When there is quarrel between religion and religion, one is sure to find out, if one observes closely, that the feud ensures, not because of religion, but because the people have become irreligious--they have forgotten the essential truths of their religion or at best they have not the ardour and the intensity to follow them in practice. When the whole mind is bent upon realising the truths of any religion, - and without that religion can hardly be brought into our life - we cannot have the surplus energy to look into the affairs of others and not to speak of, to have the readiness to fight with them, because they are on the false track. No religion is so bad but gives an ample opportunity to make one's life better to help one--to go Godward and thereby kill the hunger of the world for wars and battle, feuds and quarrels, national or international, directly or indirectly. So the religious quarrel is an expression which contradicts itself. We must seek the cause elsewhere.
As between religion and religion, similar strife arises within a religion when it is in a downward way towards degradation. Within a short time of the passing away of Buddha, his religion split up, till at last we find so many schools of Buddhism at the present day, which differ as widely from each other, as two different religions, and who knows if in the debris, the real words of the Master have not been well-nigh lost.
Christ was one individual who gave out his message to the world, for the regeneration of humanity, but now we find so many hundreds of sects in Christianity, so many interpretations and interpolation about the words of the great Master, while somebody will have the impudence enough to doubt the historicity of the Saviour himself. The fact is, in order to understand a man or a prophet, we must be one like him. The farther we fall off from him, the greater the difference and the keener the strife on that. When the sun is up high in the sky, it exposes and burns up many of the impurities of the earth which gather again in the darkness of the night. Nearer religion we live, the less animosity between different sects and religions, but after some time we oust religion altogether and plunge into internecine struggle in the sacred name of God and term it our religious zeal. No religion requires any external protection, if its internal life is all right and without that religion will defeat the real purpose for which it stands.
It is interesting to see how religion declines and how gradually we fall away from religion without our notice. Religion demands that we must have faith because it goes much farther than reason can approach. In religion, to solve the problems of that unexplored land we have to tread the ground, where the light of reason is too faint to illumine our path, where only faith can sustain us. This has been the shelter for all credulity in the world and all mischiefs that are done in the name of religion. This has been the point, where every man that raises any questions or doubts can easily be thwarted or any man can be attempted to swallow any pill that any miracle or mystery-monger likes. Nobody denies that the ways of God are mysterious, but every mystery is not the work of God. We forget that we are to pass through the sea of intellectual doubt, before we can reach the safe shore of faith, which will be its own security. 'If ye have faith as a grain of mustard seed, ye shall say unto this mountain, "Remove hence to yonder place"; and it shall be removed'. How true the words are! But how few are those, who can have that tremendous faith? The result is many simply waver between doubt and credulity and run the risk of either being scorched for life, or falling into a quagmire, from which there is no rise again. We forget that only after a long struggle, we can have that reason which can be trusted or that faith which is true,--and that not before our lower self has altogether been burnt. Till then, there is no shame in having recourse to either--very often to put our faith into the anvil of reason or to let our reason be winged with faith. For both faith which is in fear of reason, and reason, which has no strength for action, come to nought. But blessed are those persons, who come in contact with men, whom to obey means to go forward, to trust means to be strong, to love means to be invincible. The pity is such persons, though not scarce are very rare in the world. So the rest of humanity have to plod through chimerian darkness in land, where for a long time there is no trusted guide or safe light, excepting his sincerity of the struggle.
Without due balance between reason and faith, we cannot very often understand the spirit of the Scriptures and words of sages and prophets, and so we fight with the letter and write hundred of useless commentaries on a simple piece of advice that dropped from the lips of a master but went straight into the heart of his disciple without the help of a linguist. Sometimes our heart is torn away to give up a custom, which had some use in one time, but no longer serves any purpose because it has become a part and parcel of a religion due to the sanction of time. All these happen because we have not a reason, which can penetrate into the nature of things or a faith which can get over the weakness of mind. Possessed of child-like faith, any chance is sufficient for us, because that itself has got a flow of life, which breaks down all opposition, but without that faith turns into bigotry and meaningless superstition, as rationalism very often ends in a theism. Both are sources of great danger to the society as well as religion itself.
From theory, when we go to practice, we meet with greater difficulties, internal as well as external. A false sense of religion sometimes makes us weak in mind and spirit, curbs our activity and unconsciously we hug into our bosom a sort of 'pious imbecility' in the name of religion and shamelessly go to the extent of even gloating over it. When we really feel even to a slight extent that 'we are He' or a 'part of He' we find a strength within, which defies the whole universe and once we leap up to an ethereal height, where even joy cannot reach us, not to speak of woes. Far behind we leave this world with its daily round of deceitful pleasure and heartbreaking pains and when we come back, we are altogether fresh beings, bathed in a new shore, and talk things, which others understand not but gapingly wonder at.
We make the same mistake about prayer. Prayer does not mean imploring to a tyrant Jupiter, who at any moment is ready to throw the thunderbolt upon us, prayer does not signify to beg for drops of Manna, to be dropped from heaven, it does not indicate to vie with one another how to be more and more sleepish, how to make a more and more parade of our weakness and sins, real or assumed, but true prayer means the assertion of our rights as inheritors of Immortal Bliss, as sons and daughters of an affectionate father or a loving mother. If we have strayed away, it is a maya. The more we forget that, the better for us. So a healthy form of prayer proceeds not so much from weakness, as from strength--it is not a piteous cry to escape from the clutches of Satan to whom we are eternal victims, but a bold attempt to defy and suppress him...
And when we fail even in action and practice, religion to us becomes a bundle of superstition and creeping fears. We miss to keep a healthy outlook over life. We spend our whole energy to find out what is auspicious or inauspicious, whether our destiny is ruled by a Zeus in the star or a man in the moon, whether we should bow before God or prostrate before Him--we feel that we are inviting the deadliest wrath of heaven by a single instance of oversight in the observance of the minutest detail of an unimportant religious formula--all these because our heart is away, our love for God is not so strong that it can drown all petty considerations that make us falter at every step; because we have not the vigour enough to rise up and knock at the gate till it is opened and so with vengeance we dip into the stinking ditch, there to wallow and roll and spread the contagion on all sides. When the mind is weak we swallow everything that is given in the name of religion, we become easy prey to charlatans and cheats, we bind down society with all sorts of fetters and make a frantic effort to preserve the form where the substance is gone, to make a show of the crust where the kernel is dried up and every religion says it is the best in the world.
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From theory, when we go to practice, we meet with greater difficulties, internal as well as external. A false sense of religion sometimes makes us weak in mind and spirit, curbs our activity and unconsciously we hug into our bosom a sort of 'pious imbecility' in the name of religion and shamelessly go to the extent of even gloating over it. When we really feel even to a slight extent that 'we are He' or a 'part of He' we find a strength within, which defies the whole universe and once we leap up to an ethereal height, where even joy cannot reach us, not to speak of woes. Far behind we leave this world with its daily round of deceitful pleasure and heartbreaking pains and when we come back, we are altogether fresh beings, bathed in a new shore, and talk things, which others understand not but gapingly wonder at.
We make the same mistake about prayer. Prayer does not mean imploring to a tyrant Jupiter, who at any moment is ready to throw the thunderbolt upon us, prayer does not signify to beg for drops of Manna, to be dropped from heaven, it does not indicate to vie with one another how to be more and more sleepish, how to make a more and more parade of our weakness and sins, real or assumed, but true prayer means the assertion of our rights as inheritors of Immortal Bliss, as sons and daughters of an affectionate father or a loving mother. If we have strayed away, it is a maya. The more we forget that, the better for us. So a healthy form of prayer proceeds not so much from weakness, as from strength--it is not a piteous cry to escape from the clutches of Satan to whom we are eternal victims, but a bold attempt to defy and suppress him...
And when we fail even in action and practice, religion to us becomes a bundle of superstition and creeping fears. We miss to keep a healthy outlook over life. We spend our whole energy to find out what is auspicious or inauspicious, whether our destiny is ruled by a Zeus in the star or a man in the moon, whether we should bow before God or prostrate before Him--we feel that we are inviting the deadliest wrath of heaven by a single instance of oversight in the observance of the minutest detail of an unimportant religious formula--all these because our heart is away, our love for God is not so strong that it can drown all petty considerations that make us falter at every step; because we have not the vigour enough to rise up and knock at the gate till it is opened and so with vengeance we dip into the stinking ditch, there to wallow and roll and spread the contagion on all sides. When the mind is weak we swallow everything that is given in the name of religion, we become easy prey to charlatans and cheats, we bind down society with all sorts of fetters and make a frantic effort to preserve the form where the substance is gone, to make a show of the crust where the kernel is dried up and every religion says it is the best in the world.
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