TRANSITION FROM KALI YUGA TO SATHYA YUGA

DISCIPLINE THAT SEEKS TO UNIFY THE SEVERAL EMPIRICAL INVESTIGATIONS OF HUMAN NATURE IN AN EFFORT TO UNDERSTAND INDIVIDUALS AS BOTH CREATURES OF THEIR ENVIRONMENT AND CREATORS OF THEIR OWN VALUES

THE WORLD ALWAYS INVISIBLY AND DANGEROUSLY REVOLVES AROUND PHILOSOPHERS

THE USE OF KNOWLEDGE IS POWER

OLDER IS THE PLEASURE IN THE HERD THAN THE PLEASURE IN THE EGO: AND AS LONG AS THE GOOD CONSCIENCE IS FOR THE HERD, THE BAD CONSCIENCE ONLY SAITH: EGO.

VERILY, THE CRAFTY EGO, THE LOVELESS ONE, THAT SEEKETH ITS ADVANTAGE IN THE ADVANTAGE OF MANY — IT IS NOT THE ORIGIN OF THE HERD, BUT ITS RUIN.

LOVING ONES, WAS IT ALWAYS, AND CREATING ONES, THAT CREATED GOOD AND BAD. FIRE OF LOVE GLOWETH IN THE NAMES OF ALL THE VIRTUES, AND FIRE OF WRATH.

METAMATRIX - BEYOND DECEPTION

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24 April 2013

Hindutva and Islamism: Twins in Annihilation

Hindutva and Islamism are both movements of revanchism and annihilatory impact, which claim to speak in the name of a pure religious tradition that has been tainted and threatened by alien influences. In a zone of cultural confluence such as South Asia, these global movements are at war with one another: to Hindutva, secular modernity as well as Islam and Islamism are the enemy; to Islamism, secular modernity as well as Hinduism and Hindutva are the enemy. In actuality, these seemingly opposed movements are twins, mirror images, with deep foundations in the same thematics of avant-garde revolutionary activity, ethnic purification, total war and perpetual violence towards the Other, which characterised several early-20th-century ideologies including Nazism, Fascism, Bolshevism, Trotskyite theory and Carrelian biology. Arising out of the modern, Hindutva and Islamism have little sanction in Hinduism and Islam, respectively: the traditions in whose name they claim to speak and act have no place for them. Indeed, Hindutva and Islamism are products of the 20th century: ideologies that employ the sinister possibilities of the modern to overturn the emancipatory possibilities of the modern, which leads me to regard them as projects in counter-modernity.  
Ranjit Hoskote 

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