There is no one supreme religious head in Hinduism who dictates to all the faithful what they should or should not believe and how they should or should not act. On the other hand, there are a number of spiritual masters or gurus, who function in a decentralized way. This is one of the strengths of Hinduism. In times of crisis they tend to pull together and cooperate to avert external and internal dangers. Hinduism is very personal and each person may follow a spiritual discipline, suited to his or her knowledge, experience and stage of spiritual growth. Hinduism is universal in its outlook. Its quest for Truth is inspired by a genuine spirit of enquiry. People anywhere in the world may follow Truth without changing their religious labels. The questions raised by Hinduism are relevant to all humans. What is the origin of all these things, animate and inanimate? How are all beings supported and preserved? What is the meaning of and state of being after death? What are the chief causes of happiness and misery? What are the means of attaining the highest destiny of the human soul? These are human problems. The desire to know, to survive, to avoid misery and to be happy are not just Hindu, they are human questions.
Hinduism is an open religion. It has never claimed to be the sole repository of Truth and Wisdom in the world. Nowhere in the vast literature of Hinduism is it written that only Hindus, and no other, are eligible for salvation. Hinduism does not condemn other religious traditions. It appreciates the valuable insights of other traditions. It affirms religious pluralism and the validity of other traditions. It adopts an ecumenical approach within and without the tradition. Historically, Hindu philosophy is the systematization of the profound intuitive experiences of its sages and seers.
Not Blind Adherence
Hinduism affirms a close connection between religion, psychology, and philosophy. It views the mind and its capacity for perceiving and understanding the world as necessary means to realize ultimate reality. It holds that the core of religion is spirituality, and that philosophy fulfills itself in the depths of religion. It has never been restricted to mere speculative or abstract belief, but insists on the application of principles to life. It is an experimental discipline seeking to spiritualize and integrate life and thought. It does not connote a blind adherence to tradition that requires a cessation of original thought or persistent questioning. Over the centuries, Hinduism has produced and incorporated numerous schools of thought. All sects and schools of Hinduism uphold the doctrine of karma. This doctrine is the law of conservation of moral energy, the rule of enduring justice, which prescribes that as a person sows, so shall he or she reap. Conversely, one reaps what one has already sown. A person’s life and position are the result of past deeds. Actions in the present determine one’s future.
There is no one supreme religious head in Hinduism who dictates to all the faithful what they should or should not believe and how they should or should not act. On the other hand, there are a number of spiritual masters or gurus, who function in a decentralized way. This is one of the strengths of Hinduism. In times of crisis they tend to pull together and cooperate to avert external and internal dangers. Hinduism is very personal and each person may follow a spiritual discipline, suited to his or her knowledge, experience and stage of spiritual growth. Hinduism is universal in its outlook. Its quest for Truth is inspired by a genuine spirit of enquiry. People anywhere in the world may follow Truth without changing their religious labels. The questions raised by Hinduism are relevant to all humans. What is the origin of all these things, animate and inanimate? How are all beings supported and preserved? What is the meaning of and state of being after death? What are the chief causes of happiness and misery? What are the means of attaining the highest destiny of the human soul? These are human problems. The desire to know, to survive, to avoid misery and to be happy are not just Hindu, they are human questions. Hinduism is an open religion. It has never claimed to be the sole repository of Truth and Wisdom in the world. Nowhere in the vast literature of Hinduism is it written that only Hindus, and no other, are eligible for salvation. Hinduism does not condemn other religious traditions. It appreciates the valuable insights of other traditions. It affirms religious pluralism and the validity of other traditions. It adopts an ecumenical approach within and without the tradition. Historically, Hindu philosophy is the systematization of the profound intuitive experiences of its sages and seers.
Not Blind Adherence
Hinduism affirms a close connection between religion, psychology, and philosophy. It views the mind and its capacity for perceiving and understanding the world as necessary means to realize ultimate reality. It holds that the core of religion is spirituality, and that philosophy fulfills itself in the depths of religion. It has never been restricted to mere speculative or abstract belief, but insists on the application of principles to life. It is an experimental discipline seeking to spiritualize and integrate life and thought. It does not connote a blind adherence to tradition that requires a cessation of original thought or persistent questioning. Over the centuries, Hinduism has produced and incorporated numerous schools of thought. All sects and schools of Hinduism uphold the doctrine of karma. This doctrine is the law of conservation of moral energy, the rule of enduring justice, which prescribes that as a person sows, so shall he or she reap. Conversely, one reaps what one has already sown. A person’s life and position are the result of past deeds. Actions in the present determine one’s future.
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