Tulasi Vanam

The trend of being drawn to traditional gurus and sampradayas is rapidly on the rise, and traditional teachings are being highly appreciated by the young generation as well. Based on our team’s observation/experiences sharing some possible reasons for the same:

1. Quest for knowledge of scriptures (granthas): Some Hindus have a deeper quest for traditional knowledge derived from our vast library of granthas. They want to learn more about the source of Hindu teachings and listen to discourses on these subjects. They need more intellectual conviction on various subjects and this can only be offered via traditional knowledge.

2. Solutions to contemporary problems: There is a sense of wonder on discovering that tradition is not outdated but addresses our current problems too, offering precious solutions for healing, spiritual evolution, and dealing with current social decay. Traditional teachings contain the extensive study of human psychology and offer valuable guidance that can uplift our society. Many have faced struggles of liberal or religiously disconnected upbringing and they wish to turn to ancient wisdom for a better life for themselves, and the future generation.

3. Ability to rely on traditional gurus: Tradition has been tested by time and has set methods. Traditional gurus undergo a heavy traditional training that can be verified and it is not just the unverifiable spiritual experiences of theirs alone that make them seated on the traditional gaddi of the parampara or lineage. Versus, the experiences of many new gurus as written in books etc, that cannot be personally verified. All is based on trust alone. A questioning mind remains dissatisfied and unmoved by emotional overwhelm, the seeker moves on to a more balanced approach of seeking an authentic guru (found in the traditional setting).

4. Seeking ancestral roots: There is a desire to connect with culture, traditional rituals, and practices that ancestors followed (maybe several generations ago). Some start seeking their kula devata, information on their community, family lineage etc. This process is aligned with tradition.

5. Ending the feeling of shame: Hindus want to feel blessed and grateful of their Hindu identity and are fed up of being shamed or vilified for feeling comfortable about their varna (whichever it may be!). Tradition allows this and also gives appropriate guidance on how these concepts are to be followed (hence, preventing exploitation within and by govts).

6. Damage caused by inappropriate mantras/sadhanas: Many seekers have damaged their mind/body/social situation due to the practice of inappropriate mantras or sadhanas given by new gurus and cults. They seek long term healing and wish to reconnect with lost dharmic values to end their stagnation and come out of the damages.

7. Desire to connect with Ishta: Some wish to connect with their ishta (favourite deity) and do puja etc, but in their current path (of a new guru/cult) such methods often do not exist and the practice of traditional rituals is often frowned upon. Some new cults also create their own rituals/deities which are contrary to traditional Hindu practices, causing confusion.

8. Feeling of reverence towards Bharat: Nationalist Hindus wish to connect with Bharat and their current path/guru are often found out to be aligned with anti-Hindu global forces, Govts etc. Reconciliation is a constant challenge. Plus, no efforts are made for Hindu Rashtra for which there is rising passion today.

9. Ending secularism: People want to end the secular approach but are unable to do so since the new guru/path is preaching secularism and universal human values alone. There is a sense of shame for being non-spiritual and attending to any religious factor in personal life.

10. Breaking away from a demanding community: Followers of new cults and gurus often cannot be part of the demanding social environment of the community of followers and wish to break free and seek more.

11. Frustration: People are often asked to give up or sandpaper all their identities (gender, community, regional, national, etc) on these new spiritual paths. This is often a cause of frustration and makes one vulnerable. How can one interact with the world as jivatma? The boundaries collapse and stress, plus unfortunate events rises over a few years.

12. Ambiguity: Assessment of the connect with Bhagavan or Brahman is often very vague and ambiguous. It is hard to judge if personal spiritual experiences of self or guru are authentic or could be a product of the imagination or delusion. Traditional approach gives less scope for this since reference always goes back to granthas.

12. Guru centric environment: Often all is guru centric on new paths, so there is less space for Govind and grantha. There is a difficulty in this because there is full dependence on the personality of guru, very often. At times, even puja is offered to the guru alone and not Govind. Tradition is about all three. Each being indispensable, so one is not reliant on human factor of guru alone and guru doesn’t preach from his own mind but instead from granthas. The guru has to himself surrender to Govind and help his students to do so, on the traditional path, versus, trying to connect people with his own personhood.

13. Drawback of ashram life: The trend of long term living in ashrams (often in the name of “seva”) and leading a life of an ascetic prematurely, often leads to breaking of relationships with family, causes social isolation and mental imbalance. This is not uncommon amongst new cults that encourage long stays in ashrams. The traditional path helps restore balance and instead facilitates fulfilment of various aspects of life in the right way. Life of ascetic is not advised to all or given as a goal to achieve and, the importance of a householders life is also highlighted as a path to moksha.

14. Ending confusion: The distinction drawn between spiritual, religious, love for country and connect with family, community, region, etc, creates a split and causes a lot of confusion. For a person who seeks an integrated evolution, traditional path of Hindu dharma is the way since it is inclusive of all these factors. The dilemma ends.

15. Natural progression: Sometimes, a new path or guru has offered great healing and the peace that has helped a person balance and seek more. This is like a preparation ground or stepping stone for connecting with traditional Gurus. So it is like a healthy, natural progression.

In contemporary times, when ancient wisdom is less sought after and western values are on a rise, creating chaos and destruction of Hindu society, it is indeed a rare blessing brought by our past karmas that enables us to connect with and be guided by traditional gurus of sanatana dharma.

Having shared the above, there are many who feel great satisfaction and nourishment under new/neo gurus and paths, and do not seek or like tradition. We wish them well since they are probably on the path that is presently best suited for them.

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