The Role of Religion

Religion has historically played important roles in most civilizations, hence it is worthwhile to consider it in some depth. The English word ``religion'' comes from a Latin word meaning to re-join or re-unite, but sadly religion has been used as an instrument of division--even of war. God and religion have been controversial topics for the last few centuries, partly because religion has often been used as a tool of oppression. In the middle ages, for example, Christians waged the Crusades against Muslims for almost two centuries. More recently, Protestants and Catholics killed one another in parts of Europe, such as Ireland, notwithstanding each sect's claim to follow the same Jesus Christ, whose teaching was to ``love thy neighbor as thyself.'' Sectarian violence has also plagued the followers of Islam, Hinduism and other religions. In Gandhi's native land, Hindus and Muslims have a long history of bloodshed. Even when religion has not led directly to war, it has sometimes been manipulated to perpetrate systematic human rights abuses. Examples of religious oppression include the Inquisition in Europe, and more recently, the massacre and subsequent persecution of the Bahá'ís in Iran. In yet other cases, the role of religion in oppression has been more subtle, for instance the treatment of Hindu ``untouchables,'' especially before Indian independence. Other examples include the fate of Jews, Gypsies and other European minorities during the Nazi years. Religion's ugly role as a tool of oppression has led to much apathy, even prompting some people to conclude that religion is intrinsically bad. Religion is the opiate of the masses, declared Karl Marx. We can wonder whether he realized that communism would lead to similar--if not worse--tyranny. Ironically, it has even been argued that communism is a religion--an atheistic religion! For these and many other reasons, religion has become a confusing matter for many people. Indeed, it has even been questioned whether the spirit of religion that characterized the golden ages of the world's great faiths has survived, or whether it has gone extinct. Neitzsche, after all, wrote that ``God is dead.'' Such diverging views about God and religion have tended to become isolated from one another, further frustrating the emergence of consensus. The root cause of all this apathy and confusion, it can be argued, is the following: religion has been used to divide and oppress rather than to liberate and unite the peoples of the world.

Such abuse of religion stems in large part due to the way in which it is practiced--or not practiced, as the case may be. Very often in the past, religion has been followed rather blindly. For example, sons and daughters often follow the religion of their parents without even learning about the rudiments of their own faith--let alone other faiths! The son of a Hindu becomes a Hindu, the daughter of a Christian becomes a Christian. Instances of independent investigation in religion are indeed exceptions to the general rule. Likewise, the followers of religions have been all too happy to follow the dictates of their priests--again, blindly. Such blind faith, combined with self-righteous religious zealotry, is a deadly, volatile mixture. How many the Hindus and Muslims who perished in Gandhi's native land because of religious incitement by their avowed leaders? How many the Bahá'ís who were violently martyred at the hands of blind followers of the Muslim clergy? Gandhi and the Bahá'ís believe that this state of affairs is seriously wrong. As discussed in the previous chapter, truth must be sought out independently by each individual. If done correctly, an unbiased study of religion cannot but reveal to the seeker the many elements that the world faiths have in common.

Gandhi and the Bahá'ís both uphold the Oneness of God and the essential oneness of religion. Specifically, both accept the divine origin and purpose of all of the major world religions, including the Hindu, Jewish, Zoroastrian, Buddhist, Christian, and Muslim faiths among others, as discussed below. This chapter further explores the concept of God and religion, as found in the writings of Gandhi and of the Bahá'í Faith. God is Truth, or rather, ``Truth is God,'' according to Gandhi. Hence, the question of the existence of God does not even arise, because belief in Truth is tautological. This point of view is also consistent with Bahá'í beliefs.Bahá'u'lláh explains that God can be compared to the ``Sun of Truth.'' This Sun cannot be directly perceived by humankind, hence the need for Prophets and Avatars. These ``Manifestations of God,'' such as Krishna, Jesus, and Muhammad, are successive ``Mirrors'' that reflect the Light of the Sun of Truth. Their Light is none other than the ``Holy Spirit'' of God. This explanation contains the essence of the Bahá'í teachings about God and religion. It is also, to a large extent, consistent with Gandhi's views.

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