Wisdom of Bhaktivinoda Thakura

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Sectarianism in Spirituality

by Shrila Sacchidananda Bhaktivinoda

Thakura in Shri Krishna Samhita

Sectarianism is a natural byproduct of the Absolute Truth. When acaryas first ascertain and instruct the Truth, it is not polluted with sectarianism. But the rules and regulations received through disciplic succession regarding the goal and the method of achieving it are changed in due course of time according to the mentality and locale of the people. A rule that is followed by one society is not necessarily accepted in another society. That is why one community is different from another. As a community gradually develops more respect for its own standards, it develops hatred towards other communities and considers their standards inferior. These sectarian symptoms are seen in all countries since time immemorial. This is prominent amongst neophytes and found to some extent amongst madhyama-adhikaris. Amongst uttama-adhikaris, however, there is no trace of sectarianism.

Adherence to a particular standard is the prominent symptom of a society. There are three types of standards-alocakagata, alocanagata and alocyagata. Alocakagata is when sectarianists accept some external signs. Examples of alocakagata are tilaka, neck beads, saffron robes, and the baptism that is practiced abroad. The different activities practiced in the process of worship are called alocanagata. Examples of alocanagata are sacrifices, austerities, fire sacrifices, vows, studying scriptures, deity worship, constructing temples, respecting the purity of various trees and rivers, dressing like sannyasis, acting like acaryas, dressing like brahmacaris or grhasthas, closing one's eyes, respecting particular types of books, rules and regulations in eating, and respecting the purity of particular times and places. The examples of alocyagata are attributing personalism or impersonalism on the Supreme Lord, installing deities, exhibiting the mood of an incarnation of the Lord, speculating on heaven and hell, and describing the future destination of the soul.

The different forms of these spiritual activities create divisions of sectarianism. Differences that arise from places, times, languages, behaviors, foods, dresses, and natures of various communities are incorporated within people's spiritual practices and gradually make one community so completely different from another community that even the consideration that everyone is a human being may cease to exist. Due to these differences there is disagreement, cessation of social intercourse, and fighting, even up to the point of killing on another. When an ass-like mentality becomes prominent within the kanishta-adhikaris, they certainly indulge in these things. But if they develop a swanlike mentality, then they do not take part in quarrels; rather, they endeavor to attain a higher level. Madhyama-adhikaris do not quarrel so much about external standards, but they are always attacked by philosophical disagreements. Sometimes they condemn the standards of neophytes and establish their own standards as superior. They condemn the neophytes' deity worship in order to establish the worship-able Lord as formless. In such cases, they are also considered ass-like people.

Otherwise, if they had a swanlike mentality and a desire to attain a higher level, they would respect others' practices and inquire about higher topics. Contradictions actually arise only due to ass-like mentality. Swanlike persons consider the necessity for different practices to one's qualification, so they are naturally detached from sectarian quarrels. In this regard, it should be understood that both ass-like and swanlike people are found amongst the kanishta-adhikaris and madhyama-adhikaris.

I do not expect that asslike people will accept this book with respect. If neophytes and madhyama-adhikaris become completely indifferent in regard to the contradictions found in varoius practices and try to advance further, then they become swanlike. Then they are our respectable and dear friends. Although swanlike personalities may accept a particular practice from birth or childhood according to instructions they have recieved, they nevertheless remain indifferent and nonsectarian.

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...A kanishta(my) wrestling with an asslike demon...

 

One of the greatest obstacles in my spiritual life thus far, has been my wrestling with the mentality(asslike) as mentioned in the above article by Bhaktivinoda Thakura. This condition which can afflict both kanishta and madhyama devotees first presented itself to me, early on in my decision to seek spiritual life sincerely.

In my quest to find a spiritual path that was very pleasing to my ideals which I held at the time, I decided to leave a tradition which I had held from birth, and be brave and investigate other options which might satisfy what was not being satisfied in my inner being.

This search led me to various groups and practices, and eventually by the grace of several kind devotees, led to my settling in the Gaudiya Vaisnava tradition.

Up until this final settling, I had built friendships along the way with those in other sects, when I had been investigating and joining in with their practices. To this day I still have very nice friendship with many of these spirtual minded people. For this I am very grateful. But unfortunately when I finally made the choice to externally present myself as in the Gaudiya Vaisnava tradition, some friendships that I had treasured turned sour.

At the time that this falling away of friendships occured I was greatly perplexed and confused. I did not understand why people began to shut shop with me, considering I was very careful about not preaching to them about my new found spiritual choices.

Due to the asslike mentality mentioned by Bhaktivinoda Thakura, certain friends began to now consider me a great threat and did things like warning me not to go near their families, considering that I was influenced by demon phenomena and was potentially dangerous.

Now this is where the "irony" occurs. Because of the strong negativity from certain individuals, I began to manifest these same symptoms toward them. In my heart and words I began to criticise parts of a tradition which I had been in for many years, and percieve these certain individuals as inferior in their spiritual understandings in some way. It was like the "asslike" mentality was like a wild fire and now it had caught hold in my being also.

Over a period of a few years, due to the association of Sadhus and their books, I eventually began to heal from this affliction. And again began to relish the diversity of religious vocation manifest in this world. Each month, I read the above article from Bhaktivinoda's Krsna Samhita, to refresh his wise words within my being. When I may read for example scriptures from other traditions I try and see and extract the essence from them, which for me,is Love of God.

By presenting Bhaktivinoda's writing in the above post I hope I have not contributed in any way to the wild fire of the asslike mentality(demon). But that Bhaktivinoda's wise words may be a healing balm for anyone like mysef, and that they may lead us to a "swanlike approach".