The complete use of pure reason brings us finally from physical to metaphysical knowledge. But the concepts of metaphysical knowledge do not in themselves fully satisfy the demand of our integral being. They are indeed entirely satisfactory to the pure reason itself, because they are the very stuff of its own existence. But our nature sees things through two eyes always, for it views them doubly as idea and as fact and therefore every concept is incomplete for us and to a part of our nature almost unreal until it becomes an experience.
33 Quotes Tagged: hinduism
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Hindu fundamentalism,” because Hinduism is a religion without fundamentals: no organized church, no compulsory beliefs or rites of worship, no single sacred book. The name itself denotes something less, and more, than a set of theological beliefs. In many languages — French and Persian amongst them — the word for “Indian” is “Hindu.” Originally “Hindu” simply meant the people beyond the river Sindhu, or Indus. But the Indus is now in Islamic Pakistan; and to make matters worse, the word “Hindu” did not exist in any Indian language till its use by foreigners gave Indians a term for self-definition.
In the tenth century BC, the priests of India devised the Brahmodya competition, which would become a model of authentic theological discourse. The object was to find a verbal formula to define the Brahman, the ultimate and inexpressible reality beyond human understanding. The idea was to push language as far as it would go, until participants became aware of the ineffable. The challenger, drawing on his immense erudition, began the process by asking an enigmatic question and his opponents had to reply in a way that was apt but equally inscrutable. The winner was the contestant who reduced the others to silence. In that moment of silence, the Brahman was present - not in the ingenious verbal declarations but in the stunning realisation of the impotence of speech. Nearly all religious traditions have devised their own versions of this exercise. It was not a frustrating experience; the finale can, perhaps, be compared to the moment at the end of the symphony, when there is a full and pregnant beat of silence in the concert hall before the applause begins. The aim of good theology is to help the audience to live for a while in that silence.
The touch of Earth is always reinvigorating to the son of Earth, even when he seeks a supraphysical Knowledge. It may even be said that the supraphysical can only be really mastered in its fullness - to its heights we can always reach - when we keep our feet firmly on the physical. 'Earth is His footing,' says the Upanishad, whenever it images the Self that manifests in the universe.
The Buddha believed in reincarnation, which means he thought that something reincarnates. The Pali literature says: “There are no real ego entities hastening through the ocean of rebirth, but merely life waves, which, according to their nature and activities, manifest themselves here as men, there as animals, and elsewhere as invisible things.” “Life waves” — that’s a nice image. In Hinduism they’re called vasanas, subtle thought-forms. Every act we do creates vasanas, life waves, based on the desires connected with the act. Those life waves go out and out. Even when we die, they continue; the physical body dies, and what remains are those subtle life waves, those mental tendencies that function like a kind of psychic DNA code to determine your next round. In Hinduism that’s called karma. Karma is basically a pattern of life waves, or desire waves, that keep going and going, life after life, until they spend themselves. When they do, there’s no more individual desire, no more separation, and therefore no more incarnation. The game is over.
In the morning I bathe my intellect in the stupendous and cosmogonal philosophy of the Bhagvat Geeta, since whose composition years of the gods have elapsed, and in comparison with which our modern world and its literature seem puny and trivial; and I doubt if that philosophy is not to be referred to a previous state of existence, so remote is its sublimity from our conceptions. I lay down the book and go to my well for water, and lo! there I meet the servant of the Bramin, priest of Brahma and Vishnu and Indra, who still sits in his temple on the Ganges reading the Vedas, or dwells at the root of a tree with his crust and water jug. I meet his servant come to draw water for his master, and our buckets as it were grate together in the same well. The pure Walden water is mingled with the sacred water of the Ganges.
The river and its waves are one surf: where is the difference between the river and its waves?
When the wave rises, it is the water; and when it falls, it is the same water again. Tell me, Sir, where is the distinction?
Because it has been named as wave, shall it no longer be considered as water?
Within the Supreme Brahma, the worlds are being told like beads:
Look upon that rosary with the eyes of wisdom.
What you know can never be the beyond. Whatever you experience is not the beyond. If there is any beyond, this movement of 'you' is absent. The absence of this movement probably is the beyond, but the beyond can never be experienced by you; it is when the 'you' is not there. Why are you trying to experience a thing that cannot be experienced?
The thought of the Gita is not pure Monism although it sees in one unchanging, pure, eternal Self the foundation of all cosmic existence, nor Mayavada although it speaks of the Maya of the three modes of Prakriti omnipresent in the created world; nor is it qualified Monism although it places in the One his eternal supreme Prakriti manifested in the form of the Jiva and lays most stress on dwelling in God rather than dissolution as the supreme state of spiritual consciousness; nor is it Sankhya although it explains the created world by the double principle of Purusha and Prakriti; nor is it Vaishnava Theism although it presents to us Krishna, who is the Avatara of Vishnu according to the Puranas, as the supreme Deity and allows no essential difference nor any actual superiority of the status of the indefinable relationless Brahman over that of this Lord of beings who is the Master of the universe and the Friend of all creatures. Like the earlier spiritual synthesis of the Upanishads this later synthesis at once spiritual and intellectual avoids naturally every such rigid determination as would injure its universal comprehensiveness. Its aim is precisely the opposite to that of the polemist commentators who found this Scripture established as one of the three highest Vedantic authorities and attempted to turn it into a weapon of offence and defence against other schools and systems. The Gita is not a weapon for dialectical warfare; it is a gate opening on the whole world of spiritual truth and experience and the view it gives us embraces all the provinces of that supreme region. It maps out, but it does not cut up or build walls or hedges to confine our vision.