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PaulBruntonPhilosophicFoundationhomepage>NotebooksofPaulBrunton>Category17:TheReligiousUrge>Chapter6:PhilosophyandReligion

PhilosophyandReligion

Differences,similaritiesamongreligions

1Thegenialtolerancewhichaffirmsthatallreligionsexpresssomethingofthetruthisjustified.Butwhereassomeexpressonlyalittle,othersexpressmuchofit.

2TheesoterictraditionshavecomedownfromremoteantiquityintoalargepartoftheOrientalandOccidentalhemispheres.Inmostcasestheywerewellguarded.Athoroughstudyofthemshowsthattheyholdmanydissimilarities.Ifsomeoftheseareduetothechangeswhichareinevitablefromonecenturytoanother,orintranspositionfromoneclimatetoanother,othersareclearlyduetoirreconcilablestandpointsandcontradictoryrevelations.

3Thedifferencesexist,andingreatnumber,buttheyaremostlyonthesurface.Theagreementsexistandconcernthemoreimportantmatterstheyaremostlyatadeeplevel.

4Ifsomeformsofreligionaresensuous,ifothersareaustere,allformsareexpressionsofsomeaspectonlyandhenceincomplete.

5Inmostofthecreeds,cults,andsystemsthereissometruth,alittleinone,moreinanother,butalsosomeerrororsomelimitationofoutlook.Thisiswhytheyareallindisagreementwithoneanother.

6Thiscacophonyofdifferentandconflictingreligiousteachingsmayturnonemanawayfromreligionaltogetherbutanothertodeeperandmoredetailedstudyofthem.

7Wemaytrytomakereligionsmoretolerantbypointingtotheirpointsofagreement:thisislaudable.Butwhatisgainedbyignoringorbelittlingthepointsofdifference?

8Differentreligionsareorshouldbedifferentattemptstoliftmankindoutofmaterialism.

9Becausetheyaredifferentapproaches,thisneednotmeantheyareantagonisticones.

Comparativestudy,practice

10NolittlecoterieorlargesectmayrightlyclaimthesoleknowledgeofGod,orthesolecommunionwithHim.Theveryclaimcancelsitselfoutquiteautomatically,themere

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statementofitiscontradictedandrefutedbythelargevolumeofevidencegatheredtogetherinthestudiesofComparativeReligion,Mysticism,andPhilosophy.

11Thewellinformedobserver,scholar,travellerknowsthateachcult,religion,sect,movementisbutoneofmany.Itcontributeswhatitcantotruthbutithasnorighttoclaimthatitalonehasallthegloryoftruth,orthatnootherhasanytruth.Therehavebeeninsightsinwidelyscatteredgroupsinwidelydifferentcenturies.

12Tosearchwidelyaswellasvariouslyintherecordsleftbythosewhoseemtohavesomeinsightisawiseprocedure.Howmuchbetterthanremainingimprisonedinthelimitationsofasinglegeographicalculture,asingleperiodofthought!Howmuchmorelikelytoleadtobroader,truerunderstandingoflife!

13Hisreligiousfeelingshouldbebroadenedbycomparativestudyofotherfaiths.Itshouldbewideenoughtotaketheminamicablyeventhoughhedemursatsomeoftheirtenetsordeploressomeoftheirhistory.

14Thesubjectofcomparativereligion,borninthepreviouscenturyanddevelopedinourown,attractsattentionfromthecuriousbutseriousstudyfromtheearnest.Itisafitandworthyfieldforquesters,whoshouldwidenittoincludecomparativemysticismandmetaphysics.Buttheyshouldstudyonlythebestineachsystemand,annually,thebestofthebest.Theworstisthere,butletothers,nonquesters,wallowinit.

15Hewillbecometrulyreligiousifheceasestoremainsectarianandbeginstotakethewholeworldwidestudyofreligiousmanifestationsforhisprovince.

16Whoeverlimitshimselfinhissearch,faith,andacquaintancetoasinglebooktheBiblelimitsthetruthhefinds.SuchisthepositionofthosesectswithnarrowoutlooksliketheLutheranChurch,theCalvinists,theJehovahWitnesses,andseveralotherchurches.Theysilentlyproclaimtheirownlackofculturewhenthebibles,texts,hagiographs,andrecordedwisdomofalllands,allhistoriccenturies,andalllanguagesaretodayavailableortranslatedorexcerpted.

17Ifanythingwillevershowit,thecomparativestudyoftheworld'sreligiousmysticismwillshowthattruth,grace,spiritdonotcomethroughthehistoricJesusorthehistoricKrishnaalone,northroughthehistoricChristianityorthehistoricHinduismalone.Theycanbeconfinedtoasinglereligiousdispensationonlybythosewhorefusetomakethisstudyor,studying,refusetodiscardbiasanddivestthemselvesofprejudicewhiledoingso.TodayallwhostudywidelyandhonestlyknowasclearlyascanbethatGod'smessagehasbeenhereallthetime,howeverimpairedorimperfectitsformsmaybeandhoweverdifferenthismessengersmaybe.

18Fewtakethetroubletodiscoverwhatisauthenticinreligionandwhatisnot.Itwouldbealongtiringprocessrequiringseveralyearsofextensivestudyinvolvinghistory,theology,psychology,pluspersonalpracticeinseveralformsofworship,plusexperienceinvaryingmoralvaluesandallthisoverwideareasoftheworldandthroughthecenturies,forwithoutknowledgeofcomparativereligiontheinvestigationwouldbeanincompleteone.Ignoranceismucheasier.Thisiswhyscientificallymindedpersons

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becomescepticsandpiouslymindedonesbecomesuperstitious.

19Thereoughttobereligiouseducationintheschoolsthemistakeinthepasthasbeentonarrowitdowntoasinglecreedorsect.Itoughttobewidened,toincludethehistoryandteachingsoftheworld'schiefreligions,aswellasthoseofpersonswithoutorganizedestablishedchurches.

20Educationinevenelementaryandcertainlyinsecondaryschoolsshouldgivethepupilsatleastalittlenotionofcomparativereligion.Thiscouldatleastbeconfinedtobiographiesoffoundersoftheworldfaithstogetherwiththoseofcelebratedsaintsandmysticsfromdifferentlandsandcultures.Atcollegeanduniversitylevels,carefullychosentenetsfromtheirteachingscouldbeadded,andsomediscussionofthetheologiesorphilosophiesinvolved.Inallthisinstructionthereligionsdealtwitharetobedescribedfairlyandexplainedwithoutprejudice,notcriticizedorjudged.

21Ifsomepiouspersonsraisetheheadinprayer,otherslowerit.IfmanyChristianslettheirkneesgodowntothefloor,someMuhammedandervishesbringtheirsuptothechest.IfCatholicsandProtestantssitonbenchesorchairsduringchurchservice,GreekOrthodoxcongregationsstandduringtheirservice.HindusandBuddhistssquatcrossleggedinmeditation,butIndianJainsstand.Alltheseoutwardformshavebeenshapedbytraditionandsohistorically:fanaticalinsistenceonthemmissesthepointwhatisgoingonintheirmindsandhearts.Notonlythefactsrevealedbythestudiesofcomparativereligionandcomparativemysticismshowupthesillinessoffanaticism,butevenmorethecorrectunderstandingofthosefacts.

22IfanyonereligionistobetaughttochildrenandyouthatStateexpense,thenallrepresentativereligionsshouldbetaughtlikewise.LetitbeapartofsucheducationtoknownotonlythelifeandteachingsofJesus,butalsothelivesandteachingsofBuddhaandBaha'u'lla,KrishnaandMuhammed.Onlysowillreligioninitspurityratherthaninitscorruptionbeinstilled.Onlysowilltheyoungbeliberatedfromthequarrelsandprejudicescreatedandkeptalivebytheselfishmonopoliesandvestedinterestswhichexploitreligionfortheirownbenefit.

23TheeconomyofNatureisspaciousenoughtohaveroomforallthesedifferentwaysandmeanstothecommonend.Theyarenotcompetingrivals.Atrueperceptionacceptsthemandistherebymadetoleranttowardthem.

24Historyhaspresenteduswithtoomanyspiritualguides,prophets,sages,andsaintsintoomanylandsandthroughtoomanycenturiesforanysingleculttoclaimamonopolyofrevelationwisdomtruth.Nohumanformulationcangiveusallthefullness,soweprofitbythemwherevertheyappear.Butpartisans,withnarrowviews,ignorehistoryandneglectthestudyofcomparativereligion.

25Thephilosophersuccessfullyreinterpretsinthesecrecyofhisownmindthedogmas,rituals,andbeliefsofeveryreligionthathistory,scriptures,circumstance,orstudybringsintohislife.Thus,too,heisabletosavethetruthofreligionwhenothersimpatientlyrejectthatalongwiththefalsityofreligion.Itistruethatthecomparativestudyofreligions,inaspiritofsympatheticdetachmentfromallandprejudiceagainstnone,israre.Butitisausefulpartofphilosophicstudy.Therationalinvestigatorcantakeno

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scriptureasfinallyauthoritativebutmusttakeallscripturesontheirmerits.Heunderstandsthatareligiousmessageispartlyshapedbythecharacterandtraditionofthecountryinwhichithasbeendelivered.Takingintoconsiderationthevariousbeliefsofhumandevelopment,hefindsitdesirablethatthereberoomforvarietyinreligionsandforfreedominthought.TheInnerVoicehasspokendifferentlytodifferentpeople.Thevarietyofreligionsprovesnotthattheycanceleachotheroutbutthattheyaroseinresponsetoavarietyofneeds.Nobodywillbekeptoutofthekingdomofheavenbecausehedoesnotbelongtotheorthodoxreligionwhichprevailsintheplacewhere,bytheaccidentofhisbirth,hehappenstolive.Nobodywillgetintothekingdomofheavenbecausehedoesbelongtotheorthodoxreligion.Therightofentrywilldependonquiteotherandquitenoblerqualifications.

26Thestudyofcomparativereligionoughttobepartofalleducationalsystemstofosterknowledge,replacenarrowfanaticismbyareasonabletolerance,andcombatsuperstitionorpersecution.

27Suchacomparativestudycanbringtheevidenceneededtodissolveignorantintoleranceandtocombatreligioushatred.Itwillshowupthefoolishnessofdenouncingheresieswhenmostfounderswere,likeBuddhaandJesus,themselvesgreathereticsfromthestandpointoftheprevalentreligions.Itwillshowthecaseforareasonablefreedomofthoughtsothatdifferenttypesofpeoplemayfindthepath,thegoal,andtheformwhichsuitsthem.Solongastheyaregoodmorally,beneficentandhelpful,thereisroomformostcreeds.

28SofarastheyaregenuineexpressionsoftheimpulsetoworshiptheHigherPower,allreligionshavearightfulplace.Butwherehumanambitionandgreed,ignoranceandsuperstition,fanaticismandunbalancehaveenteredintothem,theyrenderdisserviceordoactualharm.Thestudyofcomparativereligioushistoryisvaluable.

29Thereishardlyapeoplewhichdidnothavealargeorsmallfragmentofthehigherteachinginitspossession.Egyptians,Chinese,andGreeksinearlytimes,Persians,Spaniards,andGermansinlatertimes,wereamongthisnumber.Anaximander,teachinginEuropemorethantwothousandyearsago,ascribedtheoriginoftheuniversetoaFirstPrinciplewhichwas"theboundless,theinfinite,andtheunlimited."

30Whenamanbeginstoexerciseindependentthoughtandindependentjudgement,whenhebecomessufficientlyinformedthroughthestudyofcomparativereligiontonotehowdevastatingarethedisagreementsandinconsistencieswitheachother,hewillhaveonlyonepossibleconclusionopentohim.ThevariousbeliefsaboutGodandthedifferentstatementsaboutreligionareaslikelytobewrongasright,butthepersonalexperiencesofGodareallessentiallythesame.Butthisconclusionreached,hepassesthroughitoutofthereligiouslevelandrisesuptothemysticalone.

31Thosewhoarereallyintentonfindingtruthwillsearchforitaswidelyastheircircumstancesallowandthinkaboutitasoftenastheirtimeallows.

32Truthcanspeakforitself.Ithasdonesosincetheearliestrecordedtimesthusincidentallydefeatingthetheoryofreligiousevolutionismandhasdonesoeveninourowntime.

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33Thestudyofcomparativereligionisonething,thestudyofcomparativehistoryofreligionisanotherbutbothdemandfromthestudentenoughwillingnesstotrytobeunprejudiced.

34Thestudyofcomparativereligionmustbeanindependent,notapartisanone.

35Thestudyofcomparativereligionalongwiththehistoryofreligions,andtheinclusionundertheseheadsoflittleknown,unorganizedsectsorinspiredindividuals,isthefirststeptoopentheeyesofblindedhumanity.Whenmostpeopleareinsufficientlyeducatedabouttheirownreligion,itisnotasurprisethattheyareillinformedaboutthatofothers.Norcanthisstudystopthere.Itoughttobebroadenedtoincludethemysticismandmetaphysicsbehindandbeyondreligions.

36Comparativereligionwillbecomemorescientificasitisfreedfromtheprejudicesbroughttoitfromtheimagespreviouslystampeduponotherreligionsbyhalfignorantmissionariestryingtomakethemlookchildishorfoolish.Thespiritualinsensitivityofagnosticoratheisticinvestigatorsreflectsbackfromtheirencounterswithotherpeople'sspiritualexperiences.

37Theliberatingpowerofthestudyofcomparativereligioncomesintoeffectmostlyoutsidetheacademiccentres,outsidethecollegeswhereitistaughtwithabiastowardstheparticularreligionprevailinginthecountry,alongwithaprejudiceagainsttheotherreligionsoutsideit.

38Welcomeknowledgefromthefourpointsofthecompassbutbecarefullyselectiveinwhatisabsorbed.Avoidsectarianismbutdoitwisely.

39Itisnotevenenoughtomakeacomparativestudyofreligionsandmysticisms,ofmetaphysicsandsystemsandpracticesthroughthecenturiesandaroundtheworld.Discriminationinwhatisfoundbecomesnecessary,evaluationandcriticaljudgementbecomeessential.Itisthenthatunexamineddogmasandrigidsectarianismwiththestiflingattitudestheygeneratearemorelikelytobedropped.Intheendahigherkindofknowledge,theintuitional,comingfromahigherlevelofthemind,mustpenetrateitall.Thisisthebeginningofthemostmeaningfulevents.

40Thislargeroutlookwhichthestudyofcomparativereligiongivestoamanmaysethimfreefrombeingconfinedtodogmasofasinglecreedorthepracticesofasinglereligion.Ifhefeelshappierwiththisliberationwhyshouldhenotabidebyit?Whyshouldhebuildwallsaroundhisfaithandcustoms?Whymusthegoonlyintoachurchandnotintoamosque,onlyintoasynagogueandnotintoatemple?Whyshouldhenotfeelfreetogointoallofthoseifhewishesinotherwords,tobeabletoworshipanywhereinanyplaceatanytime?

41Heissafeinselectingthosetenets,thosemysticalrevelations,thosemoraldisciplinesandpersonalregimenswhichformacommonbasistoallreligiouscultsandsystemstheyareatleastthebestbeginning.

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42Religionasprofoundconvictionandreligionasasocialinheritancearevitallydifferent.Philosophyexaminesreligionasprofoundconvictionbecauseitisnotthemonopolyofanyparticularraceorlandbutisthepossessionofall.Thereisnosinglereligionwithwhichphilosophyidentifiesitself.Itcannotacceptwhatisnotprovedtrueitmaynotregardabeliefasfalsebutitcannotuseitastrue.Itdoesnotdealinapriorireasoningitassumesnothingandisthoroughlyagnosticatthestart.Faithandphilosophyarelikethelionandthelambtheycannoteasilybedtogether!Consequently,philosophy'sapproachtoreligiousquestionsiscomparativeinmethodandeclecticinspirit.

43Anthropologyisanotherofthesubjectswhichcanyieldsomeofitssubstancetothestudentofphilosophy.SofarasittracestheevolutionoftheGodideaandofmoralsfromprimitivetocivilized,itmayusefullybestudied.

44Alltheseintellectualandimaginativeactivitiesinreligionlikehistoricalresearch,theologicalspeculation,andSanskrit,Greek,orHebrewinterpretationareproperintheirownplacebuttheirvalueoughttoberecognizedasbeingquitelimited,ifcontrastedwiththevalueofdirectinsight.

Philosophycompletesreligion

45TheQuesttakeshimthroughthreelevelsofexperience.First,hetravelsthroughreligiousbeliefsandobservances.Thenhediscoversmysticalideasandpractices.Next,heseesthatthepersonalconsolationsofreligionandtheintuitivesatisfactionsofmysticismarenotenough.Soheaddstothemtheimpersonalquestoftruthforitsownsakeandthusentersthedomainofphilosophy.

46Philosophydoesnotcancelordenythesublimeteachingsofreligionbutendorsesandsupportswhatisincontrovertibleinthem.Therestitcorrectsorrejects.

47IneveryactofreligiousworshiphoweverblinditbethereisadimrealizationofGod'sexistence.Itisthebusinessofmysticismtogetridofmuchofthisdimnessandofphilosophytogetridofitaltogether.

48Thestatementsofreligionaskforourbelief:theymayormaynotbetrue.Thestatementsofmysticismaskustoseekexperienceoftheirfactuality.Butthestatementsofphilosophyconfirmbeliefbyreason,checkreasonbyintuition,leadexperiencetoinsight.

49Ifwelookatman'sinnerlifefromthepointofviewofthewholecycleofreincarnation,popularreligionwillbeseentobeapreparationforphilosophy.TheideaofapersonalGodisadmittedandbeliefinitisencouraged,becauseitisthefirststeptowardstheideaofandbeliefinanimpersonalGod.Beliefthatthegoodorillfortunesoflifearesenttousbysomeoutsidebeingathiswhimisusefulasleadingthewayeventuallytotheunderstandingthattheycometousundertheoperationofeternaluniversallaw.Thisisoneofthereasonswhyphilosophydoesnotcriticizeoropposepopularreligiononitsowngroundandwhyitleavesitcompletelyaloneandneverinterfereswithit.

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50Amanmaybeholywithoutbeingwise,buthecannotbewisewithoutbeingholy.Thatiswhyphilosophyisnecessary,whyreligionandmysticismarenotenough,althoughexcellentasfarastheygo.

51Betweenthosewhofeeltooweaktogofartherthanthesimplereverenceofchurchreligionandthosewhofeelstrongenoughtoenterthephilosophicalquestinfullconsciousness,thereiseverypossibledegree.

52Onlythosewhoareabletodrinkthestrongwineofphilosophycanforsakereligionwithoutlosingby,orsufferingfor,theirdesertion.

53Thesefineteachingsmayquicklybedistortedbypopularizationorgreatlycheapenedwhenbroughtwithinreachofthecommonunderstanding.Iftheirintegrityistogoinordertomakeconcessionstothesensatementality,iftheirtruthistobeadulteratedinordertoaccommodatethemassmentality,thenwhateverisgainedwillbelessthanwhatislost.Thehighertruthcanandshouldbetranslatedintothevulgateforamassaudienceandtheattemptisbeingmadebutnounworthycompromisesshouldbemade.Afterall,ifmenwanttolearnthepartlytrue,partlyfalse,theycandosofromahundredsources.Butiftheywantthewhollytrue,howfewarethesourcestowhichtheycanturn!Letuskeepatleastthesefewinviolate.

54Toinsistoncarryingreligiousdogmasintophilosophictruth,forexample,istoinsistoncarryingthechildmindintoadultlife.Eachhasvaluableworktodoinitsownplacebutmaybecomeuselessorevenharmfulwhensetupinjudgementofwhatisbeyonditsfrontier.Religionisimportant,mysticismisimportant,metaphysicsisimportantbutifwefailtodistinguishbetweentherelativedegreesofsuchimportance,ifwedonotestimatethemseparatelyagainstthelargerbackgroundofphilosophy,weareliabletofallintothecommonerrorofconfusingtheircategoriesandvalues,andthusdeceiveourselves.

55Thereligiouscodesarejudgementsoropinions,andareabsolutelynecessaryatthepopularstagebutonthephilosophiclevel,wheretruthcontainsthehighestpossiblegoodnessasanaccompaniment,inspirationfromtheHigherSelfproducesanoblerconduct.

56Fromthestandpointofsocialneed,wemustbetheadvocateandfriendofreligionwhenitperformsitsproperdutyofkeepingmenwithinethicalbounds.But,fromthesamestandpoint,weshouldbetheopponentofreligionwhenitbecomesafarcical,hypnotical,hollowshow,orwhenitslaysandtorturesmenforholdingotherbeliefs.Butmountingtoahigherlevelandadoptingthestandpointofwhatistheultimatetruth,wecanbetheimpartialobserverofreligion,forthenweshallseeitisbutanelementarystageofman'sjourneyontheupwardmountainroadleadingtothishighgoal.Whoeverseeksthelastwordaboutlifemustnottarryatthestartingpoint.

57Religiousinstitutionshavealwaysbeenunfriendlytophilosophers.Thisisbecausetheyhavefearedphilosophy.

58

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Whenamanofsuperiorintellectualattainments,moralstature,orintuitionalfeelingendsaperiodofdoubtorsearch,ofdarknessoragnosticism,byattachinghimselftoasectarianreligion,andespeciallytoasectarianreligionwhichattemptstoimpressthesensesbysacerdotalpompandritual,aswellasthemindbyclaimsanddogmas,itisaconfessionoftheman'smentalfailure,anindicationofhisintellectualretrogression,andanadvertisementofhismoralcowardice.Suchamanshouldhavegoneonwardsintoeitherthemysticismoftruthorthemetaphysicsoftruth.Theremusthavebeensomeweaknesseitherinhischaracterorinhisintellectwhichcausedhimtofallbacksofar.

59Philosophydoesnoteffectaconversionfromonereligiouspointofviewtoanother,butaconfirmationofwhatintuitivefeelingsandideasaretryingtotelltheman.

60MentallydisturbedoremotionallyhystericalpersonscanneitherfindTruthnorproducebeauty,exceptduringtemporarylucidperiods.Religiouscultsfoundedbythemcanonlyattracttheirownkind.Artcreatedbythemcanonlyfindacceptancebecauseofsupposeddaringoriginality.Bothareunhealthyandincreasetheexistingconfusion.Truthiseminentlysane.Realityisbreathtakinglybeautiful.Popularexternalizedreligionmustriseintointernalizedmysticism,butthefirstmustavoidthedangerofsuperstitionandthesecondavoidaberration.Thisiswhybothattainfulfilmentinthesafetyofphilosophy.

61Theycometoreligionseekingconsolationhecomestophilosophyseekingtruththetwoaimsarequitedifferent.Butintheendthephilosopherexperiencesconsolationandthereligioniststakeasteptowardstruth.

62Alltheouterformsofreligion,alltheouterritesaffecttheirsinceredevoteesemotionally,butwithinthehigherpartoftheegoonly.Butallthesamadhisofyoga,andcertainlytheinsightsofphilosophy,escapethislimitationbycuttingcompletelythroughemotionintoitsdeepcalmcoretherealbeing.

63Becausereligionisaneasierapproach,becauseitrequiresonlyadevotionalattitudewhereasphilosophyrequiresbothadevotionalandanintellectualone,theonefeedsthemultitude,theotheranelect.

64Hereisreligionwithoutritual,inspiredministrationthatwearsnovestment,andchurchattendancewithoutleavinghome.

65Popularreligionisabletodosobutphilosophycannotspeakdirectlytoallpersons.Itcanopenitslipsonlyinthepresenceofthosewhohavebeenmadereadybylifetoreceiveit.

66Bothreligionandmysticismareselfenclosingactivities.Thedefenseagainstfearswhichreligionoffersandthetranscendentalexperienceswhichmysticismoffersprovidepersonalsatisfactions.Butphilosophycanonlyoffertruth.Itisnotdirectlyconcernedwithsubstitutingoneemotionforanother,evenifthenewoneisonahigherlevel,nordoesitcarewhetherthemanhaspleasingordispleasingexperiencesthroughfollowingit.

67Philosophyshowshowateachingwhichispurelyreligiouscanbereexpressedinanonreligiousway.

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68Iftheylooklesstoecclesiasticalinstitutionsforspiritualsatisfactions,itisnotbecausetheyfeellessspiritualneed.Itisbecausetheirneedshavedeepened,becausetheywanttocometotheprincipalpointsofthematterratherthanthetedious,obsolete,arguable,andquestionableones.

69Themassofmenneedsomethingvisibleandtouchableandperhapsaudibleiftheyaretobelieveitreallyexistshenceidolsforprimitivepeople,ritualsandceremonialsformoredevelopedpeople.Butfortheadvancedones,anideaneedsnosuchsymbol,astheycangraspitbymindalone.

70Atheosophy,amixtureofwhatisexcellentinallthereligions,isabreederoftoleranceandfellowshipamongthem,astageontheway,butstillnottheultimatelevel.Forthattheseekerneedstopenetrateindepth,beneathreligiontomysticism,beneathmysticismtophilosophy.

71Foronepersonwhowillrespondtothecallofphilosophy,thereareperhapsathousandwhocanhearonlythecallofreligion.

72Thatmostpeopleareonlyinthefirstdegreeofreligionisnottheirfaulttheycannothelpitandarenottobeblamed.Theyaresimplywhattheirpasthasmadethem.Ifothershaverisentothehigherdegreesofmysticismorphilosophyitisbecausetheyhavealongerfullerpastbehindthem.Youngplantsarenottobereproachedbecausetheyarenotoldtrees.

73Theteachingwhichissuitedtothosewhoarewellonthewaytothefinalstageofspiritualdevelopmentisnotmuchhelptothosewhoareonlyatthefirststage.

74Toriseupfromthereligiouslevelcallsforsomemetaphysicalfaculty,asensitivitytosubtleideas.Themind'smoreabstractlevelmustbeused.Thoseunaccustomedtoitshouldnotletthemselvesbediscouraged.Eachattemptmadeatintervalshelpstoopentheway.

75Thephilosopherdoesnothavetosinghymns,muttermantrams,attendchurches,ortakepartinritualsandceremoniesorganizedbypriestsandclergymen.Allthatisuseful,necessary,andessentialtothemassesforitisthelimitoftheirspiritualexploration.He,however,hasventuredmuchfartherandhecannotstopwithinthesenarrowborders.

76Oncetheindividualhasrisenabovethelevelsofreligionitwouldbesheerfollytofallbackintothem.

77Thereisnoliturgyandnoritual,nohierarchyandnoinstitutioninphilosophicworship,noraretheyneeded.

78Thephilosopherjoinswiththeatheistinresistingsuperstition.Buttheypartagainwhenthisresistanceisdirectedagainstatheismitselfthegreatestsuperstitionofall.

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79Nodoubtindividualstudentshavetheirownbeliefsbutforthesetheymustacceptresponsibilitythemselves.SincephilosophyseekstoknowtheReal,itisnotconcernedwithbeliefs.

80PhilosophyneitherelevatesanymanintoGodnordragsGoddowntoanyman'slevel.

81Religionissatisfiedwiththespiritualfactdilutedbymythandlegend,philosophywantsthefactonly.

82Ungrownandimmaturemindswouldbeboredbytheilluminationsofphilosophy.Foraphilosophertoarguewiththemcombativelywouldbeawasteoftimetheirsandhis.Therearesomanycreeds,systems,andsectswhicharereallypreparatorytophilosophyandwhicharemoreusefultothemattheirstage.Whentheyarereadyforsomethingmorefundamental,theywillfindtheirwaytoit.

83Mankindisledbyeasypreparatorystagestowardsthehighestphilosophy.Onlywhentheyarewellgroundedintruereligionormysticismandsoundmetaphysicsisthefullandfinalrevelationmadetothem.

84Therearesomepersonswhocouldnotbestoppedbyworldlyattractionsfromseekingsomethingentirelyunworldly,wholongedforanunderstandingthatwastrueandaconsciousnessthatwasreal,stable,transcendental,andpeacebestowing.Theytriedorthodoxyandunorthodoxy,faithandunfaith,cultsandleaders,organizationsandsolitariness.Intheendtheyfoundtheirpeace,orratherthefirststeptoit,whentheyfoundphilosophy.

85Thusthevaguelyfelt,dimlyapprehended,andalwayssymbolictruthofreligionisdevelopedintoclearfulldirectknowledgebyphilosophy.

86Itisnotinterestedinformingjustanothersect,inbuildinguponemoredenomination.

87Thatworshipwhichthefollowersofpopularreligiongiveblindly,instinctively,andoftenmechanicallyisgivenintelligently,scientifically,andconsciouslybytheadherentsofphilosophy.

88Thosewhoareattachedtothereligiouscreedintowhichtheyhavebeenbornhavenoneedtodiscarditmerelybecausetheywishtoavailthemselvesoftheknowledgeandbenefitsprovidedbyphilosophy,forbyapplyingitslighttothecreed,totheformsandthesymbols,theywillfindmuchmoremeaninganddepthinthem.Properlyinterpretedtheywillnotbefoundcontradictory.Butwhathasbeenaddedbyignorance,miscomprehension,wilfulness,orsuperstitionwillbeshownupforwhatitis.TheFounder'sgreatmessagewillremainuntouched,hisaccesstotheeternalveritieswillbevindicated.Inthecaseofthosewhohadpreviouslyturnedawayfromtheirtraditionalreligionintoablankagnosticism,orevenastrongeratheism,theirdoubtswillberemoved.Sophilosophyaloneservesbothgroups!Ifitrefusestosupportfalsebeliefs,itequallyrefusestosupportfalsenegationsofreligiousbelief.Itseesquiteclearlythrough

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religionandatheismandcannourishthefollowerofboth.

89Thereisnothinginreligionthatphilosophyreallydisplaces.Itsimplysupplementsandcompletes,correctsandinspiresmatureunderstanding,andleadstheindividualtoexperiencetheblessedinnerpeacewhichreligion,perse,canonlyalludeto.

90ReligionsignifiesanintellectualdescentwhencomparedwithPhilosophyonlywhenitisseparatedfromPhilosophy,whichearnestlysetsitselfthetaskofevokingthepresenceofanewFaithintheheartsofmen.Prayer,worship,communion,reverence,andfaithinGodareindispensablepartstothephilosophiclife.Philosophyis,forthosewhoarewillingtoliveitaswellastostudyit,areligion.Theyacquirethereligiousspiritfromiteveniftheyneverpossesseditbefore.Theyincreasetheirreligiousfervouriftheydidpossessitbefore.Theyfinishupwithasenseoftheirhelplessness,theirsmallness,andtheirdependence.Theyfinishupwithprayer.Thusreligiousworship,sooftendenouncedasthefirstsuperstitionofprimitiveman,becomesthefinalwisdomofmaturedman.

91Whywalkintotheprisonofanothersect?Whynotwalkoutfromallsectsintofreedom?

92Becausephilosophyincludesandextendsreligion,itnecessarilysupportsit.Butitdoesnotsupporttheerroneousdogmasandmisguidedpracticeswhicharecloakedunderreligion'smantle,northehumanexploitationswhicharefoundinitshistory.

93TheattitudeofphilosophytowardsproselytizingEuroAmericanconvertstoyogaandpropagandizingRamakrishnaMissionswamisisnaturallysympathetic,yetwiselydiscriminating.Itrefusestoassociateitselfsolelywithanyparticularreligion,whetherEasternorWestern.Hence,itisuninterestedinconversionsfromonereligiontoanother,unconcernedwiththedefenseorattack,thespreadordecayofanyorganizedreligion.ThosewhoespeciallylinkitwithHinduismaloneorBuddhismalonearewrong.Butalthoughphilosophyhasnoecclesiasticalsystemofitsown,aphilosopherisfreetosupportoneifhechoosestodoso.Thismayhappenforsocialreasons,orfamilyreasons,orspecialpersonalreasons.

94Becausemostreligionstheoreticallyturnpeopletowardsapowerholierthanthemselves,howeverhighorlowtheirconceptofthatpowermaybe,thereisnogroundforintolerance,fanaticism,orpersecution.Butbecausethesethingsdoexist,wemustascribetheirorigintothehumanfaultsofupholdersofreligionandtothesectarianambitionorselfishaimsofitsorganizations.Suchanatmosphereissuffocatingtowouldbephilosophers,withtheirpursuitofcalm,theirattitudeofgoodwill,andtheirdoctrineofevolutionarylevels.Theyareperfectlywillingtoletothersfollowtheirownwayofworship,solongasitisnotmorallydestructiveorutterlyevil.

95Ifreligionisfortheconsolationofman,philosophyisfortheimprovementofman.

96Howfaristhedistancebetweenthepaleapatheticfaithofanominalreligionistandthiswhollyintensivedevotionofaphilosophiclife!

97Ifphilosophyconfirmsbasicreligiousfeeling,itdoesnotdosotoserveanyparticular

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sect,institution,orcreed.Onthecontrary,itfreesonefromthenarrownesstoooftenassociatedwiththem.

98Buddhasaid,"ProclaimtheTruth"hedidnotsay,"ConvertotherstotheTruth."Itisforthephilosophertomakeitavailable,toopenupawayforothers,butnottocountthegainsorweightheharvest.

99Judgedfromthephilosophiclevel,theoldreligiousformswhicharedisintegratingandthenewformswhicharestrivingtoreplacethemarebothgravelyimperfect.

100Philosophydoesallthatreligiondoesforaman,butitdoesmore.ItnotonlyrestoresorreinforcesfaithinahigherPower,giveseachlifeahighermeaning,bringsconsolationandsupportduringtrouble,andennoblesone'streatmentofotherpeople,butalsoexplainsthedeepermysteriesofthenatureofGod,theuniverse,andman.

101ThedisciplinaryrevelationsoftheOverselfdisplacetheethicalregulationsofestablishedorthodoxyandrenderthemunnecessary.

102Religionsandcultsseektogetpeopleintotheirparticularfolds.Philosophyseekstogetthemoutofallfolds.

103Thereishopefortheseteachingssolongastheydonotbecomeembeddedinanorganizedchurch,solongasthemovementofpublicappreciationremainsindividualistic,solongasnoorthodoxygetsestablishedwithitsaccompanyingpronouncementsofanathemauponheresy.

104Thereligiousfeelingsofaphilosopherarenotlessexistentthanthoseoftheoutwardlypioustheyaredeepanddelicate:yettheyareuntouchedbysentimentality.

105Compulsorybeliefinparticularreligiousdogmashasdoneharmaswellasgood,hasledtomuchbloodshedandhatred.Philosophyinstillsanairoftolerancewhichoperatesagainstsuchreligiosity.

106Theprinciplesofphilosophyareitsclergy.Theyserveitslittleflock,ministertoitshigherneeds,andsupportitintimesofstress.

107Inthepresenceofsectarianism,withitsrivalryandrecrimination,philosophyremainsaloofandsilent.Unlikethesects,itisconcernedwithuniversaltruthsthatwillalwaysbevalid.

108Therearenolabelsinthekingdomofheaven,noorganizationsandnoashramseither.Hewhoaffixesalabeltohisname,beitthatofChristianorHindu,Advaitinormystic,affixesalimitationalso,andthusbarsthegatewayleadingtotheattainmentofTruth.Thestudyofphilosophymercilesslydemolisheseverypossibledivisionwhichthehistoryofmanhasestablished.

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109Itdoesnotseektheconvincedsectariansbuttriestogettheearoftheintelligentlaymenwhoaredissatisfiedwithorthodoxdoctrine.

110Thecurrentofreligiousconversion,excitingthoughitbeatthetime,islikelytoexhaustitselfasemotionsubsides.Theinwardgrowthwhichcomeswithphilosophyisslowermovinganddeeperrootedbutmorelasting.Thechangeitmakescannotbeundone,thepeaceitleavescannotbetakenaway.

111Itisnotreligionitselfthathehasoutgrownbutorganizedreligion,nottruththathehasdeniedbutarrogantclaimstomonopolizetruth.Hedoesnotwantaheavenwhichisreallyaprison.

112Thosewhohavepassedthroughthedisciplinesofbody,intellect,andemotionarenolongeronthesamelevelasthosewhohavenot.Theyneedateachingappropriateineverywaytotheirhigherdevelopment.

113Allthatisfinestandallthatisreallyessentialinreligionisnotnegatedbutcarriedtoitsfulfilmentinphilosophy.

Philosophyand``thefaithful''

114Itisunphilosophicandimprudenttodisturbanyone'sreligiousfaith.Itisonlywhenthecourseofeventsortheirownmentaldevelopmentcreatesdoubtsanddisquietandeventhentheymustcomeseekingmoresatisfactoryanswerstotheirquestionsthathigherteachingcanbegiven.Buteventhenthemannerinwhichthelatterispresentedisimportantthatis,trynottobringitintocollisionwiththosepartsoftheirfaithwhichtheystillhold,beconstructiveandnotdestructive.Inthatwaythenewteachingcanbepresentedasahigheroctaveoftheoldoneorusedforreformoftheoldone.

115Intolerantreligiousorganizationswhichwouldallownoothervoice,howeverharmless,tospeakthanonewhichechoestheirownmustintheendfallvictimtotheirownintoleranceforasmenthroughtheireducationandcontactwithmoredevelopedpersonscometoperceivetheTruth,theirhostilityandenmitytothosereligionsareinevitablyaroused.Theywilltheneitherfallintoagnosticismorintosheeratheism,ortheywillfindtheirwaytootherandtruerexpressionsofwhatreligionshouldbeifitistofulfilitshighestmission.Therefore,itisnottheworkofaphilosophertoreverse,correct,orotherwisedisturbotherpeople'sreligiousbeliefs.Ifthelatterarefaultyandiftheorganizationpropagatingthemisintolerant,hemaybesurethatgivenenoughtimeotherswillarisetodothisnegativeanddestructiveworkandthissaveshimthetroubleoftheseunpleasanttasks.Hisownworkisapositiveone.

116Hewillnotdisturbthefaithofthosewhoaresatisfiedwiththeirownreligionorofthosewhofeelsuretheyhavethetruth.Hisministrationsareonlytothosewhohumblycallthemselvesseekers,whodonotarrogantlyfeeltheyhavearrivedatthegoaloftruth,whoarebewilderedorwhoapproachhimearnestly.

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117Becauseoftheabsenceofintolerancefromhischaracter,thephilosopherneitherdesiresnorattemptstoimposehisideasuponothers.Hegivesthemtheintellectualfreedomhewantsforhimself.

118Hewillacceptthefactthatavarietyofattitudesandadiversityofviewsmustexistamongmankind,sincethelifewavesbehindmankindarethemselvessovariedinage.Theresultofthiswillbealargewillingnessonhisownparttoletothersbelievewhattheywishsolongastheydonottrytoforcethesebeliefscompulsorilywherenotwanted.

119TheyattendthechurchsynagoguemosquemostpiouslybuttheexperienceoftheDeityasitreallyhappens(nottheegoinflatingjoyoussemimysticexperienceofpopularreligionandconventionalmysticism)wouldfrightenthemawayifdescribedinadvance.ForitinvolvesthedisappearanceoftheegointotheVoid.

120Thedestructionofreligionwouldconstituteaseriouslossofmoralstrengthandmentalhopetomankind.Itsdogmaoftheexistenceofahigherpower,itsinsistencethatavirtuouslifeisrewardedandaviciousonepunished,itsperiodicalcalltodropworldlythoughtsandactivitiesarevaluesofwhichthemultitudescannotaffordtobeprematurelydeprivedwithoutgraveperiltotheirhigherevolution.Thephilosophicalstudentshouldbesympathetictothegenuineworthofreligionasheshouldbehostiletothetraditionalabuses.Hemustnotpermithimselftobesweptawayontheemotionaltideofextremefanaticism,eitherbythematerialisticatheistswhowouldutterlydestroyreligionandpersecuteitspriesthoodinthenameofscienceorbytheblindpiousdogmatistswhowoulddestroyscientificfreethoughtinthenameofGod.

121Popularreligion,suitedtoruralpeasantsandcitycrowds,asksforsimplefaith,notreflectivethoughtquestionlessobedienceandnotcriticalinquiry.Itiseasiertofollow.Andbesides,conformityinthismattermeansfewertroublesandfreedomfromharassmentforthosewhohavetoliveamongothers.Aphilosopherwhopaysoutwarddeferencetothereligionofthosearoundhimbecausehewantsatranquillifeisnotnecessarilyahypocrite.Heknowswhatistrueandwhatissuperstitiousinthatreligion.Thetruthheaccepts,theotherheignores.HewantstoworshipGodjustasmuchas,morelikelymore,thantheotherpeople.

122Religionmustberegardedasanecessityforthemasses,forwhomitrepresentsthebestpossiblesourceofhelpitisnotrighttodisturbtheirfaith.Nevertheless,forthosewhohavebeguntodivergefromtheherdandwhohavedevelopedaninterestinmysticism,suchfactsastheforegoingshouldbepointedoutandneedtobediscussed.

123Manyintheprewarperiodhadsoalteredtheiroutlooksastobesomewhatscepticalofthevalidityofreligion.Butscepticismisanegativeattitudewhichhidesarealhunger,thehungerforsomenewtruthtoreplacetheoldbeliefwhichhasbeenfoundlacking.Itisforustoshowsuchmindsthatarationalmysticism,prunedofsuperstition,hasmuchtoofferthem.Itisalsoforustoshowthefewamongthemwhocanascendsofarthatthehiddenphilosophywillsatisfactorilyfilltheirhungerandprovideanalternativetoreplacewhattheyhaverenounced.

124Thisclingingadhesiontotheinstitutionsandorganizationsofreligionsandcultswhether

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establishedorunorthodox,thislackofexploratoryspirittosearchoutlittleknownbutsuperiorteaching,mustberecognizedbytheeducatorinphilosophy.Hemustacceptruefullythatwhathehastocommunicatewillbewelcomedonlybyasmallminority.

125Butifwedonottellothersthatthetruthexists,howwillanyoneeverknowaboutit?Theansweristhattellingisnotajobfortheincautiousbeginnerbutfortheseasonedproficient.

126Inmeetingwithreligiousadvocates,thestudentshouldlistencourteouslybutnotwastetimearguingwiththem:heshouldkeephismentalreservationstohimself.

127Hewillcarefullyavoiddisturbingthefaithofothersbut,exceptinspecialcircumstancesorforspecialmotivespersecution,position,children,ormissionhewillnotgooutofhiswaytoencouragethem.Itisnothisbusinesstoencouragesuperstition.

128Thesageseekstodescendandmeetamanathisownlevel,andthentrytolifthimjustalittlehigher.Thushewilltrytogivetheremorselesslycruelfanaticalreligionistanobleviewofhisownfaith.

129Itisnotthatphilosophyholdsadifferentconceptionaboutmanfromthereligiousone,butthatitholdsadeeperone.

130Theenlightenedphilosopherhasnoconflictwithreligionsolongasitretainsitsethicalforce.Whenareligioniscrumbling,whenmenrejectitsmoralrestrainingpower,whentheyrefusetoacceptitshistoricalincidentsandirrationaldogmasasbeingvitaltoliving,wheninconsequencetheyarebecomingbrutalizedanduncontrolled,asourownepochhaspainfullyseen,thenthisreligionislosingitsraisond'treandthepeopleamongwhomitheldswayareinneedofhelp.ThemassofthecommonpeoplenowintheWestmentallydwelloutsideanychurch,andareconsequentlyoutsideitsdisciplinarymoralinfluence.Theycannotbelefttoperishunguidedwhenreligionbecomesjustameansofdupingsimplemindsintheinterestsofrulingorwealthyclasses,andisnolongeranethicalforce.Thisputsthewholeofsocietyindanger,andsuchareligionwillinevitablyfall,bringingdownsocietywithitselfinthecrashasitdidinFranceandlaterinRussia.Whentheoldfaithfailsthenthenewisneeded.Thinkingmenrefusetobindtheirreasontotheincrediblearticlesofadogmaticcreed.Theyrefusetoswearbeliefinqueerconceptswhichtheyfindimpossibletoreconcilewiththerestofhumanlifeandcertainlywithmodernknowledge.Thephilosopherfindsthatreligionloomsagainstamuchlargerbackgrounditisthemereshadowcastbyphilosophy,butforthemassestheshadowsuffices.

131Thepiousmanmaykeephisreligiousdenominationwhenheaddsphilosophy,solongashedoesnottrytokeepitsconformismanddogmatismandsmugmonopolism.Theoneattitudeisincompatiblewiththeother.Buttheoriginallivingspiritbehinditsbeginnings,theessentialreverenceofthehigherpower,thebeautifulcommunion,theferventdevotiontheseareperfectlyphilosophical.

132Philosophycannevercollidewithreligion.Indeeditincludesacult,aworshipofthehigherPower.Butitmayanddoescollidewithsuperstitionmasqueradingasreligion,and

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withexploitationpretendingtobereligion.

133Justastheconfusionofplanesofethicalreferencebetweenthemonasticandhouseholder'sdutieshasintroducederrorintothewholesubjectofyoga,sotheconfusionofplanesofintellectualunderstandingbetweenthereligiousandthephilosophicconceptshasintroducederrorintothewholesubjectoftruth.Philosophyhasnoquarrelwithreligionsolongasitdoesnotgobeyonditslegitimatefrontiers.

134Ifsomemenfindhelpintheregularformalobservanceofestablishedreligions,philosophydoesnotobject.Butiftheyassertthattheseobservancesshouldbehonouredandfollowedbyallothermen,asbeingindispensabletotheirspiritualwelfare,thenphilosophyisforcedtoobject.Wemustallowtoleranceinspiritualandsocialmatterstoallexceptthosewhosedoctrineswouldsubverttoleranceitselforwhoseactionwoulddestroyit.Ifweregarditaswrongtoimposeourreligiousviewsonothers,wealsoregarditaswrongtoallowotherstoimposethemonus.

135TheyarenotaskedtogiveuptheirfaithinGodbuttobroadentheirideaofGod.

136Thegapbetweenthereligiousapproachandthephilosophicapproachcannotbeclosedexceptbytimeanddevelopment.Foolsignoreitonlytosufferdisillusionmentfortheirtrouble.

137Philosophyisforcedtosupportexistingreligiousbodiesnotbecauseitconceivesthemtobethebest,butbecauseitcanfindnobetterones.Itisgrievedbytheirfaultsandimperfections,theirpasthistoryandpresentselfishness,butitbelievesthataworldwithoutthemwouldbeaworseone.

138Totheignorantsceptic,thevenerableinstitutionofreligionrestsonthetwinpillarsofsuperstitionandprejudice,buttothephilosopherthesearebuttheincrustationsoftimeontherealpillars,whichareunderstandingandreverence.

139Philosophyisalwayssympathetictowardsreligionbecausetheparentisalwayssympathetictowardsitsoffspring.

140JustastheworshipofananthropomorphicDeityisaproperprescriptionforthemasses,sotheworshipofapersonalsaviourisaproperprescriptionforthemtoo.Philosophywarmlyendorsesbothkindsofworship.Letitnotbethoughtthatitwouldobliteratethem.Onthecontrary,itrationallyexplainstheirnecessityanddefendstheirutility.Theyarevaluableaidstomillionsofpeople.Moreover,theyyieldgenuineandnotillusoryresults.However,whenignorantorintolerantpersonswouldsetuptheseelementarygoalsasthehighestpossibleonesforallmen,orasthesolepathsleadingtodivinity,thenphilosophyfeelsitnecessarytorefutetheignoranceoftheoneandtodenouncetheintoleranceoftheother.

141IfpersonalityisdeniedtoUniversalBeing,thisisonlybecauseofthelittlenessitimposesonthatBeing,becauseitlessensandminifies.Butifchildren,adolescents,andmanyormostadultsneedthesupportofsuchabelieftomaintainreligiousaspirationandprovide

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personalcomfort,whynotletthemhaveit?Theothers,whohavebeeneducatedsohighlyastoregarditasanillusion,areentitledtotheirviewtoo.Philosophyisabletopointoutwhatiscorrectandwhatisnotinbothviews.

142Whenonetalksorwritesinpublicaboutpopularreligion,onemustbecautiousandcareful,foritisveryeasytotreadonthefeetofthosewhotakepopularreligionquiteliterallyandmostseriously.JustastheeducatedGreeksandRomanscouldnot,becausetheydarednot,tellthemassesthatthevariouscultstheyworshippedwerereallythelawsofnature,sothephilosophermustbeverycarefulifhehintsthatpopularreligionismerelythefirststeponthewaytoGodasteptoooftenmixedwithconfusionsandsuperstitions.

143Thosewhohavereacheditshigherlevelsandstandattheportalsofphilosophycangetapointofviewwhichwillharmonizealloldandnewreligionswhichnowcompeteorevenconflictwitheachother.

Intolerancetowardphilosophy

144Thesageofformercenturieswasprudentinthepresenceofestablishedreligiousauthority.Hetookcaretoavoidbeingpersecutedforheresy,althoughhedidnotalwayssucceedinprotectinghimselfagainstitssuspicions.Evenonalesserplane,amysticlikeMigueldeMolinoscouldnotbesavedbythePope,hisfriend,fromthedungeonsofthe"Holy"Office,theInquisition.RememberthattheJesuitswerehostiletotheworkofMolinosandalsoMadameGuyonbecauseofitssuccess.TheywerealsojealousofhisintimacywiththePope,wholodgedhimintheVatican.Plotswerelaid,theInquisitionwasbroughtintotheiropposition,hewasdenouncedasahereticand,further,falselylibelled.TheJesuitssucceededinwinningtheFrenchkingtotheircause:heusedallhisinfluencewiththePapacytohaveMolinosarrested.ThepoorvictimneverregainedhisfreedombutdiedinthedungeonsoftheInquisitionsometwelveyearslater.Hisbooksweretermed"dangerous"anddestroyed.

145Thesocallednormalconditionofthehumanmentalityisreallyanabnormalone.Sanityhasnotyetbeenstampeduponthehumanrace.Thatisstillaperfectionistidealwhichisbeingapproachedslowly,haltingly,andwithmanysidewanderings.Thenarrow,unbalanced,andconfusedmentalitiesofmostpeoplenaturallyreactindifferently,impatiently,orintolerantlytothebroadstraighttruthsofphilosophy.Nothingcanbedonebyanyonetoassistthemsolongastheynotonlydonotunderstandthisteachingbutdonotevencaretounderstandit.Onlywhentheywillhavesufficientlyawakenedtoregarditasbeingnottooabsurdortooidealistictobeconsideredwilltheyhaveattainedcivilizedmaturity.

146Thenarrowmindedandlittleheartedamongorthodoxinstitutionswillresenthisindependenceandprotestthattoallowhimfreedomandequalityistoallowanarchyandchaostoreign.

147Thisword"religion"isveryoftenandverygliblyused.Yetthemeaninggivenitbytheseersistoofrequentlynotthesamemeaninggivenitbythehearers.Consequentlyhistory

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haswitnessedthecuriousspectacleofSpinoza,whoseentirelifewasacontemplationofGodandapracticeofvirtue,denouncedasanatheistbytheJewishecclesiasts,andasascoundrelbytheChristianones,ofhistimes.

Philosophicindependence,universalism

148ThephilosopherwhowouldbecompletelyloyaltoTruthwillalsobenondenominationalinreligion.Amongthosewhoboastoftheirformalmembershipinasolidlyorganizedorsociallyrespectedchurchhewillbeachurchlessoutsider.Theverymembershiptheyaresoproudofwouldbeanoppressivelimitationtohim.Intellectuallyheisfullyjustifiedinrefusingtoaffixtohimselfanylabelbearingthenameofanysect.Hisdetachedimpartialjudgementallowshimtoseetheerrorsandweaknessesofallsectsnolessthantheirtruthsandservices.Hecangladlysharewhatistrueinallbeliefsbutnotwhatisfalseinthemorlimitingintheirfollowersandorganizers.Yetthistruepositionwillnotbewhatitseemsfromtheoutside.Itwillparadoxicallybebothinandoutofallreligionsinbyreasonofhisdeeperunderstandingofthemthantheirownbelieverspossess,andoutbyreasonofhisknowledgethattheinspiredWordhasbeenspokeninmanylands,amongdifferentraces,tothemostvariedindividuals.HeisinbyreasonofhissympathywithallgropingforlightandallgivingLight,whichareligionrepresents,butoutbyreasonofhisinabilitytonarrowdownhisreceptivitytothatLightthroughadoptingadogmaticcreedorthroughidentifyinghimselfcompletelywithanyparticularfaith.Hecannotforthesakeofpartialtruthenduretheimitatingerror.Heisouttoobecauseheseeseachdenominationlockedinonitself,restrictedinoutlookandinadequateintolerance.Hefeelstheneedofalargerlibertythananyofthemcangivehim,soastoexpresssomewhattheinfinitefreedomoftheSpirititself.Norwillhe,forthepersonalorsocialbenefitofassociatingwithaclosedcongenialgroup,yieldtothetemptationoflosinginterestinallothergroups.Hisintellectualattitudeistheonlytrulycatholicone,andtheneutralityofhisfeelingsistheonlyreallyuniversalone.Hestandsatthefrontierbetweeneverypairofreligions,aforeignerbutyetafriend,sereneandimmobile.Inallthiswhatelseishedoingexceptexpressingnotonlyastricteradherencetotruthbutalsotolove?Fornoman,whetherbelieveroratheist,isshutoutfromhiscircle.Allmenareincludedinit.

149Nouniversalrulecanbelaiddownfortheilluminedmantofollowinthematterofrelationshiptothereligionintowhichhewasborn.Hemayadheretoit,observeallitsrites,andfulfilallitsrequirementsquitefaithfullyorhemayanarchicallyrejectallallegiancetoit.Ifhefollowsthefirstalternativeitwillmostprobablybebecauseoftheneedtosetanexampletothosewhostillneedthesupportofsuchoutwardandvisibleinstitutionalismandsuchfixedformsanddogmas.Ifhefollowsthesecondalternative,itismostcertainlybecausefirst,hisinnervoicetellshimtodoso,second,becausethehourisathandtorecallreligionitselftothegreatveritieswhichhavelargelyvanishedfromit,andthird,simplybecausehisowntemperamentanddispositionpreferit.Thisiswhyinhistorywefindthestrangelyparadoxicalactualityofsomemysticsfollowingorthodoxywithpiousconformitybutothersstandingasidewithhereticalstubbornness.

150Intheendmanwillfindthatnochurchcangivehimwhathecangivehimselfordoforhimwhathemustdoforhimself.Andthatis,togobacktothesourceofhisbeingandseekcommuniontherewithinhisownmindandhisownheartwhereGodishidden.

151

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Realreligionisasuniversalasthewind.Cutanddriedreligionsaremerelocallimitationstheywereoriginallyputupastemporarytrellisworkfortheyoungsoulsofmantoclimbandgrowupward,buttheyhavebecomeimprisoninghatchesandsometimesinstrumentsoftorture.Letuslookonlyforthatwhichissalientinareligion,andweshallfindourselvessetfreefromitslassoinglimitations.Weshallnotarriveatitsmeaningbymuddledtalkinitsfavouranymorethanbymuddledtalkinitsdespite,forthepowersofcalmjudgementandreasonedreflectionarethenstupefied.Thephilosophicalstudent'sattitudeissimplythis,thathecanbeginnodiscussionwithacceptanceoftheexistenceofanydogmasuchacceptanceisonlyproperastheculminationofadiscussion.Hemustquestionandcrossquestioneveryinheritedbelief,everyacquireddoctrineuntilhecanelicitwhatwereallyknowoutofthemassofpseudoknowledge,untilhebecomesconsciousoftheignorancewhichissooftenveiledbythemaskofsupposedknowledge.Throughsuchagitatedunsettlementandsuchsharpdoubtalonecanwewinourwaytorocklikecertitudeultimately.

152Theouterformsandobservances,theliturgiesandritualsofreligionmaybedispensedwithbythepersonwhohassuccessfullyopenedupaninnerwayofcommunicationwiththehigherself,sofarashisownpersonalneedsareconcerned.But,forthesakeofotherstowhomthesearestillnecessary,hemay,bywayofexample,continuewiththem,ashedeemsbest.

153Youcannomoredecipherthenameofhisdenominationthanyoucanputtheskyintoacontainer.Forhedoesnotbelongtooneinwardlyalthoughhemay,occasionally,forsocialreasons,belongtooneoutwardly.

154HedoesnothavetoenterachurchortempletostandinGod'spresence:heiscontinuallythere.

155Religionisforthemassesofmen,mysticismforthefew,butphilosophyisfortheindividual.

156Theorthodoxofferingofmythwillneversatisfythemanwhohashadaglimpseofthestaroftruth.

157WhoiswillingtosacrificehisworldlyinterestsforthesakeofcomingclosertotheintangibleOverself?Whoiswillingtodeviatefromtheconventionalpathofmeresensualityandnarrowselfishnessforthesakeofamysteriousintuitionwhichbidshimobeyandtrustitimplicitly?Theanswertothesequestionsisthatonlyascatteredminorityiswillingtodoso,andonesmallenoughtoshowuphumanity'sactualstateasbeinginwardlyfarfromknowingwhyitishereonearth.

158Theshelterwhichreligionoffersthemasseshasitscorrespondenceinthestrengthwhichphilosophyoffersthefew.

159Althoughthephilosopherisnotreallytiedtoanydogmasortetheredtoanycultbutisfriendlytoallthosewhicharenotdirectlyevil,thisdoesnotmeanheisreadytoagreedeferentiallywithallthedoctrinesofferedtotheworld.Hemayhavetopointoutwhereacceptancemuststop,buthequalifiesthisbyshowingupitsrelativity,itsdependenceon

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aparticularlevel.

160Ifothersfeeltheneedofacreedal,dogmaticteachingtosupportthem,ofaleadertotakethemalong,ofagrouptogivethemgregariouscomfort,itisrightforthemtoacceptthesethings.Butthephilosopherfeelsthathemustremainuncommitted,mustnotputupfencesandbarriersbehindwhichheistoshuthimselfinwithaleaderandagroup.Herememberstheexperienceofthespiritualglimpse,whenhefeltthatGod'slovewasforall,andnotforanyspecialsectorsociety,thatGod'struthwasgreaterthananycreedordogma,andthathewassetfreefromallmanmademental,social,andspiritualcages.

161Toointelligenttoacceptthenonsensewhichistraditionallyservedinthenameofreligion,toointuitivenottofeeltheworshipfulreverenceforahigherPowerdemandedbyreligion,heisforcedtofollowanindependentpath.

162Inanswertothequestionwhichsometimesarises,whethertheaspirantcouldcontinuetoremain,withouthypocrisy,incommunionwithanorthodoxysuchastheChurchofEngland,whileholdingthephilosophicviewofJesus,thereplyisthathecouldcertainlydoso.ThereisabsolutelynoneedtobreakawayfromtheChurchnortogiveuptheservicesofinstitutionalreligion.Philosophymakesnopronouncementsagainsttheseitemsbutleavesitentirelytoeachindividualtomakehisowndecisioninsuchmatters.Thedecisionmustdependuponhiscircumstances,temperament,andsoforth.Philosophymerelysaysthatsuchservicesarenotenoughinthemselvestoensureilluminationinthecaseofthebeliever,whileinthecaseofthesceptictheyareuseless.Theymayhavetheirvaluetoquiteanumberofpeople,andifonefeelstheneedofthemorofreligiousfellowship,itwouldbequitepermissibleforhimtocontinuethem.Thisneednotatallbeconstruedashypocrisyorcowardice.However,nooneshouldacthastilyinsovitalamatter.Hehasnotonlytoconsidertheeffectofsuchanactuponhimself,butalsouponthecommunityaroundhim.Itmightevenbethat,althoughtheservicenolongersatisfiedhimpersonally,hemighthavetocontinueitforthesakeofsettinganexampletoother,lessmaturepersonswhostillfullybelieveinitsincetheythinktheyarereceivinghelpfromitandwhoareinfluencedbyhisdecisions.

163Philosophyseesthattheproblemofman'sattitudetoGodisanindividualproblem,thatorganizationscanatbestonlycontributetowardsitssolutionandatworstretardanddelayitssolution.Noorganizationcaneversolveitforhim.Onlyhehimselfcandoso.

164Thesceptic,whohasnouseforreligiousinstitutionsandnobeliefinreligiousexperience,isfarremovedfromthephilosopher,whocriticizesthesethingsbutdoesnotrejectthem.

165TheexperiencewhichcarrieshimintothepureairoftheOverselfcarrieshimalsohighabovethelimitationsofcreedsanddogmas,sects,rituals,andgroupswhichsoarbitrarilydividemen.

166Emersonoverestimatedthevalueofindividualismbecausehetendedtooverlookthefactthatallthefinethingshesaidaboutitweretrueonlyofthoserareindividualswhohadattainedthezenithofnoblecharacterandinspirationalwisdom.

167

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Hehasfreedhimselffromthebiasedcreedaltrap,fromthefanaticsectarianexclusiveness,fromthetightlimitscausedbynonexistentorinsufficientcomparativeknowledge.Hehasyettofreehimselffromhimself,tobecomedetachedfromtheegoisticwayofviewingideas,tobecomedetachedandimpartialandequilibrated.

168Itisnotconversionfromonereligionintoanotherthataphilosopherseekstoeffect,suchasfromChristianitytoHinduism,butconversiontotheinnerunderstandingofallreligions.

169Thephilosopherisinwardlyanontraditionalist.Whyshouldhe,whoseeksordwellsinthefullestmentalfreedom,conditionhismindbytheopinionsofothersorconformhislifeaccordingtothebeliefsofothers?Whyshouldhe,whoknowsthattheSpiritbearsnolabels,attachhimselftoanyparticularsystemofthought,values,orrites?Donotthereforeexpecthimtobelongtoanycreed,religion,sectthatyoucannameortoadoreitssymbolsandsubmittoitsclichs.

170TheSpiritwhichhehastouchedwillnotlethimbeconfinedtoasinglereligioussystembutenableshimtoperceivewhatistrue(andwhatisnot)inallsystems.

171Heisindependentandneutraltowardsorganizedreligionsyetatthesametimefriendlyandunderstandingofthem.Heisunabletocommithimselftoalltheircredosorjointheirinstitutions,yethewillinglystudiesthosecredosandrecognizestheneedofthoseinstitutions.Heneedsnoformalauthoritytoendorsehisattainmentforheneedsnofollowing,nopublicity,nopatronage.

172Suchamanwillbehighlyadvancedwhateverreligionorsecthefollowsoutwardly,andnotastheeffectofthatparticulargrouptowhichhebelongs.Thecreditishisown,notthegroup's.

173Hewhoacquiresathoroughandcorrectunderstandingofphilosophyacquiresapropertythatwillremaininhispossessionthroughoutlife.Hewillneverchangeitalthoughhemaybroadenit.

174Ifhechoosestoremainwithinaparticulardenomination,itwillnotbeatthepriceofregardingitasGod'schosenone.

175Thesageisinhimselfanonsectarian,yethispeople'sneedorhispersonaldestiny,orboth,maymakehimactiveonbehalfofreligioussects.Heismentallynonpolitical,yetthesamepressuremaymakehimworkforsomepoliticalcause.

176Thephilosopherhasnogeneralneedtoidentifyhimselfwithanyparticularreligion,withitsbiasandlimitation,buthemayhaveaspecialneedtodosobecauseofpersonalcircumstancesorofservicetohumanity.

177Hemayattendhisancestralchurch,temple,mosque,orsynagogueifhewishesbutitwillnotbeatallnecessaryforspiritualcomforttodoso.Hisobediencetotheobligationis

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merelyagesture,anoutwardsymbolofacknowledgmentthatthereisaHigherPowerworthyofhomageandworship.Andhemakesthisacknowledgmenttoconfirmthefaithoftheignorantwhoarenotabletodomorethantaketheirreligiononexternalauthority.

178Traditionalformsandorganizationshavelittleappealtoonewhodrawshisinspirationsfromtoday'slife,andnotyesterday's:stilllesstoonewhoholdstothesuperiorityoftheindividualintuitionaboveallorganizationsandprefersittotheirtyrannyanddogmatism.

179Withthefullerestablishmentofenlightenmenthecomestounderstandthatifheistotranscenddualityhemustgiveuptheidolshehasworshippedgodsandgurus.

180Heneedsnoreligiousauthoritytointerferewithorinterruptthisgloriousglimpse,notheologiantobringitdowntotheintellectuallevelandthusloseitforhim.

181Donotaskthenameofhisreligionorthewhereaboutsofhischurch,forhedoesnotknowanythingmorethanthatitisafaithandworshipwhichsaturatehismind,penetratehisheart,andsatisfyboth,andthatitgoeswithhimregularlyeverywherehehimselfgoes.

182Thephilosophermayrecitenocreedandobservenosacrament,orhemaydoboth.Heisfree.

183Butifsuchaneventastheformationofanewcultbeinthedestinyofthings,thenheiscontenttoletitcomeinitsownwaybytheactivityofothers,neverbyhisown,andonlyafterhisdeath,forhewilldoallhecantopreventitduringhislifetime.

184AlltheseminorstarsofreligioustheologyandintellectualtheorypalebeforethebrightconstellationoffinalTruth.

185Philosophyisprofoundlyreligious,butitisnotareligion.Menbelongingtodifferentfoldsmaystudyandpractiseit.

186Ifyouregarditasareligion,thenitisonewhichembracesallotherreligions.

187Wheneverthemassesbegintoquestion,theyask,"Whatarewetobelieve?"whereaswhenevertheintelligentfewbegintoquestiontheyask,"Whatcanweknow?"

188Ifheistobeatallunderstood,hemustusethenamesanddogmasoftheestablishedreligion,theascendantfaith,inhisowndeclarations.

189Toacceptaninstitution'susefulnesstosocietygenerallywithoutacceptingtheinstitutionpersonallyishisattitude.

190Amanwhodevelopshisownprivateapproachtothespirithasasmuchrighttohold

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independentviewsofitasothershavetoholdconventionalones.Societiesrightlydependuponorganizedreligionsbuttheyshouldlearntorespectindividualswhoareunabletodosobutwhoarenotlessappreciativeofreligiousvaluesintheirloftiestsense.

191Thosewholookforovernightmiraculousupliftingandexaltingchangesinthemindsofthemassesarelookingforrarehappeningsthisisforindividualsonlyalltheotherswillbechangedeitherbyalongprocessofexperienceorbyashorterprocessofeducation,or,moreusually,byacombinationofboth.

192Ifideas,truths,knowledgeofenormousimportancetothehumanrace,aswellasawayoflifefoundeduponthem,arenottovanishfromtheworldaltogether,afewmenandwomenhereandtheremustcarefullypreservethemandlovinglynurturethem.

193Itisnotalongstepbutratheraneasyonefromtheuniversalizingofcommunicationsandtransportwhichissuchafeatureofourtimes,totheuniversalizingofspiritualculture.ThesearchforGod,thequestoftheSoulcannowbecarriedonwiththehelpofalltheknowledgegleanedbyallhumanbeingseverywhere.Itcannowbediscussedintermsofbasichumanexperiencesandnotmeresectarianones.

194Thisuniversalmessageisdestinedtoflowallovertheworld.Itsbearerswillbenoneotherthanthewritingsofancientandmodernseers.Itwillbringpeopletheopportunitytogrow,togoforward.Thosewhowillbementallyflexibleenoughtounderstandandemotionallycourageousenoughtoacceptthetruthwillbreakawayfromtheeffetetraditionwhichholdsthem.Theotherswillstubbornlyprefertoremainastheyare.Itisnoteasytodesertonebeliefforanother.

TheNotebooksarecopyright19841989,ThePaulBruntonPhilosophicFoundation.