3 things related to AIT and therefore naturally concerning christianism:
1. This is very interesting. From "HISTORY OF HINDU-CHRISTIAN ENCOUNTERS
AD 304 TO 1996" by the lovely SitaRam Goel.
Note the evolution of Muir: the effect that encountering Samskritam and Hindu arguments against christianism eventually had on him. This sort of transformation from evangelical terrorist into doubter of sorts was not uncommon, and must have been a source of worry for Britain's own christoterrorists (just as was the native American traditional society which kept swallowing European settlers because it was so superior to christoterrorist society):
http://www.voiceofdharma.com/books/hhce/Ch10.htm
<!--QuoteBegin-->QUOTE<!--QuoteEBegin--><b>10 Encounter with Sanskrit Pandits</b>
Yet another dialogue between Hinduism and Christianity was held from 1839 to 1845. It is particularly interesting because it took place through the medium of Sanskrit. John Muir (1810-1882) published the first draft of his MataparikshA in 1839 and the final in 1840. It drew three rejoinders from Hindu Pandits. SomanAtha, whose real name was Subaji Bapu, published his MatataparIkshAsikshA in 1839. Harachandra TarkapañchAnana came out with his MataparIkshottara in 1840. NIlakaNTha Goreh reacted somewhat late and published his ShAstratattvavinirNaya at the end of 1844.
[...]
The enterprise continued till long after Carey was dead. <b>Such, indeed, is the exuberance and flexibility of this language and its power of compounding words, M. Monier-Williams would write in 1861, that when it has been, so to speak, baptised and thoroughly penetrated with the spirit of Christianity, it will probably be found, next to Hebrew and Greek, the most expressive vehicle of Christian truth. 4</b>
(Why christoterrorists want to steal Samskritam.)
[...]
Yet another dialogue between Hinduism and Christianity was held from 1839 to 1845. It is particularly interesting because it took place through the medium of Sanskrit. John Muir (1810-1882) published the first draft of his MataparikshA in 1839 and the final in 1840. It drew three rejoinders from Hindu Pandits. SomanAtha, whose real name was Subaji Bapu, published his MatataparIkshAsikshA in 1839. Harachandra TarkapañchAnana came out with his MataparIkshottara in 1840. NIlakaNTha Goreh reacted somewhat late and published his ShAstratattvavinirNaya at the end of 1844.
[...]
These learned men believed sincerely that Hindus honoured certain doctrines simply because they were expressed in Sanskrit. It never occurred to any of them that Hindus honoured those doctrines no less when they were stated in other languages. Long before Carey and his tribe appeared on the Indian scene, the Alvars, the Nayanars, the Siddhas, the Sants and the Bhaktas had produced a prolific literature in all Indian vernaculars, expounding the same spiritual truths as the earlier spiritual seekers had done in Sanskrit. All this vernacular literature was held by Hindus in equal reverence. The missionary conviction that Hindus will buy the abomination that is Christianity if it is wrapped up in Hindu forms, persists in our own days. The missionary mind has so far failed to grasp the simple truth that what Hindus find fundamentally objectionable in Christianity is its doctrine. The objection will not disappear because that doctrine is stated in Sanskrit or dressed in an ochre robe.5<!--QuoteEnd--><!--QuoteEEnd-->Interesting bit at the end:
<!--QuoteBegin-->QUOTE<!--QuoteEBegin--><b>Impact of MataparIkshA Controversy on Muir</b>
Muir revised his MataparIkshA once more between 1852 and 1854 when he returned to Scotland. Then he gave up writing in Sanskrit and took to publishing Original Sanskrit Texts. The materials in these still standard books never betray the author s original purpose in amassing them: to demonstrate that Christianity is rationally superior to Hinduism. 39 Sanskrit studies had a beneficial effect on Muir and he no more regarded the language as a golden casket full of pebbles and trash. The contents of Sanskrit texts now so fascinated him that he endowed a Chair of Sanskrit Language, Literature, Philosophy and Comparative Philology at the University of Edinburgh in 1862.
Muir also moved away from Evangelism and towards the Broad Church movement which thought that Christian doctrine was sorely out of alignment with modern science. He now believed that the Bible could not be exempted from the rigorous philological and historical analysis to which he had subjected the Vedas. In 1861, Muir published his Brief Examination of Prevalent Opinions on the Inspiration of the Old and New Testaments. He found that both had mutual discrepancies besides several other shortcomings. The introduction to this book was written by H. B. Wilson who said that it clearly reveals the impact of the Matapariksha Controversy upon Muir s belief in the Bible. Muir himself wrote, We may be assured that as Christianity comes into actual close contact with Orientals of acute intellects it will be met with a style of controversy which will come upon some among us with surprise. Many things will be disputed which we have been accustomed to take for granted, and proofs will be demanded, which those who have been brought up in the external evidence school of the last century, may not be prepared to supply. 40
Muir continued to believe for some time that Christianity had an immeasurably superior message in the sphere of morality. But after a few years he gave-up that belief also admitting that Christian virtues are neither superior to others nor sui genesis. In 1879, he published Metrical Translations from Sanskrit Writers in which didactic passages from Indian literature were juxtaposed with others from Biblical and classical Greek authorities. He concluded, These sentiments and observations are the natural expression of the feelings and experiences of Universal humanity; and the higher and nobler portion of them cannot he regarded as peculiarly Christian. 41<!--QuoteEnd--><!--QuoteEEnd-->Actually, good to read the entire page at the link. In fact, the entire book - in case anyone here hadn't yet (I hadn't).
2. Why west/christoterrorism needs the AIT/belief in Oryans (Indo-Europods):
Yahoo question via VivekaJyoti:
<b>Goan Christians, how do you feel about your ancestors being tortured to accept Christianity?</b>
Look at how the lying christoterrorists have to resort to using their fabled Japhetic-Hamitic horror story "AIT" in order to get their discomfitted terrorist selves out of historical facts.
3. http://vivekajyoti.blogspot.com/2008_11_01_archive.html
<!--QuoteBegin-->QUOTE<!--QuoteEBegin--><b>I wonder why Universities in America would teach kids racism and animosity where there was and is none</b>
Geeta Athreya's letter on <b>Portland State University's version of Ramayana</b>
From: Geeta Athrey
Sent: Sunday, November 16, 2008 3:26 PM
Subject: Re: The Portland Ramayana
Dear Ms. Carr,
I wonder why Universities in America would teach kids racism and animosity where there was and is none. I am a South Indian -- Tamilian to be very precise. Wonder how much you know what it is to be Tamilan born in Madras in Tamilnadu. I have never heard through out my life -- I am pretty old -- your <b>Aryan invasion into the South story and depicting the South Indians as Bad Monkeys</b><!--QuoteEnd--><!--QuoteEEnd-->My family's from TN too and no more/no less a monkey than other Hindus/Indians/humans.
I'm surprised christo(conditioned) DMK is not offended by their christo brethren in Portland State University assuming the "Dravidians" are all Hamites/monkeys. What am I saying - of course, DMK-ites would rather play the assigned role of the unevolved untermenschen in the Japhetic-Hamitic christian myth which they so cherish, than be part of the humanity of Hindu Dharma and Hindu Epics.
Status of untermensch always did appeal to the converted native.
1. This is very interesting. From "HISTORY OF HINDU-CHRISTIAN ENCOUNTERS
AD 304 TO 1996" by the lovely SitaRam Goel.
Note the evolution of Muir: the effect that encountering Samskritam and Hindu arguments against christianism eventually had on him. This sort of transformation from evangelical terrorist into doubter of sorts was not uncommon, and must have been a source of worry for Britain's own christoterrorists (just as was the native American traditional society which kept swallowing European settlers because it was so superior to christoterrorist society):
http://www.voiceofdharma.com/books/hhce/Ch10.htm
<!--QuoteBegin-->QUOTE<!--QuoteEBegin--><b>10 Encounter with Sanskrit Pandits</b>
Yet another dialogue between Hinduism and Christianity was held from 1839 to 1845. It is particularly interesting because it took place through the medium of Sanskrit. John Muir (1810-1882) published the first draft of his MataparikshA in 1839 and the final in 1840. It drew three rejoinders from Hindu Pandits. SomanAtha, whose real name was Subaji Bapu, published his MatataparIkshAsikshA in 1839. Harachandra TarkapañchAnana came out with his MataparIkshottara in 1840. NIlakaNTha Goreh reacted somewhat late and published his ShAstratattvavinirNaya at the end of 1844.
[...]
The enterprise continued till long after Carey was dead. <b>Such, indeed, is the exuberance and flexibility of this language and its power of compounding words, M. Monier-Williams would write in 1861, that when it has been, so to speak, baptised and thoroughly penetrated with the spirit of Christianity, it will probably be found, next to Hebrew and Greek, the most expressive vehicle of Christian truth. 4</b>
(Why christoterrorists want to steal Samskritam.)
[...]
Yet another dialogue between Hinduism and Christianity was held from 1839 to 1845. It is particularly interesting because it took place through the medium of Sanskrit. John Muir (1810-1882) published the first draft of his MataparikshA in 1839 and the final in 1840. It drew three rejoinders from Hindu Pandits. SomanAtha, whose real name was Subaji Bapu, published his MatataparIkshAsikshA in 1839. Harachandra TarkapañchAnana came out with his MataparIkshottara in 1840. NIlakaNTha Goreh reacted somewhat late and published his ShAstratattvavinirNaya at the end of 1844.
[...]
These learned men believed sincerely that Hindus honoured certain doctrines simply because they were expressed in Sanskrit. It never occurred to any of them that Hindus honoured those doctrines no less when they were stated in other languages. Long before Carey and his tribe appeared on the Indian scene, the Alvars, the Nayanars, the Siddhas, the Sants and the Bhaktas had produced a prolific literature in all Indian vernaculars, expounding the same spiritual truths as the earlier spiritual seekers had done in Sanskrit. All this vernacular literature was held by Hindus in equal reverence. The missionary conviction that Hindus will buy the abomination that is Christianity if it is wrapped up in Hindu forms, persists in our own days. The missionary mind has so far failed to grasp the simple truth that what Hindus find fundamentally objectionable in Christianity is its doctrine. The objection will not disappear because that doctrine is stated in Sanskrit or dressed in an ochre robe.5<!--QuoteEnd--><!--QuoteEEnd-->Interesting bit at the end:
<!--QuoteBegin-->QUOTE<!--QuoteEBegin--><b>Impact of MataparIkshA Controversy on Muir</b>
Muir revised his MataparIkshA once more between 1852 and 1854 when he returned to Scotland. Then he gave up writing in Sanskrit and took to publishing Original Sanskrit Texts. The materials in these still standard books never betray the author s original purpose in amassing them: to demonstrate that Christianity is rationally superior to Hinduism. 39 Sanskrit studies had a beneficial effect on Muir and he no more regarded the language as a golden casket full of pebbles and trash. The contents of Sanskrit texts now so fascinated him that he endowed a Chair of Sanskrit Language, Literature, Philosophy and Comparative Philology at the University of Edinburgh in 1862.
Muir also moved away from Evangelism and towards the Broad Church movement which thought that Christian doctrine was sorely out of alignment with modern science. He now believed that the Bible could not be exempted from the rigorous philological and historical analysis to which he had subjected the Vedas. In 1861, Muir published his Brief Examination of Prevalent Opinions on the Inspiration of the Old and New Testaments. He found that both had mutual discrepancies besides several other shortcomings. The introduction to this book was written by H. B. Wilson who said that it clearly reveals the impact of the Matapariksha Controversy upon Muir s belief in the Bible. Muir himself wrote, We may be assured that as Christianity comes into actual close contact with Orientals of acute intellects it will be met with a style of controversy which will come upon some among us with surprise. Many things will be disputed which we have been accustomed to take for granted, and proofs will be demanded, which those who have been brought up in the external evidence school of the last century, may not be prepared to supply. 40
Muir continued to believe for some time that Christianity had an immeasurably superior message in the sphere of morality. But after a few years he gave-up that belief also admitting that Christian virtues are neither superior to others nor sui genesis. In 1879, he published Metrical Translations from Sanskrit Writers in which didactic passages from Indian literature were juxtaposed with others from Biblical and classical Greek authorities. He concluded, These sentiments and observations are the natural expression of the feelings and experiences of Universal humanity; and the higher and nobler portion of them cannot he regarded as peculiarly Christian. 41<!--QuoteEnd--><!--QuoteEEnd-->Actually, good to read the entire page at the link. In fact, the entire book - in case anyone here hadn't yet (I hadn't).
2. Why west/christoterrorism needs the AIT/belief in Oryans (Indo-Europods):
Yahoo question via VivekaJyoti:
<b>Goan Christians, how do you feel about your ancestors being tortured to accept Christianity?</b>
Look at how the lying christoterrorists have to resort to using their fabled Japhetic-Hamitic horror story "AIT" in order to get their discomfitted terrorist selves out of historical facts.
3. http://vivekajyoti.blogspot.com/2008_11_01_archive.html
<!--QuoteBegin-->QUOTE<!--QuoteEBegin--><b>I wonder why Universities in America would teach kids racism and animosity where there was and is none</b>
Geeta Athreya's letter on <b>Portland State University's version of Ramayana</b>
From: Geeta Athrey
Sent: Sunday, November 16, 2008 3:26 PM
Subject: Re: The Portland Ramayana
Dear Ms. Carr,
I wonder why Universities in America would teach kids racism and animosity where there was and is none. I am a South Indian -- Tamilian to be very precise. Wonder how much you know what it is to be Tamilan born in Madras in Tamilnadu. I have never heard through out my life -- I am pretty old -- your <b>Aryan invasion into the South story and depicting the South Indians as Bad Monkeys</b><!--QuoteEnd--><!--QuoteEEnd-->My family's from TN too and no more/no less a monkey than other Hindus/Indians/humans.
I'm surprised christo(conditioned) DMK is not offended by their christo brethren in Portland State University assuming the "Dravidians" are all Hamites/monkeys. What am I saying - of course, DMK-ites would rather play the assigned role of the unevolved untermenschen in the Japhetic-Hamitic christian myth which they so cherish, than be part of the humanity of Hindu Dharma and Hindu Epics.
Status of untermensch always did appeal to the converted native.