Deccan

• Andites migrated into

79:2.4About 15,000 B.C. in­creas­ing pop­u­la­tion pres­sure through­out Tur­kes­tan and Iran oc­ca­sioned the first re­ally ex­ten­sive And­ite move­ment to­ward In­dia. For over fif­teen cen­turies these su­pe­rior peo­ples poured in through the high­lands of Baluchis­tan, spread­ing out over the val­leys of the In­dus and Ganges and slowly mov­ing south­ward into the Dec­can. This And­ite pres­sure from the north­west drove many of the south­ern and east­ern in­fe­ri­ors into Burma and south­ern China but not suf­fi­ciently to save the in­vaders from racial oblit­er­a­tion.

79:2.5The fail­ure of In­dia to achieve the hege­mony of Eura­sia was largely a mat­ter of to­pog­ra­phy; pop­u­la­tion pres­sure from the north only crowded the ma­jor­ity of the peo­ple south­ward into the de­creas­ing ter­ri­tory of the Dec­can, sur­rounded on all sides by the sea. Had there been ad­ja­cent lands for em­i­gra­tion, then would the in­fe­ri­ors have been crowded out in all di­rec­tions, and the su­pe­rior stocks would have achieved a higher civ­i­liza­tion.

• Dravidian culture survived in

79:3.6The Dra­vid­ian cen­ters of cul­ture were lo­cated in the river val­leys, prin­ci­pally of the In­dus and Ganges, and in the Dec­can along the three great rivers flow­ing through the East­ern Ghats to the sea. The set­tle­ments along the sea­coast of the West­ern Ghats owed their promi­nence to mar­itime re­la­tion­ships with Sume­ria.

• Dravidian culture survived in

79:3.8These com­mer­cial re­la­tion­ships greatly con­tributed to the fur­ther di­ver­si­fi­ca­tion of a cos­mopoli­tan cul­ture, re­sult­ing in the early ap­pear­ance of many of the re­fine­ments and even lux­u­ries of ur­ban life. When the later ap­pear­ing Aryans en­tered In­dia, they did not rec­og­nize in the Dra­vid­i­ans their And­ite cousins sub­merged in the San­gik races, but they did find a well-ad­vanced civ­i­liza­tion. De­spite bi­o­logic lim­i­ta­tions, the Dra­vid­i­ans founded a su­pe­rior civ­i­liza­tion. It was well dif­fused through­out all In­dia and has sur­vived on down to mod­ern times in the Dec­can.

• Aryans left little racial impression in

79:4.3The Aryans made very lit­tle racial im­pres­sion on In­dia ex­cept in the north­ern prov­inces. In the Dec­can their in­flu­ence was cul­tural and re­li­gious more than racial. The greater per­sis­tence of the so-called Aryan blood in north­ern In­dia is not only due to their pres­ence in these re­gions in greater num­bers but also be­cause they were re­in­forced by later con­querors, traders, and mis­sion­ar­ies. Right on down to the first cen­tury be­fore Christ there was a con­tin­u­ous in­fil­tra­tion of Aryan blood into the Pun­jab, the last in­flux be­ing at­ten­dant upon the cam­paigns of the Hel­lenis­tic peo­ples.

• debasing, debilitating cults and creeds from

79:4.7When the Aryans en­tered In­dia, they brought with them their con­cepts of De­ity as they had been pre­served in the lin­ger­ing tra­di­tions of the re­li­gion of the sec­ond gar­den. But the Brah­man priests were never able to with­stand the pa­gan mo­men­tum built up by the sud­den con­tact with the in­fe­rior re­li­gions of the Dec­can af­ter the racial oblit­er­a­tion of the Aryans. Thus the vast ma­jor­ity of the pop­u­la­tion fell into the bond­age of the en­slav­ing su­per­sti­tions of in­fe­rior re­li­gions; and so it was that In­dia failed to pro­duce the high civ­i­liza­tion which had been fore­shad­owed in ear­lier times.

• Salem missionaries encountered caste system in

94:2.1As the Salem mis­sion­ar­ies pen­e­trated south­ward into the Dra­vid­ian Dec­can, they en­coun­tered an in­creas­ing caste sys­tem, the scheme of the Aryans to pre­vent loss of racial iden­tity in the face of a ris­ing tide of the sec­ondary San­gik peo­ples. Since the Brah­man priest caste was the very essence of this sys­tem, this so­cial or­der greatly re­tarded the prog­ress of the Salem teach­ers. This caste sys­tem failed to save the Aryan race, but it did suc­ceed in per­pet­u­at­ing the Brah­mans, who, in turn, have main­tained their re­li­gious hege­mony in In­dia to the pres­ent time.

94:2.2And now, with the weak­en­ing of Vedism through the re­jec­tion of higher truth, the cult of the Aryans be­came sub­ject to in­creas­ing in­roads from the Dec­can. In a des­per­ate ef­fort to stem the tide of racial ex­tinc­tion and re­li­gious oblit­er­a­tion, the Brah­man caste sought to ex­alt them­selves above all else. They taught that the sac­ri­fice to de­ity in it­self was all-ef­fi­ca­cious, that it was all-com­pelling in its po­tency. They pro­claimed that, of the two es­sen­tial di­vine prin­ci­ples of the uni­verse, one was Brah­man the de­ity, and the other was the Brah­man priest­hood. Among no other Uran­tia peo­ples did the priests pre­sume to ex­alt them­selves above even their gods, to rel­e­gate to them­selves the hon­ors due their gods. But they went so ab­surdly far with these pre­sump­tu­ous claims that the whole pre­car­i­ous sys­tem col­lapsed be­fore the de­bas­ing cults which poured in from the sur­round­ing and less ad­vanced civ­i­liza­tions. The vast Vedic priest­hood it­self floun­dered and sank be­neath the black flood of in­er­tia and pes­simism which their own self­ish and un­wise pre­sump­tion had brought upon all In­dia.

• debasing, debilitating cults and creeds from

94:2.5Caste alone could not per­pet­u­ate the Aryan re­li­gio-cul­tural sys­tem, and as the in­fe­rior re­li­gions of the Dec­can per­me­ated the north, there de­vel­oped an age of de­spair and hope­less­ness. It was dur­ing these dark days that the cult of tak­ing no life arose, and it has ever since per­sisted. Many of the new cults were frankly athe­is­tic, claim­ing that such sal­va­tion as was at­tain­able could come only by man’s own un­aided ef­forts. But through­out a great deal of all this un­for­tu­nate phi­los­o­phy, dis­torted rem­nants of the Mel­chiz­e­dek and even the Adamic teach­ings can be traced.

94:2.6These were the times of the com­pi­la­tion of the later scrip­tures of the Hindu faith, the Brah­manas and the Up­an­ishads. Hav­ing re­jected the teach­ings of per­sonal re­li­gion through the per­sonal faith ex­pe­ri­ence with the one God, and hav­ing be­come con­tam­i­nated with the flood of de­bas­ing and de­bil­i­tat­ing cults and creeds from the Dec­can, with their an­thro­po­mor­phisms and rein­car­na­tions, the Brah­manic priest­hood ex­pe­ri­enced a vi­o­lent re­ac­tion against these vi­ti­at­ing be­liefs; there was a def­i­nite ef­fort to seek and to find true re­al­ity. The Brah­mans set out to dean­thro­po­mor­phize the In­dian con­cept of de­ity, but in so do­ing they stum­bled into the griev­ous er­ror of de­per­son­al­iz­ing the con­cept of God, and they emerged, not with a lofty and spir­i­tual ideal of the Par­a­dise Fa­ther, but with a dis­tant and meta­phys­i­cal idea of an all-en­com­pass­ing Ab­so­lute.