The Inner Life, v. I/Second Section/IX

HINDUISM When ignorant missionaries dilate upon the three hundred and thirty million gods of the Hindus they are making a very gross misrepresentation of a religion which is far more scientific than their own. Hinduism, like every other religion, knows perfectly well that there can be only one God, though there may be countless manifestations of Him. To call these “gods” is of course ridiculous. It is perhaps better to avoid the word “god” altogether, because of the exceedingly unpleasant ideas which have been associated with it by the Christians; but if it is to be used, at least it should never be applied to any being lower than the LOGOS of the solar system. All the good things attributed to the Christian God are true of the LOGOS; there is nothing in the system that is not He, and yet He is much more than His system. We could not possibly grasp the truth about the Absolute; anything which we are able to grasp must after all be small, since our minds are so small. The advice of the Lord BUDDHA to His people was always that they should not trouble themselves about such remote matters, since it was impossible to arrive at any conclusion, and nothing useful came from it. The images of the Indian deities are usually highly magnetized, and when they are carried round the streets at the festivals their influence upon the people is unquestionably productive of much good. In many of the Hindu temples there are strong permanent influences at work, as is the case for example at Madura. Once when I visited that city some white ashes from the temple of Shiva were given to me, and also a bright crimson powder from the temple of Parvati, and I found that both of these were so powerfully magnetized as to retain their influence for some years and after much travelling. India is essentially a country of rites and ceremonies. The religion is full of them, and a great many of them are said to have been prescribed by the Manu Himself, though it is quite obvious that many others have been added at a much later date. Some of them appear to be regulations such as would be quite necessary at the beginning of a new race, but now that it is thoroughly established it seems clear that they are useless. In many cases when one watches their performance one can see quite clearly what must originally have been intended, even though now the ceremony has become a mere empty shell, and no result follows upon it. Such things are not without their value for younger souls; indeed there are many who delight in them and obtain great benefit from them; but of course none of them can ever be really necessary, and all such bondage falls away altogether from the really developed man. Originally every householder was the priest of his own family, but as the civilization became more complex the rites and ceremonies grew more complex also, and therefore a class of specially instructed priests had to spring up, because no one who had anything else to do could possibly remember the wealth of unnecessary detail. In these days it would seem that most people perform them, or have them performed for them, much in the same spirit as they take medicine from a doctor, without understanding what it is, but with the faith that it will somehow do them good. There are, however, many people who cannot put heart and soul into a ceremony unless they do understand it, and these people usually end by breaking away from ceremonies altogether. It is sad to see priests performing the old ceremonies and using the old forms which once were so effective, and yet producing no result worth mentioning. There seems to be no will in these days. They commence some of their recitations “Om, Bhur, Bhuvar, Swar”; but nothing whatever happens when they recite the words. In the old days the officiant who said this threw some will into it, and raised his own consciousness, as well as that of those present who were responsive, from one plane to the other as he spoke. I remember seeing this strongly exemplified in the performance of a striking ceremony, when we were examining one of the earlier lives which occurred many thousands of years ago here in India. The people all entered an inner room and stood in absolute darkness. In the beginning of the ceremony the officiant slowly and solemnly uttered those words, and each produced its due effect upon the majority of those who stood around him. The word “Om” brought all the people in close harmony with him, and with the feelings which filled his mind. Then, at the utterance of the word “Bhur,” to their senses the room was filled with ordinary light, and they were able to see all the physical objects in it; when, after an interval, the second word came, astral sight was temporarily opened for them; and the third word produced the same effect upon their mental sight, and brought round them all the bliss and power of the higher plane, and that condition persisted during the recitation of the various verses which followed. Of course these effects were only temporary, and when the ceremony was over the higher consciousness faded away from those who had taken part in it, but nevertheless it remained for them a tremendous experience, and the effect of it was that on another similar occasion this higher consciousness was more readily and more fully aroused in them. But now nothing of this sort seems to be done anywhere. Now the priest arranges his fuel and utters a solemn invocation to Agni, and then — lights the fire with a match! In the old days that which is represented by Agni really did come, and the fire fell from heaven, to use an old expression. But all outer husks seem to remain. There is a quite rational and scientific idea underlying the practice of pilgrimage. Great shrines are usually erected on the spot where some holy man has lived or where some great event has happened (such as an initiation) or else in connection with some relic of a great person. In any one of these cases a powerful magnetic centre of influence has been created, which will persist for thousands of years. Any sensitive person who approaches the spot will feel this influence, and its effect upon him is unquestionably good. Where there is a strong vibration at a much higher level than any attained by ordinary humanity, its action upon any man who comes within its influence is to raise his own vibrations for the time towards unison with it. The pilgrim who comes to such a spot and bathes himself in its magnetism, perhaps for several days together, is certainly the better for it, although different people will be affected in different degrees, according to their power of receptivity. Such a place of pilgrimage is the Bodhi tree at Buddha-gaya, the spot where the Lord Gautama attained His Buddhahood. This is true although the tree which is there now is not the original one. That fell some time in the middle ages, and the present tree is only an offshoot from it. But nevertheless the tremendously strong magnetism of the spot remains and is likely to do so for many a century yet to come.