ON RELIGIOUS AND OTHER DIFFERENCES
* * * * * * *
Religion is generally thought
to consist in many separate cultures: Hindu, Christian, Jewish, Buddhist,
Islamic and so forth, with many a sect and sub-sect (among Christians, for
example, Protestant, Catholic, Orthodox, Methodist, Baptist, Evangelistic
and so on into hundreds more differing or opposing cults). In Sathya Sai Vahini, Baba refers to this situation: "The seeming
contradictions have to be interpreted as incidental to the need to inspire
people with varied intellectual, moral, economic and social backgrounds." (p.13).
DECEPTIVE APPEARANCES
We continually tend to forget that nothing in
the world is as it appears to be, but Baba is constantly reminding us in
various ways. He asked a devotee during an interview to identify the material
in a ring he had 'borrowed' from a lady there. 'Silver' was the reply. 'No,
it's not. You don't know. But I know!', said Baba.
Probably the ring was made of platinum ('white gold'), but we were not told.
This just shows how many of the simplest judgements even about ordinary things
can be wrong. How much more room for error there is in considering more complex
matters like human activities and beliefs! How then could we believe that we
have all the right beliefs or alone can rightly interpret the scriptures', or
the reality underlying the world's appearances? Probably we should only be
sure, at best, that our beliefs are 'right' for us at the time, but not whether
this is so for others.
As Baba has said about
devotion: "Though each interprets it differently, all interpretations are
correct, for they are all based on actual experience which cannot be
negated." Prashanthi Vahini, p. 22. Yet how to know the difference between
one's own actual experience and illusion or self-deception is not always so
easy. There is a psychological condition which affects most people who are
converted from a previous state of uncertainty, disappointment or despair to a
new belief of great optimism... whatever the kind of belief. People can react
like this to religious sects that guarantee salvation, to political ideologies
that promise utopia, to scientific 'theory' and to
many another kind of illusion.
THE DISCIPLINE OF DISILLUSIONMENTS
Baba teaches: "Each must interest
himself in understanding the practices and beliefs of the others." Sutra
Vahini, p. 39. and
"Tolerate all kinds of persons and opinions, all attitudes and
peculiarities." Sathya Sai Speaks, Vol I (new ed.), p. 36.
The condition of new zealots is often like
that of people falling in love, which makes them feel invulnerable to
difficulties or doubts while feeling and reason seem at last to be in full
harmony. The world looks rosy, things falls into place like a solved jigsaw
puzzle to provide an answer to everything. While this rosy honeymoon mentality
lasts, it is usually futile for an outsider to try to inform or caution in any
way which does not fully accord with a person's particular beliefs. He or she
is all too happy no longer to be among those who don't know.
Only time and further educative experience
can effect sobering changes of mind. For example, many famous thinkers
converted enthusiastically to communism in the world depression of the 1930s
(it then did genuinely seem to many persons devoted to humanity to promise a
better world) only to be terribly disillusioned at some point later on. Dear
illusions are eventually worn down or punctured to make room for a sounder
faith, better practice and a new equanimity of mind which reserves judgement on
matters known to be beyond human ken. "An unruffled mind
is very necessary for every aspirant who is marching forward"
(Prashanthi Vahini, p. 13.)
To try to convert others in matters of faith
is very often not to respect them, and so adult re-education in matters of
faith is mostly counter-productive, not least through lacking the spiritual
power of perfection oneself. Moreover, the psychology of the converted shows
how it is largely futile to try to influence people by preaching different
beliefs at them. If others are not attracted by our own practice to do
likewise, what then is to be gained by persuasion? Mostly only a change in mere
externals, words or the acceptance of certain alleged historical facts, which
may or may not be wholly right. Baba makes clear on numerous occasions how true
spirituality has to be developed by oneself, not through imitation of others.
'CLOSED THOUGHT' SYSTEMS
Social groupism or
sectarianism is invariably involved in causing or maintaining their recruits'
peculiar state of insulation from the world we live in. These movements usually
preach some 'closed system' of thought; a view of the world which is set up as
the one and only true explanation and means to human salvation. Such 'total explanations'
mislead people into narrowness, exclusivity and even into forming totalitarian
societies. A closed system can be further imposed by making it a taboo even to
think anything critical, however constructive, true or necessary for real
welfare such thoughts may be. All closed systems have a built-in arsenal of
ideas to suppress any questioners: communism branded doubters as revisionists,
some psychoanalysts and psychiatrists makes criticism seem the result of a
person's deep-rooted psychological conflicts, while various kinds of priesthood
expel critics as evil-minded heretics or condemn those of other faiths to
perdition. Such attitudes obviously cannot be squared with any religion of
love.
Western educational systems are still today
based firmly and increasingly on the scientific approach. Apart from a small
minority of spiritually-oriented scientists, the dominant attitude remains one
of narrow 'scientism': belief in materialism and the fact-focussed scientific
method as the only possible standard of truth in any matter worth considering.
This is also a self-defensive closed system, the frequent doggedness of which
shows how firmly people cling to beliefs once they are formed. The anxiety
about losing one's convictions must be respected too, though any 'science' that
is closed to rational critique is eventually doomed. This situation has arisen
despite the famous 'spirit of science': seeking truth and reserving judgement.
Some major world religious institutions and
'fundamentalist' sects, insist that they represent the only truth or way to
salvation. They reject those who are all-inclusive and tolerant, as the
perennial philosophy of Sanathana Dharma teaches. Concerning this, Baba
has said: "The I or ego should not be moulded or
enclosed in an "ism"; then, it becomes harmful as egoism." Sathya Sai Speaks Vol XVI (new
ed.), p.3. At the same time, of course, we must try to understand their
right to undergo their own learning processes, even despite intolerance. Sathya
Sai has made it crystal clear that spirituality does not really exist where the
practice of all-inclusive love is lacking.
BELIEF AS CONDITIONED BY KARMA
All exchanges of opinion as
to what is true and good are obviously not unhealthy. Though much criticism may be an expression of ego,
envy or anger, there is a kind of critique which is constructive and is
motivated by both good intentions and higher values. If it is not intended
personally, but is directed instead at the best outcome of the matter in hand,
those willing to put aside any pride or self-importance and listen may benefit.
However, the outlook and attitudes anyone
adopts is surely influenced by many outward conditions interacting with the
person's inner condition - all of which may be summarised as the karmic result
of both one's worldly and spiritual inheritance. A strong ego also makes people
choose to believe whatever suits them on almost any subject! In the light of
this fact of life, it seems that to expect people willingly to accept
corrective ideas and comments rationally may be mostly wishful thinking.
Baba has said: "In
MORALISM VS. UNDERSTANDING APPLICATIONS
We are eager to share Sathya Sai's self-transforming and inspiring teaching with those
who have not yet found the guiding star. The natural wish is to inform others
for their sake, for ourselves, and for the world in general. But those who lack
faith are not usually amenable to talk about Divinity, in whatever form or
name. Talks that have even a tinge of moralism are
patronising and are entirely wasted on others. This is so not least because:
"Bhakthi has to be realised by you in your own
experience, though great souls can illumine the path a little for you by their
examples." (Prashanthi Vahini,p. 21).
The eternal teachings of the avatar are
freely available for all to obtain and cannot ever be lost. Our job is not to
advertise them or be preaching 'middle-men' but to apply them to ourselves.
"People climb rostrums and shout 'Brothers' and 'Sisters' but that
platitude remains a flatitude! As soon as they
descend from that altitude, the sentiment melts into thin air." Sathya
Sai Speaks Vol. 10 (new ed.), p 46.
So as to practice as best we can, we do have
to understand them in relation to the confusing 'illusory' world with its
countless variations, new encounters and unknown circumstances. It is in this
that we may hope to contribute a little from each our culture and personal
experience. By being sensitive to others' feelings and opinions, by talking
agreeably without presumption and by listening with understanding rather than
with the desire to influence, we may hope to be instruments of truth.
"Gather wisdom from wherever you can
acquire it; listen to the good things teachers of different denominations
elaborate upon. I would advise you to weight in your own mind, against your own
experience, the teachings that you have heard. Listening should be followed and
should be confirmed by reflection on the implications, the background, the
reservations, the limitations of what you have been told." Sathya Sai
Speaks Vol. 6 (new ed.), p. 122.
(Robert Priddy. July 1998)
The above material is the copyright of Robert Priddy,