How does the Jesus proto-image for pseudo-theology impact Hinduism? – Shiva Das

Brahmin“From a Hindu and Vedic view, Christianity would be viewed as adharmic teachings or asuric dharmas.  Due to the lack of any compelling evidence of the existence of Jesus, aside from a requirement of blind faith that this is true, one must wonder if there was really a Jesus and if so to what extend did he really involve himself in teaching.  In reality, modern Christianity is more akin to the teachings of Paul than Jesus; ironically, Paul did not personally know Jesus or receive the teachings directly from him.   For Christianity to expand through conversion of Hindus, it has also embraced and was an originator of the proto-image.” – Shiva Das

Jesus the YogiWith the globalization of an obscure sect that existed within Judaism, the Christian Bible has become one of the most studied and research texts in modern history.  Yet, despite numerous generations of scholars pouring over the compendium of Biblical writings, there remains numerous questions about the life of Jesus.  Most notable his life from age 12-33, but there are numerous other apparent conflicts including a remarkable similarity with elements of “Wars of the Jews”[1] as well as a marriage between a person, image or concept of Jesus with various qualities procured the world’s older religions.  As an example, it is commonly known amongst scholars that Jesus was not born on December 25; in reality this was a common day amongst ancient civilizations for celebrating the culmination of the Winter Solstice celebration.  This celebration had a primary focus on the deity of one’s choice. A careful examination of religious teachings reveals that little is really known about Jesus or his teachings, and scholars do acknowledge that Christianity borrowed some concepts from other ancient religions, as an example Easter which was a pagan holiday and is the reason rabbits are still a part of the celebration.  Additionally, ancient Christianity “borrowed qualities or attributes” from the Vedic deity Mitra which was the concept of the “Divine Friend” that permeates Christianity to this day, but in the modern age this acquisition of attributes has been expanded to include Krishna and even Prajapati.  It is most interesting that this parallel is at times propagated by a small number of Hindu teachers, and the association of the Vedic Prajapati is commonly used as an attempt to portray Christianity as sort of a creator of Hinduism and pre-date Christianity to an earlier era which is simply false. Additionally, another rational may be the purpose of creating a spiritual typology aligning Christian and Hindu theologies, which simply does not exist.  We have seen this appear with absurd suggestions that the Vedas are a Christian text and more recently in Southern India, the equally absurd suggestion that Jesus created the Surya Namaskar.

Christ Pantocrator, Sinai, 6th centuryOne of the most pressing issues facing biblical scholars is actual evidence of the life of Jesus.  One criticism is pertaining to the name of Jesus which ironically cannot be found in any significant writings of the time, which would make sense as Jesus is not a Jewish name, therefore, there would be an absence of the name; as the name for Jesus was Yeshua.  While the actual name for Jesus (Yeshua) is a common name for that age and geographic region, it has proven to be no easy task to find actual documentation of Yeshua from the period Yeshua (Jesus) was believed to live.  Strangely, there is a surprising lack of references within Greek, Roman or Jewish records referencing Jesus.  In fact, there is considerable debate as to any location being identified as Nazareth i.e. Jesus of Nazareth, with the latest theory being that Nazareth must have been a small village of 2-4 families.  In fact, references to Jesus as a physical person appear in only one ancient writing to any degree and that is still somewhat limited: The Wars of the Jews by Josephus.  Scholars throughout history have noted similarities between The Wars of the Jews and the story of Jesus to some degree, a modern debate has emerged centering upon the question if this was an effort by the Romans to control the apoplectic Jewish sicarii,[2]  who were quite violent and rebellious from a Roman perspective.  Other views have suggested that the information about Jesus was added later to create a historical record.  Likewise, there have been attempts by scholars to “fill in the gaps” that have been fiercely debated, these attempts to whitewash and change records are often attributed to bad science with a nefarious religious agenda.  As an example, several scholars historically have attempted to resolve some of these issues by changing only a few key words in texts to secretly resolve issues regarding a historical Jesus.

This has led to my theory of Jesus being a proto-image for the formation of religion with numerous agendas such as promoting a Roman[3] agenda while vilifying the followers of Judaism. Even a casual read of the teachings of Jesus will reveal an occasional pro-Roman position and an almost anti-Judaic view.  This conflict between Christianity and Judaism has been reflected historically in the relationship between the Catholic Church and Judaism.  It appears clear that the Romans developed an interest in the formation of Christianity to meet a political as well as social agenda.  My suspicion is that the Flavian era discovered that the masses can be more easily controlled through religion than through military means, this management of the masses through religion is not only more easy to do but is rather cost effective, as military campaigns require considerable financial resources.  The proto-image has been a powerful image throughout history, but a more correct definition for the modern age would be the Proto-image psychological disposition.

Dancing Jesus in The New Indian BibleThe proto-image is an image that is designed to appear psychologically to the masses.  This has appeared frequently within Christianity, commonly manifesting simplistically in various visual cues such as a white Jesus, a black Jesus, blue-eyed Jesus to various ethnic variables included in the imagery of Jesus.  I have even witnessed an image of Jesus dressed as a Hindu on the cross with Hindu women dressed in sari’s standing around. This establishes the first basic psychological requirement, namely to establish a connection by way of the visual cultural identification. The second psychological requirement is to identify an obligation to the image, for the world the proto-image creates a psychological feeling of debt, as the image that someone died for you can easily create a feeling of a psychological debt and moves one further from the proto-image psychological disposition and more towards dogma, but we will explore that shortly.

While the world is currently witnessing a mass exodus from the Church amongst western peoples, evidenced by churches closing and numerous church properties being sold globally, especially in Europe, there is also prolific loss of churches occurring in the United States, as well.  While the current exodus from the Church is quite obvious, ironically, it is due the proto-image psychological disposition that is most responsible and likely the driving force for the exodus in modern western society.

JesusThe proto-image psychological disposition group is a rejection of the other Christian groups, the formal Church or dogma of the Church.  This group ignores all contrary statements relative to their particular view, emotional need and attachment to the proto-image of Jesus, in essence allowing Jesus to be whatever they wish with disregard for any conflicting message that violates their individual proto-image concept. This group will ignore violent actions of the Church littered throughout history, and psychologically believe that the action of the institution of the Church is somehow separate from the man (Jesus), while ignoring the violent message found in the Bible and associated with Jesus.  Some examples would include:

“Violence is mine…” (Deut. 32.35)

“Think not that I come to send peace on earth; I come not to send peace but a sword.” (Matthew 10.34)

“For I came to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.” (Matthew 10.35)

“Eye for eye, tooth for tooth…” (Exodus 21:24)

“Do you think I came to bring peace on earth? No, I tell you, but division.” (Luke 12:51)

“I have come to bring fire on the earth…” (Luke 12.49)

Paul burning books at EphesusTo compensate for these violent messages, the proto-image psychological disposition devotee must project their own interpretation upon the Biblical teaching based upon their own proto-image view, again often based in little to no study of the language, languages of translation (such as Greek), people, era, translation or other quality used to justify a rational. To state it in blatant terms, they simply make up their own meanings to conflicting passages. These groups typically focus on such statements as love, turn the other cheek and various examples of forgiveness, while ignoring comments attributed such as, and I paraphrase, I am the only way to the father[4].  Some might argue that this is in reality a division between fundamentalist and more secular views, certainly there would be some degree of truth to this, and certainly there is nothing wrong with embracing love or turn the other cheek, it becomes more of a conflict between following dharma and the desires of the ego.  This has ultimately resulted in a hybrid or pseudo Christianity which is commonly reflected in the New Age movement.  Ironically, the New Age movement is largely based on snippets of Hinduism and to some degree Buddhism combined with the Jesus proto-image.

The proto-image psychological group is powerfully influenced by samskaras[5], often the by-product of being raised within a Christian tradition or having joined a tradition and creating numerous latent impressions within the mind.  These impressions are repeated and reinforced to such a degree that often one loses discrimination between impressions and desire for factual realization of the latent impressions. In other words, a false belief must be made believable. It is the samskaras that in essence demand reconciliation within the mind of the student of spirituality, but the latent impressions are so strong within the field of the mind that the only easy reconciliation is a proto-image that is heavily modified to ones comfort zone.

From a Hindu and Vedic view, Christianity would be viewed as adharmic teachings or asuric dharmas.  Due to the lack of any compelling evidence of the existence of Jesus, aside from a requirement of blind faith that this is true, one must wonder if there was really a Jesus and if so to what extend did he really involve himself in teaching.  In reality, modern Christianity is more akin to the teachings of Paul than Jesus; ironically, Paul did not personally know Jesus or receive the teachings directly from him. For Christianity to expand through conversion of Hindus, it has also embraced and was an originator of the proto-image.

Jesus & KrishnaWhat does this mean for Hinduism?

Of all the forces supporting the proto-image in India, it is through teachers within Hinduism that the proto-image is becoming most prolific. An example is a conversation I had with a swami residing in India. He was trained by a well-known and established sampradaya within India. He publicly stated that “the teachings of Jesus were 100% compatible with Hinduism.”  I found this strange, and questioned how he reconciled Jesus’ statement that he was the only way to the father, which is contradictory to most Hindu beliefs. After considerable debate, in private the swami confessed he had never read the Bible and knew little to nothing of the teachings of Jesus. I was shocked by such a confession, and it beckons the question “why would such a statement have been made?” if one had never read the teachings of Jesus. While I cannot speak of what was truly within the heart of the swami, one must wonder if financial motivations and the prospect of western dollars was a temptation to strong to resist. Or possibly there were some other motivations, but clearly making such a statement would clearly be adharmic and appealing to the proto-image psychological group.

The Jesus proto-image is problematic for Hinduism. As questions as to if Jesus really existed are becoming more common and evidence to support his physical presence is lacking in the current archeological and historical records. If the image of Jesus is not real, not correct and the reality is that Jesus is only a psychological proto-image, the ramifications for Hinduism are rather severe. It appears that a large number of teachers have seemed to need to align themselves with Jesus in order to come to the west and teach, some have even proclaimed to reveal “secret teachings of Jesus” or special insight into the teachings of Jesus.  In reality, this is a rather sad commentary for Hinduism, as it seems to imply that the teachings of Hinduism cannot stand upon their own without help from Christianity.  This is certainly not the case, as Hinduism is the last remaining teachings of the great Dharmic traditions!  Likewise, this action does a disservice to western students as it strengthens samskaras within their own minds, further trapping them in the world samsara[6].

M.K. Gandhi in 1929While the proto-image is a method of exodus in the western church, it has the exact opposite effect in India as it is a tool for conversion.  But for the Hindu, the proto-image is an appealing image that makes the process of conversion easier and much more simplified, as the nature of the proto-image is to appeal psychologically to people by design. Likewise, Hinduism has been accommodating to the image of Jesus, but if the image is merely a proto-image and nothing else, it would question the levels of realization of some teachers as they would have demonstrated an inability to not see through the illusionary proto-image. A compelling recognition of this proto-image was actually made by Gandhi, who said, “I like your Christ, I do not like your Christians. Your Christians are so unlike your Christ.”[7] But something more insidious is hiding in such statements, a potential assumption of Jesus that is more akin to a psychological proto-image. So the Hindu begins the journey into Christianity through the proto-image, then a further conversion takes place, one that moves past the proto-image. After indoctrination into Christianity with the proto-image, the convert is slowly manipulated away from the proto-image and more into the dogmatic teachings of church, masterfully moving the Indian convert away from proto-image psychological disposition and more toward the dogmatic position of the church.

For the Hindu, this has opened a floodgate of missionary activity and has begun a process of implanting Christian samskaras within the Hindu mind. It is the purposeful application of samskaras that is most insidious.  In the west, they have a saying, “once a Catholic, always a Catholic” which recognizes the powerful force that samskaras have within each mind. Once the samskaras are planted within the mind, these samskaras prove difficult to remove; as a number of Hindu’s that studied in Christian schools appear almost as Christian apologists. It requires tremendous iccha shakti (will power) to free oneself from these powerful samskaras, yet, certainly there are Hindu’s that are able to stand against these impressions.  Therefore, this process of implantation of the proto-image begins in the Christian-based schools in India. 

Jesus as Shiva?Conclusion

Hinduism faces a difficult path in the long-term, if it does not recognize the hidden adharmic nature of the proto-image theory and begins to deepen the honouring of its own teachings regarding samskaras. Likewise, Hinduism must tap into its own teachings to explain the appeal of the proto-image, as it is understood that we are in the Kali Yuga, in this yuga the dharmic teachings become largely ignored, and spiritual belief is given to false concepts and ideas.

As westerners that have embraced the proto-image psychological disposition leave the Church, relatively few actually identify themselves as Hindu.  Despite the fact that many are practising some form of Hinduism or at a minimum a hybrid Hinduism.  In reality, they are practising more what is known as “eclectism”, which is disorganized mixture of various religious views and beliefs. The fact is that this group is taking Hindu teachings and concepts or dharmic concepts preserved by Hinduism and are repackaging them as something separate from dharma and not part of Hinduism.  Some have even been so bold to state they are “improving them”, yet one must ask how can one “improve” dharma?  This mentality of “improving” is prolific within yoga, but is spreading to other areas of Hinduism and even to the relationship with the deities.  As I have encountered numerous westerners that profess to worship Ganesh, as an example, yet have no concept or understanding of Hinduism.  It is common to see icons in yoga studios now, but few appear to know what a murthi is.  This will ultimately result in a pseudo-theology that is based upon the whims of the ego and samskaras rather than the realization of the Rishis. But the greater threat to Hinduism is far more reaching, as the greater threat to the religion is re-importation of a westernized Hinduism or pseudo-theology back into India.  In fact, this may ultimately prove to be a greater concern to India than Christianity, but the two combined are a powerful force facing modern Hinduism.

Adhi Guru DakshinamurthyThe solution is quite simple. We need the leaders of Hinduism, the Brahmins, the Swamis, Paramahansas, the Yogis and Babas to come out and embrace the masses with knowledge and tools to understand the illusions of the proto-image. This needs to not just be taught to wealthy Hindu’s, or the growing middle class within India, it needs to be taken to villages and the poor as well.  Just as Krishna instructs Arjuna to perform his duty within the Bhagavad Gita, the dharmic leaders must begin to perform their duty on deeper levels. We have entered a time where each of us is standing in Dharmakshetre, Kurukshetre or in the field of dharma and in the field of the kurus[8].  As it is the duty of all dharmic teachers to preserve and protect dharma. It is important for each and every Hindu man, woman and child to remember—“Dharmo rakshati rakshitah” (One who protects Dharma is protected by Dharma). – The Chakra, 21 June 2015

References

  1. Atwill, Joseph, Caesar’s Messiah
  2. Ibid
  3. Ibid
  4. King James Bible, John 14.6
  5. Samskaras are a Hindu teaching that each thought leaves an impression within the mind and body.  We are powerfully influenced by the sum total of these thoughts.
  6. Reincarnation.
  7. Good Reads Quotes
  8. Bhagavad Gita 1.1

» The author Shiva Das was trained in the traditional dharmic systems of India. 

The historical roots of our ecological crisis – Lynn White

Lynn Townsend White Jr

Science Journal LogoProf White was a historian of medieval Christianity who conjectured that Christian influence in the Middle Ages was the root cause of the ecological crisis in the 20th century. He gave a lecture on December 26, 1966, called “The Historical Roots of Our Ecological Crisis” at the Washington meeting of the American Association for the Advancement of Science, that was later published in the journal Science. White’s article was based on the premise that “all forms of life modify their context,” that is, we all create change in our environment. His ideas were considered by some to be a direct attack on Christianity and set off an extended debate about the role of religion in creating and sustaining the West’s destructive attitude towards—and exploitation of—the natural world. — Editor

The Historical Roots of Our Ecological Crisis

A conversation with Aldous Huxley not infrequently put one at the receiving end of an unforgettable monologue. About a year before his lamented death he was discoursing on a favorite topic: Man’s unnatural treatment of nature and its sad results. To illustrate his point he told how, during the previous summer, he had returned to a little valley in England where he had spent many happy months as a child. Once it had been composed of delightful grassy glades; now it was becoming overgrown with unsightly brush because the rabbits that formerly kept such growth under control had largely succumbed to a disease, myxomatosis, that was deliberately introduced by the local farmers to reduce the rabbits’ destruction of crops. Being something of a Philistine, I could be silent no longer, even in the interests of great rhetoric. I interrupted to point out that the rabbit itself had been brought as a domestic animal to England in 1176, presumably to improve the protein diet of the peasantry.

All forms of life modify their contexts. The most spectacular and benign instance is doubtless the coral polyp. By serving its own ends, it has created a vast undersea world favorable to thousands of other kinds of animals and plants. Ever since man became a numerous species he has affected his environment notably. The hypothesis that his fire-drive method of hunting created the world’s great grasslands and helped to exterminate the monster mammals of the Pleistocene from much of the globe is plausible, if not proved. For 6 millennia at least, the banks of the lower Nile have been a human artifact rather than the swampy African jungle which nature, apart from man, would have made it. The Aswan Dam, flooding 5000 square miles, is only the latest stage in a long process. In many regions terracing or irrigation, overgrazing, the cutting of forests by Romans to build ships to fight Carthaginians or by Crusaders to solve the logistics problems of their expeditions, have profoundly changed some ecologies. Observation that the French landscape falls into two basic types, the open fields of the north and the bocage of the south and west, inspired Marc Bloch to undertake his classic study of medieval agricultural methods. Quite unintentionally, changes in human ways often affect nonhuman nature. It has been noted, for example, that the advent of the automobile eliminated huge flocks of sparrows that once fed on the horse manure littering every street.

The history of ecologic change is still so rudimentary that we know little about what really happened, or what the results were. The extinction of the European aurochs as late as 1627 would seem to have been a simple case of overenthusiastic hunting. On more intricate matters it often is impossible to find solid information. For a thousand years or more the Frisians and Hollanders have been pushing back the North Sea, and the process is culminating in our own time in the reclamation of the Zuider Zee. What, if any, species of animals, birds, fish, shore life, or plants have died out in the process? In their epic combat with Neptune have the Netherlanders overlooked ecological values in such a way that the quality of human life in the Netherlands has suffered? I cannot discover that the questions have ever been asked, much less answered.

People, then, have often been a dynamic element in their own environment, but in the present state of historical scholarship we usually do not know exactly when, where, or with what effects man-induced changes came. As we enter the last third of the 20th century, however, concern for the problem of ecologic backlash is mounting feverishly. Natural science, conceived as the effort to understand the nature of things, had flourished in several eras and among several peoples. Similarly there had been an age-old accumulation of technological skills, sometimes growing rapidly, sometimes slowly. But it was not until about four generations ago that Western Europe and North America arranged a marriage between science and technology, a union of the theoretical and the empirical approaches to our natural environment. The emergence in widespread practice of the Baconian creed that scientific knowledge means technological power over nature can scarcely be dated before about 1850, save in the chemical industries, where it is anticipated in the 18th century. Its acceptance as a normal pattern of action may mark the greatest event in human history since the invention of agriculture, and perhaps in nonhuman terrestrial history as well.

Almost at once the new situation forced the crystallization of the novel concept of ecology; indeed, the word ecology first appeared in the English language in 1873. Today, less than a century later, the impact of our race upon the environment has so increased in force that it has changed in essence. When the first cannons were fired, in the early 14th century, they affected ecology by sending workers scrambling to the forests and mountains for more potash, sulphur, iron ore, and charcoal, with some resulting erosion and deforestation. Hydrogen bombs are of a different order: a war fought with them might alter the genetics of all life on this planet. By 1285 London had a smog problem arising from the burning of soft coal, but our present combustion of fossil fuels threatens to change the chemistry of the globe’s atmosphere as a whole, with consequences which we are only beginning to guess. With the population explosion, the carcinoma of planless urbanism, the now geological deposits of sewage and garbage, surely no creature other than man has ever managed to foul its nest in such short order.

There are many calls to action, but specific proposals, however worthy as individual items, seem too partial, palliative, negative: ban the bomb, tear down the billboards, give the Hindus contraceptives and tell them to eat their sacred cows. The simplest solution to any suspect change is, of course, to stop it, or better yet, to revert to a romanticized past: make those ugly gasoline stations look like Anne Hathaway’s cottage or (in the Far West) like ghost-town saloons. The “wilderness area” mentality invariably advocates deep-freezing an ecology, whether San Gimignano or the High Sierra, as it was before the first Kleenex was dropped. But neither atavism nor prettification will cope with the ecologic crisis of our time.

What shall we do? No one yet knows. Unless we think about fundamentals, our specific measures may produce new backlashes more serious than those they are designed to remedy.

As a beginning we should try to clarify our thinking by looking, in some historical depth, at the presuppositions that underlie modern technology and science. Science was traditionally aristocratic, speculative, intellectual in intent; technology was lower-class, empirical, action-oriented. The quite sudden fusion of these two, towards the middle of the 19th century, is surely related to the slightly prior and contemporary democratic revolutions which, by reducing social barriers, tended to assert a functional unity of brain and hand. Our ecologic crisis is the product of an emerging, entirely novel, democratic culture. The issue is whether a democratized world can survive its own implications. Presumably we cannot unless we rethink our axioms.

The Western Traditions of Technology and Science

One thing is so certain that it seems stupid to verbalize it: both modern technology and modern science are distinctively Occidental. Our technology has absorbed elements from all over the world, notably from China; yet everywhere today, whether in Japan or in Nigeria, successful technology is Western. Our science is the heir to all the sciences of the past, especially perhaps to the work of the great Islamic scientists of the Middle Ages, who so often outdid the ancient Greeks in skill and perspicacity: Al-Razi in medicine, for example; or Ibn-al-Haytham in optics; or Omar Khayyam in mathematics. Indeed, not a few works of such geniuses seem to have vanished in the original Arabic and to survive only in medieval Latin translations that helped to lay the foundations for later Western developments. Today, around the globe, all significant science is Western in style and method, whatever the pigmentation or language of the scientists. 

A second pair of facts is less well recognized because they result from quite recent historical scholarship. The leadership of the West, both in technology and in science, is far older than the so-called Scientific Revolution of the 17th century or the so-called Industrial Revolution of the 18th century. These terms are in fact outmoded and obscure the true nature of what they try to describe—significant stages in two long and separate developments. By A.D. 1000 at the latest—and perhaps, feebly, as much as 200 years earlier—the West began to apply water power to industrial processes other than milling grain. This was followed in the late 12th century by the harnessing of wind power. From simple beginnings, but with remarkable consistency of style, the West rapidly expanded its skills in the development of power machinery, labor-saving devices, and automation. Those who doubt should contemplate that most monumental achievement in the history of automation: the weight-driven mechanical clock, which appeared in two forms in the early 14th century. Not in craftsmanship but in basic technological capacity, the Latin West of the later Middle Ages far outstripped its elaborate, sophisticated, and esthetically magnificent sister cultures, Byzantium and Islam. In 1444 a great Greek ecclesiastic, Bessarion, who had gone to Italy, wrote a letter to a prince in Greece. He is amazed by the superiority of Western ships, arms, textiles, glass. But above all he is astonished by the spectacle of waterwheels sawing timbers and pumping the bellows of blast furnaces. Clearly, he had seen nothing of the sort in the Near East.

By the end of the 15th century the technological superiority of Europe was such that its small, mutually hostile nations could spill out over all the rest of the world, conquering, looting, and colonizing. The symbol of this technological superiority is the fact that Portugal, one of the weakest states of the Occident, was able to become, and to remain for a century, mistress of the East Indies. And we must remember that the technology of Vasco da Gama and Albuquerque was built by pure empiricism, drawing remarkably little support or inspiration from science.

In the present-day vernacular understanding, modern science is supposed to have begun in 1543, when both Copernicus and Vesalius published their great works. It is no derogation of their accomplishments, however, to point out that such structures as the Fabrica and the De revolutionibus do not appear overnight. The distinctive Western tradition of science, in fact, began in the late 11th century with a massive movement of translation of Arabic and Greek scientific works into Latin. A few notable books–Theophrastus, for example–escaped the West’s avid new appetite for science, but within less than 200 years effectively the entire corpus of Greek and Muslim science was available in Latin, and was being eagerly read and criticized in the new European universities. Out of criticism arose new observation, speculation, and increasing distrust of ancient authorities. By the late 13th century Europe had seized global scientific leadership from the faltering hands of Islam. It would be as absurd to deny the profound originality of Newton, Galileo, or Copernicus as to deny that of the 14th century scholastic scientists like Buridan or Oresme on whose work they built. Before the 11th century, science scarcely existed in the Latin West, even in Roman times. From the 11th century onward, the scientific sector of Occidental culture has increased in a steady crescendo.

Since both our technological and our scientific movements got their start, acquired their character, and achieved world dominance in the Middle Ages, it would seem that we cannot understand their nature or their present impact upon ecology without examining fundamental medieval assumptions and developments.

Medieval View of Man and Nature

Until recently, agriculture has been the chief occupation even in “advanced” societies; hence, any change in methods of tillage has much importance. Early plows, drawn by two oxen, did not normally turn the sod but merely scratched it. Thus, cross- plowing was needed and fields tended to be squarish. In the fairly light soils and semiarid climates of the Near East and Mediterranean, this worked well. But such a plow was inappropriate to the wet climate and often sticky soils of northern Europe. By the latter part of the 7th century after Christ, however, following obscure beginnings, certain northern peasants were using an entirely new kind of plow, equipped with a vertical knife to cut the line of the furrow, a horizontal share to slice under the sod, and a moldboard to turn it over. The friction of this plow with the soil was so great that it normally required not two but eight oxen. It attacked the land with such violence that cross-plowing was not needed, and fields tended to be shaped in long strips.

In the days of the scratch-plow, fields were distributed generally in units capable of supporting a single family. Subsistence farming was the presupposition. But no peasant owned eight oxen: to use the new and more efficient plow, peasants pooled their oxen to form large plow-teams, originally receiving (it would appear) plowed strips in proportion to their contribution. Thus, distribution of land was based no longer on the needs of a family but, rather, on the capacity of a power machine to till the earth. Man’s relation to the soil was profoundly changed. Formerly man had been part of nature; now he was the exploiter of nature. Nowhere else in the world did farmers develop any analogous agricultural implement. Is it coincidence that modern technology, with its ruthlessness toward nature, has so largely been produced by descendants of these peasants of northern Europe?

This same exploitive attitude appears slightly before A.D. 830 in Western illustrated calendars. In older calendars the months were shown as passive personifications. The new Frankish calendars, which set the style for the Middle Ages, are very different: they show men coercing the world around them–plowing, harvesting, chopping trees, butchering pigs. Man and nature are two things, and man is master. 

These novelties seem to be in harmony with larger intellectual patterns. What people do about their ecology depends on what they think about themselves in relation to things around them. Human ecology is deeply conditioned by beliefs about our nature and destiny—that is, by religion. To Western eyes this is very evident in, say, India or Ceylon. It is equally true of ourselves and of our medieval ancestors.

The victory of Christianity over paganism was the greatest psychic revolution in the history of our culture. It has become fashionable today to say that, for better or worse, we live in the “post-Christian age.” Certainly the forms of our thinking and language have largely ceased to be Christian, but to my eye the substance often remains amazingly akin to that of the past. Our daily habits of action, for example, are dominated by an implicit faith in perpetual progress which was unknown either to Greco-Roman antiquity or to the Orient. It is rooted in, and is indefensible apart from, Judeo-Christian theology. The fact that Communists share it merely helps to show what can be demonstrated on many other grounds: that Marxism, like Islam, is a Judeo-Christian heresy. We continue today to live, as we have lived for about 1700 years, very largely in a context of Christian axioms.

What did Christianity tell people about their relations with the environment? While many of the world’s mythologies provide stories of creation, Greco-Roman mythology was singularly incoherent in this respect. Like Aristotle, the intellectuals of the ancient West denied that the visible world had a beginning. Indeed, the idea of a beginning was impossible in the framework of their cyclical notion of time. In sharp contrast, Christianity inherited from Judaism not only a concept of time as nonrepetitive and linear but also a striking story of creation. By gradual stages a loving and all- powerful God had created light and darkness, the heavenly bodies, the earth and all its plants, animals, birds, and fishes. Finally, God had created Adam and, as an afterthought, Eve to keep man from being lonely. Man named all the animals, thus establishing his dominance over them. God planned all of this explicitly for man’s benefit and rule: no item in the physical creation had any purpose save to serve man’s purposes. And, although man’s body is made of clay, he is not simply part of nature: he is made in God’s image.

Especially in its Western form, Christianity is the most anthropocentric religion the world has seen. As early as the 2nd century both Tertullian and Saint Irenaeus of Lyons were insisting that when God shaped Adam he was foreshadowing the image of the incarnate Christ, the Second Adam. Man shares, in great measure, God’s transcendence of nature. Christianity, in absolute contrast to ancient paganism and Asia’s religions (except, perhaps, Zorastrianism), not only established a dualism of man and nature but also insisted that it is God’s will that man exploit nature for his proper ends.

At the level of the common people this worked out in an interesting way. In Antiquity every tree, every spring, every stream, every hill had its own genius loci, its guardian spirit. These spirits were accessible to men, but were very unlike men; centaurs, fauns, and mermaids show their ambivalence. Before one cut a tree, mined a mountain, or dammed a brook, it was important to placate the spirit in charge of that particular situation, and to keep it placated. By destroying pagan animism, Christianity made it possible to exploit nature in a mood of indifference to the feelings of natural objects. 

It is often said that for animism the Church substituted the cult of saints. True; but the cult of saints is functionally quite different from animism. The saint is not in natural objects; he may have special shrines, but his citizenship is in heaven. Moreover, a saint is entirely a man; he can be approached in human terms. In addition to saints, Christianity of course also had angels and demons inherited from Judaism and perhaps, at one remove, from Zorastrianism. But these were all as mobile as the saints themselves. The spirits in natural objects, which formerly had protected nature from man, evaporated. Man’s effective monopoly on spirit in this world was confirmed, and the old inhibitions to the exploitation of nature crumbled.

When one speaks in such sweeping terms, a note of caution is in order. Christianity is a complex faith, and its consequences differ in differing contexts. What I have said may well apply to the medieval West, where in fact technology made spectacular advances. But the Greek East, a highly civilized realm of equal Christian devotion, seems to have produced no marked technological innovation after the late 7th century, when Greek fire was invented. The key to the contrast may perhaps be found in a difference in the tonality of piety and thought which students of comparative theology find between the Greek and the Latin Churches. The Greeks believed that sin was intellectual blindness, and that salvation was found in illumination, orthodoxy—that is, clear thinking. The Latins, on the other hand, felt that sin was moral evil, and that salvation was to be found in right conduct. Eastern theology has been intellectualist. Western theology has been voluntarist. The Greek saint contemplates; the Western saint acts. The implications of Christianity for the conquest of nature would emerge more easily in the Western atmosphere.

The Christian dogma of creation, which is found in the first clause of all the Creeds, has another meaning for our comprehension of today’s ecologic crisis. By revelation, God had given man the Bible, the Book of Scripture. But since God had made nature, nature also must reveal the divine mentality. The religious study of nature for the better understanding of God was known as natural theology. In the early Church, and always in the Greek East, nature was conceived primarily as a symbolic system through which God speaks to men: the ant is a sermon to sluggards; rising flames are the symbol of the soul’s aspiration. The view of nature was essentially artistic rather than scientific. While Byzantium preserved and copied great numbers of ancient Greek scientific texts, science as we conceive it could scarcely flourish in such an ambience.

However, in the Latin West by the early 13th century natural theology was following a very different bent. It was ceasing to be the decoding of the physical symbols of God’s communication with man and was becoming the effort to understand God’s mind by discovering how his creation operates. The rainbow was no longer simply a symbol of hope first sent to Noah after the Deluge: Robert Grosseteste, Friar Roger Bacon, and Theodoric of Freiberg produced startlingly sophisticated work on the optics of the rainbow, but they did it as a venture in religious understanding. From the 13th century onward, up to and including Leitnitz and Newton, every major scientist, in effect, explained his motivations in religious terms. Indeed, if Galileo had not been so expert an amateur theologian he would have got into far less trouble: the professionals resented his intrusion. And Newton seems to have regarded himself more as a theologian than as a scientist. It was not until the late 18th century that the hypothesis of God became unnecessary to many scientists.

It is often hard for the historian to judge, when men explain why they are doing what they want to do, whether they are offering real reasons or merely culturally acceptable reasons. The consistency with which scientists during the long formative centuries of Western science said that the task and the reward of the scientist was “to think God’s thoughts after him” leads one to believe that this was their real motivation. If so, then modern Western science was cast in a matrix of Christian theology. The dynamism of religious devotion shaped by the Judeo-Christian dogma of creation, gave it impetus.

An Alternative Christian View

We would seem to be headed toward conclusions unpalatable to many Christians. Since both science and technology are blessed words in our contemporary vocabulary, some may be happy at the notions, first, that viewed historically, modern science is an extrapolation of natural theology and, second, that modern technology is at least partly to be explained as an Occidental, voluntarist realization of the Christian dogma of man’s transcendence of, and rightful master over, nature. But, as we now recognize, somewhat over a century ago science and technology–hitherto quite separate activities–joined to give mankind powers which, to judge by many of the ecologic effects, are out of control. If so, Christianity bears a huge burden of guilt.

I personally doubt that disastrous ecologic backlash can be avoided simply by applying to our problems more science and more technology. Our science and technology have grown out of Christian attitudes toward man’s relation to nature which are almost universally held not only by Christians and neo-Christians but also by those who fondly regard themselves as post-Christians. Despite Copernicus, all the cosmos rotates around our little globe. Despite Darwin, we are not, in our hearts, part of the natural process. We are superior to nature, contemptuous of it, willing to use it for our slightest whim. The newly elected Governor of California, like myself a churchman but less troubled than I, spoke for the Christian tradition when he said (as is alleged), “when you’ve seen one redwood tree, you’ve seen them all.” To a Christian a tree can be no more than a physical fact. The whole concept of the sacred grove is alien to Christianity and to the ethos of the West. For nearly 2 millennia Christian missionaries have been chopping down sacred groves, which are idolatrous because they assume spirit in nature.

What we do about ecology depends on our ideas of the man-nature relationship. More science and more technology are not going to get us out of the present ecologic crisis until we find a new religion, or rethink our old one. The beatniks, who are the basic revolutionaries of our time, show a sound instinct in their affinity for Zen Buddhism, which conceives of the man-nature relationship as very nearly the mirror image of the Christian view. Zen, however, is as deeply conditioned by Asian history as Christianity is by the experience of the West, and I am dubious of its viability among us. 

Possibly we should ponder the greatest radical in Christian history since Christ: Saint Francis of Assisi. The prime miracle of Saint Francis is the fact that he did not end at the stake, as many of his left-wing followers did. He was so clearly heretical that a General of the Franciscan Order, Saint Bonavlentura, a great and perceptive Christian, tried to suppress the early accounts of Franciscanism. The key to an understanding of Francis is his belief in the virtue of humility—not merely for the individual but for man as a species. Francis tried to depose man from his monarchy over creation and set up a democracy of all God’s creatures. With him the ant is no longer simply a homily for the lazy, flames a sign of the thrust of the soul toward union with God; now they are Brother Ant and Sister Fire, praising the Creator in their own ways as Brother Man does in his.

Later commentators have said that Francis preached to the birds as a rebuke to men who would not listen. The records do not read so: he urged the little birds to praise God, and in spiritual ecstasy they flapped their wings and chirped rejoicing. Legends of saints, especially the Irish saints, had long told of their dealings with animals but always, I believe, to show their human dominance over creatures. With Francis it is different. The land around Gubbio in the Apennines was ravaged by a fierce wolf. Saint Francis, says the legend, talked to the wolf and persuaded him of the error of his ways. The wolf repented, died in the odor of sanctity, and was buried in consecrated ground. 

What Sir Steven Ruciman calls “the Franciscan doctrine of the animal soul” was quickly stamped out. Quite possibly it was in part inspired, consciously or unconsciously, by the belief in reincarnation held by the Cathar heretics who at that time teemed in Italy and  southern France, and who presumably had got it originally from India. It is significant that at just the same moment, about 1200, traces of metempsychosis are found also in western Judaism, in the Provencal Cabbala. But Francis held neither to transmigration of souls nor to pantheism. His view of nature and of man rested on a unique sort of panpsychism of all things animate and inanimate, designed for the glorification of their transcendent Creator, who, in the ultimate gesture of cosmic humility, assumed flesh, lay helpless in a manger, and hung dying on a scaffold.

I am not suggesting that many contemporary Americans who are concerned about our ecologic crisis will be either able or willing to counsel with wolves or exhort birds. However, the present increasing disruption of the global environment is the product of a dynamic technology and science which were originating in the Western medieval world against which Saint Francis was rebelling in so original a way. Their growth cannot be understood historically apart from distinctive attitudes toward nature which are deeply grounded in Christian dogma. The fact that most people do not think of these attitudes as Christian is irrelevant. No new set of basic values has been accepted in our society to displace those of Christianity. Hence we shall continue to have a worsening ecologic  crisis until we reject the Christian axiom that nature has no reason for existence save to serve man.

The greatest spiritual revolutionary in Western history, Saint Francis, proposed what he thought was an alternative Christian view of nature and man’s relation to it; he tried to substitute the idea of the equality of all creatures, including man, for the idea of man’s limitless rule of creation. He failed. Both our present science and our present technology are so tinctured with orthodox Christian arrogance toward nature that no solution for our ecologic crisis can be expected from them alone. Since the roots of our trouble are so largely religious, the remedy must also be essentially religious, whether we call it that or not. We must rethink and refeel our nature and destiny. The profoundly religious, but heretical, sense of the primitive Franciscans for the spiritual autonomy of all parts of nature may point a direction. I propose Francis as a patron saint for ecologists. —  Science Magazine, 1967

» Download the essay here (pdf)

» Lynn Townsend White, Jr. (April 29, 1907 – March 30, 1987) was a professor of medieval Christian history at Princeton and Stanford universities. He was the son of a Calvinist professor of Christian Ethics and had himself earned a master’s degree at Union Theological Seminary. 

Prof Lynn Townsend White Jr

Catholics demand resignation of Mumbai’s profiteering prelates – Jyoti Shelar

Parishioners of the Our Lady of Mercy Church, Thane

Cardinal Oswald Gracias is the de facto head of the Catholic Church in India.The Church is one of the largest land-holders in Mumbai after the Mumbai Port Trust and the Bombay Parsi Punchayet, and the Catholics are demanding a Parsi Punchayet-like structure wherein residential colonies are developed for the community. – Jyoti Shelar

Twenty-six Catholics, including a priest, have said that they will sit on fast unto death from May 29 at the archdiocese in Colaba, demanding the resignation of the cardinal. The protesters allege that Oswald Cardinal Gracias, the Archbishop of Bombay, has been “blatantly consenting church land deals to benefit private developers”.

The Church is one of the largest land-holders in Mumbai after the Mumbai Port Trust and the Bombay Parsi Punchayet, and the Catholics are demanding a Parsi Punchayet-like structure wherein residential colonies are developed for the community.

“Huge plots of land are being sold to the private builders. The cardinal’s consent is needed in all land deals and he is allowing these deals for personal gains. We have managed to get a stay on two such deals, but the legal recourse requires a lot of money,” Church real estate in Mumbaisaid Melwyn Fernandes, secretary of the Association of Concerned Catholics, who is one of the 26 people to sit on the fast.

According to Fernandes, in 2013, the group managed to get a stay on development rights of a 21,000 sq mt of Our Lady of Mercy Church land in Thane, which was sold to a builder. Another stay was obtained after the Church sold development rights of the Marinagar plot to a developer.

In 2013, a first information report was registered against a priest at Santacruz Police Station for allegedly forging documents of a chawl belonging to the Our Lady of Egypt Church, and selling it to private parties.

“The cardinal and the bishop are allowing mismanagement of the Church properties worth crores of rupees,” said Joseph Sodder, a Mahim resident and a St Michael’s Church parishioner, adding that till date the archdiocese has constructed only one Catholics-only colony consisting of eight buildings in Mahim.

Bombay BishopsWhile the cardinal was not available for comment, Fr Nigel Barrett, spokesperson of the Archdiocese of Bombay, said that they were aware that a fast is planned by “a few individuals”.

He said, “This sudden demand for the cardinal’s resignation by a miniscule number of people is indeed a surprise. The Archdiocese of Bombay comprises over five lakh Catholics, out of which nearly all hold the cardinal in high regard. All our schools, colleges and other educational/technical institutions are built on the Church land. We have a number of housing colonies in various parts of the Archdiocese that are built on the Church land. In fact, some of the protesters are staying in housing societies built on such land.” – Mumbai Mirror, 21 May 2015

Corruption in the Indian Church is evident in her clerics.

See also

Blame it on the Kellys – Bharavi

Julian the Apostate presiding at a conference of Christians

George Alencherry, Kuriakose Bharanikulangara & Narendra ModiRecently, there have been several well-publicized incidences of violence against Christians and/or their institutions in India.  A cry went up to the heavens: “persecution of Christians by the Pagan Hindus!” it proclaimed, and we heard much wailing and gnashing of teeth.  Modi’s buddy ‘Barack’ tut-tutted, and invoked Gandhi, no less, much as one might dust off a three-piece suit for a memorable occasion, and wagged his disapproving finger at Modi’s naughty and hell-bound Pagan brethren.  So much so that Modi had to signal contrition by converting his first shIvaratri after assuming office to a shAvaratri.

In unvarying accordance with hoary church tradition going back to the pre-Nicene ‘father’ Tertullian, the Christian establishment in India and their equivalents abroad rubbed their hands in glee, for here was a heaven-sent opportunity to cry persecution, claim martyrdom, and generally indulge in assorted passion plays pillorying the Hindu Pagans.

Such claims, going back centuries to the imaginary Apostle Thomas who never visited India but was slain by imaginary Brahmins anyway, are par for the course.  More recent history has church bombings by the Islamic Deendar Anjuman attributed to Hindus, as was the rape of Christian nuns in Jhabua by tribal converts, not to mention other incidents noted on this website.

TertullianTertullian sets the boilerplate

This millennial tradition of bearing false witness against the Pagan is evidence of the incorrigible and unregenerate ways of the insufferably self-righteous Christian establishment that has assiduously busied itself with motes in its neighbours’ eyes, but has studiously refrained from dealing with beams in its own, such as the Christian terrorism raging for decades in northeastern India with the stated goal of establishing ‘Nagalim for Christ.’  But lest we get ahead of ourselves, we must defer to Tertullian, who was rebutting charges of impiety and sedition leveled against Christians by the Romans:

“But go zealously on, good presidents, you will stand higher with the people if you sacrifice the Christians at their wish, kill us, torture us, condemn us, grind us to dust; your injustice is the proof that we are innocent. Therefore God suffers that we thus suffer; for but very lately, in condemning a Christian woman to the leno (prostitution) rather than to the leo (lion) you made confession that a taint on our purity is considered among us something more terrible than any punishment and any death.  Nor does your cruelty, however exquisite, avail you; it is rather a temptation to us. The oftener we are mown down by you, the more in number we grow; the blood of Christians is seed.”[1]

Now, such was the situation that the early Christians found themselves in.  The Romans who treated fights to the death as a matter of light entertainment did not think much of killing those whom they thought were either deviant Jews or a seditious burial society that routinely blasphemed all the Gods but their own, profaned sanctuaries and were prone to rioting on the slightest pretext.

But to the Pagan Hindus, used as they are to countenancing, even encouraging extremely idiosyncratic personalization of religion, and not even requiring a token sacrifice to the king’s genius as a mark of fidelity, Christianity is just not worth persecuting.  After all, those who worship shIva can hardly object to the worship of a shAva on a shUla, certainly not with the Aghoris still at large. Did not the God-child Tirugnanasambandar’s very first lisping verses describe His beloved shIva as the one who “besmeared with the ashes of the cremation ground, hath stolen my heart away?”  So, if the votaries of a Middle Eastern tribal godman’s corpse and its associated belief of a second coming in the same flesh after two thousand years want to celebrate or mourn, indulge in ritual cannibalism or insist that the end of the world is nigh, it’s generally their own business, and absolutely no skin off the collective Hindu Pagan nose.

Former IPS officer Julio Francis RibeiroNow, strictly from the vantage point of law and order, this would be a really admirable state of affairs (Mr. Julio Ribeiro, please note), but from the Christian viewpoint it is highly unsatisfactory for it does not furnish the required numbers of martyrs to ‘seed the faith’ by claiming the higher moral ground in good conscience. The Pagan Hindus are anyway doomed to be ‘eternally barbecued’ (pace Vivekananda) as per doctrine, but it would be even better if this could be more conveniently attributed to the persecution of some ‘martyrs’ by the accursed Hindus. Otherwise, they might have to be apologetically and sheepishly placed in Dante’s Limbo, already bursting at the seams with other virtuous Pagans of Greco-Roman provenance.

The Hindu reader, clueless as a rule, might protest that even if some sections of Hindu society were to furnish such martyrs, he heartily abominates and abhors the offending sections. Surely that would still not justify condemning all of Hindu society?  But then, the Christian god was never exactly sugar and spice (symbolizing the female aspect of humanity, be it noted) and, to his eternal credit, never claimed to be so. In fact, he’s downright careless when he is not being callous, something Mark Twain astutely pointed out in extenso:

“…They had offended the Deity in some way. We know what the offense was, without looking; that is to say, we know it was a trifle; some small thing that no one but a god would attach any importance to.  It is more than likely that a Midianite had been duplicating the conduct of one Onan, who was commanded to ‘go into his brother’s wife’—which he did; but instead of finishing, ‘he spilled it on the ground.’ The Lord slew Onan for that, for the lord could never abide indelicacy.  The Lord slew Onan, and to this day the Christian world cannot understand why he stopped with Onan, instead of slaying all the inhabitants for three hundred miles around—they being innocent of offense, and therefore the very ones he would usually slay.  For that had always been his idea of fair dealing. If he had had a motto, it would have read, ‘Let no innocent person escape.'”[2]

So, it should not come as a surprise that, after the initial excitement and salivation over the prospect of a fresh crop of martyrs, potentially more ‘saints,’ those who spat venom at Hindu society (see for comparison Matt. 22.33)[3] have implemented the second half of their famous time-tested strategy once the truth came out—and ran.

Pope FrancisFishing for men and the heretics

It is not for nothing that Jesus claimed that he would make of his first apostles ‘fishers of men’ (Matt. 4.18-19).[4] It presents the kernel of the ‘great commission’ that the generic Christian Church, ranging from that of the snake handlers of the Appalachia to that of the self-crucifying Filipinos, and including the overdressed and pretentious pontiff of Rome en route, sincerely believes. Hindus may find this surprising, but the great commission includes making good Protestant evangelicals of idolatrous Catholics, and good Catholics of renegade Protestants as well.[5]  As an instructive old joke goes:

The Heretic

I was walking across a bridge one day, and I saw a man standing on the edge, about to jump off. So I ran over and said, “Stop! Don’t do it!” “Why shouldn’t I?” he said. I said, “Well, there’s so much to live for!” He said, “Like what?” I said, “Well, are you religious or atheist?” He said, “Religious.” I said, “Me too! Are your Christian or Buddhist?” He said, “Christian.” I said, “Me too! Are you Catholic or Protestant?” He said, “Protestant.” I said, Me too! Are your Episcopalian or Baptist? He said, “Baptist!” I said, “Wow! Me too! Are your Baptist Church of God or Baptist Church of the Lord? He said, Baptist Church of God!” I said, “Me too! Are you Original Baptist Church of God or are you Reformed Baptist Church of God?” He said, “Reformed Baptist Church of God!” I said, “Me too! Are you Reformed Baptist Church of God, Reformation of 1879, or Reformed Baptist Church of God, Reformation of 1915?” He said, “Reformed Baptist Church of God, Reformation of 1915!” I said, “Die, heretic scum!” and pushed him off.[6]

So, regardless of all the genuflecting and crawling Hindus indulge in before Christian godmen in ‘interfaith conventions,’ hoping to get a modicum of approval or sympathy from them, nothing is going to materialize. Rather, it is high time Hindus realized that they are regarded with polite amusement at best, or held in outright contempt at worst, when making such abject spectacles of themselves. Rather, Hindus should merely adhere to the principle of ensuring a thorough investigation of every crime and breach of public order in any form, and demand that the offender(s) be brought to to justice in a timely manner. Along the course, they should not neglect to ‘cut, paste Ned Kellyand preserve’ the calumny of the Church against Hindu society whenever it is in evidence. Perhaps IndiaFacts could initiate a ‘Catalogue of Ecclesiastical Calumniation,’ but not without first taking the precaution of allocating sufficient digital memory to the project.

Blame it on the Kellys

The time-tested policy of Christianity is to blame the Pagans for everything that goes wrong.  The song “Blame it on the Kellys” written by Shel Silverstein and first performed by Waylon Jennings, admirably summarizes the Christian strategy, though it has nothing to do with Christianity per se.  The song itself is about the Australian outlaw (‘bushranger’) Ned Kelly, who is something of a folk hero in Australia, so much so that every crime is humorously laid at his gang’s door.

(You can listen to the song here: https://www.youtube.com/watch?v=VtSKntQ0ir4)

Someone stole old Banyon’s pig. Blame it on the Kellys!
Pinched my cart and horse and rig. Blame it on the Kellys!
Someone robbed the Sydney mail, sacked the jailer and put him in jail,
and if the potato crop should fail—they’ll blame it on the Kellys.
Blame it on the Kelly boys, blame it on the Kellys,
shame, shame upon the name, blame it on—the Kellys.

If anybody steals a horse, blame it on the Kellys!
Anybody breaks the law, blame it on the Kellys!
If anyone does something new, or does what you would like to do,
and if the troopers don’t know who—they’ll blame it on the Kellys.
Blame it on the Kelly boys, blame it on the Kellys,
shame, shame upon the name, blame it on—the Kellys.

They’re posted up on every wall. Blame it on the Kellys!
There’s no crime too great or small, to blame it on the Kellys!
They killed a thousand so they tell,
you know they’re bound to burn in hell,
I think I’ll steal a horse myself—and blame it on the Kellys.
Blame it on the Kelly boys, blame it on the Kellys,
shame, shame upon the name, blame it on—the Kellys.

Someone killed old Jim Divine. Blame it on the Kellys!
Was a dark and deadly crime.  Blame it on the Kellys!
Someone killed old Jim Divine, we don’t know the place or time,
but the poor old boy was a hundred and nine—
Oh, blame it on the Kellys !

Blame it on the Kelly boys, blame it on the Kellys,
shame, shame upon the name, blame it on—the Kellys.

Blaming the Pagan Hindu, be it noted, is in deadly earnest, not in jest. As the chief Catholic godman the late John Paul II proclaimed in 1957:

“…just as in the first millennium the Cross was planted on the soil of Europe, and in the second on that of the Americas and Africa, we can pray that in the Third Christian Millennium a great harvest of faith will be reaped in this vast and vital continent”

JesusIn other words, the Pagan Hindus are destined for the same fate as their European and American Pagan brethren in earlier millennia.  Thus, bearing false witness against the hated Polytheists, Idolators, Pagans, Heathens et al is merely one of the means of bearing ‘witness to the truth’ as Christian doctrine would have it.  The only unforgivable sin, as per Christian doctrine, is the ‘original sin’ of Adam, transmitted down generations much as a debilitating parasite might.  It is ‘cured’ only by an acceptance of Jesus’ crucifixion as a blood sacrifice to atone for this ‘sin’ for all time to come.  For all else, like child-abuse for instance, there are always the expedients of absolution and indulgence devised by the ingenious and inventive Church.

After all, when the end of the world is at hand and the second coming of the godman Jesus is practically around the corner, a few well-placed lies cloaked with crafty dissimulation and obfuscated with egregious half-truths are indispensable to the success of the ‘Great Commission.’

Notes and references

  1. Tertullian, The Apology, Chapter 50.
  2. Mark Twain, Letters from the Earth, Letter X.
  3. Jesus abuses the Pharisees – “Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?”  No sign of showing either cheek there, what to speak of the other one!
  4. “And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers. And he saith unto them, Follow me, and I will make you fishers of men.  And they straightway left their nets, and followed him.”
  5. “Pope warns against ‘wolves’ of Protestants Evangelicals’ rise in Latin America viewed as divisive.”  The Pope’s (John Paul II) pronouncements deserve to be read in full by all Hindus who have a weakness for anything in flowing robes.  They should note especially the allusion to ‘shepherd’ and ‘flock’ which is an accurate enough description of matters as they stand. (http://articles.baltimoresun.com/1992-10-13/news/1992287130_1_new-evangelism-evangelical-churches-roman-catholic-church)
  6. See http://www.nobeliefs.com/jokes.htm
  7. John Paul II, Address to the Sixth Plenary Assembly of the Federation of Asian Bishops’ Conferences (FABC), Manila (15 January 1995). [Insegnamenti XVIII, 1 (1995), 159].

The politics of conversion and reconversion – C. I. Issac

Prof C. I. Issac“R.C. Majumdar observes that the purpose of shuddhi was national in character: ‘to realize the ideal of unifying India nationally, socially and religiously’ (An Advanced History of India, p 878). Since the fall of the Rajputs in the Second Battle of Tarain, Muslim dogmatists brutally and ferociously converted Hindus to Islam. The Muslim population of Pakistan, India and Bangladesh are the ‘lost sheep’ of Hindu dharma. From the 16th century onwards, Christians have been in action, carving out sizeable numbers to their fold by using fourfold tactics (chatur-upayam). In this situation, a proud Hindu could not remain a silent onlooker.” – Prof I.C. Issac

Prof Arnold ToynbeeArticle 25 of the Indian Constitution guarantees its citizen the right to practice and propagate their religion. It doesn’t mean total destruction of the other man’s religion or non-hierarchical unorganized religions. This right is not conferred only to a particular religion; it is applicable irrespective of all religions and religious practices of India. It is not a constitutional provision for one-way traffic or a non-return valve. 

In no way with this article did the founding fathers think of any sort of conversion. Their intention was the healthy coexistence of all cultures and religious groups. Conversion by brainwashing, coercion, allurement, incentives, etc. is cruel in cultural terms. So it doesn’t come under the purview of Article 25. Such subversive practices seem just under the law of the wild, that is, might is right, or matsya nyaya (law of the fishes). 

The architects of our Constitution were well aware of the fact that the death of a religion is the death of a particular culture or sub-culture or a civilization associated with that religion. As observed by Arnold J Toynbee, every civilization has a universal Church (religion). Hence, religion and human civilization have an umbilical link. Each civilization, whether small or large or extra-large, has its own knowledge system. For instance, today our alleged socialized social orders are pursuing the pharmaceuticals of our tribal social orders. These have a substantial, objective, and observationally demonstrated information framework, obtained through generations. We, as an enlightened society, are bound to secure all societies and their commitments. 

With the death of the Inca, Maya, ancient Greek or Roman civilizations, mankind lost an immense knowledge system. The technology behind the ‘Golden Raft’ of the Mexicans was buried along with their en masse conversion to European religions. The above mentioned lost civilizations had their own religious practices. They were naturally evolved religions, that is, they had no founders. So they never discussed the spread of their religious frontiers. Almost all these civilizations died of the wild and brutal interference of founder-oriented religions. 

 Muhammad bin Bakhtiyar KhiljiThey indiscriminately destroyed whatever they found in their targeted (prey) societies or religions which they found indigestible. In India, Muhammad Bin Bakhtiyar Khilji burned the library of Nalanda University on the ground that the contents of the books there were not in conformity with the message of his religious books and founder of his faith. The destruction of Nalanda is not the loss of Hindus; it is a loss to mankind. 

The above narrative is essential in the context of recent deliberations over ghar vapsi. Certain media and Church circles contend that this movement began only after 26 May 2014. But this is not a new movement begun by the ever-shrinking Hindu society. It was started as the shuddhi movement in the 19th century by Arya Samaj leader, Swami Dayananda Saraswati. 

R.C. MajumdarSwami Dayananda Saraswati observes that the purpose of shuddhi was national in character: “to realize the ideal of unifying India nationally, socially and religiously” (An Advanced History of India, p 878). Since the fall of the Rajputs in the Second Battle of Tarain, Muslim dogmatists brutally and ferociously converted Hindus to Islam. The Muslim population of Pakistan, India and Bangladesh are the ‘lost sheep’ of Hindu dharma. From the 16th century onwards, Christians have been in action, carving out sizeable numbers to their fold by using fourfold tactics (chatur-upayam). In this situation, a proud Hindu could not remain a silent onlooker. That is why Swami Dayananda Saraswati took the lead and the tempo continues Swami Shraddhanandunobtrusively. After the 1921 Moplah riot of Malabar, the British Indian Government issued license to Arya Samaj to reconvert those forced to abdicate Hindu Dharma and willing to return to their poorva-dharma. The status of this license is still in force. Since then, thousands have returned to their original faith. Every State’s gazettes since 1947 will prove the tempo of ghar vapsi in the Republic of India. 

Attacks on places of worships are not a new incident in either, and are due to varied reasons, such as local issues, personal vengeance. We may cite some attacks on churches prior to April 2014. The Catholic church at Kuddu, Lohardaga district, Jarkhand, was ransacked and the priest injured in the last week of August 2004. The church complex is hardly a kilometer from Kuddu police station, but no arrests have been made so far. It was the second attack in three months, the previous one being June 9 the same year, when the UPA was in power. 

In Orissa, a Catholic church was attacked by 300 persons, its idols and holy costumes destroyed and altar burned. The Prime Minister then was Dr. Manmohan Singh (Malayala Manorama, Kottayam, August 28, 2004). On 29 August 2004, Fr. Job Chittilappally (71), Vicar of St. Varaprasada Matha Church, Thurithiparambu near Chalakudi in Kerala, was found dead with stab injuries (The Hindu, Kochi). Dr Singh was the Prime Minister and the Chief Minister was A.K. Anthony; he resigned the same day. 

In all these incidents, the Church hierarchies found no fault with the government. Then we have the mysterious deaths within the four walls of convents in India, which meet with mysterious silence…. 

Sarvepalli RadhakrishnanThe psychology of the Church is religious and political. They want a halo of martyrdom because martyrs and saints are fuel for the gargantuan engines of the Church (like jihadis for Islam) without which it cannot sustain. As Dr S. Radhakrishnan observed, “The intolerance of narrow monotheism is written in letters of blood across the history of mankind from the time when first the tribes of Israel burst into the land of Canaan. The worshippers of the one Jealous God are egged on to aggressive wars against people of alien cults.They invoke Divine Sanction for the cruelties inflicted on the conquered. The spirit of old Israel is inherited by Christianity and Islam. Wars of Religion which are the outcome of fanaticism that prompts and justifies the extermination of aliens of different creeds are particularly unknown in Hindu India”. (The Hindu View of Life, 1927, Oxford University, p 55) 

This aspect was visible during the third and last phase of campaigning for the Delhi Assembly poll earlier this year, when a small demonstration of Christians received disproportionate publicity as a signal to all members of the community to vote against the Bharatiya Janata Party. Since then, the religious and secular leaders of various Christian denominations have successfully put the community at the centre of an anti-BJP fledgling movement, the full dimensions and objectives of which are yet to unravel. – Vijayvaani, 9 April 2015

» Prof I. C. Issac is a retired professor of history and vice-president of the Bhartheeya Vichara Kendram, Trivandrum. 

Kanchi Acharya Jayendra Saraswati Swamigal and VHP's Ashok Singhal

Ayaan Hirsi Ali calls for Islam’s reboot – Maureen Callahan

Maureen Callahan“Ali thinks the West … should look to the lessons of the Cold War and recognize we are waging a battle of ideas — that in 17 Muslim majority nations, the state religion is Islam. … ‘We need to recognize that this is an ideological conflict that will not be won until the concept of jihad itself has been decommissioned.'” – Maureen Callahan

Ayaan Hirsi AliThere was a time when author and activist Ayaan Hirsi Ali believed it all: that, according to Islam, the infidel should die, that the Quran is infallible, that those who violated sharia law — thieves, gays, adulterers — deserved to be stoned to death or beheaded, as they were each Friday in a public gathering place she and her brother called “Chop-Chop Square.”

Today, she is that rare thing: a public intellectual who, despite death threats and charges of bigotry, calls for an end to Islam — not just as the faithful know it, but as we in the West think we know it.

“The assumption is that, in Islam, there are a few rotten apples, not the entire basket,” Ali tells The Post. “I’m saying it’s the entire basket.”

In her book, “Heretic,” Ali argues for a complete reformation of Islam, akin to the Protestant Reformation of the 16th century. Though her own education led her to reject Islam and declare herself an atheist, she believes that for the world’s 1.6 billion Muslims, there must be another way.

“If you are a child brought up to believe that Islam is a source of morality” — as she was, in Africa and Saudi Arabia — “the Muslim framework presents you with the Quran and the hijab. I don’t want to be cruel and say, ‘You grow up and you snap out of it.’ But maybe we who have snapped out of it have not done our best to appeal to those still in it,” she says.

Heretic: Why Islam Needs a Reformation Now - Ayaan Hirsi AliIn “Heretic,” Ali says there are three kinds of Muslims. There are the violent, the reformers, and what she believes is the largest group — those who want to practice as they see fit and live peaceably but do not challenge the Quran, the Muslim world’s treatment of women and the LGBT community, or terrorist attacks committed in the name of Islam.

Yet she refuses to label this group as moderate. She believes they have done nothing to deserve it. “I’ve never believed in the word,” Ali says. “It’s totally useless. I think we’re in a time now where we demand answers from Muslims and say, ‘Whose side are you on?’ ”

Ali argues for five amendments to the faith. “Only when these five things are recognized as inherently harmful and when they are repudiated and nullified,” she writes, “will a true Muslim reformation have been achieved.”

Those five notions are:

  1. The infallibility of the Prophet Muhammad and the literal interpretation of the Quran
  2. The idea that life after death is more important than life on Earth
  3. Sharia law
  4. Allowing any Muslim to enforce ideas of right and wrong on another
  5. Jihad, or holy war

Rejecting these ideas, some of which date to the 7th century, is a shocking proposition to the faithful.

“The biggest obstacle to change within the Muslim world,” Ali writes, “is precisely its suppression of the sort of critical thinking I am attempting here.”

Religious DissentDissent and die

Ali has firsthand experience. In November 2004, after collaborating with the Dutch artist Theo van Gogh on the documentary “Submission” — which criticized the Muslim world’s abuse of women — Van Gogh was shot to death by a Dutch-Moroccan Muslim. The assassin attempted to decapitate him and stabbed him in the chest, leaving a note affixed by the knife. It was a death threat against Ali.

She was forced into seclusion and given a 24-hour security detail. Today, she lives with her husband and young son in the United States yet remains a target.

“In no other modern religion,” Ali writes, “is dissent still a crime, punishable by death.”

She knows the greatest criticism she faces is that she is Islamophobic, that she is accusing all Muslims of adhering to jihad, to abuse, to the establishment of a caliphate.

In the book, Ali cites a 2013 report by the Pew Research Center on Muslims’ beliefs. It found that in Pakistan, 75 percent think those who leave Islam should be put to death. In Bangladesh, 43 percent think so. In Iraq, 41 percent.

Those who believe sharia is the infallible word of God: 81 percent in Pakistan, 65 percent in Bangladesh and 69 percent in Iraq.

She also cites a 2007 Pew study that found that among 18- to 29-year-old American Muslims, 7 percent had favorable opinions of al Qaeda, and they were twice as likely as older Muslims to believe suicide bombings in the name of their religion were warranted.

http://en.wikipedia.org/wiki/IslamophobiaWar of ideology

This is where Ali thinks the Obama administration has failed.

President Obama “has acknowledged Islamophobia, which is the worst thing you can do for Muslims who are trying to turn things around,” she says. Whether it’s ISIS or al Qaeda or the Taliban or so-called lone wolves — such as the Boston Marathon bombers or the Charlie Hebdo attackers or the suicide bomber who blew up 15 Christians in Pakistan last week or the ISIS suicide bombing that left 137 fellow Muslims dead — when these people say they are killing in the name of true Islam, Ali says, believe them.

She accepts that Obama’s administration is attempting a delicate balance — that to declare war on Islam is exactly what these fighters want — but says more can be done.

“Obama is saying, ‘Listen, Muslims, I’m on your side. I respect your beliefs, and I’d like you to help me fight these attacks committed in the name of your religion,’ ” Ali says. “He’s delivering, and they’re not.”

Western Europe, she says, is turning away from the threat of self-segregating Islamic immigrants at its grave peril. A 2009 study by the think tank Citivas found 85 operational sharia courts in Great Britain alone.

“I think with the Arab world, the West thinks we’re fighting an inferior enemy,” Ali says. “Look at the language we use: It’s jihad, it’s insurgency, it’s asymmetric.” Ali thinks the West, and the US especially, should look to the lessons of the Cold War and recognize we are waging a battle of ideas — that in 17 Muslim majority nations, the state religion is Islam.

“We did not say the Soviet system was morally equivalent to ours; nor did we proclaim that Soviet communism was an ideology of peace,” Ali writes. “In much the same way, we need to recognize that this is an ideological conflict that will not be won until the concept of jihad itself has been decommissioned.”

Sam HarrisThe “mother lode”

The greatest obstacle to an Islamic reformation is the diffuse nature of the religion itself. Unlike Catholicism, there is no leader, no papal equivalent to endorse or denounce jihad. In fact, there is no hierarchy of any kind, and any man who wishes can declare himself an imam.

Meanwhile, groups such as ISIS, al Qaeda and the Taliban are successful precisely because they have top-down leadership, codified warfare and an explicit, simple goal. “These groups are adapting to modern technology, to modern innovations in organization and management,” Ali says. “They know that without a hierarchy, human beings understand nothing.”

She is gratified by the stance taken by Sam Harris, a prominent American neuroscientist and author of “The End of Faith.”

“Sam realizes that among religions, Islam is unique in its atrocity, that everything we said about [violence in] Christianity and Judaism was hundreds of years ago. He calls Islam ‘the mother lode of bad ideas,’ which is extremely brave,” she says.

With “Heretic,” Ali is calling on those Muslims who reject jihad, acts of terror, and the subjugation of women and infidels to organize, to challenge, to speak out loudly and often against violence committed in the name of Allah — and she is calling on the West to actively demand it.

“This is a transformation of the West as we know it,” she says. “We’re at the beginning, and what we do right now is going to be consequential.” – New York Post, 22 March 2015

» Maureen Callahan has worked as an editor and writer at the New York Post for seven years, covering everything from the subcultures of the Lower East Side to local and national politics. She has also written for Spin, New York, and the late, lamented Sassy. In 2009, she was nominated for a Pulitzer Prize by the New York Post.

Sam Harris

Pakistan: Religious women protesting against Charlie Hebdo Magazine

Myanmar court finds trio guilty of insulting religion – BBC

Buddhas in Burma

Buddha with earphonesPhilip Blackwood, who managed the VGastro Bar in Yangon, was arrested in December along with bar owner Tun Thurein and colleague Htut Ko Ko Lwin.

They have each been sentenced to two and a half years in jail.

Burmese law makes it illegal to insult or damage any religion.

The poster, which was posted on Facebook to advertise a cheap drinks night, showed Buddha surrounded by psychedelic colours. It sparked an angry response online.

Myanmar, also known as Burma, has seen growing Buddhist nationalism in recent years.

All three men had denied insulting religion during their trial. Tun Thurein told the court that Blackwood alone was responsible for the posting. Blackwood had said sorry online and repeated his apology in court.

But the judge, Ye Lwin, said that though Blackwood apologised, he had “intentionally plotted to insult religious belief” when he uploaded the poster on Facebook, reported AFP news agency.

Blackwood, 32, said he planned to appeal against the sentence.

Speaking after sentencing outside the court before being bundled into a car, he said that he was “pretty disappointed” with his punishment, which was “more than the maximum sentence”.

Tun Thurein, Htut Ko Ko Lwin & Philip Blackwood“I have said that I was sorry so many times,” he said. “It was nothing to do with me.”

Before sentencing he said that he had removed the image and posted an apology when he realised it was being shared online and provoking outrage.

The New Zealander’s family say they hope the government will intervene to deport him.

Blackwood’s lawyer, Mya Tway, was careful with his assessment of the ruling which has been welcomed by some Buddhist groups.

“It will be difficult to say whether this verdict is fair or not because this is Myanmar, not like other democratic countries. That’s all I can say,” he said.

Human Rights Watch Deputy Asia Director Phil Robertson said that the three men acted in a culturally insensitive way but should not have been sent to prison.

“By using the Religion Act to criminalise these three individuals, rather than accepting an apology and dealing with it in another way, the government is, sort of, setting up more witch hunts against persons that these Buddhist groups view as being insulting [to] their religion,” he said.

Mr Robertson said that freedom of expression in Myanmar is under greater threat than ever as the country heads into a pivotal election year.

While free speech in Myanmar has improved under the country’s semi-civilian government, Buddhist nationalism has been on the rise in recent years, with extremist monks such as Wirathu growing in popularity. At the same time and Muslim minorities have been targeted, particularly in Rakhine state.

About 90% of Myanmar’s population is Buddhist. – BBC, 17 March 2015

VGastro Bar

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