1.0 Abraham Maslow's investigation into Peak and Plateau experiences
just scratches the surface on the Indian Sages' understanding of human metaphysical nature....
1.1 For example the present mainstream perspective on wholesome living
hinges itself on only two Purusharths that "impel" human behaviour, namely ‘kama’ and ‘artha’.
The Ancient perspective in the subcontinent however adds two more impellors “Dharma” and “Moksha”.
That is, humans have inherent urges for all four impellors to be satisfied.
A mode of living designed after reckoning all four is definitely more comprensive. The
promised outcome of a life, lived on such a wholesome perspective, is greater fulfilment and
contentment. (Ref6: Ch 3)
1.2 One of the reasons why the spiritual ideas of the east have not
found ready acceptance in the west is because the west is dealing with a
Science Vs Religion dilemma. Western university scholarship has left out the insights
developed in spirituality while restricting it to monastries.
The traditional Indian formal education process however
considers two distinct areas of study: Param Vidya and Aparam Vidya.
The former deals with spirituality and
the latter deals with everything else. Both were studied in the same institutions.
Science belongs to the Aparam Vidya domain. As such,
going by the traditional Indian perspective, there is no need
for a clash between science and spirituality at all since the subjects are different.(Ref1: Sec1: Ch 2)
1.3 The power that drives leadership of the transformational kind is not the
power of the gun, money, brute force, bureaucratic power, military authority… rather
it is driven by the power of the spirit. It flows from the oneness that all humans enjoy
at the level of the soul. Gandhiji wielded this power over his followers by always turning
inwards for peace and strength. Only that power can lead to revival of vitality. And it is
available in every individual. (Yogyathwa:a book co-authored with Prof Bala and Mr. Seshan)
1.4 A synthesis of western and Indian thought is necessary.
And an outstanding example of how west could meet the east is Japan. The Japanese monarch,
who was in control when the western influence came to Japan, was able to dovetail
the two civilizations into a productive culture. In India the British were in control and
the authorities thought on the lines of displacement of the Indian system by a western system.
A proper synthesis is still pending.
1.5 The Indian system that revels in its understanding of human metaphysical nature
has an effective system to transmit wisdom. With stories from the puranas and epics
great amount of learning is transferred to the common man. So even the unlettered get
educated; it is therefore not uncommon to see great wisdom even in the unlettered.
(Ref1: Sec5: Ch 2)
2.0 The very same wisdom/spiritualism is at the root of casteism.
Spiritualism, on its part, unites and
does not divide. If emancipation of depressed classes is pursued without addressing spirituality
the outcome cannot be permanent. By implication the policy of reservation barks up the wrong tree
...
2.1 The application need not be as good as or even close to the ideal.
So it is true that there are many negative developments in Indian Hindu society
(like untouchability for instance) that mask the core of genuine Hinduism.
But that is not a criterion to measure the core ideal by.
2.2 One of the negatives of the Indian system often cited is Casteism.
But the initiator of the system, Manu, has said that ‘all men are born equal’.
By implication it means that what makes the difference is training and education; and
that too one particular aspect of education which can make the difference.
2.3 Aadi Sankara was able to transform a group of Dalits into Brahmins in
one generation. Low caste Vishnu worshippers in the 12th century are known to have
risen in caste over the centuries, freely marrying Brahmins. And it is a known fact
of history that through association with spiritual gurus many groups of people
including castes, tribes and clans grew up in the caste hierarchy in society. What makes
a difference to caste status is therefore in the domain of spiritualism.
2.4 Reservation will not lead to elevation of castes because it does not address
the substantial domain of spiritualism. In fact the opposite happens; reservation
reinforces the caste consciousness and misleads from the real solution to the problem.
Spiritual elevation includes peace, patience, love, universality and such other emotions
which are not present in an agitated mind. Agitation is not the solution.
(Ref3: Sec 3)
2.5 Hinduism is a confluence of sub-religions; it is a confluence of Guru Parmparas.
And Guru Paramparas are similar to Religions like Islam or Christianity.
Guru Paramparas and religions are both
inspired by Transcended souls, they all have a body of teachings that are preserved and
they have a body of followers who preserve the knowledge and traditions instituted—and
live their lives in the pursuit of that inspiration. Hinduism is therefore the future of the world.
It has the elements to show how we can live together despite religious diversity.
(Ref3: Sec 1)
2.6 The traditions carried forward by groups of families contain these spiritual
lessons and are responsible for better values and better success in all dimensions of life.
Castes are therefore important. The opportunity in casteism is in the scope it provides for the elevation
of spiritual consciousness and lead to genuine personal transformation.
Recognizing the spiritual nature of casteism is the opportunity for emancipation.
(Ref3: Sec 3)
3.0 Communalism is essentially a clash of political ideology and does
not amount to spiritual conflict.
...
3.1 The ‘Clash of civilizations’ theory propounded by Samuel Huntington
is the antithesis of Vasudaivakutambakkam. The latter claims that if Spirituality
attains its peak in an individual then that person sees the oneness of God in all humans;
therefore the real success of religion is in the ability of its followers being able to
see the whole world as one family. (Ref3: Sec 1: Ch 4)
4.0 It is evident that clashes do happen between religions and it is because
at least some of those involved in those clashes have failed to benefit from the
main purpose of those very religions they claim to represent. Taking a leaf of wisdom
from the Greeks, men can be classified into selfish ‘idiots’, Clan loyal ‘tribals’ and
all-embracing ‘Citizens’; conflicts are due to 'Idiots' and 'Tribesmen'. The 'Idiot'
and the 'tribal' are failures of
their respective religions; in essence a religion is not successful in a particular one of
its members if it does not raise the level of consciousness of that particular member to 'citizenship'.
...
4.1 The principle of Secularism generated in the west arose in the environment
of the differences between science and spirituality. Deeply influenced by science,
the secularism that is in use today is predominantly devoid of belief in God. The ancient
Indians also practiced secularism in that the idealism kept all faith systems equidistant
from administration, however that secularism was faith endowed or it believed
in the existence of God. So the wise Indian kings did not have atheistic secularism,
what they practiced was faith endowed secularism.
4.2 It is absurd that between the possibility of multiple Gods and the
possibility of the same inspiration being called as God, Father , Yaweah, OM, Word,
Krishna Consciousness or Allah, the tribesmen and the idiots conveniently assume
the former as true. The clash is therefore between competing tribes and it has little
to do with the prime function of religion—spiritual elevation. The ‘Clash of civilizations’
is just a clash of ideologies or clash of methodology; in essence there is no clash.
5.0 Having realized the true nature of contentment and happiness, the Indian masters
did not carry forward their 'society-building' by focusing on
a 'rights' perspective; they built their society
around the concept of 'duty' instead. They used the subtle and universal concept of Dharma
which encompases the sense of duty. By drawing a parallel, it can be said that the Indian Masters
would reckon that the Indian Constitution lays down the foundations of Dharma for
post-independence India and would want Indians to do their duties diligently towards it.
If Lord Rama were a citizen of India today, he would have stood by the Constitution.
...
5.1 If it is the Krishna consciousness that decides what will be the system that human
togetherness must pursue, what would that system be for India today? At one time in the Indian
subcontinent republics existed but they could not survive the onslaught of Monarchy.
In today’s world it is Democracy that has proved its credentials. It is therefore only proper
that our elders (Gandhiji and his team of leaders of the freedom struggle), opted for
Democracy for India. An Indian, if he is a true devotee of Lord Rama, would uphold the
Constitutional Dharma just as Lord Rama upheld Monarchy Dharma in his age.
(Ref6: Ch 8)
5.2 It is not proper that one does what is divine in respect of places of worship
and plays foul in civil or economic matters. The divine desires that justice be done to
one and all through the civil, political and economic systems that exist in the world
at a given time. The leaders of religious organizations must inspire their followers to
uphold the systemic dharma (constitutional dharma) as part of their spiritual duties.
(Ref6: Ch 9,10)
6.0 Real executable power in the hands of local communities will
give its members better control over
their individual destinies. village dwellers should realize that they must take up responsibility.
...
6.1 The most successful of kingdoms in the historical past of India exemplified
autonomous villages as the basic unit of government. In those times the villages were
the doers and the State (under the king) was the auditor. Today the State (government)
is the doer and the village is the passive receiver.
(Ref4: Sec 3: Ch 1, 2, 3, 4)
6.2 This situation was created because the Colonial rule disempowered earlier
existing grassroots institutions and new systems were introduced that were not indigenous.
At independence the position was not effectively reversed.
(Ref4: Sec 3: Ch 6, 8, 9)
7.0 Despite sincere efforts by various governments ever since
independence, effective decentralization has not happened in most of India. The exceptions are
the various village revolutions that dot the length and bredth of India.
At the state level the exception has been Karela, where the communist governments were able to
shift a lot of respoinsibility to local communities. Kerala's success at education is a visible outcome.
But the lack of support for entrepreneurship and inability of the grassroots movement
to support grassroots cultural initiative has limited its success.
...
7.1 The situation needs to change. The village dwellers must take charge,
without waiting for the external powers (government, politicians) to do what they have been promising. If the
community teams up great things are possible. Pursue the six freedoms and the village will
be on its way to take charge of itself.
(Ref4: Sec 2: Ch 1-9)
7.2 Village republics existed in India, particularly in the Chola period.
Inscriptions found in Uttaramerur of Chengelpet district describe one such. It will
suffice to say that in as far as political structure and spirit of cooperation is concerned
it is close to what Mahatma Gandhi called as Gardens of Eden. Only when a village is truly
self-governing can the members of the community have control over their own destinies.
(Ref4: Sec 3: Ch 3)
7.3 People from outside can also help. Corporate executives, Government servants,
political activists, Social activists, educationists, entrepreneurs, artists, professionals,
sports persons all can contribute in their respective domains of work by facilitating
grassroots freedom. The starting point for this is to understand what that freedom in
the villages must be. Then one can innovate according to their own strengths.
(Ref4: Sec 5: Ch 1-3)
Refer to http://www.pswaraj.com
for getting this practically executed in the villages of India.
7.4 It is now time for the villages of India to take charge. The present constitutional
arrangement and laws provide scope for great team action. There are many village revolutions
happening even today. While governments must work at operationalizing grassroots initiative
in every village, the villages must not wait. They must team up and take on responsibility for
their own progress. The possibilities have been demonstated time and again, it must become the norm.
the website Panchayati Swaraj serves as facilitator for village teams to rise to the occasion and
rise to freedom. (Ref4) (http://www.pswaraj.com)
8.0 In order to rid the farm sector of its distress, which in turn, is evident in
the spate of farmers’ suicides, it is important that the economic aspect of villages
be addressed on priority. In the capitalist system money has an important role and if
money does not flow into the villages it is difficult for the villages to move their citizens
into a positive spiral of development. As the villages attempt to get their economies integrated
into the mainstream, the citizens of India must take to Gandhian action in the form of ‘Swagrami’
which in turn imitates ‘Swadeshi’ of the freedom Struggle.
(http://www.pswaraj.com/ps_swagrami.html)
...
8.1 There is masked unemployment in the villages. In a developed nation
a small portion of less than 10% people are sufficient to grow food for the rest.
An important part of moving from a developing nation to a developed nation involves
reducing the agriculture dependent population form the present high levels to around 10% or less.
So the surplus population needs to be moved into secondary services and production.
(Ref2: Ch 6)
In this link Check out the report on the Suicides in Vidarbha, in particular read the Conclusion
chapter 6 (the report can also be downloaded for free in this page).
8.2 Village entrepreneurship needs to be supported upfront. Village brands must be
built up rapidly. Village produce must find a good market.
8.3 As a citizen wishing well for the villages there is an urgent need to patronize
village goods and it must be a Gandhian mass movement. Just as Swadeshi was needed
to assert the ‘right to livelihood’ of the Indian during the independence struggle,
it is necessary to have a similar movement to support village production in this time and age.
8.4 The answer should be “Swagrami”. All well-meaning citizens of India must go
out of their way and patronize village goods and village brands.
8.5 But there is a responsibility on the part of the people of the village as well.
They must produce goods that can sustain in a capitalist free market. So they must produce
goods that are “NECESSARY, CLEAN, QUALITY”
8.6 Swagrami will succeed only if it is a mass movement. If Gandhians can team up
to call for a national movement it will make a difference; a difference which even
governments cannot make… It would be a sincere attempt at the common Indian solving an
issue that is a terrible national tragedy. This would be a true tribute to Gandhiji in
150 years of his birth. (Ref: http://www.pswaraj.com/ps_swagrami.html)
9.0 The various institutions that constitute modern India
must shed the elements that relate to the colonial mentality and tune themselves
to support genuine freedom. There is a need to look inwards into Politics, Village Self-rule,
The police force, the Judiciary, Social Work, Medical Practice, Sports and Art institutions,
Government and Education, and re-assess as to whether they are attuned to wisdom and freedom.
...
9.1 Politicians must invest in the success of villages and therefore in their
own futures. Unite villages. Help them achieve their goals. Politicians must not offer
themselves for elections to village leadership. Both political leaders are as important
as village leaders for running the system; but they must not mix. If villages must be successful
they need to remain united as one community. For this unity to happen the separation of
leadership must be religiously maintained.
(Ref4: Sec 5: Ch 2)
9.2 A free village must implement this through their collective power.
It is a choice between freedom and favouritism of various parties. Party leadership is
also important, especially in all interactions with state and central government and other
government authorities. Political leaders are needed to run the democratic machinery of the nation.
Just as both conductors and drivers are required to run a normal city bus, both classes of
leaders are needed to run the present democratic arrangement. The roles of village leaders and
political leaders are therefore both important and different and should not mix.
9.3 The police must realize that the police force is a product of a Colonial past.
The police force of the colonial past had to fight the population in order to preserve
colonial power over them. After Independence we are a free nation. The police must therefore
change its attitude and become a people’s force. All citizens have police functions and
some have been selected to wear the uniform and handle the responsibility officially;
that should be the attitude. They must help in re-defining the Dharma of the Indian police
officer and execute the same in the best interests of the constitution of India.
(Ref5: Sec 5)
9.4 The judiciary needs to think in revolutionary terms. Having three centuries
worth of cases pending calls for radical action. There is a great opportunity in
having a grassroots judicial system that operates at the level of the local community.
Such systems have existed in the past in India and even today a system as such exists in Britain.
Together with the legislature the Judiciary must constitute a grassroots judicial process
that operates largely from voluntary community efforts. In the initial stages it can be
targeted primarily at arbitration. Tradition, practice and to a limited extent law
should form the basis of the system. It is quite feasible to have a formalized system with
well-defined power which even the unlettered can operate—if it was a success in the past,
it should be easier now. (Ref5: Sec 4)
9.5 Social workers should coordinate informally in the spirit of an enlightened
anarchy when they work as an informal team for village freedom. They must form an informal
team and coordinate their efforts in such a way that the output is optimised. The coordinating
agency will be elected on the principle that the greatest of them is the one that is in
service of all. It will have a small office and will shoulder the primary responsibilities
of coordination of all social work happening in its area of influence. Taluka and District
need to be two important levels having such agencies. They will also ensure that no seeds
of discord are sown in their efforts at emancipation. They must not accentuate factors
that divide communities. For example, working for women should not mean that they should
drive a wedge between men and women. They must be sensitive to rural practices and traditions.
(Ref5: Sec 6)
9.6 The various systems of medicine including Allopathy, Ayurveda, Unani, Homeopathy and
Siddha must cooperate to come out with adequate coverage for each village so that
people of all economic classes are catered for. All the branches of medicine need to sit
together and work out if they can cooperate and work out a comprehensive solution. Besides,
each village must explore the possibility of covering the entire village through some
system of medical insurance so that everyone has coverage.
(Ref5: Sec 7)
9.7 An important dimension of life is fulfilled in sports and arts.
It needs to be patronized not only in the professional sense or as entertainment but as an
integral part of life itself. It is integral to building up personalities. Excellence in
the arts and sports is a great character and community builder. Families, education institutions and
religious organizations must patronize these at as high a level as possible.
(Ref5: Sec 8)
9.8 Government executives will be responsible to the constitution and to the
government of the day. Each official will have an area of influence where he can make
a difference. He must innovate and ensure that through his influence the village communities
unite and take charge. It will diminish corruption and the aim and mission of the
government’s existence will be better fulfilled. It will help solve huge problems of
disparity, poverty and environment. The nation can thrive. The government official therefore
must play his dharmic role in the constitutional democracy and that is all that will be needed.
(Ref4: Sec 5: Ch 3)
9.9 Education must account for the param Vidya dimension also. Once an individual
has taken to the profession of education as teacher, trainer, coach or professor,
it must be his endeavour to update himself on matters of param vidya also.
It involves life skills, spiritualism and learnt attitudes that are secular and can
make a difference to the student’s life, attitude and success. It is a duty that teacher
in India must take on until such a time that he understands his dharmic role.
In summary, teachers must understand
the spiritual aspect and endeavour to impart spiritual strength to their wards.
(Ref5: Sec 9)
9.10 The Param vidya factor talks in terms of end-of-knowledge or veda-anta.
Teachers must at the minimum understand the rationality in this. The content is of such value
that a teacher will automatically transfer that learning to the student. It involves the
identification of Dharma and fulfilling it to the best of one’s ability. This process is
of immense importance in value education and it forms the core of an empowerment process.
A teacher must be able to aid in this.
(Ref5: Sec 9),
(Ref6: Ch 8, 9, 10)
9.11 Dharma is used here not in the sense of it being religion. It is more than that.
It is about doing the most humane thing possible in any situation. It has to do with
doing what God would expect from us in each situation. What one must do depends on various
factors including the system that is in place, the designated role of the individual,
the expectation of wise elders and serendipity. Each person needs to decipher what
Dharma is for him using the guidance of spiritual lights, wise elders, predecessors
who have blazed a trail in their respective fields. And do what he knows is the will of God
and the wise. (Ref6)
10.0 In summary:
In Dharma the individual Indian must rise to touch his highest potentials.
(Ref6)
This will happen only when the authority of the constitution is upheld religiously.
Effectively decentralizing governance (so that each village has control over its
own destiny) (Ref4) and
taking a leaf out of the ancient wisdom (that talks of the equality
of all humans) (Ref3) India can
move into a world where casteism, communalism, poverty are
all squarely and sensibly addressed. There is a world of excellence, peace and prosperity
that awaits India and the journey to it must start at the point where the baby is separated from
the bath water in as far as the Ancient Indian Wisdom is concerned.