much better king, only if he promises to evolve, and promises to himself that this time he will not kill flies with the royal sword

                                             
                                                          This is the ZEN of Politics as on today. We will deal with it tomorrow as it comes. Tomorrow, in any case is another day. 

                                                         CIAO Comrade. Viva Revolution.

Yes I am Charlie


Yes I am Charlie
like emoticon
.......   

All Rebels are.

World is badly in need of people who can redefine God and Spiritualism.

Once again the fires of hate are calling for the blood of Christ to calm them.

Once again the stones of shallowness are calling Mansoor to  belittle them.

Once again the sword of pride is inviting Guru Teg Bahadur to humble it.

Once again Krishna is calling Arjuna to slaughter the Kaurvas.

Once again the dunes of Karbala are thirsting for blood of martyrs.

Once again the walls of Sirhind are looking for innocence to be bricked alive.

Once again Guru Gobind Singh is calling his Banda Bahadurs to wipe out evil from face of goodness.

Once again the spirit of goodness, which when personified becomes GOD .....is calling it's brave sons and daughters to free it from servants of devil, the priestly politico class which has imprisoned it in temples, mosques, churches and gurudwaras in chains of narrow mindedness, prejudice, ego, pride, and hate.

Once again the time has come to kick-arse those who preach love for their own people at the cost of hatred for others.

Once again the time for Rebels to Rise and Shine has come...............

Once again we need to pray this prayer by Nida fazli.........

Phir roshan kar zeher ka pyala chamaka nai saliben,

Jjhuthon ke duniya mein sach ko taabaani de Maulaa.

Phir moorat se bahar aakar chaaron or bikhar ja,

Phir mandir ko koi Mira divani de Maulaa.

...

... basho aka poet balwant gurunay...