7 February 2003, 11:39pm IST
L Khimhunji.
Rangfraa, a unique school of thought, has two aspects, Rang which is objective and Fraa, which is subjective. The unseen supernatural power or the unifying kingdom of plants, animals and human beings constitute its objective aspect, Rang, while the kindness, compassion, forgiveness, tolerance, wisdom and virtue comprise its subjective aspect, Fraa.
Rang is formless; Fraa is the same reality conceived in human form. Rangfraa is neither Rang nor Fraa; it is the ultimate reality underlying them, just as the soul is neither the body nor the mind but the underlying reality without which neither mind nor body can exist.
In nature, everything, living or non-living, irrespective of its will, is caught in the cycle of life which has three phases: the phase of creation being regulated by the principle of creation or the law of manifestation, the phase of sustenance being controlled by the principle of sustenance, and the phase of dissolution being operated by the principle of dissolution. Nothing in this universe can escape this cycle of life.
According to Rangfraaism, the purpose of religion is to uphold the true nature of man which in fact is as pure and holy as the cosmic nature. To unfold one's true nature, in the real sense, is to synchronise one's nature with one's external cosmic nature, which is basically amoral in character.
perfect harmony between the nature within and the nature without can be achieved only when the three levels of morality are transcended altogether so as to become amoral again, but it is the physical self that stands in the way of synchronisation.
The physical self is the source of lust, greed and ego under which our real nature is buried. To reveal this true self means to succeed in synchronising it with one's external cosmic nature. The non-synchronisation or maladjustment between these two natures is the source of suffering and pain.
Rangfraaism is universal in character; it is an open system. Hence any person can join in this act of bringing humanity closer to God, leaving aside all differences. Rangfraaism only seeks what is good, for it is concerned with human beings. Sects, creeds and religion are man-made. They are not the absolute truth.
So long as we recognise ourselves as Hindu, Muslim or Christian, we are not truly religious. To become truly religious, one has to transcend these practical 'truths' or barriers. To realise the ultimate truth is the aim of every religion. Religion, according to Rangfraaism, is an art of living sanely, with a sense of sacrifice and service to humanity.
God is infinite, while man is finite, so there remains always a gap between God and man - the eternal gapping - according to Rangfraaism.
The main object of every religion, according to Rangfraaism, is to reduce this gap at least with respect to the subjective aspect of perfection. The less the gap the better it is for the individual and for humanity. This gap in the phenomenal world is manifested as the law of natural deficit.
In nature, everything tends to stability but by virtue of its own inherent property, the stability can be achieved only at the cost of instability somewhere else. Hence it is an eternal process. This process must undergo the three phases of life in an endless cyclic manner. This eternal gap is manifested in the physical world as the difference of potentialities.
It is the gap between the fulfilled and the unfulfilled, perfection and imperfection, the known and the unknown. The process of thesis and antithesis goes on in nature by virtue of its own in-herent property.
(Excerpts from a paper being presented at the first International Conference and Gathering of Elders, Mumbai, Feb 4-9)
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