The world of Nature is looked upon not as part of our own being but as a hostile reality to be controlled or conquered, or as a realm of temptation. Second are the dharmic traditions of the Eastern world which emphasize natural law, meditation and Yoga leading to Self-realization. Dharmic traditions seek to know the truth of things and do not set any dogma over our own inquiry. Most indigenous and tribal religions, with their connection to natural law, could be considered as dharmic type of teachings, though they are not always articulated to the same degree as the systems of India.

Yet among the mystics of Western religious traditions we find a respect for life and a practice of meditation similar to the dharmic traditions of the East. Among these have been various Jewish and Christian mystics, Sufis, and numerous mystical groups outside of organized religions, like the Rosicrucians and Theosophists, many of which recognize karma and rebirth that characterizes dharmic traditions. One could argue that Dharma is the real impetus behind Western religions as well but that it was distorted by various vested interests into dogma and authority.

While other religions are specific formulations relating to a particular founder, Hinduism as Sanatana Dharma remains generic. It is not a particular dharma but the Dharma as such, which is its concern. For this reason, Hinduism is not a particular religion but encompasses all that could be called religion. Sanatana Dharma is an attempt to be open to and embrace all dharmas, not to set up one against another. So too, our concern in religious study should be with religion as whole, not with one religion or another. We should ask not what is the truth of this or that religion but what is the truth of religion? Then alone can we find the Universal Truth.

[ Back ] [ David Frawley ] [ Up ] [ Next ]