The Dharma Manifesto Read online

  Sri Dharma Pravartaka Acharya

  The Dharma Manifesto

  A New Vision for Global Transformation

  Arktos

  London 2015

  Dedication

  The following work is dedicated to two heroes:

  Plato, author of The Republic and one of the greatest Dharma Nationalists of the ancient world.

  A. C. Bhaktivedanta Swami Prabhupada, the greatest Dharma Nationalist of our era.

  Contents

  Foreword by John B. Morgan

  Introduction

  Acknowledgements

  1. FOUNDATIONAL PHILOSOPHY

  Why the Term “Dharma”?

  Natural Law: The Foundation of all Advanced Ancient Civilizations

  Dharma Theory

  Philosophical Anthropology

  Transmutation of Consciousness and Genetic Morphology

  The People

  The Nation

  The State

  Principle of the Ideal Leader

  The Ethical Foundation of Governing Authority

  The Dharma Nation Concept

  2. APPLIED PHILOSOPHY

  Dharma Nationalism

  Reconciling Spirituality with Political Activism

  What We Stand For

  Neither Liberal Nor Conservative

  Reaction, Revolution and Dharma Renaissance: The Case of “Hindu” Nationalism

  “We Are One” — Utopian Stage (1875–1925)

  “We Are Different” — Reactionary Stage (1925–1945)

  “We are Vedic!” — Transforming the RSS into a Revolutionary Movement

  Dharma Nationalism: A New Revolutionary Approach

  Prabhupada’s Varnashrama Strategy

  3. OPPOSITION TO THE NATURAL WAY

  Abrahamism

  Conflict Theory (Virodha-Vardhana-Vada)

  Comparison of Abrahamism with Dharma

  Judaism

  Pauline Christianity

  Islam

  Marxism

  The Failures of Marxism

  Comparison of Marxism with Dharma

  Atheism

  Satanism

  Radical Egalitarianism

  Radical Universalism

  Relativism

  Secular Materialism

  4. HISTORICAL AND CONTEMPORARY CONDITIONS

  The Crisis of Modernity

  An Age in Transition

  The Two Revolutions

  Utilitarian Futility

  Conflict Theory Instantiated

  The Post-Secular Age

  Instantiating Natural Law in the Social-Political Arena

  5. GOVERNANCE AND POLICY ISSUES[1]

  Quality of Life Issues

  Primacy of Quality of Life Issues

  Centrality of Spirituality and Religion in Civil Society

  Promoting a Life-Affirming Culture

  Individual Character and Accountability

  Meritocracy

  Governance Policy

  Minimal Government

  Large-scale Reduction of all Government Bureaucracy

  Large-scale Decentralization of Governmental Authority

  Empowerment of Local Communities

  Proper Tasks of Government

  Domestic Policy

  The Twelve Dharmic Planks of Domestic Policy

  Energy Policy

  Education

  Health Policies

  Local Councils of Arts and Culture

  Architectural and City Planning

  Ruralism

  Strong National Defense

  Immigration

  English as the Official Language of Government

  Requirements for Naturalized Citizenship

  National Voter ID Card

  Voting Eligibility

  Environmental Sustainability and Protection

  Animal Protection

  Genuine War on Crime and Corruption

  Capital Offence Sentencing

  Promotion of Organic Family Structure

  Children’s Welfare

  Abortion

  LGBT Issues

  Same-Sex Marriage

  Pornography and Sexual Exploitation

  Foreign Policy

  General Principles of Foreign Policy

  The Three Nation Types

  Bio-cultural Identity and Diversity

  National Self-Determination

  Population Planning and Balance

  Israel Policy

  Iran Policy

  China Policy

  India Policy

  Pakistan Policy

  European Union Policy

  Russia Policy

  A Natural Global Order — Not a New World Order

  United Nations

  Sanskrit: The Universal Language

  Preservation of Ancient Cultures

  Economic Policy

  Economics

  Neither Socialism, Nor Capitalism

  Class Collaboration…Not Class War

  Ownership Society

  The Deconstruction of Mercantile Culture

  Abolition of All Incomes Unearned by Work and Creativity

  Usury

  Flat Tax

  Thirty-five Hour Work Week

  6. STRAGEGY

  In Defense of Reality

  The Four Elements of a Political Movement

  The Three Politeias

  A Metapolitical Philosophical Movement

  Dharma Nationalism and Electoral Politics

  Organization: The Dharma Nation Movement

  Activist Cadre

  Women Activists

  Cadre Conduct

  Nayaka-Tattva — Leadership Principle

  Participatory Centralism

  Activist Strategies

  Embracing Empowerment

  Our Audience

  Defeating the Enemies of Dharma

  Sanatana Dharma Jayate! Victory to the Dharma Nation!

  Appendices

  Appendix I

  Potential Allies of Dharma Nationalism

  Appendix II

  Dharma Nationalist Thinkers — Historical and Contemporary

  Appendix III

  International Political Tendencies

  Appendix IV

  Future Global Superpowers

  Bibliography

  About the Author

  Similar titles by Sri Dharma Pravartaka Acharya

  Foreword by John B. Morgan

  For a Westerner today who goes in search of an active form of religious philosophy and practice that opposes the ultra-liberal social trends of our time, the choices are quite grim. Down one corridor, one finds various fundamentalisms of the worst sort, completely uninterested in anything that fails to correspond to their black-and-white view of the world, which usually includes genuine transcendence. Down another, one finds the various “New Age” offerings, which typically embody, either implicitly or explicitly, the very same universalist nonsense upon which the postmodern West has been built, simply cast in more extreme terms which co-opt the language of genuine spirituality without imbibing any of its substance. Down yet another, one finds those pure mystics who seek to disengage from the travails of the surrounding world altogether, finding it to be hopelessly corrupt and worthless, preferring to focus entirely on their own inner development. It is with this las
t group that the genuine seeker can perhaps most readily identify, but some are not content to cede this world to the forces of degeneration and corruption just yet.

  It is no wonder that such people find all of these choices unpalatable. Tragedy ensues when their quests end in the abandonment of the idea of spiritually-informed social action, and very often religion itself, altogether out of frustration. It is for these that The Dharma Manifesto has been written, and it is why this book fulfills an important need.

  Sri Dharma Pravartaka Acharya – or Acharyaji, as he is known more familiarly – is attempting to forge an alternative to the hollow choices outlined above. His Dharma Nation movement, which is already in the process of being forged by Acharyaji and his followers, is unique in that it offers both the exoteric and the esoteric approaches to life. Within Acharyaji’s teachings, one will find both a blueprint for a sane society as well as a philosophy that will bring the individual practitioner closer to the Divine. (The latter is not discussed in this work, but can be found in Acharyaji’s other writings.) Traditionally, and until modern times, this is what was meant by religion; it is merely one aspect of the ignorance of our times that it is now thought possible to pursue one without the other.

  It is important to note, as Acharyaji will explain in these pages, that the idea underlying the Dharma Nation is not “Hinduism.” In the term Dharma, Acharyaji encompasses an entire range of religious traditions which represent a diverse field of beliefs that in turn share many points in common: yes, the traditions of Vedic India, but also Buddhism, Sikhism, Taoism, and the pre-Christian traditions of Europe, among others. These traditions share a similar understanding of what it means to be human, of the nature of consciousness and the soul, of the relationship between man and the Earth, and most especially in retaining their essences while acknowledging that there are other valid paths that one can follow in order to reach God.

  The monotheistic religions of the Abrahamic line also share something in common – in spite of their many positive contributions and achievements, it is undeniable that a bloody history of intolerance and imperialism has followed all of them in their wake. During their prime, perhaps they had their place – although they frequently exploited (and in some cases continue to exploit) this open-mindedness of the religions that Acharyaji calls Dharmic in pursuit of their undoing. And unfortunately, we are now living in a world that is the end-product of all their striving to realize their worldviews. A new approach is needed. Rather than complain about our state of affairs and the apparent lack of solutions, as many on both ends of the political spectrum are wont to do, The Dharma Manifesto is an attempt to formulate such an approach. Acharyaji diagnoses the root problems of our world in detail, and then suggests very practical approaches to their rectification, in keeping with the principles of the Dharmic faiths.

  While Dharma Nationalism is not synonymous with Hinduism, still less is it a variant of “Hindu nationalism,” or Hindutva as it is known in some quarters in India – that ideology which gave rise to political parties and groups in India such as the BJP and the RSS. As Acharyaji discusses in a chapter of this book, although the Hindu nationalists are right to be concerned about preserving the essentially Vedic nature of Indian civilization, the politics they have practiced has been insufficient to bring about any genuine change in Indian society. It is little more than a form of identity politics based on a purely materialistic conception of community and caste, with no deeper sense of what the philosophies and social structures of their ancestors actually were. Hindu nationalists have long since become caught up in the very same political system that was first invented by their former imperial overlords, and in spite of India’s independence, politically and culturally, it remains a thoroughly colonized country, sociopolitically speaking. As such, Hindu nationalism has little to offer to anyone – within India or outside it – who seeks authentic change.

  In this book, Acharyaji addresses himself primarily to American readers, since that is his native land and it is the place where his movement has first taken root. However, his message is one that should certainly appeal to those who have felt this need throughout the Western world, if not the entire globe – perhaps even, one might dare to hope, in India itself. The idea of Dharma Nationalism is one that is sorely needed everywhere. The ideologies and systems which have held sway for so long are now beginning to fail – one can hear the creaking whenever one reads or hears a news story. The politicians and religious leaders who currently dominate our world have run out of ideas, and have resorted to distracting their flocks as they try to keep the old machinery running for a short while longer, even as it is smoking and falling apart around them. But to those who don’t look away, and instead peer deeply into what is going on, the truth is undeniable: a revolution is at hand.

  Indeed, what Acharyaji is offering is revolution in the most radical sense –revolution according to its original Latin meaning, namely that which, after a long orbit, inevitably returns to its origins. Western civilization has been on a long orbit over the last two millennia, but the signposts that indicate that a return to its wellsprings is at hand are beginning to appear with greater and greater frequency. This book is one of them.

  John B. Morgan IV

  Editor-in-Chief, Arktos

  Stockholm, Sweden, July 2013

  Introduction

  The following is a work that discusses philosophical, social-political, economic and cultural issues from a perspective that has been critically missing from the realms of world literature and sociopolitical discourse for the last several centuries. This book is designed to serve as a systematic revolutionary manifesto signaling the beginning of a wholly new era in humanity’s eternal yearning for meaningful freedom and happiness.

  It is an ideological call to arms for all those whose lives are dedicated to manifesting a better world around them. In the same manner in which the historical work Common Sense by Thomas Paine helped formulate the ideas of the American Revolution, or more negatively, how Jean-Jacques Rousseau’s The Social Contract led to the French Revolution and The Communist Manifesto marked the inception of the Communist movement upon the world ideological stage, The Dharma Manifesto is similarly designed to serve as a critical clarion call and a blueprint for the nascent global movement predicated upon the ancient metaphysical principles of Natural Law that will, in the very near future, arise to change the course of world history for the betterment of all living beings. A synonymous word for the term Natural Law is the ancient Sanskrit word “Dharma.” Thus the dual terms “Natural Law” and “Dharma” will be used interchangeably throughout the entirety of this work.

  The concept that is encapsulated in the word “Dharma,” which in the ancient Indo-European language of Sanskrit means “Natural Law,” is predicated upon the recognized need for the organic and munificent sacralization of culture and of all human concern, as well as the manifestation of the highest potentials attainable by each individual in society.

  The Dharma concept views the natural world as an inseparable extension of the Divine, and thus sees God’s immediate presence in all facets of creation. The overflowing of Dharma is nothing less than God’s mercy and grace as they are manifest in His natural creation. Thus, unlike the artificial and materialistic ideologies that have created the more recently constructed atheistic world order of secular modernity, Dharma seeks, not to create an artificial and concocted order based merely upon man’s baser biological instincts, but rather to reinstate the world to its original and natural order as designed by its Creator.

  It is the natural unfolding of Dharma that is responsible for the meaning, beauty, justice, and order that is found in our world.

  Dharma is the basis and origin of all Natural Law, of the most instinctive and healthy way of living, and serves as the very ordering foundation of nature Herself. At one time in the not-too-distant past, most of humanity understood and attempted to live in ac
cordance with Dharma. Consequently, people prospered, were healthier, happier, more satisfied, and lived in greater spiritual and material abundance than we do today. Dharma sustained meaningful civilization, and prompted people to pursue peace, discernment, nobility, excellence, wisdom, goodness, and truth in all that they did and in all that they aspired for. Up until 2000 years ago, the concept of Dharma, or Natural Law, was held universally to be the highest achievable standard of both civilized human behavior and of a healthy and balanced ordering of societal dynamics.

  To practice a Dharmic lifestyle is to live in accordance with nature. And to live in accordance with nature is to live in the peace, health, contentment, and happiness that God intended us all to enjoy. All of humanity understood the importance of the principle of Dharma at one time. Now having seen our world brought to the brink of ecological devastation, cultural barbarism, ethical relativism, spiritual degeneracy, and civilizational annihilation, millions of spiritually aware people are beginning to recognize the critical imperative of reviving and reinstating the values of Natural Law in our world once again.

  The word “Dharma” (Natural Law) is a term that has all too often been associated in the mind of the common man exclusively with the philosophical systems of Asia. This, however, has been an unfortunate misconception promulgated by the enemies of Dharma. Dharma is, in actuality, the common heritage of the entire Earth and all the beings upon Her. Dharma is not Asian, Indian, or Hindu. Dharma is the universal and eternal natural way, and the elegantly structured ordering principle for all sentient beings, and for the entire cosmos. It is the basis of all metaphysical and physical laws operative in our universe. In the following work, I am thus using the term “Dharma” in this more universal and philosophical sense.

  The global Dharma Movement consists not only of those specific Asian traditions that have always consciously identified themselves with the specific Sanskrit term “Dharma,” such as Sanatana Dharma (often misnamed “Hinduism”), Buddhism, Jainism, and Sikhism, but also with all those ancient spiritual cultures that have identified themselves with the worldview and ethos of Dharmic civilization and values under a vast myriad of alternate names. Some of these traditionally Dharmic cultures include (in addition to the historic traditions of South Asia) the majority of pre-Christian and pre-Abrahamic cultures, spiritual traditions, and civilizations on Earth.