time as a divine ‘superego’ capable of ruling over a divided
world of competing personal, corporate and national egos.
A central aim of this book therefore, is to overcome
the false division or dualism between Marxism – still wholly
misunderstood as a form of crude philosophical
‘materialism’ – and the religious essence of Hinduism. This
false opposition is of no small relevance to the future of
India itself in an age characterised by both the dominance
and on-going crisis of global finance capitalism and its
hidden religion –- what Marx called “the monotheism of
money”. To bring this age and its ‘monotheism’ to an end,
along with its countless idols and fetishes (for example in
the form of pop idols, media celebrities and consumer
commodities) requires a socialist theology of a sort which
transcends the realm of theology as such – offering also
radical new understandings of both science and society,
politics and economics, history and philosophy. A major
thesis of this book is that within the history and diverse
forms and expressions of ‘Hinduism’ lie the seeds, not just
of a new and universal religious philosophy or ‘theosophy’
but also a revolutionary new theo-scientific, theo-political, theo-
economic, theo-ecological and theo-socialist world view. Only such
a radically new socialist understanding of Hinduism can, in
my view serve the duty or dharma of overcoming the
monotheism of money and its religion – a superficial
concept of knowledge in the form of technological ‘science’
and a cultural polytheism of the commodities it fetishises.
singke
(singke)
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