Friday, February 10, 2012

Chapter 1 Summary: The Audacity of Difference


Introduction 
a. The basic idea of this book is to look at the west (comprising of America and Europe) through the dharmic framework. This, in my view, is a challenging task in itself due to the lack of scholarship in this area. As the author himself acknowledges – "I am simply using the dharmic perspective to reverse the analytical gaze which normally goes from West to East and unconsciously privileges the former".
Chapter 1 - The audacity of difference
a. This chapter explains how India is different from the west and how this difference is often ignored and underestimated. The author notes "at the level of popular culture, India and the west may meet as equals, but at the deeper levels, where the core assumptions of a civilization reside, the playing field is tilted."
b. Globalization: The author notes that "globalization is often framed in terms and structures that emerged under western domination of the world in the past 500 years and these in turn are founded on the beliefs that emerged from the unique historical and religious experience of the people of European origin". This is an incisive analysis because west's "interaction" with the rest of the world began under adverse conditions in Europe. [1] 
Along with these conditions, the religious conditioning of the western mind played a pivotal role in motivating the early maritime navigators [2]. During the colonial era, the west had to depend on "globalization" for its survival [3]. Even after the colonial era, the west continues to impose its own version of globalization on the world as is evident from the terms of trade with several countries [4]. Also, the author himself shows how "cultural appropriation gives a false impression of equalization" by illustrating that "modeling schools in India teach girls how to walk , talk and employ the body language of western women because the west has defined the standard of beauty for all women." 
Also, the author contends that there are fundamental differences between the Judeo-Christian religions and the dharmic religions. However, these are never discussed openly due to "Difference anxiety" - defined here as the resistance to address differences between religions/cultures. This leads to the illusion of "sameness of all religions/cultures" which is used by the west in unforeseen ways. 

i. On the religious front, it is used to infiltrate the other's faith and carry out mass religious conversions as "the Christian project is seen as a god sanctioned franchise to bring about religious homogeneity in the world". 
ii. On the cultural front, it is used to make the other culture feel inferior. As a result, "an Indian is likely to feel anxious about eating with his hands in a western gathering than a westerner would feel in using silverware at a traditional Indian gathering". 
The author explains how the Indian perception of globalization is different from the Eurocentric view - "being different need not mean being isolationist. Japan has preserved its distinct cultural norms and identity while remaining a major global economy".

-KK
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Advantages of the Oral Traditions


I have just had access to BD and each sentence is a well-structured masterpiece that addresses every doubt and silences every critic of Dharmic faiths.

During the discussions with some of my Aboriginal and Gypsy friends there was an inherent feeling of inadequacy with the tradition descending through oral transmission than writing and left wondering why our (their) ancestors  shied away from written manuscripts.  

You have expressed this so eloquently in BD P79

“The practice of memorising and reciting ancient scriptures is, in many ways more accurate than learning via the  written word, for an error in recitation can be corrected immediately whereas a scribal error could go unnoticed for centuries. The West tends to think of the oral tradition as a primitive and inefficient means of knowledge transmission, one that was replaced by the invention of writing.”

Thank you Rajeevji. At last there is a forum venerating the depth and sanctity of native traditions.

-K.S.

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Wednesday, February 8, 2012

The future is bright


Your experiences with various institutions/ people during the last few days were a thrill to my eyes. I liken your efforts to those of the Gandhian, Dharampal, who appeared to have been similarly driven in his efforts. What is gratifying though in your case is that it is reaching the intended audience and may therefore have a real positive impact that has not happened so far.

I wish to however convey some personal views on the overall issue; apologies if these are pedestrian views but you have inspired me to air these. I also apologize for being very long in articulating the viewpoint. Trust you will find these useful and maybe some of your future works can factor these thoughts.

Around more than a millennia back, Shankara encountered Kapalikas in around Bengal/ Assam area' these people were worshippers of Devi and used to indulge in human sacrifice. Shankara debated with them for days and they also actively debated with Shankara. At the end of a long debate, the Kapalikas saw through the fault of human sacrifice and decided to discard this practice. The key point to note however is that nothing really changed in terms of their external culture, external dress and even their deity, which remained Devi. However, they were converted to the core by obtaining a better understanding of their own culture and customs. This is real conversion where people's cultures are respected but they are all brought together to pursue the same truth that binds the entire world together.

Sandy Bharat in her wonderful book "Christ Across the Ganges" examines this issue from an Indian perspective quite well. It is interesting to hear arguments as a Hindu from a Western Hindu. Sandy feels that Indians have already resisted, to use your term, digestion by reversing the gaze and making the West relearn their own traditions in the light of Dharmic traditions. She quotes sages like Yogananda and Aurobindo to prove her point. She goes a little further and also questions whether Semitic thought is indeed relevant to the modern era and adds that Semitic traditions can benefit significantly from an influence of the Dharmic thought. Indeed this is already happening but only up to a point as you have indicated. She believes that Indians have become a far more confident bunch of people and this increasing confidence will negate scope of digestion. Unfortunately, as we have been observing, the reality is not that simple as she has opined and efforts are indeed needed in this direction which need to be vigorously pursued to negate digestion.

Fundamentally speaking, Universalism is innate in the minds of Indians for generations though many of today's generation do not know why indeed does universalism appeal to them. The issue is not whether Universalism is correct but the absence of self awareness as to why Indians take naturally to Universalism in a form and manner not seen in other civilizations. For example, with concepts of Ram Rajya drilled into the minds of Indians for generations which reinforces again and again that PRAJA is prominent and RAJA is successful only if PRAJA meets its needs under such a RAJA. It is for this reason why Indians took to democracy far more easily than other countries which were similarly under the British rule. However, we as Indians are taught to discount this inherent inclination but instead praise the British for giving democracy to our country. Further, we are taught that our past is uniquely feudal and hierarchical (as if the whole world was any different) and therefore, it is the British only who deserve credit.

Our view of the world is a subjective view – THIS IS OUR VIEW. We look at the world with this view, we formulate opinions with this view, we pass judgements with this view, we govern our lives with this view, we run families, we talk to friends, we run governments, etc with an innate world view. This aspect is innate to our persona though it is surprising as to why we do not shift our gaze inward to figure out as to where are these world views coming from and why we think in a certain manner. UNFORTUNATELY, THE VERNIER CALLIPERS IN OUR BRAINS HAVE GOT TWISTED. To my mind, the concepts like yearning for freedom, the world is one family, condone the evil in the person rather than the person himself, avoid death penalty as much as possible, etc come quite naturally to Indians because of the effect of Dharmic philosophy. This is where the slow poison of MacCaulay approach has succeeded even though British have left the country for many decades now. Keeping Universalism still in our minds, OWING TO LACK OF KNOWLEDGE ABOUT OUR OWN LEGACY, we have inherited tools made available by the West (Secularism, Democracy, Fundamental Rights, Minority protection, etc). These tools however have their own limitations and while modern Indians may have become more confident, use of faulty tools have led to a struggle in the minds of today's Indians and none of them know how to argue out of their well entrenched positions. Modern Indians have therefore become confident of their Charvaka ways and this is necessarily therefore not the perfect soil for re-growth of Dharmic way of life. Simply put, if Constitution of India starts with the origin of the world from ONE where the ONE projects the many (like how Manu's Dharmasutra begins its narrative), all subsequent stipulations (society layout, understanding evil, understanding the enemy, architecture, art, etc) will focus on returning back to the ONE. Without this common narrative, any outcome will be a partial outcome and may not meet its objective of bringing perfect unity, peace and success in this land of yore.

Fundamental cause of confusion today is therefore a complete lack of knowledge of our traditions and more importantly, their relevance to modern India. Your efforts are indeed a much needed though significantly delayed step in the right direction and it is not surprising that it has resonated strongly in many minds once your ideas were put in front of them. In fact, I regard the work of Dharampal as very effective in attempting to bring people back into a Dharmic viewpoint but given its lack of spread in the minds of people, it remained in the minds of very few people and is dying a natural death. On the contrary, your efforts to establish contact with academic institutions, Ashramas as well as business communities are well rounded and have higher probability to achieve its end outcome.

WENDY'S CHILDREN NEED TO BE RECONVERTED AS CHILDREN OF YAGNAVALKYA OR CHILDREN OF JANAKA!!!

What is our end objective? This is indeed the fundamental question to answer. Why are you doing what you are doing? While I am not aware of your personal inclination to drive efforts, in my opinion, these efforts are geared towards embedding a Dharmic outlook to life. Once this thought process is embedded, our society construction, our way of interaction with the world, our perspective on growth, etc will spur a huge creative explosion and thereby create a society that is as utopian as the Guptas achieved in our Golden era. If this indeed is our endeavour, your efforts need to be supported or backed by three ideas/ initiatives that should bring about complete success in this endeavour.

a. Rewriting our entire history of the country with the Dharmic mindset is essential. The Cultural History of India is the only piece of work (by Ramakrishna Mission) which comes close to meeting this objective. However, starting from the Vedic era, much of our ancient history has a Indological mindset and even if someone is inclined to possess a Dharmic mindset, he can get easily swayed by a few sentences and learn Indian history in the wrong way. A complete re-write is required which will learn history not from the mindset of who ruled the kingdoms, etc but how society evolved/ devolved from time to time and how the Dharmic mindset led to significant achievements that no other civilization has achieved. The task is stupendous, ardous, requires committed people and with formal institutions unwilling to support this, one is left with private initiative to meet this urgent requirement.
b. Bringing back certain consistent symbolism across all people adopting Dharmic way of life is critical and a must have. Today's so-called Hindus do not know the meaning of Gayatri Mantra, meaning of OM, purpose of vegetarianism, meaning of DHARMA, ideas about BRAHM from whom BRAHMA emerged, true meaning of UPANAYANAM, etc and therefore are rejecting these symbols in a geometric progression (or regression). All spiritual GURUS will need to come together to reorganize society by making certain symbolisms mandatory so that a basic external unity is achieved before we embark upon internal unity. All Hindus must undergo Upanayam ceremony (essentially, all of them must undergo the ceremony of spiritual rebirth) as well as follow certain traditions as a common minimum (child naming, marriage ritual WITH MEANINGS CONVEYED CLEARLY, minimum Yog that is meditation oriented instead of exercise). This will immediately bind people of Dharmic traditions. Common principle that must be consistent across all these ceremonies has to be achievement of Unity with cosmos and understanding diverse aspects with this common goal will drill in the concepts of Dharmic way of life in a fundamental manner. However, we must also give freedom to pursue their individual thought process that is beyond the common minimum (conception of Bhagavan through Advaita, Dvaita, Devi, etc) and thereby allow the sense of freedom to search for truth in their own way.
c. Bring back the use of Indic languages in day to day life. You have indicated the importance of knowing Sanskrit but I must confess that this is easier said than done. However, if Gurus set up free 3-month or vacation driven classes across country and mandate "Indic-Language" speaking days in the spirit of fun, slowly but surely, we may reach a day when we can shed the baggage of English (it is funny that I am expressing myself in a language that I would like to discard!!!) and return to our roots. As you have rightly said, Chinese translate all the world literature in their own language and therefore understand the world in their own terms. We have to bring this back to our country though I am not sure how and where can this be started.

You have showed us some success and people like me have become greedy and are yearning for more. Given that you have already established a good platform, if you will be able to use this platform to achieve our end objective, I guess I can die happily that the right direction has been set and we are on the right way towards reestablishing Dharma across the world.

-V.R.


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Malhotra's 2012-01 India Trip


  1. Varanasi: BHU was a huge success with solid comments from well known top tier scholars of our tradition. They had read the book cover to cover as was obvious from their remarks and made clear by them. The Dean of the Faculty of Arts, who hosted me and who spent a great deal of his time meeting me before and after the event, said that he wants to set up some collaboration with me to take these ideas further. A new Center for inter-cultural studies (broader in scope than inter-religious studies) is being contemplated. I expect something concrete by the end of this year to work together. Also a great opening exists to bring BD into their curriculum in multiple departments. Several comments of its originality and path breaking significance came from scholars of high rank. I was delighted to have come and decided that this famous university deserves a high priority in my work. (Disappointment: Video will be poor quality as the "professionals" hired brought a home camcorder and it was decided that my own camcorder would be better. Audio will be poor with outside noises...Despite written requests and instructions from me, in almost every place in India this aspect has been consistently disappointing. They lack aesthetic appreciation of rigor in this regard and do it very carelessly.)
  2. Kolkata: Hugely successful talk at IIT-Kharagpur. See a very brief review in their alumni web site: http://iitkgp.org/events/101 (Same disappointment on likely video quality. This time audio feed from mike was there, but they did not bring a light, and what i saw later was a dim image quality. Again lots of silly excuses later and passing the buck to one another...) They have invited me to write a major piece in their journal which is coming out to commemorate their 60th anniversary.
  3. Kolkata Young Presidents' Organization: Along same lines as the one in Chennai in my prior trip. (See: http://beingdifferentbook.com/ypochennai/ ) Many top industrialist houses of the city were represented by their presidents. At their request for privacy, it was decided not to videotape the Q&A and only record my address. Video quality is likely to be very good, professionally solid.
  4. Meetings with prominent dharmic organization: Had meetings with top tier swamis from this organization in Bangalore, Chennai and Koklata. Went to 7 different locations of their organization in these cities, and held over a dozen meetings involving a large number of important leaders. There could be a big breakthrough with this group, but its best not to discuss details at this stage. The young swamis are especially excited by the ideas in BD. A panel of 6 senior scholars of the tradition has been asked by their head to do an independent evaluation of BD, and then they will develop programs such as reviews, seminars, talks, etc. accordingly. I was deeply impressed by them and had no clue earlier how solid they are. A real eye-opener for me. No videos taken; all very private at this stage.
  5. Mumbai's leading bookstore event: Kitab Khana, now regarded as the city's leading new bookstore (a very beautiful place to visit and spend hours), held a special event for BD, which has become their best seller in the past 2 months. This event was interesting because the Q&A involved serious readers who had already read BD and wanted to debate some points with me. Video will come.
  6. Mumbai's Soumaiya Institutes: Many departments came together for the event, including history, philosophy, sanskrit, buddhist studies, etc. They have become a major center for inter-religious activities both inside India and outside. I feel certain that BD has impacted many of them to start taking stands that deviate from the prior "sameness" of faiths, to assert differences with confidence. Their faculty are planning to write papers on BD's ideas. The highlight of my event was the Q&A with youth, especially the discussion with an 18-year old girl who asked a very honest and provocative question that is on the minds of most young persons. Video ought to be good- hopefully.
  7. Bhabha Atomic Energy Research Center: This final event in Mumbai was the highlight of my trip thus far. BARC campus has 24,000 employees working for various nuclear related programs. This is the brain trust of India's nuclear science and technology, and is a very high security establishment as one would expect. I was hosted by the Chairman of their Education section, who has 400 trainers reporting to him, along with the head of the Officers Club. My talk naturally focused on BD as it relates to science. I addressed whether there is an Indian approach to scientific inquiry that takes advantage of the inner sciences (adhyatma-vidya) as explained in BD at various places. The Q&A brought out the intensity of their interest in this topic. Some of India's most celebrated scientists were there and a few of them had already started reading BD, and appreciated it immensely. In the private dinner with the top brass I was invited back for a larger event that could include a full day seminar. What impressed me most about the scientists is their (a) patriotism, (b) interest in the science of consciousness, (c) openness and clarity to pursue an issue very courageously and logically with me. I certainly found many kindred persons in that group.
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Of those who partake "Indian" Thought


<<<What I refer to a Indian thought is not necessarily reflected Indian society. Nor does it mean that non-Indians could not be accepting it. Being Indian by birth does not make one compliant - a point that comes out loudly when one sees many NRIs with zero practice of yoga>>>

Tulasidas says this very eloquently in his Kavitavali, in context of "born Indians" not practicing the Indian thought:

bhali bhArat bhUmi bhale kula janmu samAju sarIru bhalo lahi kai
karaShA taji kai paruShA baraShA hima, mAruta, ghAma sadA sahi kai
jo bhajai bhagavAnu sayAna so.I, 'tulasI' haTha chAtaku jyo.n gahi kai
natu aura sabai biShabIja ba.E, hara hATaka kAmaduhA nahi kai
(Kavitavali.85)

In brief: "Otherwise, Tulasi sees the folks with the chance advantage of getting born in the Sacred land of Bharat, philandering it away unconscious of its great worth -- like a fool who is given the very Kamadhenu, the celestial wish-granting cow, not knowing her worth, ignorantly puts her under yoke to plow his fields, and what is more, cultivates a useless, even poisonous, produce."

-Sarvesh T.


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Malhotra on how to introduce Yoga, Karma etc from the Dharmic Traditions into the West.


...Instead, I propose the following steps:

1) Teach in yoga class the Yoga Sutra of Patanjali (and then Kapil's Samkhya foundation for advanced students), in which karma is emphasized. And karma is solidly linked with reincarnation.

2) Once karma-reincarnation are established as inseparable from yoga, the next step is to use chapter 2 of BD to contrast history centrism with adhyatma vidya.

3) Once history centrism is rejected, Nicene Creed gets thrown out the window.

I believe that many if not most Judeo-Christians who go to yoga (if taught properly) would be willing to come this far, which is quite a lot. I have tested it on many westerners in yoga over the years and even funded the teaching of Patanjali at such classes.

Its our gurus who gave it away without even trying this approach.

Once the Nicene Creed and Jesus's historicity and exclusivity are removed (explained as blockages to advancement in yoga) THEN the student will undergo a cognitive shift with respect to Judeo-Christian affiliation.


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Thursday, February 2, 2012

Workshop on decolonised History of Philosophy & Science curriculum


Working to formulate a new 'decolonised' History and Philosophy of Science curriculum
The global consciousness needs new academic courses that transcend older intellectual tyrannies. Philosophy of science courses worldwide portray the development of science and its dynamic conceptual frameworks as a simple, linear, European development in which the rest of the globe played no role. This would be contrary to history. It is in fact false history.
The proposal to decolonize education—on which most universities are agreed—requires, as a first step, the dismantling of false history, and the equally distorted philosophy of science which accompanies it.

For example, Kuhn's idea of paradigm shifts builds on the stories of Ptolemy and Copernicus, both of which are today known to be abjectly false: Claudius Ptolemy in fact did not exist, the Almagest is an accretive text; and Copernicus, a priest, copied from Ibn Shatir and the Maragheh school of Nasiruddin Tusi.

The story of the Newtonian revolution also needs critical review. The calculus was invented in India, in a different epistemological soil; hence Newton misunderstood it through the metaphysical doctrine of fluxions. This intrusion of metaphysics into his physics was exactly what led to the failure of his physics. Nevertheless, it is this European misunderstanding of calculus using limits, set theory, etc. which is taught in schools and colleges today. This has nil practical value, and most practical applications are done using computers which use a different type of arithmetic closer to the way calculus actually developed in India.

As a third example, consider how myths about early Greeks are used, for example, the present-day formalist philosophy of mathematics is founded on the story of Euclid and his deductive proofs. It is now known that Euclid did not exist, that the Elements uses empirical proofs even in its very first theorem, and that it was authored many centuries later by "Neoplatonists" who believed in the African idea of mathesis, articulated by Plato. That involved a notion of the soul accepted in early Christianity, but cursed in post-Nicene theology.

Eventually, military failure in the Crusades led to Thomist Christian rational theology, and the acceptance of mathematics reinterpreted in accordance with it, and disconnected from the soul. Hence, the formalism of Russell and Hilbert ended up making mathematics metaphysical, though better applications to science would requires us to downgrade this Western metaphysics. Doing so not only makes math easy, it leads to better applications in science and technology, as have been recently demonstrated.

There are the well-known racist assertions of Kant and various other European and American philosophers relating human creativity to the colour of the skin, or falsely claiming the universality of 2-valued logic, etc.

There are many more examples of this sort, and all need to be critically reviewed. To escape the trap of these Western myths and superstitions which pervade the present-day history and philosophy of science, a piecemeal approach is inadequate. What is required is a full-scale revision of the history and philosophy of science syllabus from a decolonised perspective, starting almost from scratch.

To do this, a five day international workshop is scheduled at Al Buhkary International University, Alor Setar, Kedah, Malayasia, from March 26 to 30, 2012 which will be anchored by Prof. C.K. Raju, physicist, mathematician and scholar, presently Visiting Professor at the Universiti Sains Malaysia. For more details, look up www.multiworldindia.org.
 Participants would be provided local hospitality for the duration of the workshop. Intending participants should contact Dr Claude Alvares at multiversityindia@gmail.com with a short note on the reasons for their interest in participating in this meeting. The subject of the email must be 'Decolonisation workshop', and the email should reach by 15 Feb 2012.