The Gurus Of Ancient India, Their Essential Teachings, The CRAP
Of Today – and Caste: Take #2 from ANTIDOTE by Sauvik
Hindu society was "reformed" by many great
men in British times - who realised that we had a lot to imbibe from the
superior West. Raja Ram Mohun Roy founded the Brahmo Samaj and championed
education in Western sciences and arts - while opposing Sanskrit - which is why
he is known as the "father of modern India
Raja Ram Mohun Roy wrote Precepts of Jesus.
He knew Arabic and Persian - and thus, Islam as well. Today, the so-called
'brahmins" - they are all the bureaucrat-professors of the State. Manmohan
Singh is one of these - and they are all "Intellectual Bodyguards of the
House of Nehru." They "profess" no "faith" - other
than The State, which is their God.
The socialist State has thus re-established an
ossified, petrified, brutalised, ignorant, and exploitative society - one that
is far worse than anything either the Mughals or the Brits found when they
arrived here. De-civilisation all around - including the destruction of every
city and town. Capital consumption as well as the erosion of savings - both on
a colossal scale. The British trained all the Rajput princes - so they
were no longer "predatory."
But today, even the municipalities are predatory! So
what can we say about the police? And the leader of the lower castes hates the
traders! I recommend my latest work: For Civilisation, Against Politics: Arguments for an
Intellectual-Moral Revolution.
On the one hand, I don’t think the cultural-linguistic
turn in theory is able to adequately deal with ecology due to its tendency to
treat everything as socially constructed, thereby ignoring the real differences
that things contribute independent of signification. On the other hand, I
don’t think that we can adequately understand social assemblages without taking
into account the role that nonhumans play in structuring power relations within
those assemblages. This project does not consist in excluding,
for example, the questions of identity formation in feminist, queer, and
post-colonial theory that Halberstam refers to, but in expanding the
sorts of actants we consider when investigating power-relations in social
assemblages… Ecological thinking is thinking in terms of relations between
entities, investigating their hierarchies, as well as the positive and negative
feedback relations that exist between these entities.
Frederic
William Henry Myers (1843–1901) was a poet, classicist, philologist,
and a founder of the Society for Psychical Research.[1]
The SPR was founded in 1882 in London by a group of eminent thinkers including Edmund
Gurney, Frederic William Henry Myers,William Fletcher Barrett, Henry
Sidgwick and Edmund Dawson Rogers.[2] The
SPR was the first organisation of its kind in the world, its stated purpose
being "to approach these varied problems without prejudice or
prepossession of any kind, and in the same spirit of exact and unimpassioned
enquiry which has enabled science to solve so many problems, once not less
obscure nor less hotly debated."[3]
Myers was interested in psychical research and was one of the
founder members of the Society for Psychical Research in
1883.[7][8][9]He
became the President in 1900.[10]
In 1893 Myers wrote a small collection of essays, Science and a Future
Life.[11]
In 1903, after Myers's death, Human
Personality and Its Survival of Bodily Death was compiled and published.
It was two large volumes at 1,360 pages in length, which presented an overview
of Myers's research into the unconscious
mind.[9][12][13] Myers
believed that a theory of consciousness must be part of a unified model of
mind, which derive from the full range of human experience, including not only
normal psychological phenomena but also the wide variety of abnormal and
"supernormal" phenomena.[12][13]
Frederic Myers may be regarded as an "important
early depth psychologist", and his significant influence on colleagues
like William James, Pierre Janet,
and Théodore Flournoy and also Carl G.
Jung has been well documented.[14]
Myers speculated on the existence of a deep region
of the unconscious (collective unconscious) or what he termed
the “subliminal self” which he believed could account for paranormal events.
He also proposed the existence of a “metetherial world,” which he wrote to be a
world of images lying beyond the physical world. He wrote that apparitions are
not hallucinations but have a real existence in the
metetherial world which he described as a dream-like world.[15] Myers’
belief that apparitions occupied regions of physical space and had an objective
existence was in opposition to his contemporaries views such as Edmund
Gurney and Frank Podmore who wrote that apparitions were
hallucinations.[16]
[From Wikipedia]
Yet, although Kant's categorical imperative is
supposed to be universal, it is not, according to Bergson. It is limited and
particular. Closed morality really concerns the survival of a society, my
society. Therefore, it always excludes other societies. Indeed, for Bergson,
closed morality is always concerned with war. And static religion, the religion
of closed morality, is based on what Bergson calls the “fabulation function.”
The fabulation function is a particular function of the imagination that
creates “voluntary hallucinations.” The fabulation function takes our sense
that there is a presence watching over us and invents images of gods. These
images then insure strict obedience to the closed morality. In short, they
insure social cohesion.
But, there is another kind of morality and religion,
according to Bergson. The open morality and dynamic religion are concerned with
creativity and progress. They are not concerned with social cohesion, and thus
Bergson calls this morality “open” because it includes everyone. The open
morality is genuinely universal and it aims at peace. It aims at an “open
society.” The source of the open morality is what Bergson calls “creative
emotions.” The difference between creative emotions and normal emotions
consists in this: in normal emotions, we first have a representation which
causes the feeling (I see my friend and then I feel happy); in creative
emotion, we first have the emotion which then creates representations. So,
Bergson gives us the example of the joy of a musician who, on the basis of
emotion, creates a symphony, and who then produces representations of the music
in the score. We can see here that Bergson has also finally explained how the
leap of an intuition happens. The creative emotion makes one unstable and
throws one out of the habitual mode of intelligence, which is directed at needs.
Indeed, in The Two Sources, Bergson compares creative emotions to
unstable mental states as those found in the mad. But what he really has in
mind is mystical experience.
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