The Mother Divine
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All religions of the world are based on One Truth and the quest of that Truth. There is but one underlying principle, one centrality, one force, one energy, one rhythm, one note, one song, one throb, one breath, one pulsation that propels the world as a whole. Diversity there is, but it is a form that unity has assumed. One has fathered the many.

Seen objectively, the immense unity that underlies our world would make it impossible for many forces to rule one world. Krishna describes this fact in the seventh chapter of the Gita, in most wonderful terms: Mayi sarvamidam protam sootre maniganaa iva (Like beads are pervaded by string, all this is in me and I am in all.)

Thus the knowledge of unity must precede the knowledge of plurality because plurality originates from unity. The foundation of transcendental knowledge lies in deep, complete and unstinting comprehension of unity of existence. Eko devah sarvabhuteshu gudhah sarvavyapi sarvabhutantaratma, karmadhyakshah sarvabhutadhivasah (God, Who is one only, is hidden in all beings. He pervades all and He is the inner soul of all beings. He presides over all actions and He dwells in all beings). This indeed is the finding of all religions and the nucleus of wisdom. There’s no room for divisiveness in this. Nor is there any room for faithlessness. It is foolish to topple the beautiful and magnificent edifice of spirituality and world’s religions on the basis of secondary and auxiliary aspects of religion.

In one of the letters to the Editor, a head of an institution founded by a Guru-denying Guru wrote: “why can't we see that the organised religions have failed us; that some religions have contributed to maximum killing and terrorism?” Well... this seems farfetched. What does this critic mean by “organised religion”? Is he contrasting “individual” religion as against “organised” religion? Is the angst against organised religion a preamble to individual or personal religion? This seems to be the case. There are many who are opposed to organised religion. They think organisation of religious sentiment is the bane of spirituality. Nothing can be farther from truth.

Nothing has been more pronounced in the human society in the recent years than the aggressive, belligerent and ruthless march of individualism. Nothing is more manifest than the cult of “personality” and personalisation of everything. This has led to the opposition of the principles of unity, universality and collectivism. Privatism has displaced public life. Today, we have more religions and sects than ever. Islandism is in vogue. Each island has its own religion.

While it is true many atrocities have been inflicted in the name of religions, organised religions can hardly be blamed. It would seem a contradiction of sorts to say organised religion has caused harm. Organisation is central to human existence. It is an attempt to put the jigsaw together and construct the whole, the One, of which parts are scattered all over. Our culture, our technology, our education, our very foundations of reason and discernment are products of organisation. To suppose that this principle will not hold for religions is imprudent. Everything else is fine ‘organised’, why then is there a growing resistance toward organisation of religion?

While it may be admitted that religious journey is a personal one and every pilgrim must take his own staff and walk the path, on his or her own; it helps to exchange notes with co-pilgrims. It helps to check with those who have walked the path before. It helps to consult chronicles or guide books that might help the journey. And this is organisation of religion. Without the kind aid offered by everyone and everything else, the seeker’s walk can be both lonesome and foolish. When we view these things, we realise there is nothing wrong with organised religion.

Let’s go a little deeper into the Truth that the individual or organised religious body is trying to find along the path.

Prof Sadananda Chakrabarti, author of Our Master, says: “Truth, in the true sense of the word, is indeed self-revealed. One may be a recorder or transmitter of Truth, but not an author or inventor. One may reveal Truth but not create it. Original creation in the realm of truth is impossible. There can be no question in fact of Truth being ever original. Truth, after all, is eternal, primeval, and everlasting. If original creation in the realm of Truth is therefore impossible, original discovery or exploration of Truth is very possible. It is like an astronomer discovering new planets or finding out new laws regulating the course and movement of Nature or the heavenly bodies. The laws of motion were discovered, not created.”

We started our argument with Truth as the foundation of religion. Now, that Truth is self-revealing and not anyone’s monopoly or possession. Someone has found a bit here and someone else found something else somewhere else—parts of the same Truth though. Rishis, the chosen media through whom the perennial truth reveals exist in all parts, all civilisations. The Sages have visualized Truth and registered their visions of Truth in holy texts.

In Hinduism this alleged concept of revelation or revealed religion is not a subject of abstract speculation, it is a well verified fact. That revelation and various aspects of that revelation have been diligently, carefully, and compassionately organised for the benefit of every seeker. Great indeed has been the service of organisation in this journey. To that scientific pursuit of Self-realisation and God-realisation, we at The Mother bow in sincere earnest. We bow to One and to the same One in many!

This is the second anniversary edition of The Mother. We thank all the readers and patrons for making this journal one of the most referred resources on spirituality.

Raj Supe (Kinkar Vishwashreyananda)
The Editor