"Religion shapes the way people think," I replied, "but it leaves out the truth. Science paves the way to the truth. If religion were to represent the truth, the subjugation of the Dalits would have ended long ago, because it would have been an impossibility to maintain the hypocrisy involved."
Indira nodded slightly, but then shook her head. "The problem of the Dalits cannot be so easily solved," she said and sighed as we were getting near the mosque. "The Dalits' problem isn't a religious problem, or an ethnic problem, nor is it a problem of ineffective laws. Our laws forbid discrimination. They are clear on that, Peter. I think the Dalits' problem is a problem of shallow perception on the universal front that society as whole has become caught up in."
"This means that the Dalits' problem can't be solved in isolation from all the other problems of humanity, not even as the national problem of India," I interjected. "The shallow perception that is at the root of it prevails all over the world. It merely manifests itself in different ways in different places. What we see here in India, concerning the Dalits, is really an aspect of a global problem. This problem can only be solved by uplifting society as a whole. Hasn't India got a history that trends in that direction? Isn't yoga a discipline for freedom, even though it is just for individual freedom?"
"Yoga is one of four disciplines," said Indira. "But you are right. It is all self-centered."
"Maybe it isn't, Indira. Maybe it just seems that way. Maybe if you take the core idea and raise it up onto a platform of science, profound freedoms pop into view built on universal principles."
"Maybe Mary could liberate India and its ancient culture," said Indira and laughed.
"This is also something that we must face up to in America, in order to free America from its ongoing infection with the deadly virus, called fascism. Fascism ahs destroyed our history, our beautiful face, our human soul. But for this step too, as with everything else, the process needs to be started by someone, somewhere. Maybe, that is why I am here. I am here to help you with the Dalits, to learn how to help America and the world. Both problems are rooted in the same sewer. Maybe there isn't such a thing as a specific Indian problem, or American problem, and do on, so that all problems are nothing more than a universal human problem, a failure of perception that manifests itself in numerous ways. The key, then, is helping one-another and uplifting one-another.""
Indira shook her head. "The discrimination against the Dalits is a dark custom generated over many ages. It can't be this easily dealt with."
"I think it can," I replied. "The tragedy of the Dalits was designed to protect the rich and their ability to steal, with which the rich impoverish the poor. This can all be changed, Indira, because it is a human problem. Society created it; society can fix it. While the rich people that have claimed the power to steal, presently steal from those who don't have developed that power or the power to protect themselves, the process can be turned upside down tomorrow when a higher principle comes to light that is to the advantage of everybody. That's how the people of Europe shut down 80 years of war in 1648 with the Treaty of Westphalia. They discovered that making war isn't to anyone's advantage, so they got together and agreed among each other to turn the ship around. The stopped the war and forgave each other's atrocities for the sake of peace. They even canceled each other's war debts. What seemed impossible was done on the basis of a universal principle, the Principle of the Advantage of The Other. Nothing prevents society from doing this again, except its small-minded thinking, which a profound idea can overturn. Of course, the tragedies that mankind suffers today will continue until someone introduces that higher operating principle in a big way. This means that someone has to speak the truth before things can change. So why shouldn't this someone, be us? Why shouldn't we be able to learn from each other as children of a common humanity and put its reality on the table once more?"
Indira nodded. "How else will the tragedy ever end, otherwise?" she sighed.
"It will end when the truth becomes known. It could end without any great effort," I assured her. "Indeed it might end that way. The whole world hangs in the balance until then, and not just because of nuclear weapons. The entire world-financial system operates on a platform that is mired in mud," I assured her. "It's the old story of "Might Equals Right." In the financial world, everybody steals from everybody else. They say that the stronger player has every right to be successful by using whatever power he may have, even if this means applying a crowbar and a sledgehammer to pry profit out of the market in which nothing is being produced while a lot of people do get rich. So, it's the same old story. Why should a person labor to produce things when it is so easy to steal another's living by shuffling paper back and forth? Stealing is glorious, right? Getting rich is glorious! So, why would one gives a dam that society looses big time in the process of stealing from one-another? That process ends when the reality dawns that the process of stealing is destroying everybody's world. It's the same with the Dalits. The Dalits are merely a different kind of victim. The Dalits' victimization is built on the same denial of universal truth, as is every form of victimization. And the outcome is the same. The process destroys everybody's civilization. It makes the world less livable, and soon unlivable altogether. The lines of demarcation may shift into different directions, but the end result is always the same. It is poverty, impotence, fascism, and a sad waste of the human potential. The solution should be obvious. Universal indifference or even hate needs to be overturned with the Principle of Universal Love. Once this is understood the turnaround is but a step away."
"The poverty of the two-hundred million Dalit people represents the biggest waste of a valuable resource that India has ever inflicted on itself," said Indira.
"Wow!" I said. "What a profound recognition of human worth that is! Here, I came to teach her about the universal marriage of mankind. No teaching is needed. What more could I add?"
"This problem isn't easily solved," she added.
"But it can be solved," I interjected. "You, yourself, are proof of that. Still, in order to solve the problem, the universal marriage of humanity needs to be acknowledged openly as a fundamental principle. Without the full scientific acknowledgment of this universal truth, people will go on tying their thinking into knots and get nowhere. This means that we need to be pioneers for something great and step into new territory 'to go where no one has gone before."
Indira laughed and said nothing more, but answered with a kiss.
"I am sure you can find a bit of the truth of what I just said, in your own experience," she broke the silence.
She told me about her older brother who had been a Dalit farm worker like she herself had been in the early day. Then, one day, as soon as he was able to travel, her brother took off and went to work in Saudi Arabia. When he returned several years later, he became a landowner himself. He became one of the Thevars. "He even acted like one of them," said Indira sadly. She told me that when he became rich, he didn't want to have anything to do with "his poor sister" anymore. He didn't even want her to work on his farm.
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