Bunch of thwarts

Atheism and Hindutva – Carvaka to Savarkar from Centre Right India by Pulakesh Upadhyaya THE CONTEXT

Proponents as well as opponents of Hindutva have resorted to serious reductionism in the scope of the term. Hindutva has been reduced to a farce, by the pseudo-secularists as well as organizations which have resorted to using a limited version of Hindutva for their political purposes. The relative failure of the BJP and its associated social organizations lies not espousing of Hindutva. Hindutva is a philosophy which the majority of this country adheres to, which as Swami Vivekananda says, not only teaches tolerance but also believes all other religions to be true. This makes Hindutva the principal ethos for the well-being of this nation, as well as tolerance towards religious minorities.

BJP should have been a pan India party by now, but its failure is based on the reduction of Hindutva to smaller myopic levels. The nation needs a political culture and ethos which binds us, and Hindutva, which when the global nature of the term is taken into account refers to a way of life is one such weapon to further peace, prosperity and brotherhood. Neo-modernists also tend to look at Hindutva with the same shortsightedness as their nemeses, who they incidentally criticize vehemently .

Neo-modernists tend to look upon Hindutva as an ideology which is marred in superstition, unwanted rituals, and represents an old, rancid way of thought which is quite a misfit in the present world. But, Hindutva has certain innate characteristics which makes it more a more liberal way of life; in fact more liberal than the ideologies liberal fanatics of our time espouse. […]

Conserving Hindutva does not mean conserving a few scriptures, but it refers to conserving the beautiful argumentative traditions and liberalism. Indeed, conservative Hindutva means liberalism, unlike perverted Hindutva which means superiority of caste, creed and rituals. The future of India lies in conserving these traditions of liberalism, and letting discussions and debates flow through this country to bring about a new dynamism and change. After all, we have the privilege of choosing what we want. (Pulakesh Upadhyaya is a reasearch asociate and a friend of CRI )

Bunch of Thoughts - Live Positive Dynamic Hinduism M.S. Golwalkar Part One - The Mission VII. Live Positive Dynamic Hinduism. The indefinable 'Hindu' – Aim : "Modernism"

Let us not forget that a Sri Rama, a Shivaji or a Vivekananda was not a product of this type of ‘modernism’. Shivaji was inspired by the ideals enshrined in a Ramayana and Mahabharata. It was his supreme devotion to our Hindu way of life coupled with his unparalleled organisational acumen which gave it a practical dynamic form, that made him a force which changed the entire course of our history. Right from the Vedic seers down to Ramakrishna, Vivekananda, Ramatirtha and such other stalwarts of the modern age, all have left the impress of their inspiring personality on our people by their life of positive love and realisation of our age-old ideals. They could stand erect in spite of all adverse forces, speak to the world in challenging tones. To what a pitiable condition we, their children, have descended! We do not know even the a,b,c of the ideals which moved and moulded those heroic souls.

The Myth of the Aryan Invasion of India – David Frawley Bharata Bharati

The Western Vedic scholars did in the intellectual sphere what the British army did in the political realm: discredit, divide and conquer the Hindus. In short, the compelling reasons for the Aryan invasion theory were neither literary nor archeological but political and religious, that is to say not scholarship but prejudice. Such prejudice may not have been intentional but deep-seated political and religious views easily cloud and blur our thinking.

It is unfortunate that this approach has not been questioned more, particularly by Hindus. Even though Indian Vedic scholars like Dayananda Saraswati, Bal Gangadhar Tilak and Aurobindo rejected it, most Hindus today passively accept it. They allow Western, generally Christian, scholars to interpret their history for them and quite naturally Hinduism is kept in a reduced role. Many Hindus still accept, read or even honour the translations of the Vedas done by such Christian missionary scholars as Max Muller, Griffith, Monier-Williams and H.H. Wilson.  - Hindu Net from the India Times. » Dr. David Frawley (Pandit Vamadeva Shastri) is the author of more than forty books

Wondering The Haiku Worlds with Narayanan Raghunathan - Blog ramesh-inflame MONDAY, JULY 2, 2012 R.A     Who are your favorites poets in Haiku and other genres? 
N.R: My Guru and favourite poet is Sri Aurobindo. I am fundamentally indebted to him. 

Quick Proof of God, Not that it's Necessary or Useful from One Cʘsmos by Gagdad Bob

I would add an important caveat about human relations -- that there are "sacramental" human relations that serve as a vehicle for the divine grace, so they aren't merely "human" but divine; or, fully human because divine. Otherwise, there are an infinite number of ways to say it, but you said it perfectly well (and each generation needs to say it anew, in relation to the accidents of science, history, and culture; also it has to be experienced, not just known, i.e., what we call [n] and not mere [k]). Man is indeed uniquely proportioned to ultimate reality, so nothing short of ultimate reality is adequate to his ontological, epistemological, moral, spiritual and emotional needs.

Post-Absolute Reflections MONDAY, 2 JULY 2012 from Pagan Metaphysics - Paul Reid-Bowen, a lecturer in Religions, Philosophies and Ethics at Bath Spa University (UK). 

I’m no stranger to participation in pagan, pseudo and real occult, and many other religious rites and performances, and, to go with the culinary metaphor, I’m a little overstuffed with such activities.  To risk an obvious conceit, some of what was novel for many in the room, elicited the ‘yawn’ of the talk for myself. The food, admittedly, looked glorious; but I would not want to separate it from the rite/performance as a whole. Second, I seem to be getting rather anarchic in my aforementioned old age;  rather awkwardly, if the social onus is on participation, I will increasingly make an effort not to do so these days. 
Thirdly, there was a malformed theological reason shuffling around in my mind too. As mentioned above, the Judaeo-Christian focus was getting me down a little by this point in the proceedings and I decided that I was unwilling to actively engage with a performance that was parasitic on those traditions.  While I’ve practiced more than my fair share of epoche in ethnographic work and participant observation in the past, at that particular point in time it meant more not to make that effort.  I tend to avoid Christian ceremony, except in the context of teaching Religious Studies, so the ritual mass for God-Meillassoux-Satan was one that I didn’t want to engage with.