ROOPA: Research Project Summary

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>"Raghunata (John) Anudasa" <raghu

><raghu

>ROOPA: Research Project Summary

>

>Morality has a corresponding economic outcome that follows in the wake

>of its measure of 'good & bad.' It's uncanny to say the least. If

>morality indeed has its counter part in economics, ROOPA will prove the

>biggest breakthrough in the field of economics since the invention of

>capitalism.

>

>ROOPA: Research Project Summary

>

>The Economics Of Love & Hate:

>Varna-Asrama Dharma

>

>Raghu

>

>My dear friend, Vrindavan dasa, said he may know some professors

>interested in helping research my writing project: ROOPA. The following

>outlines the primary areas that need to be researched. This outline is

>for those I have met over the years who were interested in helping. Now,

>people can choose their area of interest to research and so formalize a

>team for this project. The need for this project grows daily.

>

>Devotees of India's Vedic life style are increasingly finding themselves

>trying to understand their viewpoint in the ideological debates,

>policies or local and national politics. The problem is that we are left

>to box ourselves into a prefabricated set of terms and premises that are

>really quite different from our own. Devotees invariably try to frame

>their 'Vedic' position into this polarized and convoluted model of

>liberal vs. conservative ideologues. This world view of politics is

>completely dysfunctional.

>

>There is an ever growing number of devotees and patrons of India's Vedic

>ideal who are sketching out a new and refreshing social identity. This

>invariably overlaps into a number of areas of political discourse. We

>can make a substantial contribution to these discussions if we can

>clarify a viable political alternative that translates smoothly in

>modern economic terms. But, it must be crafted from our own set of

>principles rather then those founded in a colonial era and the modern

>times that have distorted them.

>

>I believe that economic measures provide us with the broadest political

>scope because economics is the sacred cow and world religion of the

>modern day. Economics is also the most verifiable and so provides a

>neutral ground to clarify our case to both ourselves and the world. As

>Madhavisa once said, the economic liabilities of sinful activities is

>just another example of the laws of karma at work. Karma accurately

>plays out on every level-emotionally, physically, communally and with

>ROOPA, we now see it financially. Morality has a corresponding economic

>outcome that follows in the wake of its measure of 'good & bad.' It's

>uncanny to say the least.

>

>If morality indeed has its counter part in economics, ROOPA will prove

>the biggest breakthrough in the field of economics since the invention

>of capitalism.

>

>ROOPA is about looking at the economic outcome of things over the long

>term. The modern method looks almost exclusively at the short term. This

>remains one of the defining differences between the two civilizations:

>modern vs. Vedic. The advantages of either should be obvious.

>

>Following the long term outcome of things allows us to see the

>liabilities as well as the rewards of different activities that are

>otherwise overlooked by modern calculation. ROOPA can therefore bring to

>light different patterns of economic relationships that are missed by

>the very best of modern economics though obvious in the long run. 'The

>Economics of Love and Hate' is a great example wherein good and bad both

>correlate economically.

>

>This long term view also allows ROOPA to more accurately find the

>natural eco system of such things as family, community or the

>environment. The further one moves away from this 'eco system,' the more

>expensive it becomes to compensate for the added costs associated with

>'stepping out of line' with the natural order of things. We vividly see

>this in modern agriculture and manufacturing. A closer look will also

>show this of the modern family, community and social policies.

>

>ROOPA can show many of the advantages of traditional family, community,

>lifestyle, social policy, agriculture or manufacturing over those of the

>modern day by adding up the economic ramifications of both.

>

>A favorite example is the Amish. While as much as 90% of the 'modern'

>farmers have gone bankrupt, the local Amish community continues to boom

>and grow decade after decade no mater the economic social climate of the

>time. Which of these to models of community and agriculture are in fact

>'more efficient?' ROOPA demonstrates how much more efficient one is over

>the other and maybe reveal why.

>

>ROOPA can also contrast the advantages of the Vedic social system of

>varna asrama dharma over today's absurdly expensive social political

>(non) system. The reason is simple: varna asrama is the most

>comprehensive arrangement for life once finely tuned in harmony with

>'mother nature.' The modern way is devised to overturn every natural

>occurrence as brutally as possible. The results of these two approaches

>are dramatized in the economic outcomes of both. Therefore, ROOPA

>provides a spectacular contrast between the two. ROOPA can do this for

>all systems of social economic policies.

>

>Modern technology is impressive and offers a host of advantages.

>Unfortunately, this technology has distracted us from the severity of

>its problem areas like that of the 'modern family,' community or its

>social policies. ROOPA can help clarify the distinction between modern

>technology and the down falls of today's modern social economic

>policies.

>

>ROOPA is a neutral, all purpose measuring post that happens to highlight

>everything good and reveal the true extent of everything bad.

>

>The following summary highlights the primary areas of research necessary

>to provide us with the basic outline of our thesis. The first and

>easiest topic that needs to be researched is the total social cost of

>vice. But, this is only the opening salvo of things to be researched.

>

>I am neither researcher, social activist, nor writer. Obviously, I am

>not an economist. I am simply an old war horse of a preacher. I happened

>upon these ideas from my days as a preacher. As a preacher, I have

>learned how to question one's premises of logic and convictions. This is

>all ROOPA really does. ROOPA questions the paradigm modern economics is

>built upon. In doing so, we find its glaring short comings and in turn

>found the strengths of Varna asrama dharma.

>

>I have outlined the ideas by highlighting areas to be researched? They

>are only questions really. The answers to those questions, however, will

>for ever change the discourse of American politics. The old preacher

>will have done his job.

>

>Here is an index of things to be researched. Now is the time for

>researchers, professors and interested friends who would like to see

>these ideas taken to the next stage of development. If there is an area

>of interest to you, please let me know so we can put a plan of action

>together.

John Guifre

>Raghunatha anudasa

>

>

>

 

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