Page 7 - All India Magazine Oct-2018
P. 7

The higher and truer Hinduism
            The  higher and  truer Hinduism  is  also  of  two  kinds,
        sectarian and unsectarian, disruptive and synthetic, that
        which binds itself up in the aspect and that which seeks the
        All. The first is born of rajasic or tamasic attachment to an
        idea, an experience, an opinion or set of opinions, a temper-
        ament, an attitude, a particular guru, a chosen Avatar. This
        attachment is intolerant, arrogant, proud of a little knowl-
        edge, scornful of knowledge that is not its own. It is always
        talking of the kusanskars, superstitions, of others and is blind
        to its own; or it says, “My guru is the only guru and all oth-
        ers are either charlatans or inferior,” or, “My temperament
        is the right temperament and those who do not follow my
        path are fools or pedants or insincere”; or “My Avatar is
        the real God Himself and all the others are only lesser rev-
        elations”; or “My ishta devata is God, the others are only
        His partial manifestations.” When the soul rises higher, it
        follows by preference its own ideas, experiences, opinions,
        temperament, guru, ishta, but it does not turn an ignorant
        and exclusive eye upon others. “There are many paths,” it
        cries, “and all lead equally to God. All men, even the sinner
        and the atheist, are my brothers in sadhana and the Beloved
        is drawing them each in His own way to the One without a
        second.” But when the full knowledge dawns, I embrace all
        experiences in myself, I know all ideas to be true, all opin-
        ions useful, all experiences and attitudes means and stages
        in the acquisition of universal experience and completeness,
        all gurus imperfect channels or incarnations of the one and
        only Teacher, all ishtas and Avatars to be God Himself…..
            The destruction of bondage, the realisation of freedom,
        the trampling upon our fetters, that is the first need of the
        future. It was to give mukti that Ramakrishna came, not to
        impose a new bondage. Therefore was Vivekananda  His

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