Religious Experience, Hindu Pluralism, and Hope: Anubhava in the Tradition of Sri Ramakrishna

• Published in: Religions (Basel, Switzerland ) Vol. 10; no. 3; p. 210
• Main Author: Long, Jeffery D.
• Format: Journal Article
• Language: English
• Published: Basel MDPI AG 01.03.2019
• Subjects: Christianity; Hinduism; Hindus; pluralism; Ramakrishna; Religion; religious experience; Theology; Vedanta; India
• ISSN: 2077-1444; 2077-1444
• DOI: 10.3390/rel10030210

The pluralistic turn in modern Hindu thought corresponds with the rise of an emphasis on direct experience of divine realities in this tradition. Both pluralism and a focus on experience have precedents in premodern Hindu traditions, but have become especially prominent in modern Hinduism. The paradigmatic example in the modern period of a religious subject embarking upon a pluralistic quest for direct experience of ultimate reality as mediated through multiple religious traditions is the nineteenth century Bengali sage, Sri Ramakrishna Paramahansa (1836–1886), whose most famous disciple, Swami Vivekananda (1863–1902) played a prominent role in the promotion of the idea of Hinduism as largely defined by a religious pluralism paired with an emphasis on direct experience. The focus in the teachings of Sri Ramakrishna and Swami Vivekananda on Brahman as a universal reality available, at least in principle, to being experienced by anyone, and interpreted using the categories of the experiencing subject’s religion or culture, gives rise to a corresponding pluralism: a move towards seeing many religions and philosophies as conducive to the experience of a shared ultimate reality. This paper will analyze the theme of experience in the thought of these two figures, and other figures who are representative of this broad trend in modern Hindu thought, as well as in conversation with recent academic philosophers and theorists of religious experience, John Hick and William Alston. It will also argue that aspects of Hinduism, such as pluralism and an emphasis on direct experience, that are often termed as ‘Neo-Vedantic’ or ‘Neo-Hindu’ are not simply modern constructs, as these terms seem to suggest, but are reflective of much older trends in Hindu thought that become central themes in the thought of key Hindu figures in the modern period. Finally, it shall be argued that a pluralistic approach to the diversity of religions, and of worldviews more generally, is to be commended as an approach more conducive to human survival than the current global proliferation of ethno-nationalisms.