Chapter 16 - Light on Diversities of Creeds

THOSE WHO DEPART from the common track in matters of faith, and strike out independently in search of the Higher Life, as distinguished from the letter of religious dogma, are apt to sink into a pitfall which awaits them at the first step, namely, the pitfall of pride.

Attacking "creeds" and speaking contemptuously of "the orthodox" (as though orthodoxy were synonymous with evil) are not uncommon practices among those who fondly imagine they are in possession of greater spiritual light. Departure from orthodoxy does not by any means include departure from sin. Indeed, it is frequently accompanied with increased bitterness and contempt. Change of opinion is one thing, change of heart is quite another. To withdraw one's adherence from creeds is easy; to withdraw one's self from sin is more difficult.

Hatred and pride, and not necessarily orthodoxy and conformity, are the things to be avoided. One's own sin, and not another man's creed, is the thing to be despised.

The right - minded man cannot pride himself on being "broader" than others, or assume that he is on a "higher plane" than others, or think with self - righteous contempt of those who still cling to some form of letter worship which he has abandoned.

Applying the words "narrow," "bigoted," and "selfish" to others, is not the indication of an enlightened mind. No person would wish these terms to be applied to himself, and he who is becoming truly religious does not speak of others in words which would wound him were they directed toward himself.

Those who are learning how to exercise humility and compassion are becoming truly enlightened. Thinking lowly of themselves and kindly of others; condemning their own sins with merciless logic, and thinking with tender pity of the sins of others, they develop that insight into the nature and law of things which enables them to see the truth that is in others, and in the religions of others. They do not condemn their neighbor because he holds a different faith, or because he adheres to a formal creed. Creeds must be, and he who performs faithfully his duty in his own particular creed, not interfering with or condemning his neighbor in the performance of his duty, is bringing the world nearer to perfection and peace.

Amid all the diversities of creeds there is a unifying power of undying and unalterable Love - and he or she who has Love has entered into sympathetic union with all.

He who has acquired the true spirit of Religion, who has attained to pure insight and deep charity of heart, will avoid all strife and condemnation. He will not fall into the delusion of praising his own sect (should he belong to one) and try to prove that it alone is right, or disparage other sects and try to prove that they are false. As the true man does not speak in praise of himself or his own work, so the man of humility, charity, and wisdom does not speak of his own sect as being superior to all others. He does not seek to elevate his own particular religion by picking holes in forms of faith which are held sacred by others.

Nothing more explicit and magnanimous has ever been uttered, in reference to this particular phrase of the practice of charity, than is found in the twelfth Edict of Asoka, the great Indian Ruler and Saint who lived some two or three centuries previous to the Christian era, and whose life, dedicated to the spread of Truth, testified to the beauty of his words. The edict runs thus:

"There should be no praising of one's own sect and decrying of other sects; but, on the contrary, a rendering of honor to other sects for whatever cause honor may be due. By so doing, both one's own sect may be helped forward, and other sects will be benefited; by acting otherwise, one's own sect will be destroyed in injuring others. Whosoever exalts his own sect by decrying others does so doubtless out of love for his own sect, thinking to spread abroad the fame thereof. But, on the contrary, he inflicts the more an injury upon his own sect."

These are wise and holy words; the breath of charity is in them, and they may be well pondered upon by those who are anxious to overthrow, not the religions of other men, but their own shortcomings.

It is a dark and deep - seated delusion that causes a man to think he can best advance the cause of his religion by exposing what he regards as the "evils" of other religions. The most part of it is, that while such a one rejoices in the thought that by continually belittling other sects he will perhaps at last wipe them out, and win all men to his side, he is all the time engaged in the sad work of bringing into disrepute, and thereby destroying, his own sect.

Just as every time a man slanders another, he inflicts lasting injury upon his own character and prospects, so every time one speaks evil of another sect, he soils and demeans his own. And the man who is prone to attack and condemn other religions is the one who suffers most when his own religion is attacked and condemned.

If a man does not like that his own religion should be denounced as evil and false, he should carefully guard himself that he does not condemn other religions as such. If it pleases him when his own cause is well spoken of and helped, he should speak well of and help other causes which, while differing from his own in method, have the same good view in end. In this way he will escape the errors and miseries of sectarian strife, and will perfect himself in divine charity.

The heart that has embraced gentleness and charity avoids all those blind passions which keep the fires of party strife, violence, persecution, and bitterness burning from age to age. It dwells in thoughts of pity and tenderness, scorning nothing, despising nothing, and not stirring up animosity. For he who acquires gentleness gains that clear insight into the Great Law which cannot be obtained in any other way. He sees that there is good in all sects and religions, and he makes that good his own.

Let the truth - seeker avoid divisions and offending distinctions, and let him strive after charity; for charity does not slander, backbite, or condemn. It does not think of trampling down another's, and elevating its own.

Truth cannot contradict itself. The nature of Truth is exactness, reality, undeviating certitude. Why, then, the ceaseless conflict between the religions and creeds? Is it not because of error? Contradiction and conflict belong to the domain of error, for error, being confusion, is in the nature of self - contradiction. If the Christian says, "My religion is true and Buddhism is false," and if the Buddhist says, "Christianity is false and Buddhism is true," we are confronted with an irreconcilable contradiction, for these two religions cannot be both true and false. Such a contradiction cannot come from Truth, and must therefore spring from error.

But if both these religious partisans should now say or think, "Yes, truly the contradiction springs from error, but the error is in the other man and his religion, and not me and mine," this does but intensify the contradiction. From where, then, springs the error, and where is Truth? Does not the very attitude of mind which these men adopt toward each other constitute the error? And were they to reverse that attitude, exchanging antagonism for good will, would they not perceive the Truth which does not stand in conflict with itself?

The man who says, "My religion is true, and my neighbor's is false," has not yet discovered the truth in his own religion, for when a man has done that, he will see the Truth in all religions. As behind all the universal phenomena there is but one Truth, so behind all the religions and creeds there is but one religion. For every religion contains the same ethical teaching, and all the Great Teachers taught exactly the same thing.

The precepts of the Sermon on the Mount are to be found in all religions. The life which these precepts demand was lived by all the Great Teachers and many of their disciples, for the Truth is a pure heart and a blameless life, and not a set of dogmas and opinions. All religions teach purity of heart, holiness of life, compassion, love, and good will. They teach the doing of good deeds and the giving up of selfishness and sin. These things are not dogmas, theologies, and opinions; they are things to be done, to be practiced, to be lived. Men do not differ about these things, for they are the acknowledged verities of every sect. What, then, do they differ about? About their opinions, their speculations, their theologies.

Men differ about that which is unreal, not that which is real; they fight over error, and not over Truth. The very essential of all religion (and religions) is that before a man can know anything of Truth, he must cease from fighting his fellow man, and shall learn to regard him with good will and love. How can a man do this while he is convinced that his neighbor's religion is false, and that it is his duty to do all that he can to undermine and overthrow it? This is not doing unto others as we would that they should do to us.

That which is true and real is true and real everywhere and always. There is no distinction between the pious Christian and the pious Buddhist. Purity of heart, piety of life, holy aspirations, and the love of Truth are the same in the Buddhist as the Christian. The good deeds of the Buddhist are not different from the good deeds of the Christian. Remorse for sin and sorrow for wrong thoughts and deeds springs in the hearts, not only of Christians, but of men and women of all religions. Great is the need of sympathy. Great is the need of love.

All religions are the same in that they teach the same fundamental truths. But men, instead of practicing these truths, engage opinions and speculations about things which are outside the range of knowledge and experience, and it is in defending and promulgating their own particular speculations that men become divided and engage in conflict with each other.

Condemnation is the beginning of persecution. The thought, "I am right and you are wrong," is a seed prolific of hatred. It was out of this seed that the Spanish Inquisition grew. He who would find the universal Truth must abandon egotism and quench the hateful flames of condemnation. He must remove from his heart the baneful thought, "All others are wrong," and think the illuminating thought, "It is I who am wrong." And having thus thought, he will cease from sin, and will live in love and good will toward all, making no distinctions, engaging in no divisions, a peacemaker and not a partisan. Thus living charitably disposed to all, he will become one with all. He will comprehend the Universal Truth, the Eternal Religion; for while error and selfishness divide, Truth demonstrates Truth and Religion unifies.