Response to Other Religions and the World

by Dr. T. K. Venkateswaran

Professor of Religious Studies (Emeritus), University of Detroit; former Research Scholar, Harvard University; member, International Advisory Council, The Council for a Parliament of the World's Religions; member, International Board of Advisors, The Temple of Understanding

Approaches to Interfaith Dialogue and Cooperation

There are several hymns in the Vedas and other scriptures which categorically declare that there are different approaches and perspectives to God and experience of God and ultimate reality. This also arises, necessarily, from different human contexts. The central teaching, constantly repeated, is: God is One, but names and forms are many; symbols and paths are many. Thus, there arose a rich theological and philosophical pluralism within Hinduism creating an internal "parliament of sub-traditions and sub-religions," but all grounded in the unity of the *Vedas* and One Brahman. Also, multiplicity is encouraged and thrives by means of the free choice and self-determined identification with one specially loved manifestation of God -- Shiva, Krishna, Shakti, Rama, and so on—in pursuing the moral and spiritual path to salvation/liberation.

Because people are at different starting points and stations, Hindu scriptures affirm and accept variety in religious experiences as a necessity and psychological reality. This wisdom is extended to other non-Hindu religions as a spontaneous and logical outflow of the same ethos. There is no historical tradition or theological necessity in Hinduism for proselytization or conversion of non-Hindus to Hinduism. All authentic religions and traditions, all over the world, rising from different historical and cultural starting points and contexts, are to be respected, accepted, appreciated and cherished.

Multiplicity brings with it differences, which one cannot destroy or do away with. Yet, the deep commonalities in structures of religious experience and in the profound moral values found in all religions are to be constantly probed and appropriated for the development of a deeper spiritual and human solidarity and fellowship, transcending the cultural and other barriers. At the same time, the distinctive theological and core-symbol elements and central rites of all religions are to be respected in dialogue and interrelations, based on correct and accurate understandings and on mutual empathy. All should work together to eliminate, in the future, horrors that have been committed in the name of God and religion. Truth values are equally important to the values of religious satisfaction.

Primary Challenges Facing Humanity at this Time

Our age has deteriorated to an age of quick fixes of meaning from sources such as science and the media; it has become an analgesic culture. Our contemporary metaphors, symbols and signals are mixed, confused and contradictory. Several examples can show that we live in a mosaic of fragmentation in consciousness, with nothing to hold the pieces together, nothing beneath to connect them and provide a meaningful substratum. We inhabit several historical ages simultaneously.

Social stability and participation in a common good have vastly eroded; we lack a broad consensus where an intricate web of mutual obligations and an accepted network of responsibilities uphold society. Family integrities are threatened.

Cultural and ecological balance and harmony in the universe are being depleted. Economic and technological progress has limits. It now seems unlikely that the wasteful affluence of the West can become available to all. Everyone should learn to endure more weal and woe equally, develop more patience, and pursue real quality of life on the planet, which is not found in the acquisitive amassing of material goods.

Uncontrolled population growth has become another global war, a war which must be won. Religious, cultural, and ethnic hatreds are on the increase; horrors of unprecedented scale, violence, and cruelty are being unleashed in different parts of the world. Group identities and ideologies are being sanctified and absolutized.

Holistic human development and the complete fulfillment of all needs—material, moral and spiritual—have been lost from view; physical and mental health and the quality of our lifestyles have deteriorated.

Depersonalization caused by mega-cities and technology continues to cheapen the richness and meaning of human joys and life. Computer simulations usurp relationships and are on the verge of providing the most intimate pleasures, on-line, providing virtual sex.

How Do Members of the Hindu Community Respond to These Issues?

The responses of both the Hindu community and contemporary Hinduism are briefly summarized below. Some of these responses are still modest.

There is a renewed and vigorous interest in restoring the rich, polyvalent Hindu myths and their moral, philosophical, and spiritual impact through new artforms, media ventures, etc. Of all the peoples, Hindus never abandoned their myths through excessive de-mythologization and heavy rationalization, as happened in the West. If the body needs a house and nourishing food, provided by latest technologies, the soul equally needs an abode in which to grow. In Hinduism, the religious myths built that house and provided a unified and integrated vision of life. One cannot live with values that are only contingent and ephemeral. Hindu art and myths save one from the one-sided, reductionistic understanding of reality. It should be carefully noted that myth is different from verbal dogma and ideology. They also help to raise the human consciousness to the highest levels and heal fragmentations.

The "four-fold goals" scheme and the "four-stages in life" paradigm, found in the Hindu Dharma, are both needed for holistic human development. These are now being carefully re-studied in their contemporary contexts with help and insight derived from the social sciences. Further relevant interpolations and applications are being generated, with universal implications. Too much emphasis on individual rights has somewhat torn the intricate and delicate network of obligations and duties that are necessary to sustain and uphold family integrity, restore a sense of community, and foster world-responsibilities. This shredded fabric has thwarted the creation of abilities and energies needed to create new forms of consensus on the common good.

One of the central definitions of God (Brahman) found in the Vedas is Rta, which is manifested in the universe and also on planet Earth. Rta also has mystery and transcendental dimensions, with many meanings, including Order, Balance, Harmony, Law, Unified Life-Energy and the principle of Intelligence. The divine Rta is the foundational and fundamental norm of existence, the ground of cosmic and human morality and intelligence. To be fully and really rational is also to be fully moral. Satya (Truth) and Rta are two sides to the same Divine. Divinity should not be segregated from creation and the all-embracing presence should be constantly felt. This truth, a vital part of the Hindu tradition, is being researched and re-probed to formulate sound environmental and ecological policies and programs at the highest levels. The aim is to seek to restore cultural and ecological balance and harmony, including new population- management and family planning programs with a Hindu ethos, combined with the latest scientific help.

Preventive medicine as seen and practiced in the ancient Hindu medicine-texts and life-sciences such as Ayurveda and yoga manuals, along with the already established and well-documented mind-body connections found in those ancient texts, have spurred vast new research and applications world-wide, with future relevance for all. Renewed interest in and use of ancient meditation-systems and techniques is supported by pioneering brain-studies, consciousness research and new mind-body behavior modifications techniques; together these are pointing toward renewed physical, mental, and spiritual health in humanity.

Conclusion

The respect within Hinduism for other religions has been discussed in detail. Beyond that, Hindus everywhere are actively promoting and aggressively participating in interfaith dialogues and other interreligious projects. The constant message is: one should not delimit or circumscribe God by one's own concepts or by one's own religion or world-views.