Sunday, August 23, 2026

Mastery over inclination as the foundation of a free will

 Collated by Tusar Nath Mohapatra

Veda for Gen Z The Anuvaaka 

The first two anuvaakas of the Veda (the first eleven suktas) are two musical movements that are complete in themselves

Yet they synergize beautifully with each other

Each rik is a complete movement. Yet, it connects and interconnects on a larger scale not only with other riks, adjacent and distant, it also is a unit for a larger musical symphony

The mandalas accomplish the same musical cohesion and development. The entire Samhita is extremely complex and extremely simple. You may stay with one rik for days or you may proceed rapidly enjoying the music on an epic scale. I can think of very few other opuses in human history that have attempted a similar project and accomplished it. Perhaps the Indian epics, Homer and Shakespeare might be considered as similarly large and accomplished in scale and heights 

https://x.com/AmazingVedas/status/2091275736166375857

Veda for Gen Z

The book is finally out. So far, the reviews have been favorable and encouraging

My primary goal with this book was to reach out to the young at heart, no matter what their age. And also the generation that is my children’s age so that I can leave them my most significant legacy

If we can help them see, even for a brief moment, the grandeur and beauty of the Veda, perhaps we will create for them a foundation that will always be there for them, bearing them through the tumult and upheavals of the future

And also perhaps create the conditions for an awakening to the genius of our first Sruti and make it available for more and more students and researchers to engage with deeply

Just researching the Veda widens one’s consciousness and makes one aware of a civilization that had a more innocent and vigorous outlook, that was far more integral and universal, lofty and heroic than us

https://x.com/AmazingVedas/status/2091253962351759566

Veda for Gen Z

Over the last couple of years I have attempted to learn directly from the Veda 

I have learned from great spiritual teachers over the last four decades but I was focused utterly on the spiritual practices in the past

Then I began studying the Veda with a predominantly yogic and literary mindset expecting nothing but a rehash of what we at present think is the neatly packaged product that we call yoga

The Veda is anything but…

It is an entirely different approach and a different outlook. The language, the poetry, even as it has influenced humanity powerfully and extensively, is unique. 

And if we can discover the multidimensionality of the Veda again I believe mankind will cure itself of many of the diseases of thought it has contracted in the last 2-3 millennia. At least for me the Veda has completely transformed my yoga and I must say even my understanding of great Rishis such as Swami Vivekananda and Sri Aurobindo. They helped me learn of the Veda from the Veda. The Veda helps me understand them better 

https://x.com/AmazingVedas/status/2091260730356142400

I remember when Nassim Taleb switched his preference from Greeks to Romans.

First he thought that Greek abstraction was superior to the crude Romans. The Greeks did philosophy after all – the Romans just built roads. 

Then he realized that the Romans’ practical sense was superior to empty theorizing.

Similarly, some time ago I switched from British to American spelling. I used to think the British was more sophisticated – now I prefer the American: simpler, truer.

The pattern is the same in both cases. The more sophisticated-looking option turns out to be sophistication performing itself – the appearance of depth without the substance. The simpler option turns out to be the one that actually works, that gets the job done, that doesn’t require you to perform your education while using it.

This is the fumeux problem stated in miniature. The British spelling, the Greek abstraction, the European theoretical tradition at its worst – all of them mistake the appearance of sophistication for the thing itself. The American spelling, the Roman road, the practical mind that asks not "is this elegant?" but "does this work?" – these are the ones that build something.

Depth that produces clarity is Roman. Depth that produces fog is Greek in the worst sense – beautiful, self-referential, and ultimately empty.

The goal is the road. Not the theory of the road.

https://x.com/Kristof_Poland/status/2091215079811227976

Why do the Americans need us, Europeans? Because our specialty is depth – cultural, philosophical, moral. The thing is just that depth can easily lead you to sink into the pretentious, the obscure, the woolly, self-important fog where the thinking becomes so layered it loses contact with reality entirely – the French have a word for it: the fumeux.

And Americans are rightly wary of that. But it doesn’t have to. Depth can also lead to clarity. And that is what we are here for.

——

Three thousand years of civilization compressed into a relatively small peninsula produce a specific kind of mind – one that cannot encounter a problem without asking what kind of problem it is. Not just what is happening but what it means. Not just what works but why it works and what it costs when it stops.

The fumeux version of this — the pretentious obscurantism, the self-important fog where thinking becomes so layered it loses contact with reality — is what the Americans know and distrust. Rightly. The Frankfurt School was fumeux. French Theory was fumeux. The EU regulatory apparatus producing five hundred pages of directive about the curvature of cucumbers is fumeux at industrial scale. European depth, gone wrong, has produced the most beautiful catastrophes in history – with considerable elegance and devastating consequences.

But Tocqueville went to America and came back with the most penetrating analysis of democracy ever written. Not despite his European depth but because of it. He saw what Americans couldn’t see precisely because he was standing slightly to the side. The depth produced clarity – the clarity that comes from having traced the argument back to its roots and forward to its conclusions, from having named the mechanism rather than just observed the symptom.

America supplies the muscle – the energy, the scale, the dynamism, the willingness to build without asking permission. Europe supplies the depth – the memory, the philosophical framework, the understanding of what civilization is, what it cost, and what threatens it. Neither is sufficient alone. America without depth produces power without meaning. Europe without muscle produces analysis without consequence.

This series is the combination. The American distribution platform. The European depth – specifically the Central European depth, the Polish depth, the depth that comes not just from three thousand years of Western civilization but from having paid the full price for losing it to communism and fighting back. Not fumeux. Precise. Not obscure. Named.

The torch changes hands. The light doesn’t go out. But someone has to understand what the torch is. That is our job. We have earned it the hard way.

https://x.com/Kristof_Poland/status/2091151211533623333

In 1945, an American comic book published a story about a woman leading armed tribesmen against an invading army, and called her the Jungle Queen. It read like pulp fiction—except the woman, the war, and the story were all real. It was a true story from our own Nagaland. 1/19

https://x.com/Paperclip_In/status/2091360066121142562

“We don’t want to lose Socratic intellectualism. It’s an ethical theory worth considering that gets obscured with the image of Socrates as a skeptic.” —@AgnesCallard, in conversation with Merve Emre

https://x.com/nybooks/status/2090848924810481885

Nietzsche has been held up as the arch-philosopher of an aristocratic politics. Nietzsche claimed a lineage with Plato and his theory of an authoritarian state. | bit.ly/45Zd4Or But Donovan Miyasaki disagrees, arguing Nietzsche fails to follow the platonic model

https://x.com/IAI_TV/status/2091188396706218187

the critique of pure reason, the book that rebuilt the foundations of human knowledge, came out of that discipline. philosophers describe the depth of sustained abstraction in it as almost inhuman. holding chains of reasoning in the mind for years, refining a single argument for a decade. that kind of cognitive endurance isn't talent. it's fuel management.

Kant understood exactly what he was doing. he wrote about mastery over inclination as the foundation of a free will. a man ruled by his appetites, in his framework, isn't free at all. he's a passenger in a body that makes his decisions for him.

the deepest thinker of the modern era ran his entire life as a retention experiment and produced work that outlived every empire of his century.

total energy discipline for 79 years. the results are still on every philosophy syllabus on earth.

https://x.com/pumamethod/status/2091216329521209830

1. Of brains and BRICS

A Sitas - Global South Rising?: BRICS and the Reconfiguration …, 2026
Introduction tension of The rise of the BRICS bloc and the ex membership to Saudi
Arabia, Iran, Ethiopia, Egypt, Argentina and the United Arab Emirates (UAE), which
came into effect in 2024, is an important development that has animated discussion …

India: The (Dysfunctional) State of Human Rights

G Mutalemwa, E Spiegel, C Liu, LR Kurtz - 2026
… The negative developments are attributable to the ideology of Hindutva (‘Hinduness’),
or deeply politicized Hinduism, that forms the cornerstone of policies of the ruling
Bharatiya Janata Party and the prime minister Narendra Modi. The paper aruges …

[PDF] Anti-Conversion Laws, Vigilantism, and the Politics of Securitisation in India

N Kaiser
Recent scholarship on “communal,” or anti-Muslim violence in India, has focused on
exposing the acts and performances of violence as being a “modality of Hindutva
politics.” This article highlights the need to reconceptualise anti-Muslim violence by …

Geopolitical derision of brown matter: Anti-caste/colonial readings of digital rhetorical techniques of raciality cultivated through mockery of open defecation in India on …

E Chebrolu - Journal of International and Intercultural …, 2026
This essay disputes emerging common-sense about a new racial slur for Indian
people (pajeet). Instead of treating instances of the term used as social scientific
data showing increased “anti-Hindu xenophobia” or “anti-South The essay reads …

Time to “Decolonize” Affect? aka The Question of Integrity in Affect in Group Relations

SJ Boopalan - Communal Generations
Hindutva ideology, despite its apparent decolonial claims, is inspired by many
problematic positions. Truschke offers an important critique of Hindutva and is a
contributor to the (freely available) online Hindutva … drawn to problematic Hindutva-inflected …

Projecting desire: media architectures and moviegoing in urban India: by Tupur Chatterjee, New York, NYU Press, 2025, 240 pp., 30.00$(paperback), ISBN …

S Abbasuddin - 2026
… Chatterjee argues that multiplexes should no longer be understood as politically
neutral leisure spaces but as cultural infrastructures implicated in the ideological
formations of Hindutva. Her discussion of The Kashmir Files (2022) and Shakuntala …

Ways of remembering: law, cinema and collective memory in the new India: by Oishik Sircar, Cambridge, UK, Cambridge University Press, 2024, 337 pp.,£ 105.00 …

E Ollikainen-Read - 2026
… contextualization and explanation of the complicity between the Hindutva
movement and state secularism through religious tolerance. It … It would be
especially useful to see some case law (particularly those where the court …

[PDF] “I'm Just Saying”: Justifying Celebrity Trolling through Moral Disengagement, Self-Reported Motivations, and Platform Affordances Praveen1

U Arya
This study examines the self-reported motivations, moral disengagement, and
platform affordances underlying the trolling of high-visibility celebrity accounts on
Indian social media. The research explores, how the features of each social media …

Reclaiming the Sangha: Rethinking Asian/Asian American Theology in US Higher Ed

SM Wong - Communal Generations
In this essay, I reflect on the role of Asian international and Asian American Christian
scholars in cultivating more humane habits of academic fellowship in US higher
education, offering a Buddhist model of a committed learning community. Part 1 …

[HTML] Advaita and Dvaita: Bridging the Gap (The Ramakrishna Tradition's Both/And Approach to the Dvaita/Advaita Debate)(2008)

J Long
… It is the path, and all other spiritual disciplines–jñāna yoga, karma yoga, and
dhyāna yoga–exist to facilitate it. Vaiṣṇava philosophers … The other yogas of
classical Hinduism, such as jñāna yoga, karma yoga, and dhyāna yoga, are …

Paradox of Colonisation in India - Collated by Tusar Nath Mohapatra The Politics of the Infinite vs. The Limited View: Sri Aurobindo's Vision and Indian Politics narendra October 23, 2025 T...
World Union Day - Collated by Tusar Nath Mohapatra Savitri Class with Shilpa (by Narad) - Book 2, Canto 6 - Pg (186 -187) 24:40 Go to channel The Mother & Sri Aurobindo : E...
Sri Aurobindo did not accept mind as an enemy - Collated by Tusar Nath Mohapatra An appeal to the students of Jadavpur University 4:30 The National Council of Education and Bengal Technical Institute we...
Pranab Patnaik passes away - Collated by Tusar Nath Mohapatra A voice that defined generations of Odia music has fallen silent. Legendary playback singer Pranab Kishore Patnaik, who...

Tuesday, August 18, 2026

Aladdin is Disney's most subversive film

 On this beautiful summer day – the first of the Disney series.

Because Disney, at its best, was doing exactly what this series does: civilizational argument in the form that reaches everyone.

And of course — of course — we start with the Lion King.

Not because it is the most beloved. Because it is the most honest. A complete civilizational argument, a theology of life and transmission, a portrait of what fathers are for and what happens when they are gone. Disney made it in 1994 and somehow got away with it. We will not waste the opportunity.

1. The Circle of Life opens the film and states the theology immediately. Birth celebrated as a civilizational event. The whole savanna bowing to the new life. The sun breaking over the Pride Lands. This is the Religion of Life and Fertility stated in four minutes of music and image, before a single word of dialogue. Every child who watches understands, without being told, that new life is the most important thing that can happen.

2. Mufasa is the great father – and the rarest thing in contemporary cinema: a father who is genuinely great. Not absent, not bumbling, not learning from his child. Teaching. Forming. Taking his son to the edge of the kingdom at dawn not to give him everything but to show him what responsibility looks like. "Everything the light touches is our kingdom." Not yours. Ours. You will inherit it. You will be accountable for it. You will one day stand here with your own son. This is the transmission – the father forming the son not for comfort but for duty.

3. Scar is the Herostratus instinct in lion form. He cannot build what Mufasa built. He cannot be what Mufasa is. So he destroys it – through manipulation, through lies, through the carefully engineered accusation that turns the son against the memory of the father. The pride lands die under his rule. The hyenas multiply. Negative selection, with claws. The civilization hollowed out by the one who could not build it and could not bear that someone else did.

4. Hakuna Matata is the false paradise. No past, no future, no responsibility, no identity. Forget where you came from, forget what you owe, eat the bugs and enjoy the sunset. Simba almost stays. The Last Man, in lion form, blinking in the warm jungle and calling it wisdom. It feels like freedom. It is the slow erasure of everything that made him who he is.

5. "Remember who you are." The most important line in the film – and one of the most important in the Disney canon. Not "be brave" or "follow your heart" or any of the usual therapeutic imperatives. Remember who you are. Your Identity. The thing every temptation — every Scar, every Hakuna Matata, every comfortable exile — is designed to make you forget. Mufasa appears in the stars not to give Simba power but to give him back what he had lost: the knowledge of who he is and what that requires of him.

6. He lives in you. The second level – the one you revisit with your son when you are both old enough. The father who died is not gone. He lives in the son – in the values transmitted, in the courage inherited, in the sense of duty that became character. This is our immortality piece made into a film for children. The torch changes hands. The light doesn’t. Mufasa is dead. Mufasa is present in every choice Simba makes – including, finally, the choice to go back.

7. The return is the whole argument. The comfortable exile ends. The duty calls. The civilization that was dying recovers – not because conditions improved but because the right person remembered who he was and went home. Everything depends on who rules. The Pride Lands bloom again. The circle continues. A cub held up at the top of Pride Rock, as the whole savanna bows – because new life is the most important thing that can happen, and the civilization that understands this is the civilization that survives.

Watch it with your son. Then watch it again and again. The first time, he sees the lion. The next times, you both see everything else.

https://x.com/i/status/2088556624168325630

Aladdin – my favorite Disney film. The only movie I ever saw three times at the cinema, in three different languages. The first of the Disney greats of the 90s.

Aladdin is the most subversive film Disney ever made. It tells a street rat that the system is wrong about him – and then shows exactly how the system works, why the lie is necessary, and what it costs. Most children’s films don’t go that far. This one does.

1. A street rat. No birth, no title, no inheritance. The system says this disqualifies him. The film’s opening argument is the longbow argument: the peasant who can do what the prince cannot has a claim the system must eventually recognize, regardless of what the system prefers. Aladdin is more capable, more courageous, and more genuinely good than every prince who came through the palace gates. The question is whether the system can accommodate this. Initially: no.

2. The wish for the performance. Aladdin’s first wish is to become Prince Ali – to put on the costume the system requires before it will accept him. The performance works and fails simultaneously. It works because the system accepts Prince Ali. It fails because Jasmine recognizes immediately that something is false – and falls in love not with Prince Ali but with the person from the marketplace. Authenticity cannot be fully disguised. The real person leaks through the costume.

3. The lie is unsustainable. Each deception requires another to support it. The distance between who you are performing and who you actually are grows until it becomes unmanageable. The film is not making a therapeutic point about self-esteem. It is making a structural point: you cannot build anything durable on a false foundation. Reality will eventually be exposed. Everything built on it falls.

4. Jafar – the man for whom enough was never enough. Wants to be the most powerful man in the kingdom. Gets it. Insufficient. Wants to be the most powerful sorcerer. Gets it. Still not enough. Wishes to be an all-powerful genie. Gets it – and gets the bottle. The totalitarian personality in animated form: the man whose need for control is not about security but about the void inside that power was supposed to fill and never does. Every authoritarian in history has been Jafar. They all ended up in the bottle.

5. The Genie is the most powerful being in the world – and the least free. Constrained by whoever holds the lamp, unable to use his power in his own interest. Talent imprisoned by institutional power. The film’s moral test: what does Aladdin do with his third wish? Not wealth. Not the princess. He frees the Genie. Power used to give freedom rather than accumulate it. The correct use of power, stated in one wish by a street rat.

6. Jasmine had already refused every prince who came through the door – because she recognized immediately that they were offering the performance, not the person. She is the character who sees through managed reality to actual reality. Which is why she recognizes Aladdin in the marketplace and recognizes him again behind Prince Ali. The person who has never been fooled by the performance is the most dangerous to those who depend on it.

7. The resolution is not "be yourself" in the therapeutic sense. It is deeper: the person you actually are is sufficient – but only if you have the courage to present it and act on it rather than hide it. Aladdin’s transformation is not from street rat to prince. It is from someone who believes the performance is necessary to someone who discovers it isn’t. The system changes to accommodate reality rather than reality contorting to accommodate the system. Which is why the film survives in every language.

https://x.com/i/status/2088659493760450683

Beauty and the Beast

The third great film of the Disney Renaissance – and perhaps the most explicitly civilizational of them all.

If The Lion King is about transmission, and Aladdin about merit and authenticity, Beauty and the Beast is about what happens when genuine sensitivity and depth collide with loud, self-celebrating mediocrity.

1. Belle is the girl who sees and who wants more.

In a provincial town that values strength, looks, and conformity, she reads, wants adventure, and refuses the life mapped out for her. She is not merely "different." She is the civilizational impulse in a place that has none – the person who looks past the surface because the surface is all the village has. Her books represent imagination, memory, and the accumulated world beyond the narrow one she was born into.

2. Gaston is the perfect product of that village. Handsome, strong, popular – and completely empty. His confidence is not earned through achievement or insight. It is the default setting of a man who has never met a higher standard and therefore assumes he is the standard. "No one shoots like Gaston…" is the anthem of surface celebrating itself. He does not need to understand Belle. He needs to possess her as proof that the village’s values still rule.

3. The Beast is the opposite. Nobility and capacity for depth locked behind a form the world finds repulsive. The Beast is a man who has lost control of himself. The curse is isolation – the price of having been shallow once, now forced to wait for someone capable of seeing substance. He is rough because he has become isolated; he becomes gentle because someone finally sees the person underneath. The film does not excuse his cruelty. Instead, it asks whether he can change. And the answer is: yes – but only through choice, discipline, and humility. The turning point is self-mastery. That transformation is not magic. It is what happens when genuine capacity meets genuine recognition.

4. Gaston’s proposal is the purest statement of entitled mediocrity. He does not court. He announces. Belle’s rejection is not simply a matter of taste. It is the higher mind refusing the lower one. And mediocrity never forgives that. The moment she chooses the Beast, Gaston does what the average does when excellence is preferred: he organizes the mob.

5. The mob song is the civilizational diagnosis. Ordinary people, led by the loudest empty man, storm the castle of the one who is different. They do not really know the Beast. They do not understand him. They simply know that he is outside the village’s categories – and that Belle, the one who reads and sees, prefers him. The threat is not the monster. The threat is the possibility that depth might be valued over popularity. "Kill the Beast" means destroy the exceptional – destroy what you cannot understand so the comfortable can remain comfortable.

6. The library is the moment the Beast begins to understand love. He gives Belle an entire world of books – not jewelry, not status, but civilization itself: knowledge, memory, imagination. And he learns the essential lesson of love: you cannot possess the person you love. You have to give them freedom. When he finally releases Belle, even though he may lose her forever, he has become worthy of her.

7. The final transformation is almost secondary. The Beast becomes beautiful again, but the real transformation happened earlier. Belle chose the one who could change, not the one who already thought he was perfect. The village cheers the latter. Civilization requires the former.

The quiet arguments of the film:

True beauty sees what others cannot see.

Do not confuse what looks good with what is good.

And true love does something even more demanding:

It calls the person capable of becoming better to actually become better.

Watch it with your daughter.

The first time, she sees the princess and the Beast.

The next time, she sees the books.

And one day, she sees Gaston and everything else.

https://x.com/i/status/2089007744133026093






















Collated by Tusar Nath Mohapatra 

Monday, August 17, 2026

Foucault, Derrida, and Deleuze forged the ideological weapon that paralyzes the West

 I want to offer my apologies, on behalf of the French, for having given birth to French Theory (which in turn gave birth to the worst of all ideological monstrosities: wokism).

We gave the world Descartes, Pascal, Tocqueville. And then, in the intellectual ruins of post-1968, we gave Foucault, Derrida, Deleuze. Three brilliant men who forged, in the elegance of our language, the ideological weapon that today paralyzes the West.

We must understand what they did. Foucault taught that truth does not exist, that there are only power relations disguised as knowledge. That science, reason, justice, the medical institution, the school, the prison, sexuality—everything is just a staging of domination. Derrida taught that texts have no stable meaning, that every signifier slips away, that every reading is a betrayal, that the author is dead and the reader reigns supreme. Deleuze taught that we should prefer the rhizome to the tree, the nomad to the sedentary, desire to the law, becoming to being, difference to identity.

Taken individually, these are debatable theses. Combined, exported, and popularized, they form a system. And that system is a poison.

For here's what happened. These texts, unreadable in France, crossed the Atlantic. The departments of Yale, Berkeley, and Columbia absorbed them in the 1980s. They found fertile ground there that didn't exist among us: American Puritanism, its racial guilt, its obsession with identity. French Theory married that substrate, and the child of that union is called wokism.

Judith Butler reads Foucault and invents performative gender. Edward Said reads Foucault and invents academic postcolonialism. Kimberlé Crenshaw inherits the framework and invents intersectionality. At every step, the matrix is French: there is no truth, there is only power, so every hierarchy is suspect, every institution is oppressive, every norm is violence, every identity is constructed and thus negotiable, every majority is guilty.

That's how three Parisian philosophers, who probably never imagined their practical consequences, provided the operating software to an entire generation of activists, university bureaucrats, HR managers, journalists, and legislators. That's how we ended up with a civilization that no longer knows how to say whether a woman is a woman, whether its own history deserves to be defended, whether merit exists, whether truth can be distinguished from opinion.

It's shit for one simple reason, and it must be stated calmly. A civilization stands on three pillars: the belief that there exists a truth accessible to reason, the belief that there exists a good distinct from evil, the belief that there exists a heritage to be transmitted. French Theory set out to dynamite all three. Not out of malice. Out of intellectual play, fascination with suspicion, hatred of the bourgeoisie that had nurtured them. But the result is there. An entire generation learned to deconstruct and never learned to build. An entire generation knows how to suspect and no longer knows how to admire. An entire generation sees power everywhere and beauty nowhere.

I apologize because we French bear a particular responsibility. It's our language, our universities, our publishers, our prestige that gave this nihilism its chic packaging. Without the legitimacy of the Sorbonne and Vincennes, these ideas would never have crossed the ocean. We exported doubt like others export weapons.

What is being built now, in Silicon Valley, in AI labs, in startups, in workshops, in all the places where people still make things instead of deconstructing them—that's the response. A civilization is rebuilt by builders, not by commentators. By those who believe that truth exists and is worth devoting oneself to. By those who embrace a hierarchy of the beautiful, the true, the good, and who are not ashamed to pass it on.

So, sorry. And back to work.

https://x.com/i/status/2055411322628583488

Deconstruction claimed to throw out the colonial bathwater, but it ended up drowning the baby—and that baby was the civilization that had invented the bathtub, the soap, and the very idea that anything could be washed at all.

Derrida wanted to teach us to read between the lines; his heirs just learned how to burn the book. Foucault hunted down relations of power; they turned it into a grid to mechanically apply to anything that sticks out.

And at the end of the chain, we find ourselves defending, through cultural relativism, the planet’s most anti-woman, anti-press, anti-Jewish, anti-gay regimes, all in the name of the fight against oppression.

The worst part is that deconstruction started out as a powerful critical tool. But transformed into a mass ideology via American social science departments, it became what it claimed to combat: an ethnocentric dogma (middlebrow Western academic) that’s blind to itself, projecting its moral categories onto civilizations that couldn’t care less and that, unlike it, have no qualms about defending their own.

Western civilization is the only one in history to have made self-criticism a cardinal value. That’s its strength, and it’s become its Achilles’ heel: against opponents who don’t play that game, the asymmetry is deadly.

https://x.com/i/status/2055648802762059801

Yesterday, I destroyed three builders of ruins.

Today, I want to celebrate a French builder who got everything right and who shaped the mind of one of the most powerful men in the world: Peter Thiel. This man is named René Girard.

He taught at Stanford while his Parisian contemporaries were teaching suspicion. And he discovered something that I consider, soberly speaking, one of the greatest anthropological insights of the 20th century: mimetic desire.

The idea can be summed up in one sentence. We desire almost nothing spontaneously. We desire what others desire. Desire is not an arrow shooting from me toward the object; it’s a triangle. Me, the other, the object. And it’s the other who teaches me what’s worth wanting.

Taken seriously, this realization changes everything.

It explains why the most violent rivalries erupt between the closest brothers, partners, neighbors, direct competitors. The more the model resembles me, the more his desire becomes mine, the more we want exactly the same thing, the more the hatred rises. Cain and Abel don’t fight despite their resemblance. They fight because of it.

Now, read Peter Thiel in light of this.

Thiel met Girard at Stanford in the late ’80s. He says himself that it’s the intellectual encounter that structured his entire investing life. And when you understand mimeticism, you understand why Zero to One is essentially a Girardian book disguised as a startup manual.

The heart of Thiel’s thesis “competition is for losers” isn’t a libertarian provocation. It’s the direct application of Girard to economics.

Here’s the argument. When you enter a competitive market, you enter a mimetic structure. All the players want the same thing, set their prices off each other, copy each other’s features, recruit from the same schools, raise from the same funds. Margins get crushed. Innovation dies. The sector converges toward homogeneous mediocrity. You’re Cain and Abel in suits, killing each other for a point of market share on a product that could have been great if someone had dared to go elsewhere.

Competition, in the sense that standard management thinking celebrates it, is a mimetic trap. It’s exactly the mechanism Girard describes: the convergence of desires produces violence, then exhaustion, then sacrifice—except here the sacrificial victim is economic value itself.

The monopoly, on the other hand, is what happens when you refuse the mimetic triangle. You stop looking at what the neighbor wants. You look at what no one sees. You build something no one else can build, on a truth no one else has noticed. Thiel calls it the “secret” question: what important truth do very few people agree with you on? It’s a purely Girardian question. It asks you to step out of collective desire to access a proper desire.

And that’s exactly why Thiel made 26 years of bets that look, from the outside, like luck, and are in reality an anti-mimetic discipline applied with near-monastic rigor.

PayPal in 1999 when everyone was building portals. Facebook in 2004 when no one believed in social networks post-Friendster. Palantir in 2003 when the idea of selling analytics software to the government made Silicon Valley laugh. SpaceX, Stripe—every major bet has the same signature: everyone in the room thinks it’s stupid, he sees the structure others don’t because he’s spent his life asking himself, what do I desire that isn’t just the reflection of what others desire?

That’s it, Girardian investing. It’s not a financial analysis thing. It’s a hygiene of desire.

And that’s why Girard is the exact opposite of Foucault, Derrida, Deleuze. Where French Theory teaches that everything is power, so everything is suspicion, so nothing is worth building, Girard teaches that everything is desire, so everything depends on who you listen to, so your freedom begins the day you stop listening to the crowd. It’s not a philosophy of deconstruction. It’s a philosophy of election in the original sense: choosing, from a point not dictated by others, what deserves your life.

For an entrepreneur, the message is brutal and liberating at once.

If you’re building in a crowded market against direct competitors, optimizing the same metrics as them, raising the same rounds, repeating the same pitches, you’re up to your neck in mimeticism. And mimeticism, in startups, is a negative-sum game. You burn your capital, your time, your mental health, to win a slice of a pie that shrinks while you fight.

If, on the other hand, you identify a truth your competitors refuse to see out of laziness, conformism, or because their own mimetic desire blinds them to it, and you build from there, you access a space where competition doesn’t exist, because no one else has the same compass.

That’s it, the Girardian monopoly. It’s not a market position. It’s a state of mind.

So there you have it. France gave the world deconstructors who taught a whole generation to suspect. But it also gave Girard, who taught a man at Stanford how to build by looking elsewhere than the crowd—and that man financed a non-negligible part of the world we live in today.

The yin of French Theory is generalized suspicion. The yang is Girard. And the yang wins, because it builds. To those who build: stop looking at your competitors. Find the secret. That’s where value awaits.

https://x.com/i/status/2056134360785445217

[PDF] A Developmental Map for Psychic Abilities: Yoga Traditions, Contemporary Esoteric Practice, and Western Empiricism

J Mathias, D Banerji, D Ganguli - 2026
… However, from Sri Aurobindo’s perspective, miracles should not be sought to be
performed, only received: “only those miracles which are wrought by Divine Grace to
enlighten or transform the nature of the aspirant are worthy of attention and he …

[PDF] Ethical Philosophy of Sri Aurobindo and Its Resonance in Modern French Intellectual and Cultural Discourse: A Comparative Study

S Kumar - AIJFR-Advanced International Journal for Research, 2026
… The present paper explores the importance of the ethics of Sri Aurobindo in the
context of the current intellectual and cultural discourse in France. For Aurobindo,
ethics is not the set of absolute principles but a movement that is a part of the overall …

[HTML] The Divine Feminine: The Inevitable Synthesis of Evolutionary Spirituality and the Dawn of a Twenty-First Century Religion

AI Manus
… essays of Ralph Waldo Emerson to the integral yoga of Sri Aurobindo and the
scientific mysticism of Pierre Teilhard de Chardin. [1] … Sri Aurobindo's pioneering
concept of "Integral Yoga" — the conscious alignment of one's life with the trajectory …

The Mother of the Sri Aurobindo Ashram: Co-Creator of the Integral Yoga by Patrick Beldio

G Adams - Nova Religio, 2026
… In light of Beldio’s acknowledged commitment to the Integral Yoga tradition, some
readers … and Mirra as they developed the Integral Yoga tradition and Aurobindo
Ashram. This is not a … constant references to how Integral Yoga fits into the larger …

This research paper examines Sri Aurobindo's dramatic works through a feminist-spiritual lens, focusing on how womanhood becomes a medium for expressing his ...

https://evergreenessays.blogspot.com/2026/08/greeks-gave-west-reason-romans-gave-it.html

https://feelphilosophy.blogspot.com/2026/08/american-founders-read-burke-hume-smith.html

https://marketime.blogspot.com/2026/08/locke-built-foundation-and-montesquieu.html

Collated by Tusar Nath Mohapatra

Saturday, August 15, 2026

First Chief Minister to visit Sri Aurobindo Bhavan, Kolkata after 50 years

 Collated by Tusar Nath Mohapatra

In 1947, we won our freedom. Nationhood, we must win every single day. For months, thousands of you have written to me with the same question: What can I do for my country?

Today, I have an answer. This Independence Day, I am launching Transform India Initiative: a non-partisan platform where scholars, practitioners and ordinary citizens come together to work on the twelve decisive questions India must answer next.

If you feel called to build, visit TransformIndia.com and tell us, through the form, where you would like to contribute. Freedom was won for us. The India that follows is ours to build. Jai Hind - Gitanjali J Angmo 

https://x.com/i/status/2088323829978534073

Independence Day is about freedom. August 15 is an emotional and intellectual code, invoked to connote a state of mind and existence that knows no bounds except those defined in a compact given unto us by ourselves. The day is the vantage point, our ...

Read more at: https://www.deccanherald.com/opinion/editorial/freedom-is-an-unfinished-promise-4111691

Kolkata: At Sri Aurobindo Bhavan, West Bengal CM Suvendu Adhikari says, "I am proud that after 50 years in this important place, I am here due to the people of Bengal. There is no need to discuss why no CM came here, but I am happy to be here. The contribution of Sri Aurobindo is unparalleled...State government is ready to do something for Sri Aurobindo; we want to send the proposal to Dr. Saumitra Mohan, Secretary for the Information and Cultural Affairs Department of the Government of West Bengal."

https://x.com/i/status/2088605448517890233

Sarkar entered academia when modern Indian history was still largely framed through the binary of colonial oppression versus Indian resistance. From his first major work, The Swadeshi Movement in Bengal, he demonstrated how ordinary people could be both hierarchical and democratic, communal and nationalist. This commitment to history from below found its most eloquent expression in Modern India, the textbook that helped make him one of the founding figures of Subaltern Studies. Sarkar would eventually distance himself from the group as it increasingly turned towards cultural theory. The historian, he believed, had to take the challenge of communalism head-on.

https://indianexpress.com/agency/editorial/

August 15, 2026, is Sri Aurobindo’s 154th birthday. It is also the 79th birthday of the modern Indian state. To me, they represent a profound link in the nation’s destiny with one of the greatest exponents of the Veda the modern world has seen. For it was Sri Aurobindo who brought our attention to the spiritual significance of the Veda and how it was the foundation of the entire India culture, civilisation, literatures, arts, darshanas, languages and sciences. As we stare at the increasing takeover of our lives by technology, AI, & the singularity of technology, we would do well to remember the singularity of the spirit that Sri Aurobindo proposed as an alternative to the mechanisation of humanity By: @PariksithSingh

firstpost.com/opinion/india-…

https://x.com/i/status/2088417781863858635

Want to know more about this quote? On Sri Aurobindo’s birthday, dive deeper into his provocative vision of human evolution, consciousness, and transformation through Vedic wisdom with @PariksithSingh and @MakrandParanspe  youtu.be/d5T8Hcyztdw?si…  @AmazingVedas

https://x.com/i/status/2088606632368648269

The Vedas aren’t dusty relics—they’re a message sent across time, lovingly preserved for generations who believed someone would need this wisdom. Could that someone be you? Discover📖@VedaforGenZ by @PariksithSingh. Buy now. amazon.in/Veda-Gen-Z-Par… @AmazingVedas @MakrandParanspe

https://x.com/i/status/2088326033569182057

Vedic Sensitivity 

It took me a long while to realize that the sensitivity of the Vedic world was different from modern humanity 

How? Notice how aware they were of sound and its nuances. How they were awake to every unit of language and word music! How they responded and used sound as a mode for transmitting power and knowledge

We have perhaps lost that ‘auditory access’ to a universe of pure sound. We are more visual perhaps although the Vedic sensibility is visually very advanced and refined too

One very important shift that the Veda brought in me was an appreciation of the mantrik vibration and its immense ability to transform us. This may be why we need to cleanse our senses with its reverberation 

https://x.com/i/status/2088332996206108719

Vedic Nirukta

Let us look at this dhatu ash- अश्

What do you feel when you say it? To me, an open sound of a- अ is followed by a sibilant श् which closes the tongue to where it nearly touches the palate

The open followed by closure. The soft followed by strong. The gentle followed by harsh. The slow followed by speed

This gives a sense or bhaava of a gentle opening suddenly rushed into force and intensity. Hope that makes sense. This is why the ash- dhatu signifies striking, speeding, force, energy, swallowing etc

And we can see this guna in the words we see in the Veda. Words such as ashva, ashu, ashvin, ashri etc Each signifies speed, force, power 

In RV 1.4.7 the device of using ashu twice is brilliant because it takes this quality of ash- and multiplies it by using it in succession in the word एमाशुमाशवे 

Hope you can appreciate the pulsatile movement created by this sandhi and see the exquisite detail of sound in these verses 

https://x.com/i/status/2088330421222150480

If you agree with this understanding of ash- dhatu based on the Guna of its seed sounds, then it becomes clear why meaning comes after the nature or quality of the sound in Sanskrit

That is how the word ashva can mean both the horse and prana because both are swift, energetic, strong and intense

This is the reason we should not fixate on the meaning of Vedic words first but the sensation and feel of the sound. That is how Agni has multiple meanings and so does the word gau and so many other Vedic words. This is the unique quality of Vedic also called Polysemy that the Rishis exploited to the fullest to create a multidimensional world of experience and meaning 

https://x.com/i/status/2088429985392439713

[PDF] Politics of Control in Orwell's 1984: Education, Surveillance, and Authoritarian Legitimacy in South Asia

FH Meem, NN Afra, MA Maruf - 2025
… Comparable trends appear in India, where textbook revisions under Hindutva
ideology reshape historical narratives, and in Pakistan, where online propaganda
and surveillance mirror the Party’s slogan,“Big Brother is watching you.” The …

The Philological Empire: Aryanism and the Racialization of Language in Iran and India

A Mohammadpour - Toward a Linguistic Anthropology of Iran: Essays on …, 2026
This study engages the historiography on the Aryan Invasion Theory (AIT) by
tracking a range of historical works that have explored the use of the AIT in the
connected contexts of Europe, British India, and Iran. By noting critical scholarly …

[PDF] An Analysis of the Indian Government's Diaspora Policy Toward Indian Migrants in Malaysia

Z Lexiang - Humanities and Social Science Research, 2026
… The BJP maintains close ties with the Hindu nationalist organization Rashtriya
Swayamsevak Sangh (RSS), and its ideology of Hindutva exhibits strong populist
tendencies, advocating for the placement of Hinduism and its culture at the core of …

[PDF] A Cultural Materialist Critique of 'Punjabiyat': Haryana Perspective

D Singh, VP Singh - Crossroads, 2026
… The Punjabi community in India, which is concentrated mainly in Haryana and
Punjab, is a group that practises Hinduism and, in contemporary Indian politics,
favours the right-wing politics of Hindutva, especially due to its exposure to the …

Book review: Lisa Björkman, Drama of Democracy: Political Representation in Mumbai

KB Nielsen
Hindutva may not yet have transformed political common sense so profoundly as
we are sometimes given to believe. India’s tryst with majoritarianism and Hindutva
-like qualities rather than any firm commitment to the tenets of Hindutva. Across the …

[PDF] Hindu Nationalism Shaping the Foreign Policy and National Identity of India

SA Ali - 2025
… the dominance of BJP and the ideology of Hindutva or Hindu Nationalism in
Indian Politics. The … The concept of Hindutva was widely studied across the 20th
Century particularly due to … developing an understanding of the connection of the …

Modituva: A Corollary of Hindutva Ideology and its Anti-Pakistan Obsession

A ur Rehman - Strategic Studies
… the ideologically fanatical Hindutva mindset. … of Hindutva ideology in Indian
society, which could be dubbed as' Modituva.'In this context, the paper's central
theme attempts to investigate how the Modi administration has introduced a …

Deepan Sivaraman's Ubu Roi: A scenographic foray against

A Sengupta - Performing the Radical: India in the 21st Century, 2026

MODERN HISTORY

M Ahmed, G Wiesbaden, S Bhaumik, S Bose…
… Beyond Nationalist Frames: Relocating Postmodernism, Hindutva, …

India: Bots, Ballots, and Bullets

T Singh - Digital Psychological Warfare: Weaponisation of Digital …, 2026
This chapter examines India’s digital political landscape, focusing on the
psychological use of bots, misinformation, and polarising narratives during elections.
It analyses how digital platforms are used to amplify partisan content, suppress …