Sri Sri Ravi Shankar and the Pathology of New Age Cults
The need to ease out the influence of New Age gurus is more immediate than ever. Otherwise, the stranglehold of religious cults on governments would become a reality sooner than later.
Reflecting
the BJP’s proximity to Sri Sri Ravi Shankar, the Modi government has
given a grant of over Rs 2 crore for the Art of Living foundation’s
‘world cultural forum’ on the Yamuna river bed near Delhi. Credit: PTI
Photo by Kamal Kishore
In March 2001, I wrote a piece in a national daily I used to then work for arguing that
there was no essential difference between the Taliban’s felling of the
Bamiyan Buddha and the destruction of the Babri masjid in India. For
every Mullah Muhammad Omar in Afghanistan, there is a corresponding
Giriraj Kishore.
Soon after the piece was published, I received a
request from Sri Sri Ravi Shankar through a disciple for a conversation
on this very issue. I was told that the popular New Age guru was upset
and perplexed by my speaking of the Bamiyan Buddha and the Babri masjid
in the same breath.
I met him in Delhi and we spoke for nearly an hour (all
through which Sri Sri ran his fingers in a large bowl of dry fruit,
neither eating any nor offering it to me). There was total asymmetry
between our perspectives and we agreed to disagree. I failed to impress
upon him that slavery to historical memory can lead to a spiral of
recriminations and fuel the desire to settle scores endlessly. Both
acts, contemporary as they are, are born out of cynical politics and the
desire to divide people and rule on the basis of such a division.
The godman kept repeating the fact that the mosque in
Ayodhya was built after destroying a temple and so it fell into another
category than the Bamiyan Buddha. For me the impulse to destroy the
Bamiyan Buddha and the Babri mosque came from the same seed of
intolerance and fear of diversity and complexity with little or no
difference separating the two.
Camouflaging sectarian identities
Of course, there has been a proliferation of new age
Hindu gurus in recent years, where the tag of “new age” manages to
camouflage their otherwise apparent sectarian identities. They manage to
hide behind the indeterminate label of “world religions” and this label
releases them from immediate identification with any narrow sectarian
affiliation. Their stress on singing, dancing and being happy, and
doctrinal fast food such as “smiling” and “love” endears them to the
burgeoning “I, me, myself” middle class in India, especially the young.
This escape from any serious doctrinal discussion helps justify and
legitimate hedonism and mindless consumerism. They help concretise a
world where guilt is someone else’s bad karma and good karma is the
pursuit of unbridled gratification, including the misplaced greed for
spirituality.
These new age gurus offer to Hindus a simplified, non-
threatening and pre-digested doctrine that is founded on a peculiar kind
of interpretation of advaita Vedanta, made popular in India
since the nineteenth century. This is akin to an overripe banana that
looks solid from the outside but is essentially gooey from the inside.
It takes the form of endless prattle about the oneness of the universe
and the universality of the Brahman. Add to this yoga, meditation and
ayurveda and the picture gets completed. The latter are touted as part
of the great eternal and abiding legacy of their version of the great
Hindu civilisation and their popularity elsewhere helps integration with
Western modernity and concepts of progress.
More significantly, almost all of these new age cults
and gurus are recruitment centres for the Rashtriya Swayamsevak
Sangh and the Sangh parivar. Put differently, the RSS has outsourced its
putative recruitment to these new age cults. The RSS and the Sangh
parivar realise that no amount of sartorial changes will help correct
their regressive image. What the new age cults manage for them is to
keep the Indian middle class within the Hindu nationalist fold by
echoing the preoccupations of this class. Therefore, these cults also
have a subtle way of speaking about India’s military glory, how true
gentleness lies in strength, the dream of India as a superpower, the
impediments in the way of economic growth (namely, communists,
secularists and Muslims) and how missionaries, alternate lifestyles,
heterodox ideas, creative literature, poetry and modern art have worked
to tarnish India (which is Hindu in their scheme of things) and its
glories in the eyes of the world.
Perniciously banal
Founder
of Art of Living Foundation Sri Sri Ravi Shankar addresses
entrepreneurs at the ‘Happening Haryana Global Investors Summit 2016’ in
Gurgaon on Tuesday. Credit: PTI
Equally serious are the banalities offered day in and
day out. The more popular among these are “the same god is in all of us”
and the “same essence permeates us all”. In that sense, they reduce all
other faiths and their followers to nothingness and rob them of any
specific cultural identity they might have cherished, besides being
extremely condescending to other faiths. In all of this, the new age
gurus manage to impress upon their followers that this benign doctrine
flows from Hinduism and that its customary tolerance is what accounts
for this seeming generosity.
The only counter to these pernicious doctrines is the
celebration of politics, democracy, liberalism and plurality in letter
and in spirit. Genuine democracy is the greatest enemy of these
regressive tendencies. The way politicians have vitiated the public
sphere in recent years leads to the spectacle of a godman entering the
public arena to solve an issue that is primarily political. Whether this
is done in a public capacity or in a private one is an issue that ought
to be thoroughly debated and any such future efforts ought to be
shunned. Neither the Shankaracharya nor new age gurus have any business
to meddle in political issues. They neither have the legitimacy nor the
authority. They are not part of the formal political process and are to
be kept out of the public realm. Of course, godmen too are citizens of
this country but they no longer are sole representatives of their
faiths. Hence, to ask the Kanchi Acharya to negotiate a settlement of
the Babri masjid-Ram mandir dispute is patently unfair to those Hindus
who do not look up to him as their spiritual leader.
New age gurus represent an even smaller, though
powerful, number of people, who are ensconced in their pretty enclaves
with little to do with the rest of India. The need to ease out
their influence cults is more immediate than ever. Otherwise, there will
be a repeat of Gujarat elsewhere and the stranglehold of religious
cults on governments would become a reality sooner than later.
There is much to do in India and godmen can lend a
helping hand. Most of them do so, but restrict it largely to
indoctrinating future generations of young men and women to be less
Indian and more Hindu, Muslim or Christian. There is no one art of
living, but there is a staggering plurality of ways in which we might
live. The most ordinary Indian instinctively understands this as long as
he doesn’t fall prey to divisive ideologies or restrictive cults. One
of these many ways of living and living well is to revel in the noise
and chaos of democracy, as spiritual and as sacred for some of us as a
holy text, a godman, or even a pilgrimage.
Jyotirmaya Sharma teaches politics at the University of Hyderabad and is the author of Hindutva: Exploring the Idea of Hindu Nationalism and, most recently, Cosmic Love and Human Apathy: Swami Vivekananda’s Restatement of Religion.
A version of this article was first published by Mail Today in June 2008.
