1.Our religions have become a mockery. 2.This is the great truth. 3.We are not going to be saved by our religion; nor is religion going to save mankind if it is to be a practical vocation of getting on in life, to somehow earn a name as a religious man, a pontiff, an acharya, a guru, a sannyasin, a yogi, a minister, a pope. 4.If these are our ambitions and aspirations, God forbid, we do not know what is going to be our future. - PART-6.

Opinion
     23/07/2018     
                1326.

Ref :-

1.Our religions have become a mockery.

2.This is the great truth.

3.We are not going to be saved by our religion; nor is religion going to save mankind if it is to be a practical vocation of getting on in life, to somehow earn a name as a religious man, a pontiff, an acharya, a guru, a sannyasin, a yogi, a minister, a pope.

4.If these are our ambitions and aspirations, God forbid, we do not know what is going to be our future.

Sub :- The Vision of True Religion - Swami Krishnananda.

PART-6.

12.
God is Perfection, the Absolute, the highest harmony that one can imagine. Inasmuch as it is an Eternal presence, it is also present in the scattered particulars, even in the farthest aberrant movements of the physical individualities of human beings. Even in the widest departures of the human individual from the centre of Truth, Truth does not leave the individual; it pursues him wherever he goes. God is present even in the vilest of individuals, and the Absolute moves with its affirmations even in the farthest corners of human departure. This is the philosophical explanation given by Hegel and others for the need people feel for political security.

And it may be true, at the same time, that in spite of this philosophical background of the need felt by people for administrative systems, the empirical beginning of administrative circles might have been as described by Hobbes. People sat together and conferred that it is pointless to fight among themselves, and so they needed a kind of order and system in their existence. They appointed an authority, which we may call the monarch or any type of administrative head, who is supposed to work in collaboration with the machinery that is set up to implement the ideals and ideologies that are the aspirations of man and any group of individuals.

13.
This prosaic and perhaps grossest form of human need was not ignored. The Artha Shastras of ancient India are regarded as equally important as the Moksha Shastras or the other sciences, because while moksha is the liberation of the spirit, it was borne in mind by the wise men of yore that this liberation is effected gradually by untying the knots, one by one, from the lowest to the highest. This was really a penetrating vision which went to the very core of the problems of life and could not afford to ignore anything that is relevant to this freedom of the spirit, which is the ultimate aim.

14.
But with the degeneration of time the vision gradually blurred and, unfortunately, became adulterated with the sensory and egoistic affirmations of the body. Life in the spirit became somehow identified with a vision of the future, and practical life became a matter of the present. Though it has been told again and again that the aim of life is an eternal presence and not a futurity of achievement, whatever be the number of times we may be told this truth, it is easy to forget the vital relationship that exists between practical involvement and ideal aspiration.

To be continued ...

JAIHIND
VANDEMATHARAM