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Challenging Western Universalism

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One of the most important objectives of my recent book,Being Different, An Indian Challenge to Western Universalism (HarperCollins, 2011) is to refute Western claims of universalism. According to these claims, the West is both the driver of history and the ultimate, desirable destination of the entire world.  The West purportedly provides the ideal template to which all other civilizations and cultures must contort, be pruned, trimmed or reconfigured to fit, or else be eliminated or sidelined by some means.

Of course, universalism cannot be Western, Chinese, French or any other. That wouldn’t really be universal but only a particular culture’s perception and lived experience of the world.  The phrase “Western Universalism” is an oxymoron and I use it to highlight the hubris of this mindset. Rather than view it’s own culture as one that is the product of the unique history, geography, climate, myths, sacred literature, religion, empires and conflicts of ethnic groups and tribes of the North-Western hemisphere of the globe (a group that comprises less than 20% of humanity, and is shrinking), it assumes that it’s knowledge systems, epistemologies, history, myths and religions should be the norm for all of the world’s peoples!

This mindset neglects the unique trajectories and lessons learnt by other civilizations which in turn have been affected by their own geographies, histories (in many cases dating far beyond Western history), religious and spiritual traditions. The unique experiences of different cultures are not always inter-changeable. Yet the West, so certain that the shape and direction of world history should lead to Western goals – be it salvation or secular progress – tends to superimpose it’s own cultural paradigms, often through force, upon other cultures.

Ensconced thus in the drivers seat, with its undeniably ethnocentric blueprint of what the world should look like, the Western collective ego has embarked on scores of missions – religious and secular (colonization), to bring about this Westernization.  When such attempts collide with contrasting and contradictory worldviews, the response has been one of many tactics – acculturation, religious conversion, colonization, isolation, disparagement, genocide and appropriation. What matters most in this process is that Western identity must remain perpetually at the helm of human affairs, it’s own grand narrative further strengthened at each encounter, and the rest of the world only the frontier for it to play out it’s manifest destiny. The cultural fruits of other civilizations are appropriated, seen as useful, destined to fit and enrich the western template, but the cultures themselves are left uprooted and barren, their coherence and fecundity shattered.  When the unity of a culture is thus broken, a select few parts taken, possibly refurbished and plugged into a Western taxonomy, that act is nothing short of systematic dispossession and an act of cultural genocide.

There are many reasons, beyond the scope of this blog but discussed at length in my book, for the grand claims made by the West to justify its pre-eminent place in the world. Both Hebraism (the Judeo-Christian heritage) and Hellenism (the Greek heritage), with their emphasis on duality and binary values, have contributed greatly to Western identity and supremacy. The search to define, fortify and aggrandize identities and legacies was also a result of the conflict and competition among rival European tribes and ethnicities. Until the relatively recent coalescing of all Europeans as “Westerners” (where the “rest” became the other), competition and enmity was fierce among such groups as the French, the Italians, the Germans etc. for cultural and civilizational clout.  In fact, Hegel, the German thinker and philosopher who has had a far reaching impact on Western identity, did so through his attempts to initially construct an identity for the Germans  who had lost out in the pecking order to the French and Italians in the initial rounds of  such nationalistic identity construction. He emerged as one of the most towering figures of European thought and developed a powerful and influential philosophy of history which included the past, present and future of all civilizations represented in a single, linear template. According to Hegel, there is a World Spirit (Weltgeist) that journeys through a series of stages until it reaches the highest form of self-realization.  This spirit evolves from lower to higher forms as nations of the world, placing the various nations at different stages of evolution. He declared his template to be a universal one and on such a universal template, history moved from East to West, with Europe as the penultimate end of universal history. Asia (Near-East) was the beginning and India in his world view had “no history” at all.  According to Hegel, only the West had been endowed with reason and thus entitled to be in the driver’s seat as part of God’s plan, destined to be the central agent of world history.

On such racist and ethnocentric views has been based a good deal of Western identity, leading to later justifications of colonization and conversions. Hegelian views concerning India’s “lack of history” are at the root of much of the past dismissal of India and they shape attitudes toward India even today. Hegel blinded the West to the parochialism of its supposed universals and consolidated the discourse on what was wrong about India. The degree to which Western scholarship has been influenced by his linear theory of history (including many Marxist and humanist accounts of history and the various philosophies built on such accounts) is truly amazing. Hegel’s theory of history has led to liberal Western supremacy, which hides behind the notion of providing the “universals”.  These European Enlightenment presuppositions became embedded in academia, philosophy, social theories and even scientific methodologies. Later on, these influences informed Indology and they haunt South Asian Studies today.

In Being Different, I challenge this Western penchant of universalizing its own norms. I’ve explicated some key differences between the West and Indian civilization, and I offer that these differences, once acknowledged rather than obliterated, could bring new paradigms for solving the pressing issues of our time.

Published: March 9, 2012

  • Is Rajivji Swamy Vivekananda incarnate ?

  • On the otherhand which culture has emphasized in several oft- quoted mantras especially in “Lo

    kas samastaha sukhino bhavantu “and in “Sarve janaha sukhino bhavantu” meaning let all lokas

    (Worlds/universes) and all Janaha (all inhabitants of these lokas irrespective of their affiliations ) be happy/blissfull. One should wonder why two statements? It is only to make it clear that unless both continuously develop each other’s wellbeing through symbiotic supports, such happiness can’t be ensured. Most importantly the words LOKASAMASTHAHA and SERVE JANAHA merit attention.
    eternal knowledge and so on. Idam Na Mama is the spirit that underlined all do good activities undertaken which means not for my sake but for the global welfare. How many trillions of tmes thes mantras have been practised is anybodys guess.

    Further the concepts of Brahman,AUM,Yoga including Nadha yoga ,Gayatri Mantra (GM) et al are universal, dealing with nature in general, and are essentially Nirguna in their ultimate connotation. We are all part of it. These are therefore tools that cut across borders, shattering barricades, have the potential to generate Viswa Mitras or, friends of the world. These can create a better world to live in populated by evolved souls which according to Maha Upanishad (6.72)
    ayam bandhurayam neti ganana laghuchetasam
    udaracharitanam tu vasudhaiva kutumbakaM
    Only small men discriminate saying: one is a relative; the other is a stranger. For those who live magnanimously the entire world constitutes but a family
    GM, says let that Primordial Force kindle our Buddhi and not mine alone which signifies the importance of Collective Consciousness or mass effect. It only speaks about Nirguna Brahman and does not invoke any GOD. From this it can be inferred that th econcepts,Brahman,AUM vedas, mantras especially GM and its supportive limb Yoga, including Nada Yoga, are not restrictive. So, should be accessible to one and all irrespective of any regional or religious affiliation. Similarly AUM, is the insignia of Brahman of several universes. Anybody could have used them. But Hindus took the lead in adopting these.
    ing such resonant receptivity by any other methods
    David Bohm believes that the general tendency for individuals, nations, races, social groups and all to see one another as fundamentally different and separate was a major source of conflict in the world. Likewise, John White, editor of The Highest State of Consciousness, says “If the border between self and environment can be made to disappear, this is likely to have profound effects on man’s attitude to his environment, both social and physical. If the self is experienced as actually embracing other people, Self-Consciousness becomes social Consciousness”. It was their grand hope that one day people would come to recognize the essential inter-relatedness of all things and would join together to build a more holistic and harmonious world. Of course it is utopic to expect that every individual actually acquires Brahmatejas. If so earth becomes heaven itself. But then, the modern world of ours will become more sweet and fragrant if more and more people strive to elevate themselves, in line with the QM view: we create our own reality. In this context what Arnold Toynbee said of the Hindu philosophy of life and its culture is thought-provoking: “We witness such unique mental approaches and Consciousness among Indians as may help humanity progress like a family unit. If we do not wish to perish in this atomic age, we have no other alternative left”.
    Such words of Bohm, White and Toynbee are as incisive as they are profound. They bring hope, matching in spirit, the profound sayings of the Isa Upanishad.
    Yeast sarvani bhutani Atmani-evanupasyati, Sarva-bhuteshu cAtmanam tato no vijugupsate.Yasmin-sarvani bhutani Atmai-vabhuDwijanathah,Tatra ko mohah kah sokah ekatamanupasyathah (Isa up)-
    Meaning he who sees all beings in his own self and his own self in all beings, he does not feel any revulsion to any being.
    Dr. S. Radhakrishnan, the well known philosopher of this century and past president of India, has clearly cautioned in East and West: Some Reflections that, “Today, the western scientific progress has physically united the world. It has not only got rid of the ‘space’ factor, it has also equipped the various countries of the world with deadly arms. But they have not yet learned the art of knowing and loving one another. If we want to save humanity at this most critical juncture, the only option is the Indian approach. India has a perception of life force and has a vital role to play in the performance of human conduct, which will be beneficial not only to India but to the whole world in the present sorry state of affairs.”
    No wonder Arnold Toynbee said of Hindu philosophy of life and its culture is very thought-provoking. He