There have been requests from friends that I should introduce Dalitology now. This is the first attempt in a series.
A Paper Presented at the Workshop on
Multi-Ethnic Asia: Peace and Sustainable Development
Ho Chi Minh City, Vietnam
M C Raj
16-19 April 2007
There is not one world. There are many worlds within the world. One of them is the Dalit world just like many worlds of indigenous peoples all over the world. The Dalit world is culture specific and history specific. It refuses to be camouflaged by universal cultures and religions. The constitutive elements of Dalit culture are markedly different from the constitutive elements of what have come to be known as mainstream cultures. It is then of paramount importance to trace the beginnings of Hegemonic cultures which are exclusive and indigenous cultures which are inclusive. Though there are many trajectories of cultures two major trajectories can be identified much before the present understanding of multicultural society evolved. One Trajectory of Culture is taken from the nomadic traditions and the other trajectory is taken from the indigenous and settled tradition.
The following dimensions may be identified as essential features of nomadic cultural trajectory.
1. They are not a people of any particular place. They keep moving from place to place.
2. They are much dependent on the heavenly bodies for sustaining their life rhythm.
3. They depend on heavenly bodies for directions as they move from strange place to yet stranger places. Therefore, they develop a tendency to look upwards to design the basic aspects of their life.
4. They tend to personify the heavenly bodies on whom they depend so much even for ordinary needs of life such as direction, time, climate changes etc.
5. They are generally governed by a psyche of insecurity as the place that they decide to stay temporarily is very unfamiliar to them. The land is unknown to them. Its boundaries are unknown to them. Its characters are totally strange to them. Its surroundings can be threatening to them. They may not know which animal would come and attack them at what time.
6. They are unfamiliar with the climate of the area in which they temporarily stay. They develop an attitude of suspicion about the people of the area as they are total strangers to the area.
7. From out of this insecurity that they develop about any area that they enter they develop a very insecure and suspicious attitude to the people of the area which they enter.
8. Consequently they also develop an aggressive attitude to strange place and strange people whom they encounter. They place in which they decide to stay for some time is not theirs and the people of that area are not theirs. Therefore, for the nomadic people there is a limited sense of belonging which is born out of a compulsive insecurity.
9. This leads them to develop weapons of aggression to attack before being attacked. For the sake of their survival they develop an attitude and a paradigm that violence is their best weapon to protect themselves. They become intrinsically violent. Kill before being killed.
10. Occupation, aggression and violence become the mantra of survival and existence for the nomadic cultural tradition.
In contrast, the following dimensions may be identified as belonging to the settled indigenous cultures:
1. They belong to the land in which they live. They do not move from place to place. Therefore, there is no anxiety about any directions or any unknown events overpowering them.
2. They are very familiar with the character of the land in which they live. They are confident of their surroundings, the animal that visit them from time to time and the methodology to deal with such animals.
3. They do not look up to the heavens for directions as they always live in a place that they are very familiar with. Directions do not change.
4. They are not guided by a sense of insecurity. They are very secure in the lap of Mother Earth who is the source of life-giving energy for them.
5. They look down to the Earth as the source of their life giving energy. They tend to personify the Earth in all her qualities of providing, protecting, nourishing etc. But the essential quality of the earth which marks the lives of Dalit people is the provision of unlimited space to all people.
6. People of the indigenous groups such as the Dalits are guided by a worldview that they belong to the earth, to the cosmos, and to space. Therefore, there is a high level of resilience in them.
7. Not having an agenda to capture, expand and establish hegemony the people of the settled cultures are less aggressive and more non-violent. They are peace loving.
8. Being one with nature they do not have any need to control the lives of people with dogmas, doctrines, philosophies, precepts, and rituals. Therefore, they have not cared much for writing down their scriptures and tracing their origin to a god in the heavens.
Trajectory of Dalit Culture
The trajectory of Dalit culture then can be laid out in the following way for the consideration of future generations of Dalit and other people.
• Adijan people have a history. Dalit people have a Culture. Dalit people have a religion. This will ensure liberation from other dominant histories, cultures, and religions. Adijans are neither Hindus nor Christians nor Muslims nor Buddhists. We Dalits are Dalits.
• Adijan people were and will be governed internally as a community of people by the normative that Dalit ancestors have given from time to time. This will guarantee Dalit liberation from the enslaving norms of the hegemonic Brahminism.
• Adijan people will base their value premises on cosmic-centrism. This should liberate the Dalit people from the stranglehold of illusionary gods and goddesses in the heavens.
• The daily life of the Dalit people will be earth-centric. This earth-centrism should bring to the Dalit people legal ownership to at least five acres of land.
• The community of Adijans will be governed by Adijan women. This should extricate the Adijan community from the shenanigans of patriarchy.
• Adijan people will eschew all forms of violence while resisting all forms of violence against their dignity and self-respect. The Adijan people will stamp their authority on the production of weapons of mass destruction by hegemonic forces.
• Adijan communities will evolve a code of behavior and community discipline drawn from the guidelines of Adijan ancestors. This code of behavior is drawn from the time-tested value of providing unlimited space to all people.
• Every aspect of Adijan life will be celebrated with Ananda, with gusto. Nature, Cosmos, and Earth do not belong to us. Rather we belong to them. Just as they share their life-giving energy with all cosmic beings so also shall we share life-giving energy with all cosmic beings through our communicative interaction. This life giving energy is our Ananda.
Adijan people will move from the presently self-evolved identity of being a broken people to a futuristic and realistic unbroken identity. All ascribed identities will be consciously and vigorously shed.
Therefore, we are speaking of an unbroken civilization that provides unlimited space to all people. Generally, there is an assumption that all cultural practices of today in India are Brahminic. We must note that most of the cultural practices prevalent in India today originally belonged to the Dalit people. Brahminism took these practices into its realm, emptied them of their original liberation meaning, stuffed them with their own dominant interpretations for establishing a dominant social order and re-circulated them in the society for public consumption. Such an effort is being made even today by the Hindutva forces in India and globalization forces in the world at large. Ushering in an unbroken world will mean the rediscovery of original meanings and interpretations in a genuine and assiduous effort to realize an egalitarian society.
When we speak of returning to the unbroken quality of existence we are not taking a retrograde step into the past. This is a revolutionary step into the future as an egalitarian society with unlimited space for all people is futuristic. Such a future society is impossible if Adijan liberation is left as a responsibility of Adijans themselves. That will be an irresponsible decision of the rest of humanity, which owes a certain amount of moral responsibility to what has happened to the Adijan people in history. Adijan emancipation is a global responsibility. A governance of communities and nations based on the principles of equal distribution of both material and spiritual values will remain only a pipe-dream if Adijan civilization is set aside exclusively for the Adijans. Indeed, what we mean by Adijan civilization is in reality a post-Adijan civilization, a human civilization that should belong to the entire humanity.
The Adijan Meaning System
According to Marxian understanding of society economy is the foundation of the societal organization at all time in all societies. Even religion and god ultimately freeze down to economic equations and relationships. Above this societal foundation, there are super-structures. One of the super-structures is the political system. The other super-structure is the social system. While these constitute the organizing systems, culture and religion are the meaning systems in the Marxian tool of social analysis. In any given milieu religion gives meaning to the organizing system. Religion assumes the role of legitimizing economic, social and political systems. For example, the religious ceremonies and sermons ask the people to forgive, to be patient, not to retaliate but to turn the other cheek when slapped on one cheek, not to protest etc. Religions say that God will punish the wicked. If the wicked apparently flourish in front of our eyes religion is there to say that such people will be severely punished in the next life. At the end of the world, God will make the wicked ones to stand on his left and the righteous ones to stand on his right and condemn the wicked ones to eternal fire while giving eternal bliss to the good ones. If the wicked will be punished for sure by God and if the poor will have manifold rewards why should there be any protest against poverty and resistance to those who cause poverty? God will punish the wicked. Only god has the right to punish. On the other hand, religion also says that being good is being charitable. The Good Samaritan is one who helps the victims of waylaying without raising a finger against the dacoits. Charity is helping those who are pushed out onto the roads, into the pavements, and into ghetto without ever raising an eyebrow on those who cause the ghetto. In fact, a good person has to even love wicked and the oppressors as even they are poor in spirit and are the children of God. God alone has the power to punish. Such is the enormity of the legitimization of oppression and exploitation. In times of war, it is the Holy Book that inspires people of different religions to kill hundreds of thousands of people in the name of God and religion. Their rewards will be great in heaven. They will be honored as martyrs and even be worshiped as saints.
Kings, monarchs, and emperors declared particular religions as State religions to gain popular legitimacy for their (mis)rule. If Constantine did it in the West Ashoka did it in the East. History is full of instances of kings patronizing religious institutions. Institutions of religions are State sponsored so that they may in return provide the much-needed justification for the (mis)deeds of the governments. Such is the mesmerizing impact of religion that even most educated people choose to follow irrational and unscientific principles of faith. A circular, a proclamation, an edict are all accepted in blind faith as the word of God.
I am in full agreement with what I have presented above as the opinion of a particular school of thought. However critical one may be of the religions of the world one cannot discount the power of religion to keep communities, nations of people together. Such a binding is created through multiple internal normative and principles of common behavior. How is it possible for all Christians all over the world to attend mass on Sundays? It is an internal normative that all Christians all over the world abide by without a need for any direct monitoring. How is it possible that all Muslims all over the world go to Mosques on Fridays to offer Namaz? The different layers of the Institutions of religions ensure the internalization of the normative through a blind following. Religions are instruments. People generally assume it as an end it itself. All religions profess to be instruments of another finality i.e. god, heaven, salvation etc. In the transformative process of religion, to make it relevant to changing times and context the instrumentality of religion has gone through subtle processes. One such instrumentality is the emergence of religion as a meaning system for the firm consolidation of dominance based on an ideology of Utilitarian Rationality. This has been achieved by giving an identity of ‘specialty’, ‘purity’, ‘chosenness’ etc. The oppressed people have assumed these identities without understanding the underpinning subtlety of objugating stratagem. They have become ‘objects’, ‘victims’ within the same religion to achieve the ‘other world’, to reap huge profit ‘there’. In the hands of the dominant forces, it is the ‘here and now’ that religion serves. For the humble and the simple it is the ‘then and there’ (heaven) that religion is meant to serve.
For the Adijan communities religions and religious systems have remained constant nemesis. Our daily living is continuously being conditioned by the prescriptions of behavior by the dominant caste groups. More than 6, 00,000 villages of India are governed by the caste prescriptions of the dominant castes. Almost in all the villages, there is an Adijan area that is even today called the ‘Dalit Colony’. The very structure of each village in India is a testimony to an inhuman level of colonization. What prevails in the village day in and day out is the direct and blatant code of behavior determined by the caste village. The village is called united and peaceful if all the people in village abide by a common code of conduct which is determined by the dominant caste landlords. This is one of the fundamental requirements in any village. Therefore, to anyone who does not go deep into the peculiarities of Indian villages this paradigm does sound quite innocent. However, for the conscientious Adijan, there is one inevitable question. Where is the common code of conduct when it has been exclusively determined by the dominant caste religious precepts and practices? Peace on whose terms and on what conditions?
There will be peace in the village generally if the Adijan people do not at all question the rationale of the village code of conduct. There will be peace and harmony in the village if the Adijan people quietly take the glasses kept separately for them in the village tea shops, sip their cup of tea, wash the glasses and keep them back in their ‘reserved’ place. If the Adijan people question the rationale of separate glasses and demand tea to be served like anybody else it will be deemed to be a disruption of harmony in the village. There will be peace and harmony in the village if the Adijan people remove the carcasses as a caste duty i.e. as a virtuous job that will take them one step away from untouchability, in the next birth of course. If the Adijans say it is your animal that is dead and therefore, you can remove it or at least, join hands with us or pay us for the job that we do, or in the way we remove carcasses from your streets you should also come forward to remove carcasses from our streets, it will be a terrible affront to the dominant castes and a serious violation of the peace of the village. There will be peace and harmony in the village if the Adijan people sweep the streets and clean the gutter as prescribed by the dominant castes. If the Adijans say that after all it is our village. It will add to the luster of the village peace if you also join us in cleaning the village, it is a sure way to insulting the caste lords and will lead to clashes and beating up of the Adijans. Such clashes and atrocity on the Adijans by the dominant caste groups are only for the preservation of ‘peace and harmony’ and for ‘teaching a lesson’ to the Adijans. There will be peace and harmony in the village if the Adijan people take their musical instruments to announce deaths of dominant caste people and beat their drums during their funeral processions. If they go to different villages to inform the relatives of the dead bracing hot sun or heavy rain at no cost at all there will be sure peace in the village. If ever the Adijans demand wages for these services then the village peace will be disrupted, of course by the violence of the dominant castes. There will be peace and harmony in the village if the Adijan people unquestioningly dig the graves of the dominant caste dead. If the Adijans say for the sake of peace and harmony let us all join hands to dig the grave of one of the elders of the village or pay us a certain amount of money for this hard work or you must also dig graves when one of our elders dies, then it is a sure case of the worst violation of village peace and subsequently of the human rights of the Adijan people. There will be peace and harmony in the village only if the Adijan people prepare firewood for marriages in the caste families, only if the Adijans carry lamps in the village processions, only if the Adijans came last with their flowers to gods and goddesses, only if the Adijans remove the leaves and plates in which the caste people eat, only if the Adijans willingly accept the leftovers, only if the Adijans are ready to accept the residual development schemes of the government etc. The litany can go and on.
Suffice it to say that the peace and harmony prevailing in the Indian villages today is the fruit of the slavery of the Adijan people as well as their forced acceptance of it. It is the compulsive consequence of the meek surrender of the innocent Adijan to bow his/her head to the village ‘Dani’ the Lord. Where does so much authority come from? Where does this code of conduct come from? Are they from the Constitution of India? No. In fact, the village governance is an antithesis of the political nationalism proposed in the Constitution of India. The norms and codes of conduct widely prevalent in the post-colonial India smack of an ancient form of colonialism which is infused with new life and inflated with renewed vigor by the post-modernist educated and informed Indian. Such a knowledge, audacity, arrogance and authority come from religion and the different seats of religious power. Religious books and other institutions of religion provide the stamp of authority for such archaic forms of village governance. The forces that have a bounden duty to govern the nation- state under a rule of law prefer to look the other way when it comes to a question of violations of the human rights of the Adijan people. The dominant caste man is not at all afraid of his gods and goddesses, as he very well knows that these are mere creations of his ancestors. What he is afraid of is the Adijan approaching the rule of law for justice, both distributive and retributive. This is because even the most radically conscious Indian has a residue at the core of his being, however reluctant he/she may be to acknowledge it, that the Adijan is destined to be outside the periphery of human existence by a divine ordinance. Even the so-called atheists and communist leaders shudder to take up the responsibility of Adijan liberation.
It is in this context that the question is raised, whether a Adijan Religion can be a true meaning system. Our argumentation is that if religion can be a meaning system of the dominant dogmas it can also be a meaning system of the revolutionizing the people. Adijan Religion will play an interpretative role for transforming the social systems and structures in favor of the oppressed people of the world. There is no point in discounting the role of the meaning system that religions play. However, the meanings to be given can be radically transformed in favor of the poor. If religion is discounted as the opium of the people by over-stressing its role as the meaning system to legitimize dominant paradigms it will amount to accepting the authority of religion to legitimize dominance. The meaning of religion and its role in society has to be radically changed. Hence, the arrival of the revival of the Adijan Religion.
In the Adijan culture, any talk of spirituality may be an aberration. This is simply because in the Adijan culture there is no place for spirits (heavenly) as we understand them. Our ancient ancestors used to talk to their dead. They had developed the capacity to listen to the voices of the dead and take guidance from them. They drew their energy and inspiration from the dead ancestors. Many of the Adijan gods and goddesses, worshiped only by the Adijans today are not gods in the heavens. They are our ancestors who lived but have gained the status of worship. However, spirits as beings different from human beings is a concept that has no space within the Adijan culture. There is no doubt that the Adijans worshiped the powers of the Cosmos. These powers are essentially related to what human beings can see and perceive. The Adijan perception of reality is an integrated whole. It has no split perception of the nature of things and beings. The Adijan worldview does not believe in the existence of a spirit within the human body. There are some centric dimensions in Adijan spirituality and their related dimensions. However, before going into the centric and related dimensions it is necessary for us to strike a common understanding that in Adijan culture, we do not call it spirituality. We call it COSMOSITY. As we go along explaining, the rationale of Cosmosity will become clearer. There are many centric dimensions and related dimensions in Cosmosity.
The Cosmos is. This is all that we know. All that we see, feel, touch and live by is the cosmos, the elements of nature, which we experience sometimes as powers of nature. Experiencing nature as power is our limitation and it is not intrinsic to nature. Nature has no dimension of power as we categorize it. By the elements of nature what we mean is the matter, the material substance by which cosmic bodies are constituted. The powers of nature are the multifarious manifestations of the bodies of cosmos. It is beyond human possibilities to know when and how the cosmos came into being. There is no problem in acknowledging this impossibility. It is a human limitation that our intelligence does not go beyond a certain level. Such a lack of possibility has not led the Dalits to invent an Absolute Cause of the Cosmos. Cosmosity does not see cosmos as an effect. It is the cause. In the discourse of Cause-Effect, all dominant religions have inserted a figment of the imagination. According to dominant religions Word, Logos, Brahman is the cause of all matter. The material world we see and experience is the effect of this cause. This is an assumption that has been assimilated by all and sundry. They also make a distinction between being and becoming. The cause is being and the effect is becoming. Matter became. It was caused to become. There is a problem here for the Adijan, which has been raised also by some Brahmin minds. If the Absolute Cause is being and has no beginning how can this Cause intervene in time? Intervention in time is equivalent to becoming. Such contradictions abound in the discourses of cause and effect.
Cosmosity is based on human knowledge derived from the experience of life. It is not based on some assumption. Our experience teaches us that matter cannot be caused by what is called the spirit. Spirit is supposed to be non-material. While ‘spirit’ cannot cause a matter to become, matter can cause something non-material to become. Let us explain. However much one may desire an object one cannot cause the material object by mere wishing. A thought, however noble and strong it may be, cannot cause a physical thing come into existence. This is an ordinary and simple fact of life. The other way is true. Matter can cause something non-material. Our body can cause a thinking wave, a feeling wave, a strong emotion. For all these we need a body. Matter can be the cause of another matter. Two human cells can be the cause of a third, new human cell system called the baby. A non-matter can be the cause of another non-matter. A thought wave can interact with another thought wave and through a process called entropy can cause a new thought wave. However, the new thought wave cannot come into being without a material base. A non-matter can never be the cause of a matter. Thus, what is called the Absolute Thought, Absolute Soul, Supreme Soul, Brahma by the dominant religions cannot be the cause of the world in which we exist. It is absolute imagination. What is real is the cosmos. In a real sense, it is possible that this material world is the cause of what is imagined as ‘the absolute’. But that imagination that we call absolute can never cause becoming.
Hellenism and Aryanism are founded on dichotic worldview. Their spirituality can be described as founded on false assumptions with intended double standards. Greek Philosophy speaks of two worlds, the bad and the good. All that is related to the world, to matter, to the body, to pleasure are considered to belong to the bad world. All that is related to thought, to soul, to the spirit are considered to belong to the good world. The spirits are also divided into good spirits and bad spirits. One must understand that the goodness of the thinking persons and the spirits is not innate. It is an attributed goodness. Likewise, the bad characters attributed to matter, body and evil spirits are not innate but are attributed. The world of the good and the world of the bad are also graded as high and low. Thinking as related to mind is considered to be high and feeling as related to the body is considered to be low. A thinking person is higher in society than a feeling person, however genuine and legitimate the feeling may be. A person committed to meditation and penance is considered higher than the one who works hard and produces for all. A community that has assumed more of thinking, teaching roles is higher than a community that does not have teaching or learning jobs as its major occupation. Having established these as philosophical principles these cultures went about establishing systems and structures congruent to their legitimization. The group that was able to produce such type of thinking appropriated for itself the most privileged, reserved and higher positions in society as well as in governance. It went about legitimizing its mechanisms and instruments of objugation in the name of gods and spirituality.
This is the essence of Adijan cosmosity. We have no claim to any type of superiority because of our differences. Let us explain this a bit. Our women, for that matter, all women are different from men. The way women feel is very different from the way men feel. The way they think is very different from the way men think. The way their body is structured is very different from the way the body of men is structured. Dominant religions say that women are inferior to men because of the differences that exist between men and women. For a long time in history, these religions did not acknowledge that women had souls as did men. These religions have depicted women as the originators of sin. Gods, in all these religions are males. It is not only on the conceptual side but also on the practical side women are treated and used in all these religions only a little better than shit. The Catholic Church does not allow till today women to become priests. Let us not go astray too much on this.
The question in Adijan spirituality is this. How can women be considered inferior because of their differences with men? Our ancestors admired our women and attributed tremendous power to them because of their differences. Our ancestors worshipped our women because of their inexplicable differences. Our ancestors submitted themselves to the capacity of our women to govern families and society at large. Our ancestors stood in awe of our women because they were able to bring forth new life into this world. This was not possible for men. Our women were awe inspiring and were heaped with admiration and praises because they had the capacity to nurture children. They were able to love our children in a way that our men were incapable of.
When a man and a woman sit next to each other there is a spontaneous communication between the cell systems of both. Whether we become conscious of the proximity or not the communication is intensive. However, the way this communication is received in the body of the man and woman is characteristically different. Just as a woman cannot receive the waves like a man so also a man cannot receive the waves as a woman does. The receiving of the waves creates different types of ripple impact. A man can never experience the feeling of a woman. Similarly, a man cannot beget a child at all and cannot nurture a child in the way a woman does. This is a serious limitation. However much a man may love his child he cannot breastfeed his child. This can be done only by a woman. Can this incapacity of men form the foundation of the inferiority of men to women? No man will accept this proposition trained as he is in the school of inferiority-superiority thought. Cosmosity believes in the primacy of women. This is the Adijan tradition. This is the way of our ancestors. The ability of women in general and Adijan women, in particular, has unlimited admiration from Adijan men. This unreserved admiration of the quality and capacity of our women is the singular reason for us according a primacy to our women. Primacy means an admired and special responsibility and not superiority.
Cosmosity does accept differences not only between men and women but among all cosmic beings. However, these differences cannot form the foundation of discriminating and grading people as superior and inferior. In Cosmosity differences are very welcome. The foundation of a cosmic life is an existence of differences. Each cosmic body is different from the other. Each one forms a world of its own. Which is superior and which is inferior among the cosmic bodies? All are just different, each with its capacity. Differences are good to have in a world of multiplicity. The Adijan community is the embodiment of the holistic acceptance of differences and multiplicities. Other human communities, however different they may be, have a special place in the Adijan world. Adijan culture offers a place of prominence to its guests. They are welcome to stay with us as long as they want. Cosmosity firmly believes that there is enough space for everyone to live. No one has any ownership over the space that the cosmos offers. Come Brahmins, come Kshatriyas, come Vaishyas, come Shudras, come white people, come black people, come oppressors, come exploiters, come people of good heart, come and live in our land, live in our hearts, live in our huts. There is place for everybody in this cosmos. None of us owns the cosmos. We shall all perish, the cosmos will remain.
In as much as the cell systems of human beings are open to the animal world we gain strength from them. Millions of human beings draw energy from the animal world by remaining in uninterrupted communication with them. In Cosmosity, we do not look down upon the animal world as if it is inferior. The animal world is different from human world but both exist together living side by side. There are areas of mutual dependence and areas that cannot be clubbed together at all. Cosmosity believes that all human beings make an exit out of the world just as the animals do. The difference is that animals have no ceremonies for the perpetuation of their kith and kin. They have no need for it. They do not suffer from such desires. They are not under the bondage of any need for eternity. The Adijan world must learn to draw a lot of strength from the animal world, which is our culture. When we perform death ceremonies for our elders and ancestors they have a secondary purpose of feeding the animals and birds. The belief that our elders come in the guise of birds and eat what we offer is guided by this deep concern for the animals. The life of indigenous people all over the world is inextricably interwoven with the life of animals. The dominant world is going back to the animal world as a fashion. According to a recent report in newspapers about 65% of American household have one or other animals in their homes. We are not guided by any fashion in our love for animals. We are guided by the fact that we need them as much as they need us for drawing energy and strength from one another.
Cosmosity is the recognition that we are dependent on the powers of the cosmos. If we play unnecessarily with the cosmic order we shall have to pay a heavy price. Cosmos is the power that determines our life. We are at its mercy. It is the cosmic order that causes things and life to be. Human existence is just another part of the cosmic order. Human beings are not the masters of the cosmos. They are part of it just as the animal world and the vegetation world. It is our arrogance that appropriates power over the cosmic order. The cosmic order was not designed by any human mind. It was there long before human beings came into existence. Human emergence and existence are parts of the cosmic order. According to the Adijan religion what is real is the universe. What is true is what we experience, see and touch. The universe is not the illusion of any other mind living elsewhere. The Adijan religion does not dispute the existence of different types of waves that cannot always be seen with naked eyes. It does recognize the existence of waves, wavelengths, and formation of new waves by the fusion of existing waves. However, these waves require a material base for their emergence. Sound waves did not originate all by themselves. The needed a material source. Light waves did not originate all by themselves. They needed a material source. Different forms of energies did not originate all by themselves. They needed material sources for their origin. I know the immediate question will be where did matter come from? Where did it originate from? The Adijan religion does not claim any knowledge about it. While it firmly believes that at no point can matter emerge from non-matter it acknowledges the inability of any human mind to know when matter really originated and in what form. The Adijan religion does not believe in churning out fantastic theories of falsification of the origin of human beings. There is no need to trace our origin to any god. We are happy to have originated from our parents whatever be their original forms. Our stock is human.
The Matter is real. The universe and all that exist in it whether the human being knows it or not are real and true. All living beings draw their energy and sustenance of life from cosmic sources. In as much as we live in a world of imagination, worshiping our own illusions, our cell systems will be closed to the energy waves that come from the cosmos. In as much as we make a consistent effort to draw our energy and sustenance from the cosmos, our cell systems will become open to receive cosmic energy. This is the problem with the dominant worldviews that they draw their energy from their waves that they produce. That is a very limited source. Consequently, they place themselves into all sort of abnormal situations. Being unable to face such situations and challenges they victimize other cosmic people. However, their bodies are very weak and their cell systems receive only the most necessary waves from the cosmos. This is why they become destructive in their machinations and their designs are not life-giving. This is the reason why they take away lives of people without a prick of conscience. This is why they deny dignity to people. This is why they go about destroying the world of vegetation and animal world at the stroke of their whims and fancies. This is why their bodies are so weak that they have to produce weapons of mass destruction. This is why they become so insecure that they go about waging wars against whom they feel insecure.
Boocentrism refers to the centrality of the earth in life on earth. Earth in many Indian languages is Boomi. Because of our manipulative ability human race has made itself as the center of life on earth. Let us for a moment think of the truth that the earth will go on living without human beings in it. Can human race imagine life without the earth? Human beings come and go but the earth does not come and go. Earth will remain alive even after human race destroys itself in its manipulative arrogance. All living being on this earth receives life-sustaining energy from the earth. It is well known in science that earth has magnetic power and this magnetic power has an irresistible influence over the course of events in living beings. The Personality of human beings and many animals are also influenced by the magnetic waves of the earth. Earth causes multiple waves. In return, the earth is also influenced by the living beings in many ways. Earth draws its energy from other cosmic bodies and transmits her energy to all beings and things that are on her. Though we are cosmic beings and our spirituality is Cosmosity the core of our immediate existence is the earth. Our relationship to the earth is substantially different from our relationship to the sun, moon and stars. Our bodies are in immediate contact with the earth.
The life of the Adijans was centered around the earth. Their worship form was known as the fertility cult. It was earth as the woman that was the center of fertility cult. The fertility of the earth was a striking feature of the experience of our ancestors. It was not like what many of us experience today. There were many new lives that came forth from the earth. The earth was becoming fertile again and again and this fertility provided much of the sustenance that the eco people needed. The earth was like a mother who would protect her children under her wings. The earth was upholding her children in the palm of her hands. The earth showed all the characteristics that human beings commonly experienced of their mothers. She was providing food to all people without discriminating them on any ground. She was providing very many basic necessities of life without grudging. She was protecting them from any harm both anticipated and not anticipated. She was sheltering them. Apart from this experience of the Earth as the provider and protector they also saw a close similarity between the life-giving cycle of the earth and that of the woman. Just as the earth, the woman was able to produce life regularly. She was nurturing and bringing up children in a way no man was capable of. She managed the entire family and community in a way man could not do. Just as Mother Earth was revered so also the woman was revered and treated with the utmost respect. There was fear of course because Mother Earth occasionally retaliated in just anger. Nobody knew when and in what way she would retaliate and teach a lesson.
However, the fertility cult of our ancestors was marked by a celebratory dimension rather than by a propitiatory dimension. It was a celebration of new life that was coming every now and then from the earth. It was a celebration of the availability of food and water in abundance. It was a celebration of the unlimited space that was available on the earth for all people. Propitiation was done by those who were frightened and those who needed superhuman protection.
Adijan spirituality, which we call Cosmosity, is a culture of looking horizontally, looking to one another in support and solidarity, being responsible to one another, relating to one another, belonging to one another, supporting the weak and nurturing the powerless. These do not come as noble philosophical and theological dogmas and doctrines. It was simply a way of life. In postmodernist discourses, people are looking at culture as a way of life. But for the Adijan and other indigenous peoples, it is not a culture that is a way of life. It is the way of life that is culture. When a way of life becomes an object of scientific discourses we call it culture. When people live their lives according to certain guidance and commonly evolved principles and with a sensitivity that comes naturally there is no need for discourses on culture. There is no need to develop culture as a scientific discipline as life itself is science and discipline for the Dalit people. The eco people, people of the earth did not need to lay down in writing principles of living and governance. They were civilized. Civilized behavior does not need top-down controlling and monitoring mechanisms. We call it civilized mainly because it is spontaneous and natural. They were under no compulsion to write down anything as dogmas and doctrines. There was no mystery of life that the others did not know. Everybody knew the earth and community. There was no need of mythifying simple standards of living. There was no big deal about governance as there was no double standard about anything. The guidance of the elders was generally abided by. It was a community living. Though the infrastructure was of a high standard there was no need for dominantly ruling over a people. Ritualistic laws are required for propitiation, not for celebration. Celebration essentially involves spontaneity, which cannot be prescribed. Being earth dependent they did not take recourse to any revelation from above. Whatever the elders of the community said and whatever was agreed upon in the context of direct democracy was the ‘Adijan truth’. The Living is more important than believing in a set of handed out truth. A commandment of ‘Love thy neighbor’ was irrelevant for the Adijan communities. When the community was binding there was no need for laws that bound.
In Adijan culture, Cosmosity means an uninterrupted communication with the ancestors. When an elder in the family or in the community dies it is an occasion for celebration. For people of the dominant order this is something incomprehensible. For us it forms an occasion of celebration. There are many reasons for celebrating the death of our elder.
1. We are happy that our elder lived for such a long time. It is an achievement in the lap of Mother Earth. His/her living amidst us for such a long time should be celebrated at the time of his/her departure. We cannot do it when he/she still lives as that will create a negative feeling in the elder that his/her departure is near.
2. It is not part of our value system to see off anyone with a long face. We smile, give them good food and send them off happily. That we see them off happily does not mean that we are happy about their going. It only shows how much we cherished their stay with us and is an invitation to them to come back again. They should leave us with happy memories. Thus, in Cosmosity death becomes a genuine event of happiness.
3. There is no big deal about someone leaving this world through death. There is nothing to be sad about death as it happens to everybody and it is the inalienable right of the cosmic order. However, death does not take away our elders from us. Our elders begin to live among us in a more powerful way giving their life-giving energy to many more people than they did when they were alive. Death is the point in time when immanence becomes transcendence. The Death of our elders is not a holistic separation. It is true that there is physical separation but the union in many other ways after death gives more life. A dead elder in a family becomes the wealth of the entire community. Transcendence of the immanent gives a natural legitimacy to go beyond physical identities and belong to all people of good heart.
4. We are also happy that our elder is now liberated from the limitations of living in this world. Since such limitations disappear our communication with our elders becomes much easier and much more intensive. Our drawing energy from our elders becomes a very powerful source of our life. Within the Adijan community, we have immanence. Our elder had it when he was alive. He was immanent. But through his age he transcended the immanence in more than one way.
5. We believe and know very well that our elders continue to talk to us in our body and guide us for the welfare of our communities. While alive they apparently were identified with families that had a close and physical relationship with him/her. But after death, our elders belong to the entire community of people. Therefore, their limitations of identity while being alive are removed with death. They now assume an identity that is much larger than their physical and psychological identity when they were alive. Even while being alive as they grew in age and wisdom they began to transcend their narrow limitations. The more they outgrew themselves the more they began to belong to the entire community. When they grew older we did not bother much about their weaknesses. There was a spontaneous respect from all of us and we learned to look beyond their human limitations. When other people were speaking among themselves about their gods and goddesses we remembered the striking similarity between their deities and our living as well as dead ancestors.
6. When they are dead our emotions often reach out to them much more powerfully and intensively than when they were alive. To that extent our drawing energy from our elders and ancestors is also enhanced. We now know in the depth of our being that our ancestors live in us, in every cell and nerve of our body and they have become the living source of our energy. Having filled our cell systems in our body they constantly guide us in all that we think and feel, in all that we do and in all that we decide. Their being has become our becoming. They shape our personality in the line of all that they lived for when they were alive.
7. Many of our ancestors not only suffered in the hands of the dominant Aryans and other groups of people who joined the Brahmins in their objugatory shenanigan. They also stood up to their evil machinations, fought and died as valiant warriors in the battle for our dignity and self-respect. Their battles for dignity and rights were both rational and emotive. In the intensity of the pain and struggle that they waged their bodies sent out energy waves of thinking and feeling. These waves can possibly enter our cell systems and give us strength if we are ever alert to the struggles of our ancestors. We must make a conscious effort to live with the experiences of our ancestors in their liberation struggle.
8. Our ancestors were simple and civilized people. When strangers came they welcomed them, washed their feet, gave them shelter and food and allowed them to settle down in their places. Little did they care to know what type of people they were helping and trusting. The strangers, the Aryans, being highly uncivilized cared least for the goodness of our ancestors. They had their hidden agenda in their manifestations of goodness. Our ancestors saw only the manifestations but not the evil designs behind the manifestations. When our ancestors woke up to the hard realities of life it was too late. People had already begun to worship the invaders as gods. Some of our ancestors in their over enthusiasm even supported the very same people who were out to crush us as a community under their feet. But most of our ancestors stood up to build a future of dignity for us and in that battle they gave their life knowing fully well that it is in their blood that the life of the community for many millennia to come lay.
9. Our ancestors were great kings and queens with a nobility that human history does not often witness. Even the Brahmins admit that it is because of the nobility of our kings and queens that they were able to overpower them and make us bonded to them. Our ancestors taught them civilization, they showed them a new way of life in agriculture, they showed them the art of governance, they taught them how communities can live together despite their differences. The Aryans learned precious lessons from our ancestors but subverted all their learning to fit them into their arrogant and objugatory designs. The first victims of their evil machinations were the very same people who taught them to live with dignity. Our ancestors were massacred and butchered mercilessly in the name of Hindu gods. In fact so great was the valor of our ancestors that the Aryan gods had to descend on the earth to kill them. Human power could not overpower our ancestors. Such is the strength with which they brought us up.
10. We recollect with pain what has happened to our ancestors in history. We have unbearable pain when we recall how our ancestral Mothers had to become silent victims of the lust of the so-called ‘civilized’ dominant caste fellows. They were attracted by the comely figures of our great Mothers, they were attracted by their great strength to withstand any amount of external pressure, they were in awe at the great valor of our Mothers, they were in admiration of the resilience of our Mothers, they were attracted by the awe-inspiring ability of our Mothers to distribute material and spiritual resources to each according to his/her needs. In their efforts to teach ‘a lesson’ to our Fathers, they mercilessly raped our Mothers. While sexually abusing their wives they were imagining the beauty of our Mothers as they had enacted laws to see the dangling breasts of our Mothers during the day. They enacted laws not only to see but also to play with the body of our Mothers as and when they liked. Their contradictions are nauseating to our body. In public, they professed pollution if our Mothers were touched but in private they touched our Mothers in all that was private. In public, they prohibited seeing of our Mothers saying that seeing was enough to pollute their fragile ‘souls’ but at the same time they enacted laws to make our Mothers the most seeable ones. Their contradictions are also evident when our Mothers were forced to bare their breasts when their kings were in festival processions. Our kings are portrayed as sexual beasts while they indulged in sexual orgies that would put the beasts to shame. Even by their own admission, Ravana did not touch Sita till the end though she was completely at his disposal. He only looked after her well and saw to it that no harm would come her way as long as she was under his custody. Our bodies are kept in hot iron plates whenever we recollect what they have done to our Mothers.
11. We do not want to take revenge on anyone for this. We only wish that nothing like this should happen to any woman in this world. Our bodies are filled with anger and we shall live by this just anger. However, we shall not allow anger to consume us. Just anger is an integral part of our personality. However, our Cosmosity teaches us that we do not take out our anger on dominant caste women. We shall not repeat the same injustice to others that they have done to us. We do not believe in showing our other cheek when someone hits on one of our cheeks. However, we do not believe in taking revenge on contemporary dominant caste women for what their men are doing to our Mothers. We are filled with anger at what they have done to our Fathers, grandmothers, great-grandfathers and great-great grandmothers. However, in our resurgent mood we shall not do the same things to them that we condemn of them now. Like the black brothers and sisters of South Africa, we shall offer reconciliation and peace to them, not when we are weak but when we have the power to rule and take revenge. It is at that time that we shall prove the worth of our Cosmosity. We shall stand tall with magnanimity to those who have harmed our ancestors, our community and us now without any respite for more than 3000 years or so. This is the power of Cosmosity that we do not say one thing for public consumption and do another thing for private pleasure, luxury, and lust. This is the lesson that we have learned from our ancestors.
12. Even today when we have the power to punish someone from the dominant caste for the harm that they do to us, it is our elders who come on our way. They stand there on the scene preventing us from doing any harm to the hapless fellows who are at our mercy. Our elders talk to them sense but are also harsh with us. They warn them and send them away. We get angry with our elders for being insensitive to our feelings. But our elders teach us the lessons of our culture deeply rooted in their bodies that naturally prevent them from doing any harm to any one, even if he/she happens to be the one who directly harmed us. Our elders and ancestors were not allowed to go to school but the lessons they have taught to the most educated lot in this world is incomparable. If only their feeling and thinking waves are allowed to pervade the body of living human beings on this earth there will be much more equality than humanity has ever witnessed in its memory.
13. Here lies the greatness of our ancestors that they never allowed themselves to be guided by the dominant streaks of thinking, feeling and governing. They have advocated softening of our attitude towards Brahminism but did not allow Brahminism to consume us. Unfortunately, as more and more of us get educated some among us have begun to swear by Brahminism and before the Brahmins ask us to uphold their enslaving dogmas we volunteer to do that. They are twice happy and make use of our bodies as their strike force. They made use of our bodies to demolish Babri Masjid in Ayodhya. They made use of our bodies to kill our Adijan-Muslim brothers and sisters in the aftermath of Godhra clash in Gujarat. Our ancestors have stood firmly against the dominant ways of Capitalism. Unfortunately because of the extensive impact of globalization in the past 400 years or so many of our brothers and sisters allow their lives to be guided by the utterly selfish, avaricious and barbaric attitudes of Capitalism.
The core truth of human existence is that we live in our bodies. It is quite alien to the Adijan mindset to rationalize the existence of soul and spirit as independent entities. Dominant religions have likened the human body to a shell containing a soul or as the temple of god. It comes from the Hellenistic-Aryan tradition to place human body in the ‘bad’ world and view its fulfillment as the base and belonging to the nether world. It is placed in opposition to soul and spirit that are described as the ultimate in human existence. In the recent Tsunami disaster, there were many people in different parts of the world who were more worried about the salvation of the souls of the dead than rendering human assistance to the devastated living ones. The essence of Hindu philosophy lies in the dogma that the human body is only an illusion. It is not real. What is real is the Brahman. According to Hinduism as well as other dominant religions, the soul is real and it is the soul that will ultimately reach Swarga and therefore, body can be dispensed with. The body is a perishable thing whereas the soul is eternal. In order to discard the body to the dustbins, Hinduism postulates the theory that soul in human and animal body is a part of Brahma and it has to be liberated and purified to unite with Brahman. The question that arises immediately is why in the first place Brahma should decide to send a part of himself into an illusion. The contradictions are evident when most of the dogma of Brahminism is transmitted through stories of sex that are inseparably linked with the body. One of the creation stories of Brahminism says that Brahma created the world out of an uncontrollable sexual desire when he saw his daughter naked and had an orgasm spilling his semen from which creation started. The entire Shivite theology and mysticism of Brahminism revolves around the erect penis of Shiva, which is worshiped by the Shivites with piety and devotion. The element of the physical and the corporal permeates the entire theological discourse. Yet they assert that the body is only an illusion. A reasonable surmise is that the Aryans who were used to uninhibited sexual orgies and body communications transformed themselves into spirit consciousness and subscribed to philosophies that came from Greek and other places. In their apostolic zeal to belong to a new world of spirit philosophy they completely and subconsciously went haywire. This probably took many centuries. After all, they had to prove themselves to be equal to the best in the world at a time when they were looked down upon as an uncivilized people. According to Herodotus, Indian thinkers were discussing with Socrates. The theory of Metempsychosis, a Celtic doctrine entered the Hindu belief system via Roman-Greek thought. The Varna or caste system was borrowed from the Roman social system and monopoly in the profession from the Egyptian social system. The same Herodotus who visited India 2400 years ago described the Brahmins as lazy, corrupt and impious. It is anybody’s guess whether this is true even today or not. We need to mention this not because we want in any way to denigrate the Brahmins but to show where spirit-centrism can possibly lead to.
The essence of Adijan Culture is its Body Centrism. We have come across many Adijan Sadhus who move around as independently as possible as well as some others who live in small communities. All of them believe in the central nature of the body without looking up to the skies for any succor. In human existence, the ultimate is the human body. Other religions have shown the spirit and deprived the Adijans of rights that legitimately belong to them in their bodily existence. Just like the cosmic bodies, animal kingdom, vegetation the human body is a veritable source of energy not only mutually among human beings but also to other worlds. The Human body is creative in the sense that it is capable of causing new life in a new being and is capable of sustaining life in another being through its energy waves. The Human body is a multiple source of many things.
The history of the world is full of evidence to show that knowledge of the mind has led to mindless oppression and exploitation of people all over the world. It is knowledge of the body that has maintained semblances of value foundations for world governance. Knowledge of the Adijan people (read all indigenous people) is all over their body. Confining knowledge to only certain parts of the body manifests a lack of knowledge about knowledge. When we say knowledge of the body what we mean is a balanced blend of cognition and emotion. All dominant religions and all those who subscribe to dominant worldview hold in high esteem abstract knowledge bereft of feeling. They have deified such knowledge. Such knowledge systems are highly uprooted from the realities of life. In such worlds, life is ordained according to abstract thinking and normative developed out of such abstractions. In order that people may accept such abstractions without even understanding them they create a myth that such abstractions are direct revelations by God. In order that people may not understand such thinking, they formulate them in languages that people do not usually speak such as Sanskrit, Latin, and Greek. These knowledge systems have two strong foundations to achieve their hidden agenda. The two strong foundations are mythification and mystification. The Adijan people ordain their lives from the wisdom that comes from their bodies, which in turn gains its wisdom from the realities of the Cosmos, especially from the Earth. When we say knowledge of the body we are not contrasting it with thinking and abstractions. We have deep respect for thought waves of our ancestors. What we need to be clear is that knowledge is not limited to mind functions. What we feel about something is as much knowledge as what we think about something. When someone feels deep anger about atrocities perpetrated on innocent people it is a manifestation of a deeply embedded knowledge in the body that inequality and injustice are alien to the governance of the society. One does not have to articulate this knowledge to others. It is in him/her. When one has read about world governance and the values of justice and equality and yet has no standpoint on behalf of the poor or does not feel anything about the innumerable killing and rape that takes place in his own society the person lacks a particular type of knowledge. There is no need of condemning any of these knowledge systems. Both are valid in their respective ways. What is wrong is to place one system on a high pedestal to the detriment of the other. That is the beauty of Dalit culture, that it celebrates knowledge of the mind as much as it does of the body. It celebrates its emotions, it also equally celebrates its rationality that is deeply embedded in its emotions.
The Adijan culture venerates the body that is the crucible of a knowledge system that blends beautifully the thought waves and feeling waves that are generated by our body. Nurturing the body is of paramount importance in Cosmosity. It is in or body that we live and communicate. In as much as our bodies are kept fit to receive multiple waves from the Cosmos we become effective instruments of communicating life and energy to all around us. As long as Adijan bodies communicate life and energy one can be sure there will be considerably reduced the level of exploitation and oppression on the face of the earth. In as much as people’s cell systems are open to receive and transmit Cosmo Energy the nearer will be a life that will be filled with Ananda for all living beings of the Cosmos.
Nurturing of the body means eating well, healthy food. Good food and healthy food are not universal. There is no standardized good food. Food is good according to each one’s taste and liking. Under the discourse of body being an evil instrument the dominant world has deprived poor people of all hue and cry of quality food that is necessary not only to nourish but also to make our body enjoy and relax. During many of our visits abroad and in the so-called star hotels of India we have always seen more than 50 varieties of food spread out for breakfast in hotels where we used to be lodged. We have always told ourselves that what is necessary is that we should not get attached or attracted by such scandalous luxury and touch only what we enjoy. However, when we recollect that such sumptuous meals are always available to that part of the world, which is propagating an other worldliness and is glorifying poverty, the hidden agenda becomes open. It is part of the cosmic order that all living beings have enough food. It is our Cosmosity that we nurture our body well by giving quality food to it adequately. Unfortunately, because of continuous deprivation of food our bodies are now used to have the minimum food and sustain themselves. This is an injustice to our body. Many Adijans are forced to be content with one meal a day. Many Adijans have to be content with the cold and rejected food that the dominant caste people give. While extreme poverty may force us to do this we must understand that this is not the way to nurture our body. Others have no right to deny food for us. Therefore, Cosmosity demands that we fight for our food. It is a fundamental right and is part of spirituality. Adijan body is a laboring body and is in need of reenergizing. Our bodies have to be liberated from the mindset that it is enough to have as less food as possible. It is not enough to have less food. It is necessary to have adequate food. It must be understood well that the modern and post-modern State has taken control over the bodies of citizens. It has done so because it fears that people may indulge and become lazy, they may indulge in over sexuality and produce more children. If they produce more children they need to spend time and money to look after children. All this will have an impact on the production and profit plan of the capitalists.
That each human being lives in the body of woman before seeing the light of the world is a fundamental law of the Cosmos. This is not only true of human beings but of most of the living beings. The heat of the cell system of the mother is an essential ingredient for the preservation of life in the embryo. It is the energy of the mother that preserves the life of the baby. The cell systems of the infant take all nourishment from the cell systems of the Mother. Man, on the other hand, has only the duty of passing on his semen to the body of the woman. From that moment, it is the life of the mother that gets into the body of the infant. Communicative interaction is at its best between the body of a Mother and the child. In the governance of the family, Mother is the best. This is a simple truth. The women who are Mothers can be the best governors of society. This is also history. However, the male metaphysical self has subverted simple truths so that its selfish interests may gain primacy. Just as the Adijan people and many other indigenous people lost out to their aggressors so also did the woman lost out to male aggression because of her goodness and inclusiveness. That is no legitimization for male domination and the primacy of patriarchy. Religions that boast of high spiritual values have actually relegated Mothers to the peripheries of hell. They have described women as the tempter leading to sin in their Scriptures.
Let us come to some hardcore Cosmic truth. It is the woman who is the sustaining power of the human race. She is the dynamic source of energy that not only gives life but also preserves and enhances life. The difference in spirituality is this. A woman looks at men as her sons. The sexual organs of a boy and a man are something that she deals with all her life. She knows very well in her cell systems what should be used for sex. This is not the case with men. We do not hear of Mothers raping their sons. We only hear of Fathers raping their daughters. WHY? How is it that there is so much of advertisement of the body and organs of the woman? Whose society is this and whose values govern this society? Naturally the question that comes up is “Is this the spirituality of the religions of the world?” This does not jell well with the Dalit culture. This is not Cosmosity. Male dominance is a violation of what is natural to a woman. It is not something that woman desires but is something that a woman subjugates herself to. This is a violation of the Cosmic order. In the cosmic order men have cell systems that are not that fit for governance. That is why in the male dominant world we see so much of violations of rights and violence. It is evident from history that men’s cell systems have different capacities for governance that do not bode well for the welfare of all people of the earth. It is good for some uncivilized sections of society. Governance is what comes naturally to the woman. That is what the male-dominant religions do not want to acknowledge and accept. In the Catholic Church for example, women are not allowed to become priests. All the priests of the Catholic Church have come out of the womb of their mothers. Their mothers have nurtured them. Sentimentally they all will speak of their mothers and will see their mothers in Mother Mary. Rationally they subscribe to patriarchy. The simple and plain truth is that their god Jesus whom they say is the only truth drew his life and energy from a woman. That woman should be acknowledged as the source of life of their god. However, if they accept the primacy of the mother of their god then there cannot be a male Pope. This is the case with all dominant religions. In Islam god is a dominant and exclusive male. In Hinduism it is a male Trinity. It is only in the indigenous cultures and in Adijan religion that we witness primacy for women. This world has no hope of restoring normalcy unless governance of communities and nations is handed over to women who are naturally equipped with capacity to govern with equity. This is Adijan spirituality. This is Cosmosity that we restore our faith in the validity of the Cosmic Order.
Governance requires a certain amount of special capacity and strength in the body that men over many millennia have not proved to have. How many thousands of wars have been fought on this earth under various excuses? The foundational cause for someone going to war is a basic insecurity. It is another question when one has to defend oneself. However, when one goes for a pre-emptive strike fearing a strike, or when one goes to plunder the wealth of another nation there is a fundamental insecurity. Men produce weapons of war to deal with their insecurities as they do not have the capacity in their bodies to deal with insecurity. Life in the Cosmos is complicated by man’s imaginations. It is natural that imaginations of insecurity creep into a body even without one’s wishing it consciously. However, the human body and society are equipped well with cell systems that can effectively deal with such unknown insecurity. Here comes the question of Cosmic Order. What history has shown till now is that men’s bodies do not have cell systems capable of dealing with either individual or collective insecurity. Greed comes in the body because of severe deprivation. Some cell systems in the body are awakened by the lack of something or the active deprivation of something by external groups. This something can be material like food, water, shelter or categories like acceptance, recognition etc. When such deprivation becomes severe some cell systems in a body develop abnormally deep desires to grab. What a body seeks to grab need not necessarily be the same things that one is deprived of. A childless couple may try to grab a lot of wealth or fame. An unhappy wealthy person may seek to amass more and more wealth. One who has much suffering may take up to excessive drinking. One who has had to compulsorily submit himself to authority may go after many women. It will not be difficult to find a link between deprivation and the different mechanisms of compensation.
That men’s cell systems are weaker when compared to those of women is also evidenced in the way men have shifted blame on women for all the evils of the world. In the Bible, for example, the cause of the first sin is shifted to the woman. If men were strong enough they should have accepted their weakness and taken corrective measures. This is a clear attempt to malign the capacity of women so that the society at large may look down upon women and not accept their capacity for governance. By doing this against their mothers, wives and sisters it is men who committed the original ‘sin’ of the world. In the history of the world, the first major violation was the shift to patriarchy as a governing principle of communities and nations of the world. Patriarchy is the epitome of dominance. It is a severe intrusion into the Cosmic Order. Matriarchy, on the other hand, is the epitome of equal distribution of values, both material and spiritual. Therefore, restoring Cosmic Order, which is Adijan spirituality, means the restoration of the primacy of woman in the governance of communities and nations.
History till now has shown that women do not suffer from the type of insecurities that generally men suffer from. The body of a woman is different from that of men. This is common knowledge. The cell systems of a woman are equipped with capacities that are different from those of men. We are not trying to say that the body of a woman is superior to that of men. We are clearly recognizing that the body of women has capacities that are different from those of men. Such different capacities are more suitable for governance. In the governance of nations, a woman will not produce weapons of mass destruction. The cell systems of women are equipped with capacities for nurturing and empowering. Destruction does not fit into the worldview of women. In governance by women, there will not be inferiority and superiority as the feminine worldview is cyclic and not linear. We are not romanticizing the woman’s capacity for governance. We do see many women who have been entrenched in patriarchal values and behave much worse than men. But that is not the rule. Those are exceptions, in the same way, we also see men who are guided in their thinking and action by cyclic worldview. Our attempt here is to look dispassionately at certain fundamental realities drawn from history and experience. In a cyclic worldview there is no room for high and low. In the governance of women, there will be no room for violence. The woman is a natural protector. Her anger is just anger. There will be corrective measures. But there will be no mindless violence. A woman does not enjoy inflicting violence on innocent people.
In the history of the discourse on body and soul the dominant religions and spiritualists have generally looked down upon the body of women, thus subverting the discourse as well as spirituality. Till recent times, dominant religions professed that women did not have a soul. This was mainly because of patriarchy coming from different directions of the world in order to subjugate the bodies of women to their designs. The cell systems of men were naturally receptive to the strong communication from the cell systems of women. Men could not resist such communications. Cell systems of men being weaker when compared to those of women indulged in all sorts of abnormal communicative interaction that infringed on the rights of women’s bodies. The Transformation from a Matriarchal system of governance to a Patriarchal system of governance naturally led to an apostolic zeal of defending Patriarchy by the patriarchs of dominant religions and philosophies. The resultant discourses placed the body of women as mere objects to serve the dominantly aggressive advances of men. In the discourses of avoiding pleasant experiences related to body men also developed a paradigm that woman was the enticer, the tempter, the seducer and the cause of sin. If the cell systems of men were strong enough for communicative interaction on equal terms such seducing would not have come into discourses at all. We shall not place this reality in terms of high and low. We shall simply acknowledge that the capacity level of the cell systems of men is different from that of women. We can firmly assert that the dignity and respect that Adijans give to their women is radically different from that rendered by the dominant communities to their women. Adijans come from an ancestral tradition where women governed their families and communities, where women were treated with high esteem and honor. Adijan women had the power and still have the power in their bodies that generally men do not have. Their resilience knows no bounds. According a secondary position to women is not part of the Adijan worldview. It is a later intrusion from dominant thinking.
Adijan women’s body was sought after and was abused extensively. History tells us that the Aryans were not a civilized group. They did not have the magnanimity to restrain themselves in an atmosphere where there was very little resistance. They found the Adijan women easy prey to the aggressive communication waves of their cell systems. From their myths we understand that the cultural manifestation of their worldview and values of governance was woven around the sex organs of the male and female. Sometime later in their history as they were becoming more civilized through their learning from the Adijans they found that the society could not be governed with such uncontrolled aggression on women folk. Therefore, the Aryans had to place restrictions on their men not to touch the Adijan women. Untouchability originated also because of this internal restriction on the uncontrollable Aryans. Aggressive communication on the body of another being is against the cosmic order. It is a one-way communication for the self-agenda of the aggressor. In modern terms this is called communicative incompetence. This is a violation of the natural right and dignity of another person. While there should be nothing to block communication between cell systems that are in communicative interaction there should also not be any force on another body that does not have the capacity to receive energies and waves that emanate from another body. One should only look for bodies, meaning persons who have the capacity to engage in communicative interaction. In this context it is part of our serious responsibility to restore the cosmic order whenever it is violated on our women. We can only tell the dominant caste groups not to violate the cosmic order by forcing themselves on our women. However, they hardly respect the cosmic order. They belong to a school of thought that firmly believes that the cosmos must be overcome by the arrogance of the male man. Since we are a cosmic people, the Adijan people have a duty to protect the cosmos. Those who protect the cosmos will be protected by it. This cosmic order is not in our imagination. We see the violation of right in front of our eyes. In the name of Devadasi system how many thousands of our women have been thrown outside the periphery of life by the dominant male of the caste groups? Outside of the Devadasi system how many of our women are raped repeatedly for reasons best known to all of us? The bodies of the Adijans must rise in revolt. It is time. Our cell systems should be ridden of the fear with which they are filled and cosmic energies must fill them. By our low self-esteem, insecurity and fear we have allowed negative waves to fill our cell systems and as a consequence have effectively blocked energy waves from the cosmos entering our body. Cosmos strikes back occasionally. We must also strike back. It is not because we believe in violence that we must strike back. It is because we want to preserve the cosmic order so that all people may live in equal prosperity that we need to strike back occasionally. The bodies of the indigenous, tribal and Adijan people are the vehicles of preserving cosmic order as of now. That is our Cosmosity; that is our ‘spirituality’.
At peace with oneself, at peace with the community, at peace with the cosmos, this is Cosmosity the Adijan cosmosity. In the Dalit worldview, peace can be interpreted as being at ease with oneself, at ease with the community and at ease with the Cosmos. Being constantly in touch with all that happens in our body is what we call peace with oneself. Peace and freedom sometime tend to be equated. Freedom is not having any compulsion in our body. Peace is being completely at ease with our body. Freedom is having unrestricted communication with the Cosmos and cosmic beings. Peace is a celebration of such unlimited communication. In the dominant worldview, conflict is a prerequisite for peace. Not so in the Adijan worldview. Peace is a state of being and not a consequence of an action. Conflict of the dominant world is an engineered action. Peace is not at all engineered. It is a natural state. It is Cosmosity. Peace is the fullness of Cosmic energy.
When one is fully at ease with oneself there will be no room for conflict. However, we see the history of human life filled with conflicts, fights and wars. Human beings have killed their own kith and kin in an effort to establish their power and supremacy. This type of killing culture belongs to dominant groups and individuals guided by the legitimization of dominance. The peace of the Adijan community was destroyed by forces that were anti-cosmic. People who wanted to establish their own order of things in the society much against the Cosmic Order of equanimity and magnanimity intruded into the life of the Adijan people. Such dominant intrusions necessarily bring about conflict unless the cosmic people totally subjugate themselves to anti-cosmic forces. But such subjugation is impossible, as it will mean the total annihilation of the people. Avatars are anti-cosmic intrusions. Sacrifices, Yagnas, and Yagas are all anti-cosmic intrusions. The Adijan people cannot be a part of these anti-cosmic exercises. In our own times, there have been many such intrusions into the lives of the eco people all over the world. Just look at the Nobel Peace Prize. It is given to those who work for peace in the world. Whose name is used for this prize? The name of the one who invented nuclear bomb! People who invent weapons of mass destruction claim to work for world peace. It is an effort to wash their guilt feelings. People who destroy democracies all over the world, in country after country proclaim from rooftops that they are the champions of democracy. Through their communicative incompetence, they make a mockery of peace. The world does not need peace makers but it is in need of people who are at peace with themselves. Such people should govern the world. Then there will be peace in the world. Groups of people or nations that are constantly looking for the aggrandizement of wealth, exploitation of nature and the establishment of their truths and power cannot be the instruments of peace in society. If we create a situation where peace has to be established we can be sure that we have destroyed peace. If nature is let to be nature, if cosmos is let to be cosmos and if people are let to be people that is peace. That is freedom. If there has to be lasting peace in the world, governance of the world should go into the bodies of the indigenous women of the earth.
29 February 2016 Tumkur, India