Prabhupada — the transcendentalist who integrated the best of the traditionalist, the existentialist and the utopianist
Traditionalists live for the past, existentialists live for the present, utopianists live for the future. Religious teachers are often presumed to be traditionalists, but Prabhupada was a transcendentalist: he lived for the supreme transcendental reality, Krishna. And in his service to Krishna, he drew the best from the past, focused on the best in the present and aspired for the best in the future. Let’s see how.
Transcendentalist beyond traditionalist
Traditionalists believe that the past was the reservoir of everything good and that turning back the clock is the only way to human flourishing. They spend much of their time, emotion, energy and intelligence in lamenting how dreadful the present is and in nostalgically reminiscing how wonderful the past was.
Prabhupada certainly held that we had much to learn from the past. In our contemporary infatuation with progress, we have cut ourselves off from the past’s treasure trove of enriching wisdom. Therefore, Prabhupada presented and represented the wisdom that had been prevalent in India in the past. But he didn’t consider that wisdom as belonging to the past; it was timeless and transcendental, having its source in the supreme transcendental reality, Krishna. Because he knew that the timeless is timely at all times, he didn’t feel the need to center his outreach efforts on turning back the clock.
Recognizing that many of the religious rituals and cultural customs of the past couldn’t be replicated in the present, he downplayed those mores of the past. Steering clear of a naive idolization of the past, Prabhupada judiciously selected from the past those things which would help people today to come closer to Krishna. He engaged his students in spiritual practices that were doable and transformational for them. In a similar spirit of not fighting unnecessarily against the flow of history, he didn’t insist on rejecting the many facilities provided by modernity, especially by modern technology. In fact, he went far beyond acknowledging the utility and even necessity of technology for daily living in today’s world; he even encouraged the use of technology for sharing spiritual wisdom more efficiently and extensively.
Striking an even grander note in that same vein, he envisioned his movement as a global synthesis of the East and the West. Speaking metaphorically, he talked about how two people — one blind and one lame — can help each other. The lame man can show the way to the blind man and the blind man can carry the lame man, and thus both can reach their destination. Unpacking the metaphor, he asserted that India was like the lame man and the West was like the blind man. The two needed to work together for raising human consciousness and promoting the world’s welfare. How is this metaphor relevant to our discussion on transcendental vis-a-vis traditional? Because through the metaphor, Prabhupada conveys that India today needs to join forces with the West, not change itself to the India of […]