<strong>Practical</strong> <strong>Vedanta</strong>comes to preach to the world is this practical brotherhood of all belonging to theirfaith. That is the essential part of the Mohammedan religion; and all the otherideas about heaven and of life etc.. are not Mohammedanism. They are accretions.With the Hindus you will find one national idea — spirituality. In no otherreligion, in no other sacred books of the world, will you find so much energy spentin defining the idea of God. They tried to define the ideal of soul so that no earthlytouch might mar it. The spirit must be divine; and spirit understood as spirit mustnot be made into a man. The same idea of unity, of the realisation of God, theomnipresent, is preached throughout. They think it is all nonsense to say that Helives in heaven, and all that. It is a mere human, anthropomorphic idea. All theheaven that ever existed is now and here. One moment in infinite time is quite asgood as any other moment. If you believe in a God, you can see Him even now.We think religion begins when you have realised something. It is not believing indoctrines, nor giving intellectual assent, nor making declarations. If there is a God,have you seen Him? If you say "no", then what right have you to believe in Him?If you are in doubt whether there is a God, why do you not struggle to see Him?Why do you not renounce the world and spend the whole of your life for this oneobject? Renunciation and spirituality are the two great ideas of India, and it isbecause India clings to these ideas that all her mistakes count for so little.With the Christians, the central idea that has been preached by them is the same:"Watch and pray, for the kingdom of Heaven is at hand" — which means, purifyyour minds and be ready! And that spirit never dies. You recollect that theChristians are, even in the darkest days, even in the most superstitious Christiancountries, always trying to prepare themselves for the coming of the Lord, bytrying to help others, building hospitals, and so on. So long as the Christians keepto that ideal, their religion lives.Now an ideal presents itself to my mind. It may be only a dream. I do not knowwhether it will ever be realised in this world, but sometimes it is better to dream adream, than die on hard facts. Great truths, even in a dream are good, better thanbad facts. So, let us dream a dream.You know that there are various grades of mind. You may be a matter-of-fact,common-sense rationalist: you do not care for forms and ceremonies; you wantintellectual, hard, ringing facts, and they alone will satisfy you. Then there are thePuritans, the Mohammedans, who will not allow a picture or a statue in their placeof worship. Very well! But there is another man who is more artistic. He wants agreat deal of art — beauty of lines and curves, the colours, flowers, forms; hewants candles, lights, and all the insignia and paraphernalia of ritual, that he maysee God. His mind takes God in those forms, as yours takes Him through theintellect. Then, there is the devotional man, whose soul is crying for God: he hasno other idea but to worship God, and to praise Him. Then again, there is thephilosopher, standing outside all these, mocking at them. He thinks, "Whatnonsense they are! What ideas about God!"They may laugh at one another, but each one has a place in this world. All thesefile:///C|/Documents%20and%20Settings/Chitra%20Selva...oksBySwami/<strong>Practical</strong><strong>Vedanta</strong>/<strong>Practical</strong><strong>Vedanta</strong>PDF.html (48 of 113)2/26/2007 12:24:33 AM
<strong>Practical</strong> <strong>Vedanta</strong>various minds, all these various types are necessary. If there ever is going to be anideal religion, it must be broad and large enough to supply food for all theseminds. It must supply the strength of philosophy to the philosopher, the devotee'sheart to the worshipper; to the ritualist, it will give all that the most marvelloussymbolism can convey; to the poet, it will give as much of heart as he can take in,and other things besides. To make such a broad religion, we shall have to go backto the time when religions began and take them all in.Our watchword, then, will be acceptance, and not exclusion. Not only toleration,for so-called toleration is often blasphemy, and I do not believe in it. I believe inacceptance. Why should I tolerate? Toleration means that I think that you arewrong and I am just allowing you to live. Is it not a blasphemy to think that youand I are allowing others to live? I accept all religions that were in the past, andworship with them all; I worship God with every one of them, in whatever formthey worship Him. I shall go to the mosque of the Mohammedan; I shall enter theChristian's church and kneel before the crucifix; I shall enter the Buddhistictemple, where I shall take refuge in Buddha and in his Law. I shall go into theforest and sit down in meditation with the Hindu, who is trying to see the Lightwhich enlightens the heart of every one.Not only shall I do all these, but I shall keep my heart open for all that may comein the future. Is God's book finished? Or is it still a continuous revelation goingon? It is a marvellous book — these spiritual revelations of the world. The Bible,the Vedas, the Koran, and all other sacred books are but so many pages, and aninfinite number of pages remain yet to be unfolded. I would leave it open for all ofthem. We stand in the present, but open ourselves to the infinite future. We take inall that has been in the past, enjoy the light of the present, and open every windowof the heart for all that will come in the future. Salutation to all the prophets of thepast, to all the great ones of the present, and to all that are to come in the future!<strong>Practical</strong> <strong>Vedanta</strong>6. The ideal of a universal religionfile:///C|/Documents%20and%20Settings/Chitra%20Selva...oksBySwami/<strong>Practical</strong><strong>Vedanta</strong>/<strong>Practical</strong><strong>Vedanta</strong>PDF.html (49 of 113)2/26/2007 12:24:33 AM
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