David Frawley
Jump to navigation
Jump to search
David Frawley (born 21. September 1950), is an American Hindu teacher and author, who has written more than thirty books on topics such as the Vedas, Hinduism, Yoga, Ayurveda and Vedic astrology, published both in India and in the United States.
Quotes[edit]
- Wikipedia has published many questionable statements about Hindu writers, leaders, causes and historical issues. Is not an unbiased forum. Hindus should protest against its anti-Hindu views.
- Can we trust transnational internet groups like Wikipedia, which are self-regulating and unaccountable, to determine or censor information for the public, to decide what are the facts in nearly all fields of life and learning?
- Social media owners and directors have long allowed or promoted an anti-Hindu and anti-India bias. Are not providing a neutral platform but have their own political agenda. This extends to Wikipedia as well. Time for them to be made accountable.
- Using Marxism to understand India's ancient and vast dharmic civilization is like consulting a frog in a well for explaining the ocean. Those trapped in dialectical materialism cannot understand the unity of Self and universe, humanity and the cosmos.
- What happened India today is probably the only country in the world in which the colonial narrative against it has not been changed.... what happened is that the Marxists perpetuated the negative colonial narrative... so instead of the British being the enemy the Hindus became the enemy....
Myth of the Hindu Right[edit]
- The Myth of the Hindu Right, 2001 Online copy
- However, if we look at their actual views, Hindu groups have a very different ideology and practices than the political right in other countries. In fact many Hindu causes are more at home in the left in the West than in the right. The whole idea of the 'Hindu right' is a ploy to discredit the Hindu movement as backward and prevent people from really examining it. The truth is that the Hindu movement is a revival of a native spiritual tradition that has nothing to do with the political right-wing of any western country. Its ideas are spiritually evolutionary, not politically regressive.
- The Hindu cause is similar to the cause of native and tribal peoples all over the world, like native American and African groups. Even Hindu concerns about cultural encroachment by western religious and commercial interests mirrors those of other traditional peoples who want to preserve their cultures. Yet while the concerns of native peoples have been taken up by the left worldwide, the same concerns of Hindus are styled right-wing or communal, particularly by the left in India!
- When native Americans ask for a return of their sacred sites, the left in America supports them. When Hindus ask for a similar return of their sacred sites, the left in India opposes them and brands them as intolerant for their actions! When native peoples in America or Africa protest missionaries for interfering with their culture, they are supported by the left. Yet when Hindus express the same sentiments, they are attacked by the left. Even the Hindu demand for rewriting the history of India to better express the value of their indigenous traditions is the same as what native Africans and Americans are asking for. Yet the left opposes this Hindu effort, while supporting African and American efforts of a similar nature.
- Not surprisingly, the same leftists in India, who have long been allied to communist China, similarly style the Dalai Lama and the Tibetan cause as right-wing and regressive, though the Dalai Lama is honored by the American left. This should tell the reader about the meaning of right and left as political terms in India. When one looks at the Hindu movement as the assertion of a native tradition with a profound spiritual heritage, the whole perspective on it changes.
- The Hindu movement in India in its most typical form follows a Swadeshi (own-country) movement like the Swadeshi Jagaran Manch. It emphasizes protecting the villages and local economies, building economic independence and self-reliance for the country. It resists corporate interference and challenges multinational interests, whether the bringing of fast food chains to India, western pharmaceuticals or terminator seeds.
- The American Christian right is still sending missionaries to the entire world in order to convert all people to Christianity, the only true religion. It is firmly fixed on one savior, one scripture and a rather literal interpretation of these. Yet when Hindus ask the pope to make a statement that truth can be found outside of any particular church or religion they are called right-wing and backwards, while the pope, who refuses to acknowledge the validity of Hindu, Buddhist or other Indic traditions, is regarded as liberal!
- The causes taken up by the Hindu movement are more at home in the New Left than in right wing parties of the West. Some of these resemble the concerns of the Green Party. The Hindu movement offers a long-standing tradition of environmental protection, economic simplicity, and protection of religious and cultural diversity. There is little in the so-called Hindu right that is shared by the religious or political right-wing in western countries, which reflect military, corporate and missionary concerns. The Hindu movement has much in common with the New Age movement in the West and its seeking of occult and spiritual knowledge, not with the right wing in the West, which rejects these things. Clearly, the western right would never embrace the Hindu movement as its ally.
- However, the entire right-left division reflects the conditions of western politics and is inaccurate in the Indian context. We must give up such concepts in examining Indic civilization, which in its core is spiritually based, not politically driven. It reflects older and deeper concerns that precede and transcend the West's outer vision. As long as we define ourselves through politics our social order will contain conflict and confusion. Democracy may be the more benign face of a political order, but it still hides the lack of any true spiritual order. We must employ the vision of dharma and subordinate politics to it, which should be a form of Karma Yoga.
How I Became A Hindu - My Discovery Of Vedic Dharma[edit]
- Hinduism never seemed to be something foreign or alien to me or inappropriate to my circumstances living in the West. It is the very religion of nature and consciousness in the broadest sense, which makes it relevant to everyone.
- The most important insights that have come to me usually occur while walking in nature, particularly hiking in the high mountains. In the wilderness nature can enter into our consciousness and cleanse our minds of human-centered compulsions. I think that liberation is like wandering off into nature, climbing up a high mountain, and not coming back to the lowlands of human society.
- Hinduism is a religion of the Earth. It honors the Earth as the Divine Mother and encourages us to honor her and help her develop her creative potentials. The deities of Hinduism permeate the world of nature. For example, Shiva is the God of the mountains, while Parvati is the mountain Goddess. Shiva dwells in high and steep rocky crags and cliff faces. Parvati rules over mountain streams, waterfalls, and mountain meadows with their many flowers.
- It is not necessary to live in India to be a Hindu. In fact one must live in harmony with the land where one is located to be a true Hindu.
- In this way I can speak of an American Hinduism and call myself an American and a Hindu – an American connected with the land and a Hindu connected with the spirit and soul of that land. Hinduism has helped me discover the forces of nature in which I live, their past and their future, their unique formations and their connections with the greater universe and the cosmic mind.
Quotes about Frawley[edit]
- One occasion where I saw US-based Indian Marxists in action was at the 1996 Annual South Asia Conference in Madison, Wisconsin... I knew that excellent and innovative papers by N.S. Rajaram and Shrikant Talageri had been rejected by the organizers, so I felt entitled to expect presentations of top-notch scholarship dwarfing even that of Rajaram and Talageri. Instead, what the audience got, was a canvassing session for the “Forum of Indian Leftists” without any scholarly papers. The speakers disdained to even mention any of the argumentative contents of the AIT debate, except “David Frawley’s paradox” (the AIT’s puzzling implication pointed out by Frawley, viz. that the Harappan civilization had numerous cities but no literature, while Vedic civilization had a vast literature but no cities)87, which they simply laughed off without discussion ad rem. ... But Frawley’s paradox is entirely pertinent: what are the chances that a literate culture leaves the biggest conglomerate of archaeological sites behind, but only a handful of short inscriptions as the complete corpus of its literature; while the illiterate conquerors produce a vast and sophisticated literature within a few centuries, but leave no sizable architecture behind? What are the chances that the largest civilization of the world loses its language to a conquering band of nomadic tribesmen? The AIT has the weight of probability against it.
- Elst, Koenraad (1999). Update on the Aryan invasion debate New Delhi: Aditya Prakashan.
- One final reason for being confident is that because of the work of Ram Swarup, Sita Ram Goel, Koenraad Elst, David Frawley, and Rajiv Malhotra the corpus is now reaching a critical mass. So, that we can think that within few years we will have a library for India and a library of India.
- Arun Shourie Arun Shourie's lecture of Indra's Net.; Das, Sankhadip (3 March 2014). Transcript: Arun Shourie's Lecture on 'Indra's Net'. Hitchhiker's Guide to Rajiv Malhotra's Works. Retrieved on 24 March 2014..
