Sunday, September 6, 2009

Vedanta Brain Islamic Power

"..The Buddhistic enlightenment and discipline did not admit the supreme authority of the Vedas; it sought other bases of truth and reality. It was a great denial; and it meant and worked for a vital schism. The denial of the Vedas by itself, perhaps, would not be serious, but it became so, as it was symptomatic of a deeper divergence. Denying the Vedas, the Buddhistic spirit denied life. It was quite a new thing in the. Indian consciousness and spiritual discipline. And it left such a stamp there that even today it stands as the dominant character of
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the Indian .."

"..India today presents the problem on a larger scale and on a higher or deeper level. The demand is for a spiritual fusion and unity. Strange to say, although the Spirit is the true bed-rock of unity – since, at bottom, it means identity – it is on this plane that mankind has not yet been able to really meet and coalesce. India's genius has been precisely working in the line of a perfect solution of this supreme problem.
Islam comes with a full-fledged spiritual soul and a mental and vital formation commensurable with that inner being and consciousness. It comes with a dynamic spirit, a warrior mood, that aims at conquering the physical world for the Lord, a temperament which Indian spirituality had not, or had lost long before, if she had anything of it. This was, perhaps, what Vivekananda meant when he spoke graphically of a Hindu soul with a Muslim body. The Islamic dispensation, however, brings with it not only something comple-
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mentary, but also something contradictory, if not for anything else, at least for the strong individuality which does not easily yield to assimilation. Still, in spite of great odds, the process of assimilation was going on slowly and surely. But of late it appears to have come to a dead halt; difficulties have been presented which seem insuperable..."
The solution can come, first, by going to the true religion of the Spirit, by being truly spiritual and not merely religious, for, as we have said, real unity lies only in and through the Spirit, since Spirit is one and indivisible; secondly, by bringing down something – a great part, indeed, if not the whole – of this puissant and marvellous Spirit into our life of emotions and sensations and activities.
If it is said that this is an ideal for the few only, not for the mass, our answer to that is the answer of the Gita – Yad yad acharati sreshthah. Let the few then practise and achieve the ideal: the mass will have to follow as far as it is possible and necessary. It is the very character of the evolutionary system of
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Nature, as expressed in the principle of symbiosis, that any considerable change in one place (in one species) is accompanied by a corresponding change in the same direction in other contiguous places (in other associated species) in order that the poise and balance of the system may be maintained.
It is precisely strong nuclei that are needed (even, perhaps, one strong nucleus is sufficient) where the single and integrated spiritual consciousness is an accomplished and established fact: that acts inevitably as a solvent drawing in and assimilating or transforming and re-creating as much, of the surroundings as its own degree and nature of achievement inevitably demand.
India did not and could not stop at mere cultural fusion – which was a supreme gift of the Moguls. She did not and could not stop at another momentous cultural fusion brought about by the European impact. She aimed at something more. Nature demanded of her that she should discover a greater secret of human unity and through progressive experiments apply and establish it in fact. Christianity did" not raise this problem of the greater synthesis, for the Christian peoples were more culture-minded than religious-minded. It was left for an Asiatic people to set the problem and for India to work out the solution.

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