10.1 The Office-Sanghi: Managing the Cognitive Dissonance

The Sanghi is not only found in the “Shaka” or the “WhatsApp Group”; he is increasingly the decision-maker in the global corporate world. He is the “Corporate Brahmin”—a man who manages the Cognitive Dissonance of being a high-tech professional by day and a bronze-age reactionary by night.

10.1.1 The High-Tech Professional with the Bronze-Age Mindset

He codes in Python, manages cloud infrastructures, and speaks the language of “agile” and “innovation.” Yet, his fundamental world-view is one of fixed hierarchies and ancestral purity.

10.1.1.1 The “Logic” of Ritual

He rationalizes superstition through the lens of “science.” He will use “Quantum Physics” to justify a religious ritual or “Evolutionary Biology” to defend caste-based endogamy. This “pseudo-science” is his way of bridging the gap between his professional reality and his domestic conditioning (the “Tether,” Ch 1). He seeks to make his “Bronze-Age Mindset” look “High-Tech” to avoid the embarrassment of being seen as a simple reactionary.

10.1.1.2 The Technological Facade

For the Corporate Brahmin, technology is not a tool for liberation, but a more efficient way to enforce tradition. He views data and algorithms as ways to automate the “Theatre of Surveillance” (Ch 2).

10.1.2 The “Neutral” Professionalism that Masks Bias

In the office, he is “professional.” He avoids overt political talk, but his biases manifest in subtle ways—in whom he mentors, whom he promotes, and whose “merit” he recognizes. His professionalism is a skin that masks his tribal loyalty.

10.1.3 The Recruitment and Networking within Corporate Circles

The corporate world provides a “Respectable” network for the ideology. “Breakfast Clubs” and “Professional Associations” become informal nodes of Sanghi networking, where the “Proxy Father’s” (Ch 3) vision is shared over lattes and LinkedIn.

10.2 Meritocracy as a Tool for Exclusion

The Sanghi’s favorite word is “Merit.” He uses it as a shield to protect his ancestral privilege and as a sword to strike down those seeking social equity.

10.2.1 The Rejection of Reservation (Affirmative Action) as “Unfair”

The Sanghi’s favorite word is “Merit.” He uses it as a shield to protect his ancestral privilege and as a sword to strike down those seeking social equity.

10.2.1.1 The “Equality” Argument

He argues for “equality” only when it benefits the status quo. He frames historical privilege as “hard work” and systemic exclusion as “lack of merit.” To him, “Reservation” is a theft of his “natural” rights. He ignores the “Domestic Tether” (Ch 1) that gave him the financial and spatial security to achieve his “Merit” while denying it to others. His definition of “Equality” is the right of the already-powerful to remain powerful.

10.2.1.2 The Victimhood of the Privileged

He portrays himself as a “victim” of the state’s attempt to provide equity, reframing his loss of absolute dominance as a form of “persecution.”

10.2.2 The Erasure of Caste Privilege in the Name of “Hard Work”

He believes he is where he is solely because of his individual brilliance. He erases the decades of social capital, the “Tethered” financial security, and the generational education that built his “merit.” By denying caste, he reinforces it.

10.2.3 The Hostility toward Diversity and Inclusion (DEI) Initiatives

He views DEI as a “Western” import designed to weaken the “purity” of the professional space. He sees the inclusion of the “Other” as a dilution of “Excellence”—a word he uses as a synonym for “People Like Us.”

10.3 The Global Sanghi: Diaspora and the Long-Distance Nationalism

The most fervent Sanghis are often those who no longer live in India.

10.3.1 The Silicon Valley Sanghi: Funding the Homeland’s Radicalization

The most fervent Sanghis are often those who no longer live in India, enjoying the very liberal values they seek to destroy at home.

10.3.1.1 The “Dollar-Nationalism”

Safe in his liberal, secular environment in California or London, he funds the radicalization of his homeland. This is Guilt-Free Patriotism. By supporting the “Strongman” (Ch 3) from afar, he feels connected to his “Roots” (Ch 4) without ever having to suffer the consequences of the “Strongman’s” policies—the internet shutdowns, the communal violence, or the economic stagnation. His nationalism is a consumer product that he buys to alleviate the “Ancestral Guilt” of having left the “Nest.”

10.3.1.2 The Long-Distance Kshatriya

The Global Sanghi performs “Aggression” (Ch 8) on global platforms, acting as a “Cyber-Warrior” for a nation he only visits on vacation.

10.3.2 The Paradox of Enjoying Western Liberalism while Supporting Indian Autocracy

He enjoys the freedom of speech, the protection of the law, and the secularism of the West, while actively working to dismantle those very things in India. He views Western liberalism as a “convenience” for himself, but a “threat” to his tribe.

10.3.3 The “Temple-as-Community-Center” as a Radicalization Hub

In the diaspora, the temple is not just for prayer; it is a center for tribal identification. It is where the “Global Sanghi” finds his “Proxy Family” and where his children are indoctrinated into the “Ancestral Mythos” to prevent their “Westernization.”

10.4 The Conflict between Global Markets and Insular Mindsets

The Corporate Brahmin lives in a state of perpetual anxiety.

10.4.1 The Fear of Foreign “Conspiracies” against the Nation’s Rise

The Corporate Brahmin lives in a state of perpetual anxiety, believing that the world is “jealous” of India’s rise.

10.4.1.1 The George Soros / Globalist Myth

He adopts the language of the Western “Alt-Right,” viewing global institutions, philanthropists, and international media as “demons” trying to destroy his “sacred” nation. This “Globalist” myth is the extension of the “Internal Enemy” (Ch 6) onto the world stage. Any international criticism of democratic backsliding is dismissed as a “Deep State” conspiracy meant to keep India “tethered” to the West.

10.4.1.2 The Fragile Superpower

He oscillates between claiming India is a “Vishwaguru” (World Teacher) and claiming India is a fragile victim of global bullying. This duality reflects his own internal insecurity as an infantilized adult.

10.4.2 The Weaponization of the Diaspora as a Pressure Group

The Sanghi state uses the “Global Sanghi” as a tool for “Soft Power,” pressuring foreign governments and corporations to overlook the “Naked Truth” of its domestic reality.

10.4.3 The Ultimate Fragility of the Corporate-Nationalist Alliance

The Corporate Brahmin is the most fragile of all Sanghis. His status depends on the very global, liberal markets that his ideology seeks to undermine. He is a man standing on two boats moving in opposite directions. The “Naked Truth” of his existence is that he is a Professional Parasite—feeding off the systems he claims to despise.