Those who believe in soul and God build and control society on the basis of ‘devotion’ rather than philosophy (meditation), because of which they create superstition and dictatorship, they never produce science ….
Analysis of young sociologist Sanjay Shraman
Religious philosophy of India has not yet properly understood the principle of unconsciousness of Buddhism. There have been heavy consequences. The imagination of a conscious eternal soul and its creator Paramatma (God) has pushed India into a very deep trough. Fine development of science, civilization and common sense has been hindered by this. It has also had its inevitable consequences on democracy and civilized politics in India.
The doctrine of Gautama Buddha’s Anatta i.e. Anatma (there is no soul) can play a big role in making India civilized and capable. In the natural result of the extent to which Western philosophers like Kant, Hume or Heidegger or Nietzsche have gone, the concept of human privacy and individuality in the West has advanced. What has emerged is the relation of human privacy with society or state.
The same thing has been carried forward with human rights, civilizational democracy, democracy in human private life and democracy in social life. With this Western society has become civilized. At the same time, the entry of civilization into India’s society and politics is becoming difficult. India has tried to learn from the West, but despite this India’s original philosophical misfortune and superstitious beliefs are becoming the biggest obstacle.
The philosophy of the soul is now becoming necessary for a civilized and moral social life, not only in civilized politics in India. If the Dalit Bahujans adopt Buddhism in the next decades, then it is necessary to bring forth the social and political philosophy emanating from the philosophy of Unta which can form the basis of a new politics. This will not only change the society and politics but also individual and family psychology of each individual and make them healthier.
Seeing the soul, the self or the self as a unit, the psychology or society that developed developed into a science that considers God as a supreme self and a human being as a small organ or self. Whatever principles and treatment methods came up during this progress, the emphasis was on securing and strengthening the personality as a unit.
This is actually a direction emanating from the recognition of ‘Sanatan Atma’, ‘Rooh’ or ‘Soul’ or ‘Solid Personality’. Thinking in this way actually obscures the fragile interdependent fabric of man, other living world, society and nature. The doctrine of the soul actually declares the existence and separation of society from nature as well, from whose womb idioms like Moksha Baikuntha and Vairagya are born. With this poison, all the social philosophical achievements of India drain.
Later philosophies and psychology, including science, have proved that personality is not a concrete construct, rather it is a social cultural construct which has no absolute authority in itself. It is the sum of thousands of other pieces. The great philosopher named Derida has passed this debate on to the teacher. Many other thinkers, later finding similarities between Darida and Buddha, have proved that the philosophy of deconstruction bears a lot in common with the philosophy of unconsciousness given by Buddha. Derida places deconstruction in socioeconomic psychological language.
About two and a half thousand years before Darida, Buddha has established it amidst the debates of metaphysics, psychology, philosophy and spirituality.
In this way, if we look at the self from the point of view of deconstruction, then self is a nexus in itself which has thousands of parts. The lack of adjustment in these parts is psychiatric. Modern psychology and therapy is developing on the basis of this belief. This creates a lot of potential to make the person and personality healthy. Knowledge based on the soul or solid personality is now breathing the last, but the hypocritical Baba people of India are still keeping it alive by artificial doses of superstition.
Today’s psychiatry starts with family, society and peer groups. In a sense, it is the model of Buddha’s deconstruction of unconsciousness and derida. In this, the personality is captured through its components and makers. If this is done with the belief of reincarnation and soul of Hindus, then they get into the stupidity of rebirth. However, in doing so, he could never write a complete biography of his past life by creating a complete personality. In spite of the nonsense of reincarnation, they actually use anatta only to mention or treat any piece of this personality in the so-called past life.
In a sense, it is the conflict between the Upanishads or the absolute of the Hindus and the void of the Buddha which results in the debate of psychology. And yet the observation is stating that psychology has abrogated absolute (God) and Self (soul) at the level of debate about the existence and personality of a person. Now, like Buddha and Darida, psychology standing on deconstruction or realization of unta or non-self is taking shape. Theories of economic, social and political development are also moving in this direction, but the devotees of Indian Baba do not want to understand all this.
The principle of zero or unconsciousness is becoming important not only for psychology but also for the physical and social sciences. In this theory, the ultimate responsibility of self-determination or self-development ultimately falls on the ‘senses’. With unconsciousness awareness and awareness become the most important words. Conversely, devotion and devotion to the soul and God become the most important words, so philosophies that follow the soul and God build and control society based on ‘devotion’ rather than ‘meditation’. Because of this they cultivate superstition and dictatorship, they never produce science. In contrast, societies based on the belief of unconsciousness or deconstruction speak of consciousness or ‘meditation’ and are able to develop scientific civilization including science.
More than half of Europe had begun to live deconstruction in a great sense. Long before Darida’s arrival, the philosophers there who wrote atheism and the prohibition of the soul had become the basis of deconstruction. Science was born in this environment and psychology took its first breath. Even without taking the name of Buddha’s Anatta, he made Anatta come true in many ways, that’s why the understanding of Buddha in the universities of Europe is not like that anywhere else.
On the other hand, many Buddhist countries who ‘worship’ Buddha, they have created ‘Bhakti’ and ‘God’ by implanting God in Buddha itself. That is why a huge miracle happened in the Buddhist countries of the East. These Buddhist countries killed the scientific possibilities of zero and unconsciousness by making Buddha the only God. Today, there is no difference between them and the countries that believe in theistic philosophy.
The quarrel between zero and absolute is actually a form of quarrel with materialism and sentiment. Sentimentalism is a poison, which, along with physics, holds the possibility of birth of logic and consciousness sterile. Buddha is a materialist. They believe in the four great powers. The fifth “sky” is not a fundamental element for them. This fifth element forms the basis of the nonsense of rebirth, including God and soul. With the advent of this fifth element, the possibility of physical and social sciences ceases.
In this way, if we talk from the direction of psychology and social sciences, then the philosophy of Buddha’s philosophy and the deconstruction philosophy of Darida are emerging as great assurances for the future. Women and Dalits of India should understand this. The assurance of their social, economic, psychological and political liberation is hidden in these philosophies.