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I do not know how, in the face of Sri Aurobindo’s own comments, Peter Heehs can suggest disengaging Sri Aurobindo, the Mother and Thea’s work from the tenets of Hinduism. Has he not read his own statement on the matter????
“…Hinduism, which is the most skeptical and the most believing of all, the most skeptical because it has questioned and experimented the most, the most believing because it has the deepest experience and the most varied and positive spiritual knowledge, — that wider Hinduism which is not a dogma or combination of dogmas but a law of life, which is not a social framework but the spirit of a past and future social evolution, which rejects nothing but insists on testing and experiencing everything and when tested and experienced turning it to the soul's uses, in this Hinduism we find the basis of the future world-religion.” (Source: Aurobindo’s Karmayogin: Political Writings And Speeches - 1909-1910: Chapter: The Ideal of Karmayogin)
This is yet another example of a lack of knowledge of the true nature and spirit of Sri Aurobindo’s, the Mother’s and Thea’s work and mission. Central to their work is the restoration of the Sanatana Dharma. This is the exclusive mission of the Avatar in his periodic appearance on the Earth. Part of that restoration includes a clear understanding of the symbolism preserved in the architecture of the Hindu temple and the cosmological significance of its ritual celebrations. But then how can we expect those who have rejected the Mother’s own temple to understand these subtleties. The following article should shed some light on this important matter. R.E. Wilkinson – firstname.lastname@example.org
In a recent letter to the New Indian Express, Mar. 9, 2008, (See below) Swami Dayananda wrote of a new rapprochement between Hindu and Jewish religious leaders. This historic meeting, wrote Swami Dayananda, emphasized and illustrated the importance of honest dialogue between two religious traditions to resolve seemingly irresolvable differences. At issue was the question of Hindu worship of "Gods" and "Idols" which, for centuries, Jewish theologians have found irreconcilable with their own traditions which prohibit idolatry.While one cannot doubt Swami-ji's sincere attempt at honest dialog, he has overlooked the fact that the focus on Idols in Hinduism, after the Vedic Age with its emphasis on sacred geometric forms is one of the most inspiring aspects of the Sanatana Dharma. In her reply to Swami Dayananda, Thea (Patrizia Norelli-Bachelet) explains the deeper meaning behind these sacred forms and why Hindus should not so readily capitulate to the criticisms of other beliefs.