Notes On Culture
Bharatavarsha Must Reclaim its Sanatana Narrative to Win Against the Twin Abrahmisims
The Sanatana Model is the only guiding light for a world afflicted by ceaseless strife rooted in the Abrahamic worldview
Beginning roughly around the industrialisation era, the innately Asuric European mind underwent an unprecedented and perhaps irreversible transformation. The Asuric element itself was indelibly introduced into the European psyche by the Christian cult, which destroyed invaluable classical civilisations first through the Christist compassionate messaging and then through sword, fire and faith and plunged an entire continent into the heart of Abrahamic darkness for over half a millennium.
A key theme of this transformation lay in the manner in which a rapidly-industrialising Europe began to regard the human: primarily as an economic being. This is also one of the fundamental underpinnings of contemporary capitalism. Pause and visualise the picture that comes to your mind when you use terms like “human resources” and “productivity” in the context of human beings. It’s true though that this conception of the human in purely economic terms has resulted in material prosperity for the West on a scale and extent unprecedented in history. But it has come at enormous human cost in terms of relentless material consumption, emotional loneliness, the breakdown of the family unit and increasing dependence on the state. In turn, all these human-made maladies have subtle, subterranean links with the flagrant destruction of nature.
If one examines the Indian scenario, especially, post globalisation, we seem to have unthinkingly emulated the same Abrahamic-Asuric conceptions of life leading to similar outcomes here. A quick rewind of the recent past reveals a common strand exhibited by two main phenomena. The first relates to Indian Hindus, who travelled to prosperous Western nations, especially to America. The second relates to those Indian Hindus in India who were exposed to the American corporate culture by working in that atmosphere for prolonged periods. A large section of Hindus in both categories have perhaps unconsciously internalised this post-industrialised, Western conception of life and the human being. Predictably, this internalisation has led to outward manifestation in their own lives because it is in human nature to be awed and enamoured by material accomplishments on such a grand scale, and therefore to emulate it. This fact becomes clearer given the fact that for the major period of post "Independence" India, we were a closed, socialist economy with little resources to travel abroad and at home we had abysmal purchasing power. The gates of India were closed to Indians who wished to see the world and we were beggars in our homes. Those who are old enough can recall that PostIT Notes were regarded with lusty looks as an item of luxury.
The intellectual and cultural reshaping of Europe and the West during the era of industrialisation also underwent a more radical transformation with the emergence of newer intellectual currents that became influential in the post World War II Europe. Among these, Existentialism, which viewed the world as meaningless and absurd, also gave rise to a sort of irrevocable pessimism. Fashionable but deeply damaging one-liners like “man is condemned to exist” were uncritically accepted and soon became dogma. Analysed in the finest intellectual and philosophical traditions of Sanatana Dharma, Existentialism is in many ways, a throwback to the Christian doctrine where Christ and St. Paul “called upon the people not to resist evil.”
Apart from these poles of absolute materialism and fatalism, we may also note in some detail the emergence of what’s now known as the Frankfurt School, which laid the foundation for much of the public discourse we witness in the West and in large swathes of urban India.
Its origins can be traced back to the World War I where Communists believed that the socialists and workers of various countries would erase all national boundaries, unite and fight in favour of a World Communist revolution. However, they were shocked when these workers fought on behalf of their respective nations, as patriots and nationalists. This was a body blow to the Communists who had succeeded on such a spectacular scale in Russia. Something had gone terribly wrong. And so, something had to be done about it. That something led to the formation of the Institute for Social Research, now known as the Frankfurt School, founded in 1923.
The early pioneers of this vile school such as Antonio Gramsci, György Lukács, and Felix Weil concluded that the unit of family with the man as its head had to be constantly undermined and ultimately destroyed to establish a truly egalitarian Communist World Order.
This was a definitive turn in Marxist thought, and the Frankfurt School became the vehicle that transformed the way Marxist ideology was defined and implemented. The focus shifted from defining Marxism in economic terms to defining it cultural terms.
In the 1930s, the Frankfurt School published its radical work titled Critical Theory. It was a thick, dense, and unintelligible tome full of jargon and long-winded nonsense. But when we cut the clutter, we get its gist in the words of Prof Martin. J of the University of Berkeley.
Eventually, the Frankfurt School achieved a breakthrough by cross-pollinating Karl Marx’s theories with those of Sigmund Freud. The resultant theory was that everyone in traditional societies across the world was in a state of constant psychological repression. This was further developed by Theodor Adorno and Erich Fromm whose work resulted in the “sexual revolution” in the 1960s America, most notably on college campuses.
Critical Theory is the real basis for the explosion in pseudo-academic and completely unscientific "subjects" like Black Studies, Gay Studies, Women’s Studies, LGBTQQRIXKJOA, and so on. Every University in the world, including India, has one or more variants and infinite mutants of these "studies." In simple terms, Critical Theory lay the foundation stone for destroying four generations.
But perhaps the greatest breakthrough for the Frankfurt School came in the form of the highly influential book, The Authoritarian Personality, by the pervert, Theodore Adorno which basically argued that anyone supporting traditional culture and family-centric societies was psychologically unbalanced and needed psychiatric treatment. Equally, Herbert Marcuse’s Eros and Civilisation condemned all restrictions on sexual behaviour and advocated what he termed as “polymorphous perversity,” which normalised sexual deviancy in the name of sexual openness.
Shorn of the patent linguistic jugglery, "polymorphous perversity" simply means the sanction and licence granted for guilt-free and rampant sluttification of young women across the world bearing the stamp of authority by Professors.
The other long term consequence of the multi-pronged perversity uncorked by the Frankfurt School has been the creation of lobbies of victim groups, litigating against perceived insults to their depraved lifestyles. Charles J Skyes’ superb research work, A Nation of Victims shows for example, how a dismissed university employee who was a habitual latecomer successfully sued the university on grounds of “Chronic Lateness Syndrome.” The US court system rewarded this chronic offender and punished the university.
For India, the effect of all this has been pernicious to say the least. The chief offender, and the most visible actor both embodying and symbolising these multiple perversions has been an Ebola-like epidemic of unhinged and destructive feminism. A deadly manifestation is the legislation that gave birth to Section 498 (A) of the IPC. It is important to note that this legislation was the result of sustained lobbying by a group of powerful and psychologically damaged feminists drawn from various walks of life. Even worse, when we note that this legislation did not have the popular support of the voting public, it presents a truly scary picture of how easily democracy can be subverted.
But the worse is still to come.
In the Indian context, feminism has been additionally, innately equipped with a flagrant and depraved denigration of the Sanatana conception of the feminine, which is rooted in sanctity. As an extreme but highly representative sample, here is an excerpt of a poem by the deranged Feminist-Communist activist, Meena Kandasamy:
This poem denigrates Hindus.
This poem shows them in poor light.
This poem celebrates Krishna's freedom to perch on a naked woman.
This poem flames with the fires of a woman hungry for sex.
This poem makes the Shiva lingam the male sexual organ.
This poem prides itself in its perverse mindset.
This poem gossips about the sex between Sita and Laxman.
Thankfully, the millennia-old cultural and spiritual counterbalance to toxic lunatics like Meena Kandasamy is still strong in India in the form of millions of women who undertake their Yatras, keep fasts, drive sanity into their daughters etc. But that is precisely the issue: the fact that hundreds of Meena Kandasways could emerge despite these cultural safeguards is the chief cause for civilisational alarm. As I never tire of repeating, these weed-variety perverts have emerged and multiplied and inbred because the early Left-Liberal capture of our education has engineered brains by injecting this poison in school textbooks and classroom lectures. Three generations of such "education" has resulted in the normalisation and public celebration of these multi-hued perversities.
Why for instance didn’t we have the now-regular phenomenon of public rallies supporting LGBT, White Noise, Slutwalk, offering free hugs and kisses to strangers, and "movements" featuring young folks with spray-painted hair and graffitied bodies? Remember: these are the sons and daughters of real people. And if their own parents support or encourage these kids in such public perversity, it is the ultimate triumph of the Left-Liberal destruction of generations.
As all these phenomena indicate, the Frankfurt School’s discourse has largely succeeded in polarising sections of society against others, and ultimately society against itself. Additionally, by politicising human behaviour itself, it is leading to calls for increasing interference of the State in the lives of private individuals.
This is not to argue that discrimination against say women, sexual minorities or other classes of society did not exist in the West or in India in the past. Indeed, verifiable common sense shows us that as long as human societies exist, discrimination and disparity are bound to exist. The best any age or society can hope for is to minimise these ills by spiritualising human behaviour and inducing self-restraint: a.k.a. old-fashioned, traditional values.
An unbiased study of Indian history shows how our society responded to alleviate the said ills. This response emanated primarily from the philosophical underpinnings of ancient India. The Sanatana society’s philosophical conception is rooted in the notion of Rta or the Cosmic Order, which is what primarily makes us accommodative of countless Gods, sects, paths, etc. This notion therefore has an inbuilt self-correcting mechanism to respond to challenges to Sanatana Dharma both externally and within.
We can examine just two prominent instances: Buddha and Sri Basavanna, who rose as internal corrections to social and religious excesses. But the path both took, and the message they delivered, were rooted in the selfsame ancient Indian ethos. It is therefore misleading to characterise them as mere social reformers. Perhaps Swami Vivekananda wouldn’t have met with the same level of adulation, acclaim and success, and his message wouldn’t he endured but for the solid philosophical base on which it stood.
This then has always been the nature of self-regulatory mechanism in India throughout the ages, manifested in the lives and work of its famous people.
But in an India whose post-Independence elite was largely informed and conditioned in the Western Asuric mould, this inbuilt mechanism was lost sight of. And so, in the rush to mitigate and/or reform various social ills, we seem to have thrown the baby out with the bathwater. It is pertinent to recall PV Kane’s eternal caution in this context.
Finally, one can offer a few points by way of what can be done.
For most of the post-Independence period, India has not invested enough in critically studying the West, much less developing an independent cultural and national narrative. As P.V. Kane, Dharampal, Dr SL Bhyrappa, Shatavadhani Dr. Ganesh and others have remarked, our universities have remained content in following and developing upon ideas and intellectual currents prevalent in the West at various points in time.
Secondly, in the contemporary period, the Asuric West regards both ideas and ideology as a means to an incumbent or ambitious political end, whatever that end might be. But to the inherited cultural and civilisational consciousness of majority of Indians, politics is only one of the means to a loftier spiritual goal. This is perhaps why Santana Bharatavarsha has largely been unable to fathom how and why the Asuric Western mind can discern politics even in say our Deities, festivals, temples, places of pilgrimage, and write thousands of “expert” academic theses "dissecting" the same.
About three decades ago, China initiated a fundamental and all-encompassing study of Western systems, and continues to reap its rewards today. Over the same period, it simultaneously endowed numerous American universities with grants and chairs in the field of Chinese Cultural Studies, broadly speaking. The control of these institutions completely rests in Chinese hands. This among other reasons is why it receives negligible negative coverage by the Asuric Western press and other institutions. For instance, when the Western media published a long expose of the cruel “dog festival,” in China, it retaliated by publishing a similar report in a British paper covering the shocking state of Britain’s slaughterhouses. Needless, the message was loud, clear, and direct: don't mess with us if you don't want us to open the elegant lid that conceals your cultural garbage.
Finally, and this has been a refrain from the wise people in India for at least a century: a complete and thorough overhaul of Education, starting at the primary level. In other words, Bharatavarsha must reclaim the control of the Sanatana narrative from alien, asuric hands and safeguard it with Jihadist zeal. For the longest time, we have allowed it to slip away and are suffering its consequences.
Remember: The Asura always considers it his duty to destroy a Yajna.
I shall take your leave with a memorable quote from Ananda Coomaraswamy.
Hobhouse: Morals in Evolution
Prof Martin J: The History of Political Correctness.
Charles J Skyes: A Nation of Victims.
P.V. Kane: History of the Dharmashastras Vol 5, Part 2: pp 1710
Ananda Coomaraswamy: Essays in National Idealism
The Dharma Dispatch is now available on Telegram! For original and insightful narratives on Indian Culture and History, subscribe to us on Telegram.