JNANA YOGAM - 6.10.
6 -THE ABSOLUTE AND MANIFESTATION-10
(Delivered in London, 1896)
Another peculiarity of the Advaita system is that from its very start it is non-destructive. This is another glory, the boldness to preach, "Do not disturb the faith of any, even of those who through ignorance have attached themselves to lower forms of worship." That is what it says, do not disturb, but help everyone to get higher and higher; include all humanity. This philosophy preaches a God who is a sum total. If you seek a universal religion which can apply to everyone, that religion must not be composed of only the parts, but it must always be their sum total and include all degrees of religious development.
This idea is not clearly found in any other religious system. They are all parts equally struggling to attain to the whole. The existence of the part is only for this. So, from the very first, Advaita had no antagonism with the various sects existing in India. There are dualists existing today, and their number is by far the largest in India, because dualism naturally appeals to less educated minds. It is a very convenient, natural, common-sense explanation of the universe.
But with these dualists, Advaita has no quarrel. The one thinks that God is outside the universe, somewhere in heaven, and the other, that He is his own Soul, and that it will be a blasphemy to call Him anything more distant. Any idea of separation would be terrible. He is the nearest of the near. There is no word in any language to express this nearness except the word Oneness.
With any other idea the Advaitist is not satisfied just as the dualist is shocked with the concept of the Advaita, and thinks it blasphemous. At the same time the Advaitist knows that these other ideas must be, and so has no quarrel with the dualist who is on the right road. From his standpoint, the dualist will have to see many. It is a constitutional necessity of his standpoint. Let him have it.
The Advaitist knows that whatever may be his theories, he is going to the same goal as he himself. There he differs entirely from dualist who is forced by his point of view to believe that all differing views are wrong. The dualists all the world over naturally believe in a Personal God who is purely anthropomorphic, who like a great potentate in this world is pleased with some and displeased with others.
He is arbitrarily pleased with some people or races and showers blessing upon them. Naturally the dualist comes to the conclusion that God has favourites, and he hopes to be one of them. You will find that in almost every religion is the idea: "We are the favourites of our God, and only by believing as we do, can you be taken into favour with Him." Some dualists are so narrow as to insist that only the few that have been predestined to the favour of God can be saved; the rest may try ever so hard, but they cannot be accepted. I challenge you to show me one dualistic religion which has not more or less of this exclusiveness.
And, therefore, in the nature of things, dualistic religions are bound to fight and quarrel with each other, and this they have ever been doing. Again, these dualists win the popular favour by appealing to the vanity of the uneducated. They like to feel that they enjoy exclusive privileges. The dualist thinks you cannot be moral until you have a God with a rod in His hand, ready to punish you. The unthinking masses are generally dualists, and they, poor fellows, have been persecuted for thousands of years in every country; and their idea of salvation is, therefore, freedom from the fear of punishment.
I was asked by a clergyman in America, "What! you have no Devil in your religion? How can that be?" But we find that the best and the greatest men that have been born in the world have worked with that high impersonal idea. It is the Man who said, "I and my Father are One", whose power has descended unto millions. For thousands of years it has worked for good. And we know that the same Man, because he was a nondualist, was merciful to others. To the masses who could not conceive of anything higher than a Personal God, he said, "Pray to your Father in heaven." To others who could grasp a higher idea, he said, "I am the vine, ye are the branches," but to his disciples to whom he revealed himself more fully, he proclaimed the highest truth, "I and my Father are One."
To be continued ...