{"id":8891,"date":"2010-09-29T18:06:10","date_gmt":"2010-09-29T17:06:10","guid":{"rendered":"http:\/\/www.dandavats.com\/?p=8891"},"modified":"2010-10-01T08:56:13","modified_gmt":"2010-10-01T07:56:13","slug":"revolt-of-the-elites","status":"publish","type":"post","link":"https:\/\/www.dandavats.com\/?p=8891","title":{"rendered":"Revolt of the Elites"},"content":{"rendered":"

By Dhanesvara das<\/strong><\/p>\n

Christopher Lasch, a well-known American social and cultural critic, argued in his last book that democracy was withering in the hands of professional and managerial elites who lack a sense of social and civic values. By 1994, Lasch had come to believe that the economic and cultural elite, who historically have insured the continuity of a culture, had lost faith in the traditional values, and had become detached from the concerns of the common man. Modern elites, he wrote, are not anymore connected with their geographical and social background and roots, and do not accept any constraints and limits in the pursuance of their egotistical interests, which are basically money oriented. Money is what counts. Only money. Only “my money.”<\/p>\n

Moreover, the elites have lost interest in the plight or the needs of the
\ncommon man, and have become alienated from them, and “the professional
\nclasses in particular, regard the masses with mingled scorn and
\napprehension.” Lasch called it a Revolt of the Elites<\/i>, also the
\ntitle of his book. Sensing this disconnect, the working class has responded
\nwith a sense of apathy and become alienated from the intellectual class of
\n“symbolic analysts.” This is a breakdown of the social order. Lasch was
\nincreasingly concerned about the future of the world and questioned whether
\ndemocracy can survive. His last question of his last book (before passing
\non) demonstrates his concern for the future: can a society survive when a
\nsignificant portion of its elite have forsaken its founding principles? <\/p>\n

We can answer that question from the Vedic perspective of history: No. When
\nthe brahmanas began to fail in their duty, the entire varnashrama culture
\nbegan to fail. Next the ksatriyas failed, and now, the vaisyas are having
\ntheir turn at neglecting their duties to the detriment of the entire world.
\nAs the world cascades down the slippery slope of tamo-guna the orientation
\nof the entire society is: every person for themselves. <\/p>\n

I Got Mine<\/p>\n

Those three short words sum up the attitude of many people in the world
\ntoday. It’s actually an abbreviated form of “I got mine, and that’s all I
\ncare about. You didn’t get yours? That’s your<\/i> problem, not mine.”
\nAlthough the phrase “I got mine” is perhaps the most recent expression of
\nthe attitude it is not new. Students of the Bhagavad-gita can recognize
\nattachment, envy, selfishness, and a lack of empathy in these statements.
\nThese qualities are characteristic of the modes of passion and ignorance.
\nThis consciousness shows up in all sorts of ways. Some think that it is an
\nexpression the “conservatives.” Indeed, I recall years ago hearing a
\nconservative radio-show host ranting against having to pay anything for the
\nless able, who must simply be lazy ner’ do wells, and freeloaders, who suck
\nthe energy of those who are willing to work. Their idea is that everybody
\nhas an equal chance in this world and they have gotten what they have by
\ntheir ability and hard work, and all others have likewise. If you don’t have
\nas much as me that is the result of your own lack of initiative and effort. <\/p>\n

This is the consciousness of “every man for himself.” It is a consciousness
\nthat has more or less pervaded all of Western culture, in part because there
\nis no longer a “social contract” within Western culture. The generally
\nunderstood idea of a social contract is that free men establish a political
\ncommunity through a social contract in which each gain civil rights in
\nreturn for subjecting himself to civil law and political authority. This is
\nnot the kind of social contract that I refer to. Instead, I mean the
\ninherent social contract based on the natural abilities of men that is
\nestablished in Vedic culture. By combining their interests and committing
\ntheir efforts to mutual advantage everybody’s interests are served. Each
\ncontributing what they have to offer: the brahmana his vision and spiritual
\nguidance, the ksatriya his strength, protection, and facility, the vaisya
\nhis organizational and wealth-creating abilities, and the sudra his labor.
\nFormerly it was the case that all varnas committed to doing their duty
\naccording to the dharma shastra, working together for the common good. This
\nis the Vedic social contract, which extended even into the Middle Ages in
\nthe form of the feudal culture. But with the increase of tamo-guna that
\nsystem was purposely destroyed.<\/p>\n

A succinct explanation of how the social contract formerly worked and how it
\nwas destroyed is given by social psychologist Eric Fromm in his book The
\nSane Society<\/i>: <\/p>\n

The breakdown of the traditional principle of human
\nsolidarity led to new forms of exploitation. In feudal society the lord was
\nsupposed to have the divine right to demand services and things from those
\nsubject to his domination, but at the same time he was bound by custom and
\nwas obligated to be responsible for his subjects, to protect them, and to
\nprovide them with at least the minimum-the traditional standard of living.
\nFeudal exploitation took place in a system of mutual human obligations, and
\nthus was governed by certain restrictions. Exploitation as it developed
\n[under the money economy] was essentially different. The worker, or rather
\nhis labor, was a commodity to be bought by the owner of capital, not
\nessentially different from any other commodity on the market, and it was
\nused to its fullest capacity by the buyer. Since it had been bought for its
\nproper price on the labor market, there was no sense of reciprocity, or of
\nany obligation on the part of the owner of capital, beyond that of paying
\nthe wages. If hundreds of thousands of workers were without work and on the
\npoint of starvation, that was their bad luck, the result of their inferior
\ntalents, or simply a social and natural law, which could not be changed.
\nExploitation was not personal any more, but it had become anonymous, as it
\nwere. It was the law of the market that condemned a man to work for
\nstarvation wages, rather than the intention or greed of any one individual.
\nNobody was responsible or guilty, nobody could change conditions either. One
\nwas dealing with the iron laws of society, or so it seemed. <\/p><\/blockquote>\n

As we moved into the 20th and 21st centuries the concepts of the “free man,”
\nthe “rugged individual,” and the idea that “everyone is equal,” has been
\nindelibly drilled into the consciousness of the people through repeated
\npropaganda. These three ideas have been used to separate people and to
\ndestroy their mutual dependence. Indeed, following the principle of “divide
\nand conquer” the government also sought to destroy any mutual dependence.
\nNineteenth century social critic Peter Kropotkin explains how the formerly
\nstrong bonds between the people were long ago broken in order to force them
\nto depend on an impersonal and authoritative state:<\/p>\n

For three centuries the States [governments], both on
\nthe Continent and in these islands, [British Isles] systematically weeded
\nout all institutions in which the mutual-aid tendency had formerly found its
\nexpression. The village communities were bereft of their folkmotes, their
\ncourts and independent administration; their lands were confiscated. The
\nguilds were deprived of their possessions and liberties, and placed under
\nthe control, the fancy, and the bribery of the State’s official. The cities
\nwere divested of their sovereignty, and the very springs of their inner
\nlife-the folkmote, the elected justices and administration, the sovereign
\nparish and the sovereign guild-were annihilated; the State’s functionary
\ntook possession of every link of what formerly was an organic whole<\/i>.
\nUnder that fatal policy and the wars it engendered, whole regions, once
\npopulous and wealthy, were laid bare; rich cities became insignificant
\nboroughs; the very roads which connected them with other cities became
\nimpracticable. Industry, art, and knowledge fell into decay. Political
\neducation, science, and law were rendered subservient to the idea of State
\ncentralization. It was taught in the Universities and from the pulpit
\nthat the institutions in which men formerly used to embody their needs of
\nmutual support could not be tolerated in a properly organized State<\/i>;
\nthat the State alone could represent the bonds of union between its
\nsubjects; and the State was the only proper initiator of further
\ndevelopment. By the end of the last century the kings on the Continent, the
\nParliament in these isles, and the revolutionary Convention in France,
\nalthough they were at war with each other, agreed in asserting that no
\nseparate unions between citizens must exist within the State<\/i>; that hard
\nlabour and death were the only suitable punishments to workers who dared to
\nenter into “coalitions.” “No state within the State!” The State alone, and
\nthe State’s Church, must take care of matters of general interest, while
\nthe subjects must represent loose aggregations of individuals, connected
\nby no particular bonds, bound to appeal to the Government each time that
\nthey feel a common need.<\/i> Up to the middle of the [19th] century this was
\nthe theory and practice in Europe. (emphasis mine) <\/p><\/blockquote>\n

Not only are we now free and equal, and depending on ourselves alone, we are
\ndivided. Having the state in between the people has isolated them. Even
\nworse, having been acculturated to this idea we think of independence as
\ngood and the proper way to live, and distrust or even fear having to depend
\non others, thinking it a source of shame. Having lost the culture of mutual
\ndependence, and having nobody to depend on but ourselves, many people have
\nlost a sense of responsibility, and have indeed become untrustworthy. When
\nwe are not called on to be responsible we do not behave responsibly. Parents
\nand teachers know that what we become depends a great deal on what is
\nexpected of us. <\/p>\n

The evolution of this social decay has worked its way so deep into society
\nthat many people are no longer concerned about others. “I got mine. That’s
\nall I care about.” The real tragedy lies in the fact that we are not equal,
\nand we need the help of each other. However, when this consciousness
\ncontinues for an extended period of time it has a severe impact on the
\nsocial structure, resulting in a two-tier society-the have’s and have-nots.
\nCurrently less than 1% of the people own more than 40% of all wealth
\n(globally), while 50% of the people own 1%. It is clear that the elite,
\nrather than protecting and guiding the lower classes, now either exploit
\nthem, or neglect them. Famed maverick economist E. F. Schumacher, author of
\nthe classic text on caring economics, Small is Beautiful<\/i>, observed
\nthe results of this mentality in India during the several years that he
\nlived there. He noted that the educated classes felt no obligation to serve
\ntheir less endowed countrymen. Indeed, they used their education as a ticket
\nto escape the plight of the poor-“I got mine. That’s all I care about.”
\nSchumacher asked how the general welfare of the people could possibly
\nimprove if those with ability and know-how did not apply it to the general
\nwelfare. His answer: it cannot. Despite not being trained in India’s
\nspiritual wisdom, he chided the elite of India that it was their duty to
\nlook after, and even lift up, the lives of the less capable. Although the
\nlessons were already present in their own scriptures, their duty had to be
\nshown to them by an outsider (to little avail even to this day, however).<\/p>\n

Varnas and Duty<\/p>\n

What Schumacher was saying without realizing it, was that the different
\norders of society, the varnas, have an obligation to each other. When they
\nfollow their duty properly the varnashrama social system functions to
\neveryone’s benefit. If they do not, as in modern society, we have what Srila
\nPrabhupada called “asuric varnashrama.”<\/p>\n

The Srimad-Bhagavatam recounts how, with the increase of rajo-guna and
\ntamo-guna, the elite began to fail in their duty. As everyone focuses on
\ntheir narrow interests, parts of the social machine cease to function.
\nEventually the breaking point is passed and the entire society fails. We
\nhave witnessed the decline and failure of several Western cultures on these
\ngrounds. <\/p>\n

The social system of varna is established by Sri Krishna Himself. As He
\nstates in the Bhagavad-gita (4.13, 15): “According to the three modes of
\nmaterial nature and the work associated with them, the four divisions of
\nhuman society are created by Me. And although I am the creator of this
\nsystem, you should know that I am yet the non-doer, being unchangeable…All
\nthe liberated souls in ancient times acted with this understanding and so
\nattained liberation. Therefore, as the ancients, you should perform your
\nduty in this divine consciousness.” <\/p>\n

Note that Sri Krishna admonishes us to follow in the footsteps of the
\nliberated souls and perform our duty in the varna system. In ISKCON we take
\nit as a given that we are taking up the Vedic culture, and we have added a
\npart of the culture of Krishna Consciousness to our lives. But the fact of
\nthe matter is that in many ways we mirror the dominant, materialistic
\nculture, including its asuric varnashrama. After all, most of us spend most
\nof our time immersed in it, and we are subtly, but very powerfully, affected
\nby it. Just as Lasch observes that the elite have focused on their own
\nnarrow interests we can observe the same in our Society. It’s the way the
\nworld works, and unconscious of it we follow its ways. And that part, that
\nspeaks to us so subtly as the expression of the values that underlie our
\nexistence, has yet to change.<\/p>\n

The fact is that we live mostly unconsciously without thinking of how
\nsociety works. This is because we are raised up in a culture from the time
\nof being infants and that culture is instilled in us. We no longer see it,
\nand it acts invisibly to us. As we attempt to become Krishna Conscious it is
\nimperative that we begin to live consciously and see the connection between
\nour actions and the consciousness that they reinforce. Actions affect
\nconsciousness. This is why in spiritual training we learn how to offer
\nobeisances by bowing down, touching our heads to the floor, how to respect
\nseniors by standing up or bowing down, to offer obeisances before taking
\nprasadam, and so on.<\/p>\n

Still there are an entire host of issues that we conveniently overlook
\nbecause, to date, we have not developed within our society acceptable
\nalternatives that are in keeping with our philosophy. Among these are: the
\nconcept of private ownership, the concept that everyone is equal, money as a
\nmeans of maintenance, the lack of a social contract, and the concept of
\nmarital divorce. In all of these areas we follow the ways of the dominant
\nculture despite the fact that they are diametrically opposed to the
\nphilosophy of Krishna Consciousness. Why? Because they are a part of the
\nculture that we live in, and in order to survive in that culture we must
\nlive according to their values. If we did not it would be very difficult to
\nremain in the social network of the dominant culture. All of which
\nunderscores the need for us to establish a cultural alternative that
\nincludes the social orders of varna, and an economic foundation that allows
\nus to fully live our spiritual culture with its attendant values.<\/p>\n

Revolt of the Elites in ISKCON?<\/p>\n

By referring to the elites of ISKCON I am referring to men of ability,
\nspecifically those of a ksatriya and vaisya nature. Now we may ask, what is
\ntheir duty in the present day? Well, it is no different than in previous
\ntimes. The higher orders of society have a duty to create the circumstances
\nin which the culture functions. Because, by themselves, the majority of the
\npopulation, those of a sudra nature, cannot do that. Not even with the help
\nof the brahmanas. Those of a sudra nature have a difficult time to look
\nbeyond the immediate future, or their immediate self-interest. The brahmanas
\nlack the passion to make it happen. Men with different abilities are
\nrequired. Men who have ability to see the long-range in terms of time, who
\nunderstand the effort required to create a specific result, and who can
\ndirect the labor of others toward that purposeful end. <\/p>\n

And as Lasch is attempting to point out, when they do not, the society
\ncannot function. At the beginning of Kali yuga it was the brahmanas that
\nfailed to execute their duties properly, and rule passed to the ksatriyas.
\nThen as the ksatriyas failed, control passed to the vaisyas. Now we are
\nwitnessing the failure of the vaisyas in terms of global economic disaster,
\nextreme disparity, billions of helpless and hopeless people, etc., and rule
\nwill pass to the sudras. Srila Prabhupada explains it thus: <\/p>\n

At present, human society is specifically
\ncultivating the mode of ignorance (tamo-guna), although there may also be
\nsome symptoms of passion (rajo-guna). Full of kama<\/i> and lobha<\/i>,
\nlust and greed, the entire population of the world consists mostly of sudras
\nand a few vaisyas, and gradually it is coming about that there are sudras
\nonly. Communism is a movement of sudras, and capitalism is meant for
\nvaisyas. In the fighting between these two factions, the sudras and vaisyas,
\ngradually, due to the abominable condition of society, the communists will
\nemerge triumphant, and as soon as this takes place, whatever is left of
\nsociety will be ruined. The only possible remedy that can counteract the
\ntendency toward communism is the Krishna consciousness movement, which can
\ngive even communists the real idea of communist society. Cc Adi 8.20
\npurport<\/p><\/blockquote>\n

Although communism has ostensibly faded into the annals of history the
\ngeneral idea still holds-everything will collapse under the influence of
\ntamo-guna, regardless of what you call it. We are witnessing the
\nmanifestation of the same tamo-guna under capitalism in the form of
\npredatory economics, disaster capitalism, vulture capitalism, casino
\ncapitalism, etc., various pejoratives that have certainly been earned.
\nUnless this Krishna Consciousness Movement demonstrates how the upper
\nclasses of society, the elite, can, under the influence of sattva-guna and
\nsuddha-sattva, transcendental goodness, guide and protect the lower classes,
\nwhatever is left of society will be ruined. The selfishness of looking after
\nonly one’s immediate interests are the symptoms of tamo-guna, and this must
\nbring the result of tamo-guna-collapse and destruction.<\/p>\n

Now the question arises: will they? Will the upper classes of our Krishna
\nConsciousness Movement rise to the occasion and demonstrate how to guide
\nsociety to a higher purposeful end? Unfortunately, that is in doubt. The
\nproblem is that within our society we have not adopted the social
\nrelationships of the varnas. Instead, our devotees live according to the
\nways of the dominant culture. This is to say that the men of ability, those
\nwho can lead and guide society seem to content themselves with living the
\nmodern lifestyle and doing their duty to the Society by making financial
\ncontributions. While this financial help is certainly necessary, I dare say
\nthat it is not enough.<\/p>\n

Let me make this point more clear by stating that in my observation of our
\nefforts to establish the varnashrama culture, it is mostly devotees of a
\nsudra nature that participate (that is not to be taken as a criticism. These
\nare good and honorable men, and far superior than the vast majority,
\nespecially considering that they are devotees of Lord Krishna). The men of
\ngreater ability, those of a vaisya or ksatriya nature, however, are
\nnoticeable by their absence. I am aware that there are exceptions to this
\nrule and that the situation is different in different parts of the world.
\nStill, the observation generally holds.<\/p>\n

When are the men of ability going to take up their duty and begin to
\nparticipate in establishing the varnashrama and daiva-varnashrama culture?
\nWill they give up their lucrative careers and businesses, and comfortable
\nlifestyles to live simply and help build an alternative spiritual culture
\nbased on self-sufficiency? Without them the varnashrama culture cannot be
\nestablished, and this Krishna Consciousness Movement cannot offer any
\npossible remedy to the debilitating influences of the age. Is it that the
\nmen of our society have also developed the idea “I got mine?” Is it that
\nthey are also in revolt, to leave those of less ability to function as best
\nas they can without their guidance and assistance? Is it that they have not
\nbeen trained to understand their duty to the other orders of society and how
\nto apply it? Or is it because their leaders have not understood the
\nimperative of the daiva-varnashrama culture? Whatever the reason, it is time
\nthat we all understand the urgent need for the varna culture and begin to
\nseriously move in that direction. If not, the only remedy that Srila
\nPrabhupada spoke of to save this world will not exist, and society will
\nindeed be finished.<\/p>\n","protected":false},"excerpt":{"rendered":"

By Dhanesvara das<\/strong><\/p>\n

Christopher Lasch, a well-known American social and cultural critic, argued in his last book that democracy was withering in the hands of professional and managerial elites who lack a sense of social and civic values.<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2],"tags":[],"class_list":["post-8891","post","type-post","status-publish","format-standard","hentry","category-articles"],"_links":{"self":[{"href":"https:\/\/www.dandavats.com\/index.php?rest_route=\/wp\/v2\/posts\/8891","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.dandavats.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.dandavats.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.dandavats.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.dandavats.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=8891"}],"version-history":[{"count":0,"href":"https:\/\/www.dandavats.com\/index.php?rest_route=\/wp\/v2\/posts\/8891\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.dandavats.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=8891"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.dandavats.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=8891"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.dandavats.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=8891"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}