Episode:Melchizedek Gospel—Response in the Orient (Part 3)
The karma principle of causality continuity has elements of truth, but it does not offer the individual religionist a future that is distinct from infinite Deity. Brahmanic philosophy has approached numerous cosmic truths, but it has failed to recognize the essential personality of the Universal Father. Nevertheless, Hinduism has proved to be the most adaptive religion to appear on Urantia.
Summary by Kermit
with final edits by James
3. Brahmanic Philosophy (cont.) 94:3.4
We continued where we left off in section 3... Brahmanic philosophy approached many cosmic truths and facts of the universe. Certain phases of their concept of One Universal Oversoul approximated the Supreme Being. The karma principle of causality came close to the truth of repercussional synthesis of all time-space actions in the Deity presence of the Supreme. Their teaching that the soul is the indwelling of the Brahman comes very near to the realization of the indwelling Thought Adjuster. The soul’s return to the Brahman parallels the truth of the Adjuster’s return to the bosom of the Universal Father. The shortcomings in these teachings can be found in the failure to account for the individuality and the personality in the human being, the enduring individuality of the soul, and the failure to recognize the personality of the Universal Father. As previously mentioned, their concept of the Absolute (in reality the down-stepped concept of the Absolute as the Supreme) turned out to be without substance or actuality, i.e., nothing, no-thing.
These failures of concept were not just intellectual failings. They have serious consequences individually and collectively. The doctrine of the merging of the self-soul with the Oversoul, as a drop of water unites with the ocean, unfortunately leads to the loss of sense of self, leaving one vulnerable to sophistries. Even in this post Pentecost age, bona fide personality function is minimal in a significant proportion of human beings. Engaging the unity of spirit without providing for the co-ordinate personal attainment of Deity leads to this loss of individuality. This is antithetical to the goal of the development of a unified personality in its relations with cosmic reality.
On the other hand, with the emergence of the nature and function of personality in this life, we are warned against the perils of exaltation of the personality and self-righteousness that can ensue.
4. The Hindu Religion
This section brings us current with the twentieth century state of affairs with Hinduism. Down through the passing centuries Hinduism has undergone manifold changes in response to Buddhism, Jainism, Mohammedanism, and Christianity. Unfortunately, by the time Jesus’ teachings arrived, they had been so Occidentalized as to be a “white man’s religion” and as such, foreign to the Hindu mind.
Our Melchizedek author presents an overview of the four descending levels of Hindu theology. In summation he points out that while Hinduism failed to vivify the Indian people, it has been unusually tolerant. It has proved to be the most adaptive, amorphic religion to appear on our planet.
Hinduism, lacking an ecclesiastical hierarchy and being interwoven into the life patterns of the Indian people, coupled with its adaptable and flexible nature and tolerance of other religions, has survived to be the oldest and most cosmopolitan of the world’s religions.
India is today in great need of the portrayal of the Jesusonian gospel of the Fatherhood of God and brotherhood of man, realized on the personal level through loving ministry and social service. Note: it is the original gospel of the Son of Man and not the white man’s religion of Occidentalized Christianity that India needs. In this light, we must reflect on the implications for presenting the fifth epochal revelation, with its references to the United States governmental forms etc., before undertaking Urantia Book outreach missions to India.