Rajiv Malhotra – his life: Slander and Truth


By: Rajiv Malhotra

This article is published at this website:

http://www.speakingtree.in/spiritual-blogs/masters/science-of-spirituality/my-journey-businessman-to-philanthropist-to-scholar-to-victim-556443

Over a decade ago, Professor S.N. Balagangadhara was staying at my house to discuss my writings which had stirred up the religious studies academicians. He is the one who explained that the term ‘autodidact’, which means a self-taught person, was being used to describe me in a pejorative sense. My foes in the humanities said that to be a legitimate scholar one must go through ‘the formal system’, which in my case would be religious studies under their control. I am grateful to Balagangadhara as he made me conscious of the fundamental problem academicians have had with me ever since.

When my non-profit foundation was giving away large grants to these academic scholars, they loved that, and I have a massive archive of correspondences to prove this. But they did not like me having serious ideas of my own on the subject matter, because, after all, they were the scholars and I was the ‘funding source’. They routinely told me how great I was, being the only Indian at that time donating for this field of study, and they wanted to put me on a pedestal at their gala events.

But my heart and temperament are different than such a passive role. I am too hands-on and too original in my thinking to be a mere listener. I work extremely hard and apply my analytical training and intellectual rigor combined with my experiential (adhyatmic) practices under gurus. Surely, I did not switch from a thriving business career to a non-profit role just to write donation cheques and receive accolades. As a result of many arguments, I discovered the prison of Western Universalism in which most Indians in this field are stuck. I could never become a prisoner of it, and I felt that I should free other prisoners by dismantling the prison system. My mind set is provocative and combative, and I decided to disrupt the established structures that are unfair and abusive. I realized that by funding them I was feeding a crocodile hoping to turn it into a friend.

Of course, I am self-taught, but I consider that to be my advantage. I bring fresh, original approaches that are not taught in their formal training. Had I accepted their persistent invitations to ‘become part of the academic system’, I would have ended up like one more mediocre professor of Indology wearing the burqa of the mind.

Even in the West there have been many important autodidacts, one of the most famous being Leonardo da Vinci. Thomas Edison was another example of a brilliant man educated entirely at home. The list of industrialists who taught themselves the skills for success includes many college dropouts like Bill Gates. (Gates taught himself computer programming from an early age.) Steve Jobs dropped out of college and went to India to study Buddhism. His enormous creativity emerged after this immersion into Indian meditation, and was not the result of reading some professors’ works. So much for the claim that formal education is the only way to learn. The West uses the term ‘polymath’ to praise their own thinkers who acquired multifaceted intellectual competence by self-learning.

In India, of course, being self-taught has never been a disqualifier, or else Sri Ramakrishna or Ramana Maharshi would not have become so important. Gandhi and other freedom fighters did not have a political science PhD. Nobody is bothered that Narendra Modi is self-taught as a leader with so many areas of competence. The dharma principle of integral unity applied to knowledge explains why Indians are naturally able to cross the artificial boundaries which the West has erected among various domains, and the ease with which Indians learn topics beyond their formal training.

The Western system of modern formal education began when the industrial revolution demanded large numbers of workers with specialized skills. These were repetitious tasks that could be performed by robots today. The modern education system was thus invented to supply industry with workers, and not for nurturing creative thinkers. This system was exported to India where the East India Company wanted to produce brown-skinned babus to do clerical paperwork and obey rules. The traditional Indian system had been far more creative as Dharampal has documented extensively, and this was systematically dismantled in order to make the youth go through ‘proper education’ and make them easier to dominate.

It is ironic that though the postmodernists attack modernity precisely for such standardized structures, they, too, have replaced the old structures with their own ‘canons’ of standard ‘theories’. In other words, thinking is required to be contained within the scaffolding of some specific normative theory that has been authorized by a consensus of the ‘academic peers’. Naturally, these elders feel threatened by someone like me who has no reason to obey them the way the scholars within ‘the system’ must do.

A few years after my discussions with Balagangadhara, I met an Indian at Princeton who had just finished her doctorate and was looking for work before she returned to India. So I asked her to evaluate a draft of a book I was writing (which still remains one of many unpublished works of mine). To my surprise, she lacked the ability to think critically for herself; she was unable to understand my draft. Finally, she told me one day that she could only understand my book if I start off by declaring which ‘theory’ I use. She said: ‘You use history, then you discuss philosophy, then you discuss religion, then you get into sociology, and in each of these you use many kinds of arguments rather than applying one theory consistently.’ I was shocked that she felt a book must necessarily be within some brand-named theoretical framework.

More recently, a young Indian writing her MA dissertation on terrorism in Afghanistan told me her professors did not want her to mix the disciplines of International Relations and Political Science. Each has its own ‘accepted theories’ and one cannot combine them. Her MA got delayed a whole year just to force her to ‘stick to the process’ and not think out of the box too much. Finally, she caved in and produced a thesis as per the ‘standards’ of writing, but felt it was not her true voice.

I have realized that there is a sort of ‘theory power’ by which minds get streamlined to follow certain ways of thinking. Adding a new theory to this tool kit of sanctioned theories takes a huge movement of shifting the prevailing consensus. This is not something Indians are allowed to do in the humanities; they are taught to master the Western theories and prove their competence by applying these to Indian society. This way, the Western theories become more ‘universalized’ because they are seen as being applicable to India as well. The Indians who dish out such scholarship get rewarded. This is why you cannot cite a single theory in sociology that was pioneered by an Indian and that is not an Indianized version of something imported. From Marxism to postcolonial studies to subaltern studies to feminism to human rights studies to critical theory – in all cases the Westerners (or Western-trained Indians) supply theories and Indian scholars are the data-wallahs/apprentices, whose job is to fill the blank slots in the templates by supplying Indian data that supports the theories. This is mental slavery and works because of the low calibre of many (not all) Indians who enter such disciplines. It is these mediocre ones that get planted in places of importance as loyal chowkidars (gatekeepers). They are the sepoys guarding the gates of the academic fortress.

Almost every article wanting to attack me in recent days has referred to me as a ‘businessman, and at times as a ‘wealthy businessman’. But how do they know this to be true? Have they done their homework as is required by the journalism profession? Those who know me at all are well aware of my story: Over 20 years ago, I had some life transforming personal experiences for which I credit my guru (who has left the body since), and this caused me to completely leave my business and pledge a lifetime of service by giving back to society and not engaging in any for-profit activity. I used the funds I had made from my business to (1) endow Infinity Foundation (see: http://www.InfinityFoundation.com), (2) help out several individuals who approached me for a variety of needs, including total strangers, and (3) set up my personal pension to be able to meet the needs of my family. My wife is a homemaker and my children were aged 11 and 7 at that time. This radical shift was under the guidance of my guru. I was advised to set aside funds to meet family obligations and then be free to proceed with my sva-dharma to serve society. The role model of vanaprastha in a modern sense inspired me, although I admit I do not live in poverty or in some isolated forest. The vyavharika (mundane) world is my kurukshetra, and the parmarthika (transcendental) realm is my inner journey. These are interconnected.

To start out, I personally volunteered for a local hospice organization helping individuals in their final days before dying; then became a certified social worker for New Jersey’s major AIDS organization (http://www.hyacinth.org/); helped set up an animal shelter; became a worker in the Trenton Area Soup Kitchen feeding the hungry (http://www.trentonsoupkitchen.org/); and got involved in numerous other causes of pure compassion. My foundation helped establish a shelter for battered women of South Asian origin, and it was also the first source of funding to bring CRY (Child Relief and You) to the USA – in fact the very first full-time employee CRY hired in the US to get them started was paid by our donation. Only after embodying karuna through numerous such projects did my guru feel I was ready to venture out into ‘intellectual’ areas, which is what I eventually focused on.

Hence, this branding as a ‘wealthy businessman’ is at least 20 years obsolete. It shows the low IQ of many Indian journalists and their newspaper editors who have published whatever rumours look sensational. They merely parrot each other, it seems.

Rather than being embarrassed of my background, I consider my knowledge in physics, computer science, management, consulting and entrepreneurship to be very useful in my present work. My onlyformal training was in physics and computer sciences. I never studied management (no MBA) or how to be an entrepreneur. Yet, I had rapidly advancing careers in each of these fields, entirely by my creative, hard-working nature and my ability to learn by myself.

When I wanted to become an expert on academic religious studies, I approached it two ways: I wanted to use the lens of my adhyatmic practices; and I wanted to examine it as a knowledge ‘industry’ the way industry analysts do. Nobody had ever done an industry analysis of this field. Hence, I built a database (the only one of its kind) on the producers of knowledge of Hinduism, thedistributors/retailers of this knowledge, the consumer segments, the industry bodies (like the very powerful American Academy of Religion), the church seminaries that study it for their own agendas,government agencies that feed ideologies and also use the output to make policies, the think tanks, and so forth.

I remember a meeting with Rajat Gupta in his office when he was head of McKinsey & Company. I argued that before he raises funds for Harvard’s South Asia Initiative, he better do an industry analysis. He raised his eyebrows, saying that these Harvard folks were ‘good people’ whom he trusted, etc. So I asked: would you advocate McKinsey clients to invest in a business venture without doing due diligence on the company as well analysing the whole industry, merely on the basis that the people seeking funding are ‘nice guys’? Aren’t you known for insisting that before investing in a venture the client must study the industry? Then I asked him: Can you estimate how many full-time scholars there are in the West who study India or its civilization? He drew a blank. I gave him my figure and told him that I am the only person who has routinely tracked this industry’s research output, conferences, journals, dissertations, etc. Without knowing who the main industry suppliers of knowledge are, who funds them, what output they produce and what it gets used for, how can you advise a client to invest in them?

I must say Rajat was candid that he had never thought of India studies as an industry; he had only a surface idea of what goes on, and he had never reviewed their output systematically. My colleague at Infinity Foundation, Krishnan Ramaswamy, was in the meeting, as we left feeling that Rajat understood our point about the irresponsibility of the typical Indians funding prestigious academic activities without the necessary due diligence.

It was after giving 400 grants to various scholars and institutions (including Harvard, Columbia, Princeton and various others) that I became my own scholar, starting to write based on my own research both textual and experiential. My corporate training gives me presentation skills that most academicians lack. While the world has moved on to multimedia and newer technologies for education, the Indologists proudly stick to methods of writing that were designed for linear, one-dimensional, non-interactive arcane communications. In other academic fields, like sciences, medicine and business, there is a proliferation of new interactive learning methods; but the writing standards of Indology are frozen in the age of the dinosaurs.

The tension I have with most Indologists is this: they are insiders to the academic field. By the same token, I am an insider to the industry analysis methodology, but even more importantly I am an insider to the tradition as a practicing Hindu. All these insider and outsider perspectives must be fairly represented in the discourse. Right now the playing field is tilted against us.

Naturally, the academicians are angry because I do not fit any of their stereotypes about Indians. I am extremely modern in my upbringing and life experiences, and yet I have great regard for my ancient heritage. I love and admire Americans in so many ways, yet I argue with them on their misunderstandings concerning Indian civilization. I have served the sort of causes mentioned above which the leftists champion, yet I did this as part of my dharma and not by ‘secularizing’ myself. Most of all, I understand the modern and post-modern Western discourse and can respond from my dharmic drishti. This makes it difficult for them to control me in their usual ways.

Furthermore, I do not want whatever they can offer me. And what I seek in this life they cannot give me. So they have no leverage over me and do not know how to locate me in their coordinates and be able to control me. They are frightened because I am out of their control.

They tried to declare me an outcaste in the world of scholars. But then I went directly to the public and achieved far greater success than most of them have. Imagine if many other Indians started asserting themselves the same way I have. Naturally, my success in bypassing them, especially in India, has generated jealousy and anger. If I were not so successful they would not be bothering to attack me so aggressively for the past 20 years, using one false allegation after another.

I am a contrarian in the sense of taking positions that oppose the views of the intellectual establishment on several matters. While this strategy is appreciated as the crucible of creativity in many fields where change is encouraged, in the study of Indian civilization this has earned me a controversial reputation. I bring a unique perspective to this field that complements (but done not replace) the training that insiders of the field have. To do the kind of work I do, one must have the following qualities:

  1. The uncompromising dharmic commitment to want to do this even if a heavy personal price is paid. This requires sadhana to be grounded and have resilience.
  2. The freedom from needing to generate monthly income.
  3. The freedom from greed to go on accumulating materially.
  4. The risk-taking ability and fearlessness.
  5. Originality, creativity and ability to think out of the box.
  6. The intellectual calibre to study intensely detailed works and decode the other side; then be able to write well-structured arguments.
  7. Autodidact with a genuine interest in the subject matters at hand.
  8. Extensive experience managing Westerners from a position of authority – I.e. not be weak or obsequious in facing aggressive Westerners.

The future of the brick-and-mortar university is bleak in the US, because an increasing proportion of students is going for distance learning; new paradigms are emerging in education in which a worker will be continually learning as part of his or her career. Education is increasingly interactive and there is more emphasis on self-education. All this creates economic challenges for American universities. Hence, they actively recruit students in places like China and India to meet their budget targets. Faculty salaries face downward pressure, and many new PhDs in religious studies and Indology are unemployed. In this climate, the quest for wealthy Indian businessmen to donate money is gaining momentum.

The type of ‘good Indian businessman’ they love is one who gives them money with little scholarly expectation and no independent due diligence. The ideal Indian businessman for them is one who lacks depth of knowledge in the field of Indology and judges by superficial appearances, ‘reputation’ of the scholar among his peers, body language, etc. In exchange, they can shower the businessman with praise, media coverage seen amongst important Westerners, positions on prestigious boards, admission for their children into Ivy Leagues, and high level ‘networking opportunities’ for business. In other words, the donor gets a boost in his personal brand and the Westerners get his money as well as the credibility seen as ‘good cops’ helping Indian culture.

It is clear that we have already started an irreversible trend to generate a large number of such thinker very soon. Because my core ideas are rapidly being used as a new intellectual framework, vocabulary and tool kit for our home team, there will be hundreds of others producing similar works. Therefore, undermining me personally will be worthless, and in fact, it will be counterproductive because it will further consolidate our support. One day, we will be in a position to give solid competition to the Ford Foundations of the world.

No to Capitalism. No to Socialism. Then, what? Four Mantras!


By: Shreepal Singh

Free society and free economy

A. Our society should provide to its citizens all conceivable forms of freedom and rights.

B. All rights of citizens should be coupled to their concomitant duties.

C. There should be encouragement of private initiative with guaranteed incentive in the form of profit.

D. All resources, natural and man-made, should be held as the property of people.

E. Resources should be handed over in private hands only in trust to them and only for their development in the interest of public and for the sole public good.

F. Work of resources-development done by private hands must be compensated by the right of these private hands to earn profit in the venture.

Empowerment of people through technology

A. There should be democratic form of governance of the people through their elected representatives.

B. People/electorate should elect their representatives for governance only/primarily through the internet connected mobile phones.

C. Election Commission should conduct daily online elections of people’s representatives in order to judge these representatives’ continuous enjoyment of trust of their constituents.

D. There should be legal duty imposed on every citizen to vote ‘yes’ or ‘no’ daily by his mobile phone/device and no such phone/device should be allowed to function unless that citizen first ‘casts a vote’ of yes or no.

E. Electoral law should allow a specified grace period or tolerance period for a few months or years to the trust-deficit elected representatives with a warning either to improve his performance and win trust or else quit.

F. After the expiry of the allowed grace period, people should be entitled by law to recall their representatives and elect new ones in their place.

Transparency in public life

A. All acts/affairs connected with public or effecting public in whatever way and of whatsoever nature should be put online to make them transparent.

B. All work of public functionaries to be put on-line to make the same transparent.

C. Such acts of public nature would include: all government decisions of handing over of public resources in private hands; conferring any benefits; all such discretion exercised; all acts of public functionaries that work as a bridge between citizens and government.

D. Every act of economic nature of every individual person should be put online to make it transparent.

E. Such acts of individuals of economic nature would include: precise amount of price of input resources; cost/price paid for every head of expenditure; each of the items used in the process of production and distribution; price at which products are being sold to consumers; the precise amount of investment made and the amount of profit earned.

Government an institution of auditors and coercion

A. All government ministries should work primarily/mainly as accountants and auditors to ensure that the above public work of the governance is duly carried out by all concerned, public and private persons.

B. Government should secure strict compliance of the above rules by maintaining a coercive machinery, including military, police, courts, jails, coercive equipment like arms and weapons.

C. No private person should be allowed to create or maintain coercive machinery like private security force; coercive equipment like weapons; armed public organizations; coercive technology.

Why Rajiv Malhotra matters to “White” Hindus like me: Stephanie Ellison


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This article is published at this website:

http://www.vicharvimarsh.com/2015/07/23/why-rajiv-malhotra-matters-to-white-hindus-like-me/

Namaste to all readers,

My name is Stephanie Ellison.  I am a Sanātani (Hindu) and have been for many years at varying levels.  I first became exposed to Sanatana Dharma traditions when I was studying to be a Natural Hygienist (natural health educator) in Austin, Texas in 1994-95.  Over the years, I learned more about Sanātana Dharma (Hinduism) and felt I was coming closer and closer to it, the more I learned about it.  Finally, about a year and a half ago, I decided to jump in and do detailed research ABOUT Sanātana Dharma rather than Sanātana Dharma ITSELF.  I took this position because I felt it was important to do “White Studies” on myself as a white woman of European stock.  I wanted to know how I was going to get tripped up by my biases upon studying Sanātana Dharma scriptures and sacred writings.

In this article, I am writing for several audiences; 1) the alienated Indians who don’t have a strong connection with Sanātana Dharma, 2) outsiders in general who don’t quite understand what Sanātana Dharma really is and what the fuss is about, and 3) Academia who need to understand what they are doing/allowing to happen.  We need to address this within ourselves in order to be able to present a unified front to the rest of the world.  One answer to that is known as Rajiv Malhotra.

But first, it must be made clear that what is at stake is HUGE.  This is not just about the right to practice Hindu Dharma (as it is often mistranslated to mean only religion1), but also the right to have a civilization entirely based upon Dharma, as in “right action, right thinking,” the four basic occupational divisions of civilization (varṇa), the four goals of life (puruśārtha), and the four stages of life (āśrama), in addition to all the knowledge contained within the sciences, hard (engineering, mathematics, etc.) or soft (spirituality, psychology, etc.).

There are two aspects of this struggle I see.  One is the struggle to be able to practice an advanced way of seeing the world and living within it that can benefit all people, and two, the knowledge that is present in Indic civilization, if it is lost, represents having to drop down to what is currently Western civilization’s state of affairs – that of having excellent technological development and skills, but at the expense of Inner Science (Consciousness or Spirituality).  This results in a civilization in which artha (prosperity, security, and economic values) and kāma (pleasure, personal values, etc.) are overemphasized at the expense of dharma and spiritual development and exploration.2  Also, because of the Abrahamic religions’ tendencies of exclusion, black-and-white thinking, history-centrism, and geo-centrism,3 there are all these wars, conflicts, riots, and petty fighting in the streets, public affairs, and Academia.

Now, I want to address the alienated Indians who don’t feel a strong connection to Sanātana Dharma.  The fact is, Indic civilization thousands of years ago, was the birthplace of a very large number of knowledge disciplines such as mathematics, astronomy, navigation, ship-building, metallurgy, forestry, water conservation, medicine and surgical science, etc.  Much of this knowledge was picked up by the invaders and carried out west, until it finally arrived centuries later in western Europe.  India is where it all got started (how many times and when did this happen in the remote past?).  Credit is being taken from your ancestors, and their history is altered to make them appear to be primitive, poor, and superstitious, which couldn’t be further from the truth.  Dharma is not all about mata or sampradāya (words for religion); it is much more than that, encompassing the whole of Indic civilization.  You could take in pride in saying that Indic people had a history of knowledge, language, civilization, spiritual education, and the ability to balance that as civilized beings with observance of limits within nature instead of destroying it and the people.  This is what we need today; to combine technology with spiritual education that could result in a world far beyond our imagination.

As a white American woman, I am indebted to the ability of the people of India in being able to preserve the knowledge and spiritual education in face of the Muslim invaders and the Britishers.  As an American, I see very clearly that American civilization is very unbalanced.  There is the drive to make lots of money, have all kinds of things, and go on all kinds of sensation-enhancing adventures, as if only these are the ends themselves rather than the means to a higher goal, and this is at the expense of doing what is right.  “Wait, how toxic or dangerous is it to make this product or that product?  Pollution emissions?”  Laws have had to be enacted to address these questions precisely because the persons who own the means of production or the knowledge to make things do not have the people and the environment at heart in decision-making, and that comes from our Western background that is not focused on spiritual education to the level found in Dharmic society.  Upon receiving this spiritual knowledge, a person begins to see other less destructive ways of making and using things, and really ask the question of “Do we really need this or that?”  In essence, being able to do without so much of what exists today.

Lastly, Academia must make note of this…  What happens to dictators and despots eventually…  Eventually, people figure out what is going on, and they start to work around you before pushing you into irrelevance.  With many more Hindus awake today than ten years ago, you are that much closer to being pushed aside and made to watch the resurgence of Sanātana Dharma as a strong, viable third civilizational option.2  Rather than fighting the people you claim to study, please make the effort to simply listen to Sanātanis as collaborators of equal standing, not as “native informants.”  Having grown up as a white American woman and having studied enough about Sanātana Dharma to know the difference, I can see where western Indology knowledge doesn’t match the knowledge of insiders.  First of all, you don’t know the people you claim to study.  Secondly, you don’t know or speak the languages fluently, and thirdly, you don’t bother to ask the people to help check the accuracy of your translations and perspectives on subjects that are natural to them but alien to you.4 On top of this, many Hindus and supporters are now aware of the attempts of Christian missionaries, Muslims, Communists, and Western Indology to tear asunder Indic civilization and Dharmic life.  For those of you work intentionally to try to defeat Sanātana Dharma and install in place some other substitute, beware; there are consequences, such as being shunned, blacklisted as haters, and having scholarly careers destroyed because people will know about you and what you are up to.  Please stop to think about what you are doing and consider the consequences of being caught and tossed aside.  Many regimes in the past fell because they thought they were so strong that nothing could stop them.

What we as Sanātanis are faced with is western hegemony in dissemination of knowledge about Indic civilization and Sanātana Dharma.  The way it works is that control is established at the outset by setting clearly the roles of the observer and the observed.  In this case, the Indologist is like the anthropologist studying a “primitive people” living with a Traditional Knowledge System, and the observed is exoticized like a jungle native.  At best, the native informant is just that; “providing information” without really being understood in the proper perspective, meaning from a Hindu perspective rather than an American perspective trying to come to grips with something as different as Sanātana Dharma.  The second thing that is done to control this information is only letting in those who have degrees conferred by said Academics; you have to follow their line of thought and perspectives on their subjects of interest before they let you in.  Thirdly, people within the ranks are restricted to what is okay to write about/share with other people, and they are dealt with when they step out of line.  Fourthly, contact with the media through relationships enables the Indologists to train the media to “massage” the message they want to portray, usually to their advantage.  Fifthly, they do not allow emic, or insider views, to be presented and discussed on an equal and collaborative basis, and sixthly, insiders who do try to present such evidence are deemed demonic disruptors or “terrorists,” just for trying get the other side of the story presented, juxtapositioned alongside the Indologists’ story.

What Rajiv Malhotra is attempting to do is take on the scholars, the Academics who have a hold over this information, and break that hold, because most people continue to learn much inaccurate information through individuals like Jeffrey J. Kripal and Wendy Doniger O’Flaherty.  Such individuals take advantage of the fact that the lay public will look up to these people as experts, just because they teach at a university and have “credentials” in Indology without taking the time to do the research on how accurately this information is being presented to them, and these “experts” are counting on that (especially Sanātanis are known to be naive).  They especially did not expect someone like Rajiv to step in and disrupt what has been either a lucrative process and/or an entrenching process for Western powers.  These individuals serve as the education arm of Western civilization, appropriating Indic knowledge, doing a u-turn as Malhotra has described elsewhere, integrating this knowledge into their framework, and then DELETING the source to make it as though the INDOLOGIST came up with the information, not the Indians, another thing Malhotra wants to bring to your attention.  They are stealing credit for the knowledge of your ancestors in addition to presenting the face of your ancestors not as culturally, scientifically, and spiritually advanced people, but as primitive peoples who need to be saved from themselves by a superior race living in a superior civilization.  Malhotra wants to bring to your attention that there is the inferiority complex that was installed by the foreign invaders, and they are using it, coupled with the intentional disinformation, to their advantage to this day.

Rajiv Malhotra has led this fight for many years through many writings to reveal what is going on with regard to the gradual process of dismantling India and turning it into a Christian nation (if Muslims don’t beat them to it).  He has written 74 articles on his rajivmalhotra.com web site5 that provide an excellent range of topics on this matter related to Sanātana Dharma.  He has also written several books, including Breaking India (which deals with subtle western efforts to use Indian fault caste lines to divide Indian from Indian), Indra’s Net (which seeks to combat western criticism that Indian religious philosophers and saints did not use empiricism and observation to inform their worldviews (among other things)), and Being Different (which takes a Indic view of Abrahamic faiths),6 all of which are important to understand the changing landscape that Sanātanis find themselves in and what to do to defend themselves.  He has also held talks and presentations to widely disseminate the knowledge about what is happening to Sanātana Dharma, and what can be done to see the problem, stop it, and reverse it.

People such as Crusading Christians, extremist Muslims, Communists, and other foreign invaders look at this situation as a potential power vacuum should Dharma disappear, and each one of them want to step in to take its place.  They did not expect Sanātanis to step in and say, “Enough is enough.  Please respect us and stop trying to take us over and to mold us to your ideology.”  That is why they are attacking people like Rajiv Malhotra and other aware educated Sanātanis who understand what is at stake here.

It is important to support Rajiv Malhotra in his efforts to educate other Sanātanis and deal with his critics in constructive ways.  Failing this, you stand to lose your civilization, your history, and your way of life.  Eventually, you may not be able to pass this onto your children and younger family members, either because it is illegal or you (future generations) may not even remember.  Don’t let what happened to pre-Christian Europeans and Native Americans happen to you.  The Europeans were among the first victims.  Native Americans experienced this substantially later on.  You’re next…  Will you be next, or will you break the cycle?

Praṇāma,

Stephanie Ellison
References:

  1. Malhotra, R. March 5, 2012. Dharma Is Not The Same As Religion. http://rajivmalhotra.com/library/articles/dharma-religion/
  2. Bharatiya Janata Party. Integral Humanism.

http://www.bjp.org/about-the-party/philosophy/?u=integral-humanism

  1. Malhotra, R. March 2, 2012. Dharma Bypasses ‘History-Centrism.’

http://rajivmalhotra.com/library/articles/dharma-bypasses-history-centrism/

  1. Swami Tyagananda. 2000. Kali’s Child Revisited – or – Didn’t Anyone Check the Documentation?
  • Malhotra, R. Complete List of Rajiv Malhotra Articles

  • http://rajivmalhotra.com/complete-list-rajiv-malhotra-articles/

    1. Jagannathan, R. July 18, 2015. Plagiarism charge: Why Rajiv Malhotra is on the gunsights of western Indologists, http://m.firstpost.com/india/rajiv-malhotras-net-plagiarism-charge-shows-no-longer-man-ignore-2349652.html

     

    How Sri Aurobindo’s book turned Egyptian Zackaria Moursi’s life forever!


    (In the words of Zackaria Moursi)

    This article was published at this website:

    https://auromere.wordpress.com/2012/05/17/how-an-egyptian-discovered-sri-aurobindo/

    At the age of 23, studying on a doctoral scholarship in Germany, I had everything a young man wishes to possess: health, affluence and success. I had come two years earlier from Egypt to a different culture, but the change proved to be anything but a cultural “shock”. As a student, I had rented a room in the apartment of a highly educated woman, who, seeing how much I was taken by classical music, encouraged me to learn piano and introduced me to a German composer, living in the area, an author of some renown, who, besides piano and music, took up my education in literature and art. All this was going on parallel to my actual engineering studies. Germany was the ideal place for the intellectually insatiable person I was. Visiting the great German cathedrals and museums with my host, going to concerts, hiking in the Black Forest not far from where I lived, and making trips to adjacent European countries, I felt I was starting to live for the first time. Yet, Germany had much more in store for me….

    Having been born in a well known and respected Egyptian family, I had in many ways a privileged childhood. The Islam I grew up with was tolerant, open-minded, and progressive. My grandfather and his brothers had fought against the British occupation: one was exiled to the Seychelles, another jailed in Upper Egypt, but this did not prevent a third brother from marrying an Englishwoman, nor did it prevent the family from sending some of its children to European and American schools, even if they happened to be religious.

    I hardly knew my parents: my father, a successful lawyer, was constantly working, and when at home, he, like most men of his generation, was not in the habit of sharing much time with his children. My mother constantly complained from breathing difficulties and kept to bed most of the time. The care of the children was left to a nurse and other help personnel. My father had collected a marvelous library in his study: leather-bound volumes of classical Arabic literature, side by side with French and English books regularly sent to him by bookstores in downtown Cairo. I must have been seven, when I started to sneak to this otherwise rarely frequented study, shut the door behind me and lose myself in whatever, at my age, I could make out of its treasures. The study soon became my magical world, a world of adventure, heroism and beauty to which I could take refuge whenever I felt lonely.

    The sunshine of my early childhood was soon to give way to mounting clouds. The 1952 revolution changed Egypt dramatically; and, in the “nationalization” wave that followed, my family lost most of its possessions. Soon after, my father died suddenly with a heart attack. With the onset of puberty, not long after that, my exile from Paradise was complete. I experienced for the first time real anguish and sorrow. A sort of chronic “bad conscience” took hold of me and made me go around with bent shoulders as if carrying a crushing load. The feeling I often had of being lifted up and soaring on wings was gone. Life became a challenge that had to be met with a great effort of will. In my college years, I studied with ferocious determination. Excellence at school was the one expectation my father had again and again stressed to his children. Unconsciously I wanted to fulfill his wish, but my more urgent need was to get a scholarship that would enable me to study abroad and to discover a wider and more stable world. At the age of twenty, my wish was granted: I completed my studies, received an engineering degree, and won scholarship to do graduate work in Germany.

    So here I was in Germany avidly pursuing avenues of which I didn’t have the faintest inkling only a short time before. One day, flipping through the books of my host, I grabbed an undistinguished book with the title “Der Integrale Yoga“. Till then I had thought yoga nothing more than extreme “physical exercises” developed in India, and I looked in the book for the usual photos of yogis in impossible postures. Instead I found dense texts with long sentences and difficult Sanskrit words. The book turned out to be a compilation of texts by Sri Aurobindo and the Mother, of whom I had never heard before (translated into German by Heinz Kappes).  I put the book back on the shelf; I had anyway a huge list of other things I urgently needed to do. There was no reason for me to return to this book, but I did return to it again and again in the following weeks. It was destined to trigger a turning point in my life.

    The affirmations of Sri Aurobindo and the Mother were a refreshing blend of an inconceivable spiritual fairytale with down-to-earth reports of lived experiences. They were about a “psychological” spirituality, which was different from the occult and ascetic spirituality I had read about so far. The texts were objective reports of experiences; there was in them no eagerness to convince, no promises of easy and fast rewards and no threats of terrible consequences if one chose to drop them and go other ways. There was no mention of sin or regret over past mistakes; they talked only of restoring harmony and balance and putting each thing in its right place. They taught that a soul could not be lost forever but only delayed in its growth and evolution; and that man’s goal was to participate consciously in his own evolution and to hasten it according to his capacities and means. But there was something else that attracted me to the book: I was much intrigued and perplexed by the authority and the sublime height from which Sri Aurobindo and the Mother were writing: something in their assertions seemed “simply too much”, and yet the doubter in me could not dismiss statements that sounded so authentic and true as exaggerations and pretense. I wanted to get to the bottom of it all, and I was conceited enough to take the matter as a challenge and to tell myself: “Here is a challenge for you!”

    The teachings of Sri Aurobindo and the Mother filled an emptiness inside me that all my previous intellectual pursuits had not been able to fill. I finally understood that true growth should be the growth of the being as a whole, and that true knowledge was not just knowledge of the mind but also that of the heart and the soul. The goal was far and high, but the path was clearly shown; I just had to step on it and start walking.

    Outwardly things were shaping up nicely for me. Inwardly the words of Sri Aurobindo and the Mother had started to ferment. And then something strange happened.

    I had just finished the first half of my doctoral program and had all reasons to celebrate. Instead, I suddenly found myself in a severe depression, the kind that makes you afraid to leave bed in the morning and that haunts you with suicidal thoughts the rest of the day. No one understood what was happening, nor did I understand what was going on inside me.

    In one of my most desperate moments, I remembered the Integral Yoga book. I looked at Sri Aurobindo’s photo and felt a faint but unmistakable quiver in my heart, upon which I fell into a sound sleep, something I hadn’t been able to do for quite some time. Next day I knew I was mending, and things started to change. The change was slow and hesitant at first, but I somehow managed, in a month or so, to get over my depression and to resume normal life.

    A great and long adventure had started for me; for decades demolition and construction went on simultaneously inside me, and my path meandered in totally unexpected ways. My journey made me change country and career several times and meet people whom I never imagined I would meet in real life. It was not always easy to fulfill my previous commitments while aspiring to give myself fully to a new orientation and a distant aim. The discrepancy between the Ideal and the Reality was still too great, and my inner resistance created hardships. Most difficult of all, was my inability to make myself understood by those whose lives were closely bound with mine, and who were necessarily affected by my actions.

    On the whole my lot was much better than that of millions of others, and I was not asking for more. Slowly the pieces of life’s huge puzzle started to fall one after the other into place. To my amazement I discovered that, despite my many meanderings and aberrations, I have landed not too far from where I always wanted to be. I started to see how every leg of the long journey had been a necessary preparation and to perceive the incredible Grace that has guided me through many detours and much stumbling to the “niche” that was all along intended for me. Life started to become simple and serene; the need for straining and effort grew less; the conflict between “Inner work” and “outer work” lost its edge; the fears and worries that had long haunted me began to fall away; and I started to grasp faintly what Sri Aurobindo must have had in mind when he wrote his “Life Divine.

    I am approaching my seventieth birthday, and my hope seems increasingly justified that the exile from Paradise I experienced almost sixty years ago was not final after all.

    Zackaria Moursi

    Feb., 2012

    Originally posted at http://sriaurobindo-inarabic.com/

    (Zackaria is currently engaged in translating the works of Sri Aurobindo and the Mother into Arabic.  See the website given above for some samples.)

    The need to translate Sri Aurobindo and the Mother into Arabic


     By: Zackaria Moursi

    Posted by on September 4, 2012 at this website:

    Early in the 20th Century, in India, Sri Aurobindo had major experiences that crystallized in a new vision for humanity; at about the same time, the Mother, then living in Paris, had the same vision. They both foresaw, unknown to each other, the dawn of a new consciousness of Oneness unifying man with the entire existence, and changing him into a nobler and higher being, endowed with more knowledge and self-mastery, and thus gradually transforming earthly life to a “Life Divine”. [1] Sri Aurobindo and the Mother met in 1911, and, over more than thirty years, worked together to realize this consciousness and to bring it down to the earth.

    Today, early in this 21st Century, Sri Aurobindo and the Mother are considered by thousands all over the world to be among the greatest spiritual figures in the history of mankind. The numbers of those who derive guidance from their teachings is steadily on the rise. Their works are translated into most of the major world languages; and we witness thousands of books, dissertations, radio stations, songs and videos dedicated to them. There are many communities dedicated to their teachings around the globe, most notably the budding international city of Auroville in South India, which is being modeled on their philosophy and teachings.

    For all these reasons and many more, the translator finds that it is the time Sri Aurobindo and the Mother should enter the sphere of awareness of the Arabic reader.

    We witness today this consciousness of Oneness penetrating, at an ever accelerating pace, the entire globe. The signs of unification are unmistakable. We experience them daily in politics and trade, in technology and science, on the web and other media, in culture and sports, and even in fashion and entertainment. Unexpected ways of living and interaction are dramatically improving the quality of life in the privileged countries of the world. The spreading of this consciousness and positive developments to encompass the entire globe, have become the only hope for saving our world, still besieged by war, environmental degradation, social inequality, famine, fundamentalism and radicalism.

    A most efficient antidote for fundamentalism, oppression and violence can be found in Indian thought which has given humanity over millennia the most sublime notions of All-unity and the most vivid examples of tolerance and peaceful coexistence. Seeing the Divine everywhere and in all beings, Indian thought has always called for reverence, compassion and gentleness, not only toward other human beings, but toward all forms of animate and inanimate life. The Divine is worshipped in India, not only as the omnipotent Creator, but also as the Mother of the Universe, who not only cares for the smallest of her creations, but also feels them as part of her own being. In this worldview, violence against man, animal or nature would be violence against the Divine Mother herself. The main attitude of Indian thought towards the Divine is not just an attitude of veneration and awe, but also, and foremost, that of love and adoration. Though Sri Aurobindo and the Mother based themselves on Indian thought, they did not stop there: they were equally at home in Western thought, and in a perfect synthesis of both, they fashioned their own sublime vision that aims at realizing heaven on earth.

    The teachings of Sri Aurobindo and the Mother, referred to as the Integral Yoga, are about a new consciousness and a practical psychology [3] and have nothing to do with religious ideologies, [4] nor with the renunciation of the world nor with occultism. They hold that man is a transitional being evolving to the “beyond man” or “superman”, [5] and that humans are capable of consciously taking part in, and even hastening, their own evolution. These teachings are about transforming the human being into a higher and nobler being, and they maintain that this transformation can be done methodically and without recourse to any occult powers or “miracles”. In the same way science discovers the laws governing the outer working of Nature and uses these laws to change the world, yoga discovers the laws that govern the inner workings of Nature and utilizes them to effect the spiritual transformation of man. Sri Aurobindo and the Mother did not conceal the difficulty of their yoga. They maintained that although the transformation of human nature, considered in the past to be impossible, is indeed extremely difficult, it can still be done, with some concrete results, within one human life-span.

    The Integral Yoga is a yoga of self-giving to the Divine and requires not only a long preparation and an integral education of the being, but also sincerity, fortitude and one-pointed determination. It is evident that these are matters that cannot be achieved overnight. Fortunately though, their difficulty applies only to the early stages of practice. Many of those who have practiced the Integral Yoga with dedication and long enough, have testified that, in the measure that their nature was transformed, a power, greater than their own, took up the charge of their progress, so that, in advanced stages, the practice became a happy and spontaneous progression from “light to light”, and from “joy to joy”.

    The aim of the Integral Yoga, is not an escape from this world to a world of peace and bliss beyond, but rather the transformation of life itself from a life beset with misery, violence, sorrow and pain, to a “Life Divine”. Nor does the Integral Yoga lay down a uniform path for everyone to follow, but teaches each to develop and walk his/her own path guided by his/her own inner Light. It does not promise rewards in this life or in a life hereafter, though rewards, unexpected and undreamt of, are sure to come.

    The readers who will appreciate and benefit the most from the writings of Sri Aurobindo and the Mother are those able to see that Truth has many facets, and who are thus able to accept the validity of views other than their own. This requires from the reader a mind supple and flexible enough to recognize that the same words can carry different shades of meaning depending on their context, and on whether they are meant in a literal, metaphorical or poetical sense.

    The works of Sri Aurobindo and the Mother do not disclose themselves fully on a first or a hasty reading. One has often to reread some passages and to allow oneself enough time for understanding and assimilating. Reading these works is more like studying a subject by which the learner has first to acquire the fundamentals and the terminology. [6]

    The readers that follow this path will experience a noticeable change in their own consciousness, and consequently positive changes in their lives. They will find themselves pursuing their inner quest and journey free from fear and doubt. By slowly discovering the real value of things, they will be able to look with a smile upon many of life problems that had hitherto seemed to them intractable. They will learn to work with greater energy and to derive happiness from whatever they may be doing and great joy from things they did not even notice before. They will discover that they need less material things, and will yet be able to surround themselves with abundance and beauty, and to infuse their lives with serenity and meaning. They will discover that the joy of self giving far outweighs the comforts and joys they used demand from life and others. They will experience how the growing peace and silence within reflects positively on their health, and how they have become capable of avoiding and even healing many of the minor ailments that formerly troubled and upset them. All they will need to do this will be quietude, concentration and trust. And finally, they will be in a far better position to overcome their own weaknesses and resistances, and to understand the meaning of things that happens to them, and to perceive the Grace that is guiding every step of their lives.

    When we follow sincerely our own calling and our own path; we arrive one day at the Supreme Truth, though we may have called it by different names and sought after it on different paths. We understand at last that we are all but different facets and manifestations of that One and Multiple Truth, and that we are, therefore, entitled to and capable of realizing it in ourselves and manifesting it in our lives.

    Special Issues in translating Sri Aurobindo into Arabic
    It is important that the reader acquaints him/herself with a few terms that acquire special meanings in the writings of Sri Aurobindo and the Mother such as: the Divine, Transformation, Mental Formation, Aspiration, the Vital, the Psychic, and the Subconscient. It is equally important for the readers to familiarize themselves with those terms that Sri Aurobindo has coined to express totally new concepts such as: Supermind and Overmind (which the translator has transliterated as دنياىوووس, and أوفيند وو ). These terms are briefly explained in the Glossary (posted somewhere else on this web page).

    Sri Aurobindo’s and the Mother recommend flexibility in the intuition of the meanings of terms:

    “The meaning [of a term] has to be taken with reference to the context. A definition ties down the meaning. One [i.e. the author] can give only an indication. In spiritual subjects, one can’t give anything more.” Sri Aurobindo, Talks with Sri Aurobindo, Volume II, March 11, 1912

    “…. words (are) just a more or less clumsy transcription not only of the idea, but of what is above the idea – the principle; it doesn’t matter much whether these or those words were used (each one uses the words that suit him best)…”

    The Mother, Mother’s Agenda, February 08, 1968

    Sri Aurobindo and the Mother use the term “The Divine” to express the Divine Being, but also the divine attributes.

    1) The Divine Being, as can be read from the following definition:

    “The Divine is transcendent Being and Spirit, all Bliss and Light and divine Knowledge and Power…” Sri Aurobindo Birth Centenary Library [035529]

    In another definition:

    “The Divine is the Supreme Truth because it is the Supreme Being from whom all have come and in whom all are”.

    Sri Aurobindo Birth Centenary Library [0351281]

    2) The Divine Attributes as in the definition, as in the definition:
    “This is what we mean by “Divine”5 all the knowledge we have to acquire, all the power we have to obtain, all the love we have to become, all the perfection we have to achieve, all the harmonious and progressive poise we have to manifest in light and joy, all the new and unknown splendours that have to be realised.”

    Words of the Mother, Complete Works, Volume 11, 7 September 1950

    Based on these quotes, the translator translates the “The Divine” either as “الألىهية “, or ” الذات الإلهية ” depending on the context.

    And finally, Many dictionaries translate “The Subconscient” as ” العقووا الطوود “, and since Sri Aurobindo and the Mother speak of several kinds of inner consciousness, the translator had to translate “The Subconscient” as “الووىال الي يوول “, for lack of a better word.

    May the words of Sri Aurobindo and the Mother bring the Arabic reader as much peace, strength and happiness as they have brought me, and much more…

    [1] The title of one of Sri Aurobindo’s major works
    [2] See: http://www.auroville.org
    [3] “Yoga is nothing but practical psychology”, Sri Aurobindo, Centenary Library, 22:32
    [4] “I may say that it is far from my purpose to propagate any religion, new or old, for humanity in the future. A way to be opened that is still blocked, not a religion to be founded, is my conception of the matter.” Sri Aurobindo, “on Himself”, 1335, p. 125
    [5] The being that will replace man in natural evolution whose mind will attain to the Supermind* which is the Truth Consciousness and that perceives the One in infinite multiplicity everywhere.
    [6] A glossary of the terms is posted elsewhere on this website .

    Zackaria Moursi, PhD February 2010
    http://www.saamia.com/en-originals/en-need-translate-sriaurobindo.pdf

    Why I won’t follow rules set by the West – Rajiv Malhotra


    By Rajiv Malhotra

    Some 20 years back, I announced publicly that I was starting a satyagraha to decolonise Indology and bring balance into it. I adopted the term ‘satyagraha‘ from Mohandas Gandhi along with many of his methods. Like him, I was dealing with an opponent who has overwhelming advantages of power. Like him, I have had the experience of living amidst Western culture and understanding it well. Like him, I have worked on their side, seeing the good intentions of many of their individuals whom I admire.

    In fact, Gandhi had started out wanting to address grievances within the framework of the empire, but concluded that this was impossible, and then turned against the empire. The same is also true of my story, as I came to realise that decolonising could not be left to the very institutions which colonised us in the first place. Claiming one’s  swaraj cannot be outsourced.

    My satyagraha, like Gandhi’s, has been a non-violent disobedience of the rules set by the opposing side which we are being required to follow. I adopted Gandhi’s method of being audacious in order to become ‘non-ignorable’ and disrupt the status quo. This means I must pay the price just as he did. But if I stay true (‘satya’) to my cause, eventually the public will rally behind me. Each time the British beat him up, Gandhi’s supporters made sure the public came to know, and the public spoke back in greater numbers. In my case, the public response has taken 20 years, but it has finally begun.

    Westerners have made the rules of the game by which Indology is supposed to function. It is not seen through the traditional siddhantas (theories) of our great thinkers, but through various Western theories alien to our traditional experts. We are relegated to being importers and consumers of knowledge about our civilisation, whereas at the time of Nalanda (and scores of other viharas), we were the world-class producers and exporters of knowledge. Sadly, too many Indian intellectuals are largely parroting Western sources, often in awe and gratitude for studying us. They are simply programmed to obey ideas downloaded into them, unable to think much for themselves. Like Gandhi, I see this as a deep inferiority complex that we still carry. Modi’s idea of ‘Make in India’ must also be applied to Indology.

    Toppling such a mighty fortress is not easy or free of pain and sacrifice. I started my yajna 20-plus years back on a full-time basis, by putting a large portion of my life-savings into a new foundation set up to fund such projects. I left all for-profit activities forever and have lived on the pension I funded with my resources. For the first decade of thissatyagraha, I heavily funded Western academicians because of their promise to help achieve my goals. However, after considerable effort I realised that often they spoke with forked tongues, or they were well-meaning individuals who were trapped in a system they could not change from within. The same was also true of Gandhi’s experience, as many Westerners were genuinely wanted to help, but were unable to do because of the system.

    My experiment to fund a radical change of their system from within has taught me many lessons, because I penetrated deeply into the internal politics of academics, understood the sources and nexuses of biases, and their well-planned strategies. Churchill had famously told Harvard students after the Second World War that the empire of the future will be ‘the empire of the mind’. He passed the baton for Western domination to the USA.

    I wanted to learn from various examples of civilisations that were reclaiming their intellectual discourse. Hence, I investigated how the study of non-Western civilisations operates, who funds what and why, where the centres of power lie, and what the main themes and purposes are. Then I researched how certain other cultures had successfully mobilised their own responses. I spent several days each at Japan Foundation, Korea Foundation, Council on Islamic Education, China Institute, and Tibet House to name just a few.

    Based on this, I changed my approach on how to engage Western academicians. I was most impressed by the example of China as a civilisation protecting its discourse. The international discourse on Chinese civilisation is tightly controlled by them using their institutions based in China. These organisations are invariably run by patriotic Chinese intellectuals. Many of the prestigious China Studies journals are written in Mandarin, not English. The standards, style, idiom and rules of writing scholarship are determined by China’s own traditions and are not a blind copies of Western academic standards. The editors of such journals as well as the committees and boards of major conferences on Chinese civilisation are dominated by Chinese intellectuals. This is the hallmark of a proud civilisation.

    Despite all its assertiveness, China has won the USA’s respect and is regarded as the foremost ally in economic affairs. This relationship is largely on China’s terms, and it has persistently demanded a ‘hands off’ attitude with respect to its human rights and civilisational matters. The US is periodically reminded in harsh language to ‘mind its own business’ when it tries to pass judgment on China’s culture or domestic politics. Clearly, it is possible to deftly manage relations with the USA in a manner that keeps different domains separate, but this requires supreme self-confidence which China clearly demonstrates.

    Unfortunately, the exact opposite is the case with studies of Indian civilisation. The field known as Indology, or South Asian Studies, is still controlled by Western Indologists and Indians trained by them and/or supervised by them. This allows the Western intellectual lens to disqualify most of the traditional Indian writings as unworthy of being considered ‘academic writing’. It gives Westerners a great opportunity to rewrite and reinterpret the Indian material according to Western norms, and thereby turn the Indian materials into what gets seen as academic scholarship. The scholar who publishes such repackaged Indian material is considered to have done ‘original’ work. Many Western PhDs consist mostly of such repackaging work using academic-grade English as a technology for control.

    Once the West has certified this repackaged work as ‘academic scholarship’, then Indians must cite this as the reference point in all future work on that topic. Otherwise they run the risk of being accused of plagiarising and/or distorting the Western scholar. In other words, the ownership and adhikara for academic representation of the Indian tradition on a given topic is thus transferred to Western institutions. The implications of this are very serious: not only are outsiders claiming to become the adhikaris by using their own rules of the game, they are also denying our experts from having adhikara.

    Many reasons are being cited for disqualifying Indian writings, such as the following:

    Western criteria to be a scholar: The Indian writer is considered to lack the ‘academic credentials’ for being a bona fide scholar of his own tradition. This filter implies that none of the following would be considered legitimate scholars: from Patanjali to Adi Shankara, from Swami Vivekananda to Veer Sarvarkar, from Gandhi to Sri Aurobindo, and so on and so forth. Furthermore, none of our living gurus and acharyas today have Western academic credentials. My question is: Why should they have to be certified when our tradition upholds adhikara on very different criteria? We recognise many different kinds of adhikaris. Some are shastris who have expertise in texts. Some are pandits who are expert in yajnas. Some are great yogis with adhyatmic experience based on which they teach others to attain the same experience. None of these are required (or ought to be required) to be certified according to Western methods. Putting them through a process of ‘Westernisation’ of their adhikara would be a big tragedy as the very process is designed to destroy the shraddha of the person.

    Mandated use of Western theories and lenses: The methodologies allowable are those sanctioned by the West. For example, the anubhava of an enlightened yogi or jnani is not considered legitimate access to knowledge, whereas an analysis using Marxism is valid. They have chopped up our knowledge into separate disciplines, each in an independent compartment, whereas our tradition sees them as holistic and organically unified. This means a scholar must get extensively trained in the latest systems of thought that the West has approved. Those few Indians who have gone through this training have invariably turned into brown-skinned Westerners, i.e., Indians wearing Western lenses and alienated from their own culture.

    The style of writing, idiom, rules of citation are governed by the West: There are Western academic norms of writing in English that are different from the way English is written for ordinary readers. This training requires one to submit to Western adhikara. Most Indian writers do not conform to these norms as they are alien to our way of thinking. Hence, most Indian writings are not considered ‘academic grade’. For instance, Westerners have mastered the game of copying ‘under the radar’ without being charged with violation, whereas an Indian can be accused on pedantic, technical grounds even if his good intentions are abundantly clear. Western scholars routinely copy Indian ideas but in such a way that their new wording gives the appearance that the ideas are original. They have the advantage in playing the game whose rules they made, just like the English team in the movie, Lagaan, had the advantage of making the rules of cricket and appointing the umpires.

    To implement the dream of India becoming the ‘vishva guru‘, we must develop and use our own lens, frameworks, and appoint traditional and modern authorities on various domains of knowledge. There was a time when technology was imported into India as ‘knock down kits’, and simply assembled using what was pejoratively called ‘screwdriver technology’, meaning that Indians could merely put their name and distribute what the West gave us. Today, it’s the other way around in many fields where India is a world-class producer and exporter. Why can’t we do the same for the study of our civilisation?

    I have never called for banning ideas or books. Nor do I ever say that all Western scholars are bad, or that only Indians can study Indology. That would be wrong as per our tradition of an open architecture of knowledge. As Gandhi said, we want the breeze to flow freely from all sides to inform us, but we should not be blown away by it. We must stand firm on our foundations and invite all voices to participate with mutual respect.

    With this background of where I am coming from, one can better evaluate the latest controversy about my writings. It seems that both sides are winning as per their respective criteria. Western Indologists and their supporting Indians feel they win by smearing me and thereby diverting attention away from my critiques of their work. Gandhi faced this all the time as well. At the same time, my side is getting galvanised in larger numbers than ever before. So both sides are winning as per their own goals. This polarisation will eventually make my issues non-ignorable. The light will eventually shine on the merits of the points I raise, rather than on me personally.

    Creative disruptions usually come from outside the prevailing system, and the incumbent side always fights to protect the status quo. In industry, we see this in technology disruptions and new media disruptions. In religion, Jesus Christ became a disruptive outsider both against the Jewish establishment and the Roman rulers. Centuries later, the Church faced dual disruptions from those choosing to undermine it from the outside: the Protestant revolution and the rise of empirical science. Gandhi refused to play by the rules of the British system. The dominant system tries to co-opt (or ‘domesticate’) the external threat by bringing it under its management.

    It is naïve for people to ask that I must play by the rules of the system of Indology. However, I do not write by the rules of Western academicians; my target readers are mostly non-academicians who are interested to join my ‘home team’ for this satyagraha. Why would I conform to the very system I consider to be a control mechanism? It is unimportant whether my writings meet the standards set by institutional mechanisms I consider biased and in need of radical reform; their norms do not apply to me.

    Of course, I believe in honesty and fair acknowledgment of sources and I work very hard to achieve this. I have already given ample evidence to show that I did not plagiarise, and in fact I over-referenced a mediocre work because I had not fully decolonised my mind. This is articulated along with my immediate plans for a second edition of Indra’s Net at arecent blog. I hope readers will look at that compelling evidence, and think for themselves rather than being influenced by a cacophony of parrots. I might have violated someone’s convention in trivial ways but nobody I showed this evidence had any doubt that I credited my sources (more than) enough.

    I am simply offering my humble service to an important cause. I do not think I am the best qualified person to do this satyagraha, and certainly cannot do it all by myself. However, I embarked on this journey simply because others were not doing this kind of work with adequate intensity and single-pointed commitment. Therefore, when people attack me personally and point out my limitations, it does not discourage me. The whole idea is to draw in more people with better capabilities than I have.

    The genie is out of the bottle and will not go back. I have developed and spread several compelling new ideas and ways of thinking; these have achieved sufficient currency to be unstoppable. As far as my unfinished work goes, I have made sure it will continue regardless of what might happen to me.

    I call upon supporters to take up the substantive issues strictly on merit, without becoming dependent on any personality. The intellectual dharma yuddha has to become everyone’s yajna.

    (Rajiv Malhotra has authored Being Different, Breaking India, and Indra’s Net, the last being the target of a concerted campaign alleging plagiarism).

    Campaign to censor Rajiv Malhotra proves that Dinanath Batra was right


    Mirror of Tomorrow

    Young, Pollockists & other American Orientalists have no other motive save to enforce this double-standard of one-sided free-speech for an exclusive clique of appropriately Westernized elite few who will dominate & ultimately drown out the voices of native heathens. The long-term political motive behind the academic cover is to soften up these native heathens via a battery of sophisticated calumny & intricately crafted ridicule, gradually loosening & ultimately severing the bonds that tie them to their native traditions so that they become ripe for colonization by invasive universalist Western ideologies such as Young’s Christianity or the Leftism/Liberalism that dominates Western & even higher Indian English academia.

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