The Yogic individualism and universalism are based on the Rajyoga and this Rajyoga comes spontaneously in a man’s life and can never be cultivated or to be obtained by culture.
What is Individualism ?
Its experiences are confined in an individual man. He speaks about it. You have got to hear it and to have faith in it. There is no chance for the hearer or even for an ordinary man to get these experiences realised by him. It does not bear any objective proof by which the speaker who has experienced all these experiences can be understood. The hearer and the people at large are left to believe him. They believe because they have not any such experience and as such it passes unchallenged.
It means an unconditional surrender though there is hardly any chance for experience or realization. No, not only that, a man gets self-hypnotized and is a lost one.
What is Universalism ?
The Vedic Rishi says :
If you have got these individual experiences in their fullest scope and full-fledged form without any or the least defect as basing on the Vedic principles (Yamevaisha vrinute tena labhyah) that is Vidyat, spontaneous manifestations and expression of the inner ‘Self” or ‘Brahma’ in you then the concomitant factor universalism follows in immediate succession. What characteristic does that universalism bear? In relation to it the Vedic hymns rum, the meanings of which are –
(i) “The attainer of Brahmahood will be seen by all in them (in their own bodies) and he himself will see all in him (i.e, within his own body) and there is nothing furthermore.”
(ii) “The attainer of Brahmahood will see all in him and he will be seen by all in them. Thus the attainer cannot remain hidden. His attainment of Brahmahood cannot be kept latent but is ventilated and ventilated with a definite proof of the attainment.”
Really, it is the amazing proof in the life of a religious, pious and pure man in the annals of the human race.
(iii) “The attainer of Brahmahood will be seen by women, men, young boys, young girls, ole men and in short, it speaks that the attainer becomes the whole human race in the ‘Atmic’ (Spiritual) sphere in the human body.
The above hymns have got one spirit and they play the same tune. But they bear the most wonderful and most mysterious proof of this universalism both subjective and objective.
(a) Subjective – They all see me within – it is subjective to them; and they relate and Ihear – it is objective to me.
(b) I see them within - they become subject. They hear it from me – thus they become object.
It is reciprocal and vice-versa. It is the Vedic Pantheism – on actual and factual date as in opposition to an imaginary hypothesis.
The philosophy knows in the world as Pantheism announces, ‘One is All and All is One’. Who is this ‘One’?
If the version form the very birth of the vocabulary and upto the date is collected we shall find it is but a hypothesis and no definite proof of this ‘One’ can be had. Yes, it is very ancient ‘one’ and ‘that one’! It is very vague ‘one’ with no fixed whereabouts in the surface of the earth or no locus standi.
Now, it is an acknowledged fact that the most ancient book of religion is the Rikh Veda.
The Rikh Veda declares – ‘He is but one’. There is no substantive proof – it is but conjectural and let us keep it aside.
Lo, look there Rishi Jajnavalka stands on the stage of the world in the midst of the human race and gives out an open unheard of declaration which the human race hears for the first time, ‘I am Brahma the supreme one’!
It means – a Man is Brahma. So the father Uddalaka says to his son Svetaketu, ‘Thou art that’.
Later on, ‘Thou art That’ is interpreted as – “Thou art man, woman, young man, young woman, the old man tottering on a stick. Thou art but each and every member of the human race”.
This is Universalism. It is not a sublime thought, a poetic imagery, an ideology or intellectualism, but it is de-facto and it bears its own proof.