Continued from Danielou

EVERY society must make way for invaders and migrants. In this way, linguistic, religious, and professional groupings develop. These must be recognized and linked to the four principal groups, even while maintaining their separate identity, solidarity, and the means of defending their cultural uniqueness.
Besides a few exceptional individuals, who are mutants and therefore tend to associate together in a kind of parallel society, the problems of individual freedom in relation to social order are the concern of groups rather than of individuals Every caste or ethnic, religious, or professional grouping Wilds to establish rules appropriate for itself, building up codes of behavior that cannot be generalized.
Rules of morality that imply codes of honor regulate the activities of each group. If these rules are not followed, the groups self‑destruct. Immigrants belonging to a foreign culture will alter the social order if their autonomy is denied and they are forced to assimilate.
The hierarchy of the caste system allows for the coexistence and collaboration of human groups even though they belong to different levels of evolution. Attempts to bring about equality are destructive of the individuality of the person and of the group. Coexistence demands respect for all the differences and varieties in human beings. In this sense, traditional Hindu society is fundamentally antiracist. It rejects the colonialization through assimilation that the current Indian government, infected by Western ideas, is using to assassinate the primitive tribes left over from the Satya Yuga and totally unable to adapt to the ways of life of the modern world. The government claims that these groups are the backward elements of a single population; but one cannot respect and protect the various human societies by refusing to acknowledge their very existence, autonomy, importance, rights, and uniqueness. Every group has its usefulness, a role to play in the balance of nature and society. The caste system tries to determine this role, stabilize it, and make it easier. The abilities, duties, virtues, and rules of each group are different: it is impossible to establish behavioral laws that would apply to all.
A division into castes, whatever may be its defects, is essential to the smooth running of every society. If, as a consequence of ill‑considered intermingling, a society no longer has these distinct categories, they will tend to re‑form, slowly but inevitably, just as a wound heals over: the social framework is its own healer. According to the Manu Smriti, the codified laws of Manu, abilities and talents should then be the basis on which to reestablish castes. There is a similar idea behind the modern I.Q. tests. However, we do not have the established corporate bodies that could make these abilities productive and provide a way of life, security, and a social family for those oriented toward a particular vocation. All this is crucial for the well‑being of any society. The Western world's vanity (the implicit belief by which Westerners consider themselves a superior species) is revealed in its determination to impose upon all peoples its languages, beliefs, and social and moral concepts, in the belief that these represent progress.

Those attached to Indian culture liken themselves to the Aryan Brahmans, whose rites they pretend to practice and whose codes of behavior they claim to follow. This has cut them off from the other brands of Indian tradition.
The study of Shaiva tradition has been neglected to the point that most of the Westerners who claim to study India and its rites, customs, and knowledge have not even the slightest idea that there are other strands besides Vedic Brahmanism, even though it is these strands which are most suited to their own needs. Why does a Westerner who, at home, would study architecture, medicine, music, or perhaps astrology, alchemy, or magic, ignore the related fields which in India carry on similar traditions, with their particular initiations and rites, and which continue to teach the related religious and philosophic concepts?
The few Westerners who have really been able to enter the Hindu world are those who have taken an interest in the study of the crafts (music in particular) and have been accepted into an artisanal group. Others, in investigating religious or magical practices, have been able to find a place for themselves in the Tantric world that has opened before them. Such was the case of Sir John Woodroffe for Tantrism or Verrier Elwyn for the Munda tribes.
There are no exclusions in Shaivism and Tantrism concerning religious and ritual practices.
Tiruvallur, the author of the Kural, the most venerated work in Tamil literature, was of very humble origins. He wrote: "All men are equal. The differences between them come about through their occupations . . . . Even today, a pariah who has undergone the Shaiva initiation (Shivädikshâ) can transmit it to a Brahman and thus become his Guru (Sakhare, History and Philosophy of Lingayat Religion, p. 175).
From the point of view of the social framework, the abilities and moral qualities of individuals are part of the genetic heritage of their lineage, and are generally related to the family's occupation. Just as there are game dogs and sheep dogs, each genetic code is adapted to particular functions.

To subscribe, send a message to:

Or go to:
and click 'Join This Group!'


Reply via email to