PERSPECTIVES ON RELIGIOUS LIFE

The instances of religious fundamentalism are rampant leading to terrorism, violence and crusades in the history of human civilization. In that case, the obvious or natural tendency is to adhere to one’s own religion. But there are cases of conversion. The point is that the acceptance of inherited religion or converted religion makes life meaningful, purposeful. Hence, religious life provides deep satisfaction. However, the clash of two religious faiths makes philosophers to contemplate the possibility of ‘Universal Religion.’

Swami Vivekananda’s Practical Vedanta provides theoretical ground for synthesizing different faiths. Exploring this possibility in every possible way, it will be shown that though attractive, it is an untenable idea. So, Humanistic religion is considered as an alternative to Orthodoxy. It does not deepen the Faith nor does it assure conservation of values but has merits of its own It leaves no room for blind faith and is consistent with scientific temper necessary in the present age. It nourishes rational faculties and, at the same time, caters to our emotional needs. Actually, it promotes the total well-being. Let us consider at least three alternative perspectives on religious life.

I

let us begin with what is “Religion” and “Religious Life”. Ordinarily, religion is regarded as faith in the power beyond human beings whereby finite mortals yearn to be related to the Infinite. It involves Belief in Omnipotent, Omniscient, Omnipresent and Benevolent God who may be regarded as the Creator and Moral Governor of the universe. It portrays life after death and asserts that Liberation or Freedom is the Summum Bonum of human life. It includes certain practices such as Prayer, Worship, Fasting, Rituals, Pilgrim and defines precisely what is sacred and what is profane. However, practices represent just the external aspect of religion. The internal one refers to faith in the Transcendent Force and the attitude of friendliness (Sakhyatva) or servitude (Dasyatva) arising out of devotion or intense love of God. For a primitive man, religion was ‘Yatuvidya’ i.e. explaining the occurrences like earthquakes, floods, famines in terms of supernatural phenomena. Even today, religion, at times, is not distinguished from superstition. Moreover, sometimes, it is used as a weapon for destruction. However, it can be said to be the lowest level of leading religious life. Usually, religion is practised by the masses at the intermediate level where the contours of faith and blind faith are blurred. Philosophically, we are more interested in the Highest Level of religious life. It is the level of saints and mystics who always enjoy religious life as they are always immersed in the intimate Union with the Absolute. Their virtuous life helps us to understand their religiosity. Non-violence, Love, Compassion, Knowledge, Insight, Detachment. Fearlessness, Piety, Service, Sacrifice, Understanding, Realization, Peace and placidity of mind are the essential aspects of their religious life. To awaken the Divinity in everyone is the only wish of these religious-minded Realized Souls. Their pure minds do not perceive any difference between inner and outer as both are the manifestations of The Same. The Marxist idea is to bring out the change in the external world which is material whereas Vivekananda, Gandhi, Aurobindo, Tagore, J.Krishnamurti emphasized that individual inner transformation which precedes social change. The value of such leading philosophers with their religious ideas lies in their world-views. In spite of certain differences, they have maintained the Tradition except J. Krishnamurti who wishes de-conditioning of Traditional influences. Since the Orthodoxy tends to breed religious fundamentalism, at times, fanaticism and terrorism, the idea of Universal Religion is put forth.

II

Universal religion is nothing but the religion acceptable to all. As per the etymological meaning, Religion is that which brings people together. Universal religion aims at the same. So, sometimes, it is suggested as an antidote to the problems arising out of religious fanaticism. However, it does not seem to be a practical, though attractive and convenient, solution for various reasons. Firstly, religion necessarily involves beliefs and no religious follower will give up his/her religious beliefs for another. Every religious follower is convinced about the superiority of his/her religion. Moreover, each religion has its own set of stories and parables. These stories have profound meaning only for those who belong to that religion who will not be able to erase the impact which parables have left on their minds. So, we are led to the conclusion that universal religion, in this sense, is not possible. Secondly, it is opined that there may arise a fresh religion (like Buddhism in the past) which will cater to the needs of the contemporary era. But this is only a wide guesswork or conjecture having no room in Philosophy. The third possibility, is to give rise to the new religion by ignoring differences, we can synthesize common principles of all religions. This is the task which can be undertaken in philosophy of Religion. Though a Herculean task, it can provide a solution at least for a few. It is a Herculean task because similarities need to be explored in beliefs, rituals and parables. These similarities may be crucial, essential or insignificant, trivial. Granting that such a task is accomplished, such Universal religion may not appeal the religious sentiments of the masses as it is something external. Its source is difficult, if not impossible, to arise from within.

III

In that case, we are left either with the alternative of humanism or Religious Pluralism. Humanism implies no faith in the Transcendent, no prayer, no worship, no rituals, no scriptures. It is, therefore, rational, logical and goes with scientific temper. J. Krishnamurti’s idea of “Choiceless Awareness” may be noted, here, for consideration. Without prejudice, bias, preferences, conditioning, if reality is viewed as it is, it may lead to truth. Thus, meditation, according to him, consists only in a sort of passive alertness. It is noting without judgement, without evaluation. However, such a free mind is creative, innovative, young and sensitive. The world is full of strife, conflict, violence of all kinds. But such a world can be responded by passive alertness or Choiceless Awareness. Rather than responding in similar way practising “Tit for Tat” thereby, actively participating in violence and contributing to the present ills of the society, it seems to be another perspective on Religious Life.

Religious Pluralism, on the other hand, considers religious sentiments of each religion. Rather than melting religious differences, it is propounded that each religious faith is to retain its identity and, with tolerance and understanding, should allow others to retain theirs. Neither similarities nor differences are to be considered-it is just the policy of “Live and let others Live.” Thus, in the pluralistic fabric of the multicultural society having diverse religious faiths, rather than “melting pot” model, “mosaic” pattern seems to be the only viable alternative.