Human conceptions of the Divine divide themselves first into the worship of the formed and the aspiration towards the formless, How can the Formless invest Himself with form, asks the religious rationalist. The universe is there to reply. Hinduism worships Narayana in the stone, the tree, the animal, the human being. That which the intellectual and spiritual pride or severity of other religions scorns, it makes its pride and turns into its own form of logical severity.
Stocks and stones, the quadruped and the human being, all these are equals in God, our brothers in the Divine, forms that the Omnipresent has not disdained to assume. In the formless also we worship God, in His qualities, in His Love, Power, Bliss, Wisdom, in the great cosmic Principles by which He manifests Himself to the eye of knowledge.
We worship Him as the Impersonality manifested in these things or the Personality containing them. And we rise at the apex of the pinnacle into that which is not only formless, aru.pa, but nirguna, qualityless, the indefinable, anirde´syam, of the Gita. In our human ignorance, with our mental passion for degrees and distinctions, for superiorities and exclusions, we thus grade these things and say that this is superior, that is for ignorant and inferior souls.
Do we know? The Theist looks down with reprobation on the form-adoring man-worshipping idolater and polytheist; the Adwaitin looks down with a calm and tolerant indulgence on the ignorance of the quality-adoring personality bemused Theist. But it seems to us that God scorns nothing, that the Soul of all things may take as much delight in the prayer of a little child or the offering of a flower or a leaf before a pictured image as in the philosopher’s leap from the summit of thought into the indefinable and unknowable and that he does best who can rise and widen into the shoreless realisation and yet keep the heart of the little child and the capacity of the seer of forms.