This Dark Age

A manual for life in the modern world.

By Daniel Schwindt

NOTICE:
This Dark Age is now available in paperback on Amazon. The print version is MUCH cleaner than this online version, which is largely unedited and has fallen by the wayside as the project has grown. If you’ve appreciated my writing, please consider leaving a review on the relevant paperback volumes. The print edition also includes new sections (Military History, War Psychology, Dogmatic Theology).

Volume 1 | Volume 2 | Volume 3| Volume 4 | Volume 5 | Volume 6

Hamsa, primordial unity, and the problem of indistinction

In the beginning, so says the Hindu doctrine, there was but one caste: Hamsa. This is the ideal man, the Paradisal man, this is Adam in his perfection. This notion is also present in the person of Christ, who is said to fulfill to role of both priest and king. Christ manifested the primordial perfection which man had lost. This allows us to see the caste system itself in another light, as a social adaption constructed in order to do justice in a disordered world. Yet, according to the laws of dissolution, fallen man is still falling. The degree of disorder which dictated the structure of the traditional caste has not remained the same, but increased. Therefore, it seems reasonable to expect that sooner or later the four primary types we’ve been discussing will no longer be sufficient. He will split into more and more types of an increasingly indistinguishable character. Eventually man may even be reduced to such a degree that it is difficult to place him within any “type” at all. He will at this point seem to have become a sort of mass of uniformity, and this uniformity will be opposite that of the Paradisal unity known by Adam. Rather than containing a sufficiency of all the types within himself, man will have no type. Rather than all men containing the same perfect equilibrium, all men will decay into material sameness of mere atoms. As a corpse dies and decays, it moves from the unity of life to a dispersion of material particles, each of which are “equal” and “identical,” but at the same time quite inferior to the original being which they composed. This is the direction man moves during the Kali Yuga—from spiritual unity to material uniformity. Thus, if we are right in identifying our age as the Kali Yuga, then we must also acknowledge that the structure of the traditional caste system cannot easily be made to apply to man in his condition worsens. The three gunas may still assert themselves and lend to each a unique orientation, but their power will become weaker, eventually making it unlikely that any person will manifest an orientation well enough defined enough to place him in any caste whatsoever. This is a problem we must keep in mind, acknowledging that, while the principles we’ve stated are still valid, the concrete implementation of a functional caste must become increasingly untenable as we proceed further into the Kali Yuga. This is the significance of the levelling outlook promoted by later Revelations, namely Christianity and Islam.

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