Tomichan Matheikal's blog

Communalism and greed for political power are like iron and magnet.  Mohammed Ali Jinnah is a good case study.  Jinnah returned to India in 1906 having become a Barrister.  He was a secular, liberal nationalist then, a follower of Dadabhai Naoroji.  He joined the Congress and opposed the Muslim League staunchly.  Aga Khan, the first president of Muslim League, called Jinnah “our toughest opponent” and Sarojini Naidu gave him the title “Ambassador of Hindu-Muslim Unity.” When he entered the Central Legislative Council from Bombay as a Muslim member under the system of separate electorates for Hindus and Muslims, Jinnah became what historian Bipan Chandra calls “a communal nationalist.”  Jinnah was still a member of the Congress but had stepped on to the slide of communalism.  Once you are on the slide of communalism, the downward motion is quick and natural. Yet as late as 1925, Jinnah could tell a young Muslim who claimed he was a Muslim first: “My boy, no, you a

Ludwig Feuerbach was a 19 th century philosopher who started as a theologian and soon became an atheist.  He was of the opinion that religion and God diminished the greatness of man.  Religion and God alienate man and impoverish him by transferring to them the qualities that man should possess.  Love, truth, justice, and other such qualities are transferred by man to God.  God is love, God is truth, etc are statements we hear frequently.  But it should be the other way around, says Feuerbach.  Love is a human virtue.  So is truth.  So are compassion and other virtues we transfer to our gods.  If we bring these qualities back from gods and religions to human beings, we will have a better world.  Haven’t we been, throughout history, adjusting our gods to our own needs, longings and purposes? Asks Feuerbach.  Haven’t we been reducing our gods to the demands of our banal everyday reality?  Haven’t we fought enough battles and wars in the name of our gods – gods who are supposed

I celebrated the onset of the summer vacation watching Life of Pi on Star Movies.  I haven’t read the novel and hence don’t know how far the movie is loyal to it.  Experience has taught me that movies generally do much injustice to written texts.  I liked the movie, however. The tiger as well as the other animals on the lifeboat may be an invention of Pi.  Though he tells us another story replacing the animals with human characters, he leaves us with the option of choosing between the two tales, without ever telling us conclusively which the real version is. The film is a kind of fable with a moral.  Religions and gods are as good as stories and myths in man’s attempt to discover meaning in life, shows the movie.  They are all palliatives in times of anguish.  Man liberates himself from his pains by transmuting the pain into a narrative.  Religion does the same thing in a slightly different way.  Perhaps, religion has the added advantage in the form of omnipotent and omn

It’s no go the Yogi-Man, it’s no go Blavatsky, 1 All I want is a pack of cigars, and a pint of whiskey When the evening is spread out against the sky 2 Like a penitent bereft of his heavenly pie. Sorry, Descartes, I think, but I do not exist; Sorry, Bergson, I exist, but I do not change. Standing at the crossroads of life’s mid-way I look like a scarecrow scared of crows, Baffled by the tumbling turns of the tide, The flaming sword of Eden’s cherub onward To the battles and wars men fought with men: His own God’s own men, in the widening gyre. 3 It’s no go the bodhisattva, it’s no go the Mahatma, All they want is a bank balance, and a bit of sadhana On weekends to appease the thirst of the spirit That’s superannuated on a computer’s digit. Do not go gentle into that good night, my son, 4 Coat your lollipop with iron and your heart with chocolate, Fold your arms to the white of the priest’s habit, Shake your hand with the blah-blah of yo