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April 10, 2026
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"Do I have to tell you about the spiritual cannibalism of the culture, our culture, which has been bombarding us with ultrasensory overstimulation aiming to reprocess us into fulltime consumption machines, stealing above all from us our time (not an inch of time without an imprint of message), and even our very sense of time (to be measured in lengths of no more than one message unit each) under the guise of entertainment, and even of 'art,' commoditizing the eternal, hyping the primal? Our time is the sine qua non of our identity. We need to take extreme measures to reclaim it for ourselves and each other."
"The very being of music is created by cognitive attributions made by individual perceiving or conceiving imaginers, in individual acts of perceiving or conceiving--that, in fact, the only real music 'theory' IS the creative-intellectual transaction which ontologizes music itself."
"Even discourse which does not acknowledge "musical coherence" as "intellectual communication" does not in fact succeed in treating it as anything else; it is only by locating their concerns in domains where the "musical" aspects of music are peripherally or not at all involved that musical discourses can circumvent the fact that when the "object of thought" consists of the contents of a musical composition just the recognition of the identities of any of these contents (or even of the undivided single identity of them taken all together as a "unit") involves (to varying degrees) the same considerations that are involved in a discourse that explicitly--and hence with a better chance of cognitive particularity--regards such a composition as an instance of communicative thought."
"Even the most, emotive view of music has to be emotive about something distinct, which necessarily involves having a theory about it, for better or worse, in awareness or unawareness, and that a musical something distinct can be cognitively understood as an "emotional experience" only insofar as it is first cognitively understood as a human-communicative manifestation, as an "instance of thought"."
Young though he was, his radiant energy produced such an impression of absolute reliability that Hedgewar made him the first sarkaryavah, or general secretary, of the RSS.
- Gopal Mukund Huddar
Largely because of the influence of communists in London, Huddar's conversion into an enthusiastic supporter of the fight against fascism was quick and smooth. The ease with which he crossed from one worldview to another betrays the fact that he had not properly understood the world he had grown in.
Huddar would have been 101 now had he been alive. But then centenaries are not celebrated only to register how old so and so would have been and when. They are usually celebrated to explore how much poorer our lives are without them. Maharashtrian public life is poorer without him. It is poorer for not having made the effort to recall an extraordinary life.
I regret I was not there to listen to Balaji Huddar's speech [...] No matter how many times you listen to him, his speeches are so delightful that you feel like listening to them again and again.
By the time he came out of Franco's prison, Huddar had relinquished many of his old ideas. He displayed a worldview completely different from that of the RSS, even though he continued to remain deferential to Hedgewar and maintained a personal relationship with him.