... Here is the piece I mentioned by Sri Aurobindo on Hinduism. If you read it, I think you'll see why I mentioned it; i.e., that it offers a view of 'religion'/spirituality which is as wide as any and allows for no category of humanity which is despised and excluded from salvation for their beliefs. For the Hindu, the Truth is infinite and universal and therefore, cannot be locked up in some limited sectarian formula. How pleasing to the soul to read something which makes so much sense. ...

It must be admitted that anything can be turned into an instrument of subjugation and falsehood, particularly 'religious'/spiritual teachings which aim to explain everything and yet are so dependent upon interpretation, the latter  based upon the limitations of the consciousness of the interpreter (and his/her subjection to forces of the Falsehood).  But the essential thing is that the spiritual teachings of "Hinduism" are essentially spiritual, not religious, and even in being translated into 'religion' they generally give themselves less to abuse than many others (e.g., Christianity and Islam). 

The lines below are excerpted from Sri Aurobindo's "Foundations of Indian Culture" incidentally.  There is a letter on this subject (the exclusivity of religion which I would like to find, but I haven't been able to find it yet.  It actually is addressed to a disciple who is Muslim.  One of the lines which I recall is his comment on how God, being One - everywhere and in everything  AND everything AND beyond everything - cannot be contained in one formula or religion as against another.  No religion has a 'monopoly' on God.  The very idea is so preposterous as to be self-evident.  Would only the world realize  it!   Namaste,   Dorian
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Hinduism
by Sri Aurobindo

The religious culture, which now goes by the name Hinduism...gave itself no name, because it set itself no sectarian limits; it claimed no universal adhesion, asserted no sole infallible dogma, set up no single narrow path or gave to salvation; it was less a creed than a continuously enlarging tradition of the Godward endeavor of the human spirit.  An immense, many-sided, many-staged provision for a spiritual self-building and self-finding, it spoke of itself by the only name it knew, the "eternal religion," sanatana dharma.

Indian religion never considered intellectual or theological conceptions about the supreme Truth to be of central importance. To pursue that Truth under whatever conception, to attain to it by inner experience, to live in it in consciousness, this it held to be the sole thing needful...

Even in the days of decline, when the claim of authority became in too many directions rigorous and excessive, she still kept the saving perception that there could not be one but must be many authorities.  The atheist and agnostic were free from persecution in India. Buddhism and Jainism were allowed to live side by side with orthodox creeds. At most they had to meet the opposition of the priest and pundit instinctively adverse to any change. Of scriptures, the Gita possessed a common and widespread authority; some like the Vedas were supposed to have an absolute, others a relative binding force. But the very largest freedom of interpretation was allowed and this prevented these books from being turned into an instrument of ecclesiastical tyranny. A living and moving, not a rigid continuity, was the characteristic of the religious mind of India ...

For more re this subject, see:

 http://www.google.com/Top/Society/Religion_and_Spirituality/Hinduism/Gurus_and_Saints/Sri_Aurobindo/