David Frawley (Vamadeva Shastri)
European Business Review/New European,
Volume 13, No. 6, 2001
David Frawley (Vamadeva Shastri)
is a scholar and teacher of Vedic Science, Yoga and Vedantic philosophy
in the USA, where he directs the Vedic Institute. In India, he is recognised
as an authority on Hindu cultural issues. Dr Frawley is the author of more
than 20 books and his Web site is www.vedanet.com
During the Eurocolonial period,
Indian history and civilization were distorted to fit European perceptions.
A new school of thought is needed that will see Asian history and tradition
with Asian eyes and thought, beginning with India.
The "clash of civilizations"
A clash of civilizations is occurring
throughout in the world today, a war of cultures at various levels in both
our personal and public lives. This clash is partly because of rising historical
and cultural awareness on the part of newly-independent countries, beginning
with India. The Western-European/North American culture is currently predominant
and is strongly, if not rudely, trying to eliminate or subordinate the
rest. Yet Western civilization is spreading itself not so much by force,
as in the colonial era, but by subtle new forms of social manipulation.
These include control of the media and news information networks, control
of the entertainment industry, domination of commercial markets, continued
missionary aggressiveness by Western religions, and - as important but
sometimes overlooked - control of educational institutions and curricula
worldwide.
This control of education has resulted
in a Western-European/North-American view of history and culture in textbooks
and information sources in most countries, including India. Naturally,
people educated according to Western values will function as part of Western
culture, whatever may be the actual country of their birth. They will experience
an alienation from their native culture in which they have not really been
raised. They easily become a fifth column for the Westernisation of their
culture, which also means its denigration or, at best, its commercialisation.
An authentic Indian or Indic perspective, a worldview coming out of the
culture of India and its particular values and perceptions, is hardly to
be found, even in India. The Western school of thought is taught in India,
not any Indic or Indian school of thought.
The Indic school of thought
What is the Indic school of thought,
one might ask? It is not at all something new or unknown. It is the great
spiritual, philosophical, scientific, artistic and cultural traditions
of the subcontinent that are among the largest and oldest in the world.
It is the emphasis on dharma, on karma, on pluralism and synthesis, on
yoga sadhana and moksha. It is not only the tradition of ancient sages
from the Vedas and Upanishads to Buddhist and Yoga traditions but also
modern teachers like Sri Aurobindo and Swami Vivekananda. It is not only
the vast literature of Sanskrit but also that of the regional languages
and dialects of the subcontinent, most of which have older literary traditions
than the languages of Europe such as English.
All major cultural debates are now
framed according to Western values and perceptions, and so they will naturally
serve to uphold them. The important issues of Indic civilization today
are framed according to the principles or biases of the Western school
of thought. These include what Indian civilization is, when India as a
nation first arose, what the real history of India is, how to reform Indian
society, and how India should develop in order to have its rightful place
in the future world. As the debate is defined according to the approach
and values of Western civilization, India does not always fare well, and
India as its own independent source of civilization is seldom acknowledged.
India is judged as if it should be like another USA, UK or Germany, which
it can never be, nor should be. This only makes Indians feel inferior or
wrong.
The Western school of thought has
denigrated or overlooked the Indic school, particularly in the Indian context.
For example, the Indic school has its own history sources through the Vedas,
Puranas and various historical texts (Itihasas) that are quite massive
and detailed and have much internal consistency. However, in writing the
history of India, the Western school does not give these any place. They
are dismissed as, at best, mythology and, at worst, fraud. Instead, it
defines the history of India according to outside influences, as a series
of invasions and borrowings mainly from the west, from cultures the West
knows better and has more affinity with, which makes India seem dependent
upon the West in order to advance its civilization again today.
The Western school of thought negates
the relevance of the traditions of India. This is not simply because the
Indic tradition is wrong, unsophisticated or irrelevant. It is because
Western civilization is hegemonic, if not predatory in nature, and such
ideas help promote its spread. Its information about India contains a built-in
poison. It is meant to undermine the culture of the region and subordinate
it to the West, however objective, scientific or modern its approach may
appear to be.
When India as a nation arose is
defined by the Western school as 1947, the year of independence. It founders
were Nehru and Gandhi, who inherited a united region from the British,
before which India was just a confused mass of local kingdoms with no national
consistency. On the other hand, according to the Indic school, India or
Bharat as a country arose in the Vedic era as the type of dharmic/yogic
culture that has been the main characteristic of Indian civilization through
history. This spiritual or yogic orientation can be found in the cultures
of all the regions of India from Tamil Nadu to the Himalayas, pervading
even in the folk art and folk songs of all regions, as well as "high" culture.
Western distortions and the Indian
response
In the Western school of thought,
an Aryan invasion or migration is used to describe the way in which ancient
Vedic civilization took root in India, as if it were an alien force of
intruding barbarians. In the Indic school of thought, the whole idea of
an Aryan invasion/migration is a sign of ignorance. The Indic tradition
arose from the rishi tradition of spiritual endeavour, characteristic of
the Vedic-Sarasvati culture and related cultures, reflected in the continuity
of Vedic literature from the Vedas to the Mahabharata, Buddhist and Jain
literature and the Puranas, which all reflect the same principles, peoples
and dynasties of kings.
In these current cultural debates,
therefore, an overriding greater debate is ignored - that which takes place
between the Western and the Indic schools of thought. The Western-style
media and academia tries to see what is authentic in Indian civilization
and finds it to be wanting, reducing it to little more than caste or superstition.
This is not surprising as the Indic tradition has a different focus and
values than does the Western tradition. Similarly, from the standpoint
of the Indic tradition, we must question Western civilization itself. Is
the Western school of thought enlightened? Is it appropriate for India?
Can it understand the unique civilization of the subcontinent?
The Indic school itself is often
highly critical of the Western school. For example, when asked what he
thought about Western civilization, Mahatma Gandhi replied: "It would be
a good idea." What he meant was that, from the standpoint of the spiritual
traditions of India, Western civilization with its materialism, aggression
and dogmatism was not highly evolved. Sri Aurobindo wrote on the limitations
of Western civilization, while appreciating it in certain areas.
Secular missionaries
The West similarly tries to control
any debate on cultural ethics, using slogans of democracy and human rights,
which are only used to intimidate weak nations and conveniently ignored
relative to stronger or wealthier nations like China or Saudi Arabia. Organizations
operating under the cover of human rights are among the most aggressively
alienating influences today. They function like "secular missionaries",
ignoring victims of terrorism like the Hindus, while defending the "rights"
of terrorist organizations against security forces that are compelled to
take action against them. Meanwhile, it is the West that is selling the
weapons and profiting by terrorism and civil strife throughout the world.
The West originally trained many terrorist groups, such as the Taliban
fighters in Afghanistan.
Such groups highlight social inequalities
in India, but ignore a colonial history marked by attacks on indigenous
Indic culture. The same charges of cultural backwardness have been used
throughout the colonial era to undermine the native traditions of Africa,
Asia and the USA, and to justify forced religious conversion and political
domination, which is their real aim. Sometimes native intellectuals are
taken in by these Western approaches to social issues, not realizing that
they are just promoting the colonial agenda of world domination in a more
covert form.
New rules of debate
Therefore, it is not enough simply
to debate issues of culture, politics, or history in the existing forums
in order to promote a more Indian or Hindu view. We must question the very
process itself, its basis and the perspective or values behind the school
of thought in which the debate occurs. What India needs is the creation
of a new Indic school of thought that is dynamic and assertive in the modern
global context - one that can challenge Western civilization not merely
in regard to the details of history or culture, but also relative to fundamental
principles of life, humanity and consciousness. This requires a revival
or renaissance in the Indic tradition and its great spiritual systems of
Yoga, Vedanta, Buddhism, and Jainism, and also in its political, artistic
and scientific traditions. Modern science and technology can arguably be
more humanely employed according to Indic or Dharmic values than according
to Western religious exclusivity and commercial greed.
The world today needs a critique
of "modern civilization" from an Indic or Dharmic perspective, an interpretation
of capitalism, socialism, communism, Christianity and Islam from a tradition
that is much older, deeper and closer to the spirit in both man and nature.
These Western ideologies are failing to address the spiritual needs of
humanity and are incapable of creating a world order that transcends dogmatism
or exclusivism.
Those of us who are part of the
Indic school of thought should emphasize such a greater debate and not
get caught in the details of issues already formulated according to the
biases of Western civilization. This debate should examine the right structure
for society and the real forward direction for history and evolution. We
must raise fundamental questions. Is the current Western materialistic
view of history valid at all, or are there spiritual forces at work in
the world that go beyond all these? Can we understand our history through
outer approaches like archaeology, linguistics or genetics, or is a higher
consciousness or more intuitive view required as well? Are the records
of our ancient sages to be rejected so lightly, whenever we think they
do not agree with our views?
The real issue of the Vedas, India's
oldest tradition, is not how these texts might fit into the current model
of history as promoted by the Western school of thought, tracing the development
of civilization through outward material advances. It is how the existence
of such an ancient tradition of rishis, knowers of cosmic consciousness,
shows a higher spiritual humanity from which we have arisen and whose legacy
we can reclaim.
Towards a new school of thought
India needs a different type of
scholarship, an Indic school of thought that has its own values, traditions
and methods of reaching conclusions. Those of us who follow the Indian
civilization should develop this Indic school in its own right and not
merely try to justify our views in terms of the Western or European school
of thought, which is hostile and radically opposed to Indic cultural tradition.
I recently raised a call for an
intellectual Kshatriya in India - a new class of warrior intellectuals
to defend India and its great pluralistic traditions from the onslaught
of Western exclusivist approaches, whether religious, economic or political.
This call fundamentally requires the creation of such a new Indic school
of thought. Such a new Indic school of thought concerns not only philosophies
of liberation or yoga, but Indic, Hindu and Dharmic approaches to ecology,
the global marketplace, health, science, the status of women, religious
freedom, in short to all the main issues in society today - and it should
also look beyond these issues, which are often the issues of the Western
school, to yet broader concerns. How can we integrate humanity and nature,
with its underlying cosmic intelligence? How can we reclaim our spiritual
heritage, as a species, that the great yogis have pointed out for us?
Such a new Indic school of thought
requires new institutions to promote and embody it, or new Vedic schools.
This will arise not through Indology departments in Western-style universities
but through a new type of institution with its own funding and curriculum,
free from manipulation by the vested interested and ideologies of the Western
school and its religious, commercial and political bias.
An intellectual renaissance
The problem is that the Western
school created Indian academic institutions that reflect Western values.
To try to gain credibility for Indic thought in the context of European
institutions, as some well-meaning Hindus are attempting, may be a helpful
strategy but misses this main point. Western universities have their own
agendas that they will not readily give up. They will not change simply
because a few well-intentioned people and groups give them money and sponsor
positions to project a more "sympathetic" picture of India and her civilization.
Like a sea that salts every river that flows into it, existing trends and
interests will force the people coming into them to conform to the dominant
Eurocentric values that pervade these institutions. Otherwise, they cannot
survive academically.
It is not on single issues that
we need to make headway but on promoting the Indic tradition as a complete
school of thought in itself, rather than merely as a side subject of Indological
study in Western-defined academia. We must look back to such Indic models
as Naimisha, Takshashila, Nalanda or Mithila, not only to their institutions,
but also to the Gurukula approach and its more intimate and spiritual form
of learning.
I urge the young people and the
scholars of India to take up this cause. Do not try to define India in
the context of civilization as defined by the West. Instead look to the
great traditions of India that have their own deeper roots and use it to
critique Western civilization and discover its limitations. Rather than
seeking to define and control India according to Western perspectives,
the West should look to India for guidance on the deeper issues of culture
and spirituality. Indians, in turn, should assert their own greater traditions
and not simply imitate the West or seek to justify Indian civilization
from a Western perspective. True scholars of the Indic tradition need not
go to Harvard or Oxford to seek credibility, rather these institutions
should come to them.