Page 264 - Complete Works of Dr. KCV Volume 1

communal suspicions that, today, make religious life and political co- existence impossible. Further, Institutions, by developing loyalties, tie up the individual ultimately to intolerance and misunderstandings.
Though we have all been striving for the abolition of these subtle though thick barriers in all our walks of life, we do not appear to have gone at all towards the goal of a barrierless social or religious existence. All remain, notwithstanding human desires. I have found that this atavism or regression to cult and sect, caste and creed, race and place and language, plays a very difficult role in Yoga as in everything else. A universal consciousness qua universal cannot recognize these difficulties as necessary for evolution and harmony. Further, whatever may be the truth of each one of these and their values divested of the five fundamentals of yama, namely adherence to truth, non-injury, non-thieving, non-robbery and chastity, or devotedness to the pursuit of the Ultimate known as Brahman, they are just hindrances and positive obstructions and sin on the cosmic consciousness and higher than the cosmic consciousness.
Therefore those abhyasis who are soaked in loyalty to these traditional or environmental in built complexes cannot but find themselves in difficulties. The double loyalty is a great hindrance. Therefore Gurus insist on the single devotion and request that, during the period at least of the sadhana, they may give a trial to the efficacy of the non-traditional or a single tradition, as against the multiple traditional conformity that makes a mockery of our devotional life.
Therefore Sri Ramchandra's Rajayoga, like the earliest Vedic invocation, says that our loyalty or goal must be for the Ultimate Reality. Nothing less should be aimed at.
Further, it has been our experience that those who seek spiritual importance or recognition and influence usually import these difficulties into their lives. Thus one Mr. S who wished to appear an advanced soul when not recognized so by the Master turned against him and left the sadhana. Another Mr. G brought in his own concepts of greatness and could not accept a Master who was, regionally or by caste, different from himself and wished to set up himself as Master. Another Mr. K sought to attain the Ultimate but was torn between the traditional method of worship of icons