Spiritualism and Religion in the Modern Context

(This post is a reflection of Nīḻāmbara Dāsa’s spiritual experience and attempts to explain the actual meaning of the often misinterpreted terms like Religion, Spiritualism and Philosophy in today’s context)

Religion (Dharma) comes from ‘dhri’ which means ‘to support’ and essentially is a Code of Conduct to support the co-existence of life.

dhriyate iti dharmaha
(that which supports is dharma)

The Mānava Dharma, also referred to as Sanātana Dharma (eternal religion) is Jīvena Dayāh (Compassion for All Living) that allows people to co-exist with one another and with the world around.

However, the scope of “religion” in today’s understanding has evolved largely as a corruption of the original meaning to classify individuals and groups based on their choices of belief, rather than the universal yet simple doctrine of compassion.

Sanātana Dharma on the other hand is popularly misinterpreted as referring to followers of Hinduism.

It is indeed very difficult to understand the concept of Dharma. Understanding the design of what is good or bad, what is right or wrong – is an unending loop. Whenever Dharma declines, Prakṛti (Nature) restores the balance for the continuation of Līlā (the play).

(As extracted from Bhagavad Gītā, 4.7 – 4.8)

(As extracted from Śrīmad Bhāgavatam, 9.24.56)

In this Age of Ignorance, there is ingrained inability to define and establish the boundaries, constraints and limits of what constitutes Dharma. The concept of greater good is equally illusory and misleading.

Seekers of spirituality neither hold dear any society defined religion nor despise any. They learn to stay unfazed and unaffected by the society and community defined religious practices.

Mahāpuruṣas who have reached a stage of Sat-Cit-Ānanda (Truth, Consciousness, Bliss), understand the design or part thereof as how Prakṛti (Nature) works, and have given prophesies about certain future events as how Dharma will re-establish itself.

As it is difficult to understand the boundaries and constraints of what constitutes Dharma (religion) and what should be considered Adharma (irreligion) in today’s age, it is prescribed to follow the path of surrendering all Dharma to reach the stage of Sat-Cit-Ānanda.

(As extracted from Bhagavad Gītā, 18.66)

Spiritualism (Ādhyātmikatā) literally means ‘relating to the inner-self’ is the Search for Meaning. Spiritualism transcends beyond religious practices, social constructs, language barriers or gender bias.

The ‘search for meaning’ is a long, and often unending process for some. The nature of Kaḻi Yuga (present on-going age) is such that ignorance (about the true nature of self) reigns supreme. Early stage seekers often end up encountering “spiritual” or “religious” movements with hidden agendas of corruption and vested interests of power and wealth.

True seekers of spiritualism understand that there are various routes to reach the Divine, and hence do not indulge in debates or question the faith of others.

Philosophy (Darśana Śāstra) is a Guiding Principle. Philosophy is an amalgamation of self experience. Study of scriptures, teachings of Mahāpuruṣas and understanding of the self and the world around shapes the philosophy of an individual. Differences in thought processes and understanding from person to person can lead to varied philosophy.

Sects (Sampradāya) follow a School of Thought – a Philosophy – usually established by a Mahāpuruṣa. However, today, in many a cases, in the quest for propagation of a particular School of Thought as absolute, the true essence of teachings is lost, mutilated and sometimes even enforced upon.

Traditions (Prathā) are value based social constructs in belief systems aimed at helping enforce discipline, primarily in households. Traditions differ locally and vary across families, sects, states, dialects and religions. As it is easy to lose path in this fast paced world, tradition becomes a methodology to define a practical aspect of living – aimed at early stage seekers of spirituality.

In the process of reaching the stage of Sat-Cit-Ānanda, seekers of spirituality progress beyond the stage of following customs, traditions and practices.

While many of the still ongoing traditions had been originally defined centuries ago to help enforce a certain discipline in daily lives, majority of them were construed based on the then social construct. Traditions have always been defined considering the social behavior of the time and hence become a misfit when prolonged without understanding the meaning of such.

Traditions are seen by many rationalists as meaningless and by the ignorant as absolute. Today, many long standing traditions and their differentiation with others have become a source of rigidity, radicalism, hatred and even unrest in many communities.

All rituals, study of scriptures and individual beliefs at the end of the day culminates down to just one doctrine: Bhāva, Bhakti and Prema (Ardour, Devotion and Love).

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Faith is one of the most important enablers that can help one progress forward in their spiritual journey. Practising Bhāva (Ardour), Bhakti (Devotion) and Prema (Love) can dispel darkness and lead to Divinity.

Nīḻāmbara Dāsa
Śrī Nivāsa, Nīḻāñcaḻa
Written on 05 May, 2016

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Posts in Anubhūtimāḻā are selected philosophical reflections of spiritual experiences submitted by individuals from around the world. Although every individual’s journey is unique and may vary from others based on their chosen path and experience along the journey, all paths eventually lead to the same Divine. You too can share your spiritual experience with us privately, or alternately indicate your permission consenting us to share it publicly on this website.