Many
people have a deep and abiding belief that, even when the body dies,
some kind of life remains. Some even believe that we reincarnate —
take new bodies, time after time. If you ask these people the source
of those beliefs, however, they will probably shrug their shoulders
and mutter something about "ancient Egypt" or "Eastern
ideas." But few people know the actual roots of their belief
in survival beyond the body.
This concept, it is taught, was ancient even before the civilizations
we call "Lemuria" and "Atlantis" were born. In
our own civilization, these principles were taught in the villages
of the Indus Valley (northern India) long before there was a written
language. From there, the teachings radiated outward.
Indeed, it is very difficult to study yoga, or any traditional Oriental
health, fitness or spiritual practice deeply, without eventually encountering
the term "Vedanta." This word — which means "the
end (or essence) of the Vedas" — has been used (and in some
cases abused) by saints and sages from ancient times to the present.
It is Vedanta from which these — and in fact, most — spiritual
teachings and practices extend.
Vedanta is the underlying principle behind all religions, yet it is
a philosophy — one which has no practices, rituals or other identifying
characteristics that separate one religion and religionist from another.
It could be said that a Vedantin (one who follows the Vedantic
pathway) is beyond religion — s/he agrees with all religions,
yet suffers none of the limitations that following any particular
religious pathway incurs.
If Vedanta is the essence of the Vedas (the timeless laws and rituals
by which both spiritual and worldly men are advised to live), the
essence of Vedanta is that man and God are one. This shockingly
profound revelation is not easily understood even intellectually,
and far less so in one's heart.
There are at least three major schools or divisions of Vedanta, arranged
much like a ladder ... a ladder of encompassingness, if you will.
The first and least encompassing "rung" is called Dvaita
Vedanta — "dualistic Vedanta." This school, possibly
best represented by the sometimes controversial Hare Krishnas (that
is, members of The International Society of Krishna Consciousness,
or ISKON), basically believes that God (Krishna, Brahman ...) resides
in the heart of each living being, human and otherwise.
This is, of course, a very simplistic definition; but the concept
that God — in the form of pure consciousness — links
all living beings, is vital to grasp.
The "dualistic" part of this teaching lies in the belief
that that which is not pure consciousness is separate
from God. It is almost like there are two, parallel tracks —
one which is God, one which is not — that continue on eternally.
Man is born, grows, ages, dies and is reborn into another body, but
the underlying consciousness of that individual remains the same forever.
The body and even the mind are separate, yet inseparable, from the
Divine aspect, as a rose is both different from, yet intimately linked
to, its scent.
However, the Hare Krishna group has many of the hallmarks of an organized
religion — it has regular spiritual practices, does service to
mankind, has a spiritual head or leader ... and thus, is in the gray
area between true Vedanta and religion. Plus, it is very group-oriented:
Hare Krishna members tend to live communally and shun daily interactions
with the outside world. A true Vedantin is at home anywhere, and is
probably unrecognizable. The same cannot be generally said for members
of ISKON. Their tambourines give them away every time.
More encompassing is Vasistha Advaita Vedanta (Sanskrit words
which mean "qualified non-dualistic Vedanta"). Again, simplistically,
this school of Vedanta essentially holds that God or Brahman is a
huge being in which we, and this entire universe, and in fact, all
other universes, live. You could liken this to the blood cells which
survive and thrive in our own bodies, yet which are apparently unaware
of the magnitude and extent of their host.
This group of Vedantins believes that not just a bit of the hearts
of living beings, but indeed everything — without exception
— is God. Saints, sinners, trees, sewage ... everything!
The most encompassing of the three groups is the school of Advaita
Vedanta —"non-dualism," you could call it. The
famed Indian sage, Shankaracharya, is generally considered to be the
primary exponent of this school of thought (though not its founder).
Unfortunately, the author knows of no simplistic descriptions to adequately
define this pathway (indeed, the author's last course on Advaita
Vedanta took more than 300 hours to teach!). But each school of
Vedanta has certain similar beliefs.
Some of these include: there is only one God, of which Man is all
or part; life is an eternal process — there is no end, nor was
there ever a beginning; time moves in cycles, and there are periods
of blackness or blankness during these cycles in which pure consciousness,
you might say, is "asleep"; there are many, possibly countless,
realms of existence — this earthly realm of the gross senses
being just one, and time is relative in each of these realms (one
day on earth could be the same as year or a second in another realm);
one or more realms can coexist within another, just as radio and television
waves can coexist within the same air that we breathe ...
And there are other similarities, too. The point is, this is not a
simple philosophy and it doesn't normally attract the average churchgoer.
In fact, Vedanta more often repels (not intentionally, of course)
those happily ensconced in their chosen religion. This is because
some of Vedanta's teachings go directly against the grain of all major
religions. For example, while a good part of organized religion's
time is spent teaching the difference between good and evil, and urging
its members toward the good, Vedanta holds that both good and evil
are God ... and further, that which seems good and right to one person
may seem evil and foul to his enemy. Vedanta asks: who is right?
Another area where religion and Vedanta differ is in prayer: all religions
have some form of prayer, be it to God, Itself, or to the religion's
intermediary to God. In fact, prayer and the concept of one God are
the threads that link all religions together.
But Vedanta asks: to whom should God pray?
Another aspect of most religions that falls flat at the feet of the
Vedantin is that of service to others — helping the poor
and downtrodden ... feeding the hungry ... giving succor to suffering
souls — noble activities to most religionists, and one supported
and encouraged by all the major religions.
But while the advanced Vedantin is as likely to help another as not,
his rationale and motive is probably quite different than that of
the religionist. The religionist helps another as service; in his
mind is probably the awareness that he is "doing a good deed"
(and who knows, maybe putting another feather in his cap on his quest
for a happy afterlife?). The Vedantin helps another only as an instrument
of Divine Will, and takes neither credit nor blame for the action
and its results. The most advanced Vedantins forget their actions
almost immediately after performing them.
This denial of personal responsibility sticks in the craws of most
religionists, perhaps even makes them sputter with indignation. Add
to that the belief that not just humans, but all beings, have
intimate links with the Divine ... well, the stage is set for a strong
difference of opinion!
There is a link between all religions, this is obvious to anyone who
takes the time to look deeply. But how did it arise? While Buddhism
and Hinduism are "Vedic" religions -- that is, based directly
upon the teachings of the Vedas (and hence, Vedanta), how is that
the Jewish, Christian and Islamic faiths are linked to this timeless
philosophy?
It is taught that, more than 5,000 years ago, a sect of wealthy and
powerful brahmins (the teacher-priest sect of Hinduism) offended
a local holy man in north central India. In return, he cursed this
group; and within a short time, the group indeed found itself on unfriendly
terms with the local king and his kshatriya (the caste of kings,
princes and warriors) supporters. The group was soon in exile, expelled
from its homeland and moving westward.
Each time it crossed the borders of another country, its leader was
asked "who are you?" It is said he replied: "I am a
brahmin." And so he became known. Thus it was that "a brahmin"
-- or as it was colloquialized, "Abraham," the Father of
the Semitic tribes -- and his group found their way into the Middle
East. The rest, as they say, is history.
How does one actually learn this philosophy? There are three "bibles"
of Vedanta. ancient texts which those feeling called to this pathway
can study: two are rather obscure; but one, The Bhagavad-Gita,
has probably as many translations as The Bible, itself. Perhaps even
more. The author has been told that there are at least 200 versions
of The Gita available in English, alone! Nearly any bookstore
of merit has at least several versions available.
The other two texts -- Atma Bodha (or "Self-Knowledge,"
written by the great Indian sage, Shankaracharya) and the Brahma
Sutras -- are less-easily obtained. There are a number of other
Vedantic texts, of which the Upanishads are perhaps the most
famous. But it is only through the first three texts -- the Gita,
Atma-Bodha and Brahma Sutras -- that the essence of
non-dualistic Advaita Vedanta can be truly gleaned.
But study, alone, will never clearly reveal the message of Vedanta.
One might learn the words and phrases of Vedanta, and even the underlying
principles ... at least intellectually. But the beauty and worth of
Vedanta lies in its remarkable ability to bring deep, profound and
abiding happiness -- even in the face of chaotic change and tragedy.
To gain that sense of all-abiding happiness, there are
practices required -- however, not spiritual practices (though some
may call them that), but disciplines that help cleanse the mind from
its state of maya or delusion.
Of these, none is more primary or important than following a humane,
vegetarian diet. The power that food has on the mind and emotions
is almost unknown in the West, but the dulling and deluding quality
of slaughtered foods has been clearly- and well-documented in the
East for millennia. Meats and other slaughtered foods cause us to
feel our normal, worldly sense of fear, caution and suspicion of others
-- absolutely incompatible with any school of Vedanta.
The great Vedantic sages, virtually without exception, agree that
a humane diet is a prerequisite to finding the buried treasure that
Vedanta offers. Yet once well-established on the pathway, the Vedantin
is limited and restricted by nothing ... including diet! This is the
beauty and lure of Vedanta. Near the middle of The Bhagavad-Gita,
Lord Krishna tells his faithful friend and devotee, the noble warrior
Arjuna, that while millions of people are attracted to this pathway,
only a heroic few will fully reach the goal Vedanta has to offer.
Yet ironically, each of us -- in one lifetime or another -- must and
will unavoidably follow this timeless path to its conclusion (known
as "liberation" or moksha). This is the teaching
of Vedanta.
