Some time back, a friend had asked me whether I considered myself a religious person. In my younger days I would have responded with a clear and emphatic No. Today, I am not so sure. In a conventional sense, I still don’t regard myself as religious. However, it is equally true that places of worship (gurudwaras, temples, dargahs, churches mosques etc.) fill me with a sense of serenity and some of my most favourite songs have a distinct devotional flavour. This apparent contradiction in myself, forced me to think about what it means to be religious?
As a theological construct, religion deals with issues of cosmology /metaphysics such as existence of God, life after death, relationship between body and soul etc. I have no definite opinion on any of these and nor do these questions hold much interest for me. In this sense, I can regard myself as non-religious.
Religion is also a moral/social construct. It lays down ethical values, social obligations, codes of conducts, rituals and ceremonies etc. While I recognise the need for all these, I am extremely uncomfortable when they are made “absolute” through references to “sacred texts” and “religious diktats”. The sociological/ethical sides of human existence have to be governed by prevalent life conditions and hence must be dynamic. The less they are linked to theology (which tends to be absolutistic) the better. In this sense also I have to regard myself as non- religious.
Finally, there is an emotive and psychological side to religion which corresponds to certain imperatives of being human. In order to distinguish it from the theological/sociological side, I will call it Religiosity. Religiosity is a medium (and by no means, the only medium) through which certain imperatives of being human (for example, the need to find meaning for one’s life, the need to merge and become a part of a larger entity etc.) find expression. The most significant of these imperatives is the need to have faith.
Faith is perhaps one of the most misunderstood and misused concepts. It is often confused with dogma, irrational belief and even confidence. In fact, in many ways it is the exact opposite . Notions such as dogma and confidence rest on the plank of “certainty” whereas, faith rests on the plank of “uncertainty”. A dogmatic person “knows for sure” that his/her beliefs are absolutely true. A person with faith accepts the limitations of his/her knowledge and does not feel destabilised by this lack of knowledge. Similarly, a confident person believes that through competence and effort one can gain mastery over one’s destiny. In contrast the person with faith does not feel a compelling need to control his/her destiny. The person is quite content to give his/her best shot and simultaneously accept that the ultimate outcome will be determined by a host of factors, most of which are beyond his/her control. Competence and effort are necessary prerequisites for success but by no means sufficient. What matters is one’s willingness to embrace the outcome with humility and grace.
For me, Faith is essentially an antidote to Anxiety which is an inevitable consequence of human limitations. There is no way that human beings can have complete knowledge/control over their own lives. Thus living with the anxiety of having to deal with the unknown and uncontrollable is an integral part of human existence. However, there is a marked difference between Religion and Religiosity in how this anxiety is dealt with. Religions deal with this anxiety through providing certainty, either through positing an omniscient and omnipotent God figure or through a definite and absolute theology/unquestionable sacred text. Religiosity on the other hand accepts and graces the uncertainty and limitations of knowledge/control inherent in human existence.Each religion has its own brand of theology, morality, social norms etc. but as mediums for expression of emotive/ existential imperatives ,their essence remains the same. Consequently, religions tend to be divisive whereas Religiosity can be inclusive and has the potential of being a unifying force. The beauty of religiosity is that it is so inclusive that it does not even require you to believe in any god or divine order.
It is for this reason that I regard inclusive religiosity as a much more meaningful and potent concept than secularism. In secularism, there is very little space for the emotive imperatives which find expression through religion. The end result is a huge vacuum which is often exploited by the fundamentalist forces to propagate their own theological and sociological certainties. This is particularly applicable in the Indian context.
For various reasons, the Indian psyche is more religiosity centric than religion centric. Further, it has a huge appetite for religiosity. It is not uncommon to find people in this country flock around a god man irrespective of religious affiliations. It does not matter whether it is a christian saint or a muslim pir or a budhist monk or a hindu gurumata or a jain muni or a sikh guru, they all act as magnets for virtually all people. In fact so insatiable is our appetite for religiosity that we can make gods out of anything-trees, animals, rivers, planets or anything else that one can think of. There are very few objects/creatures that one can think of, which are not worshipped in some form or another in some part of India.
This almost insatiable appetite for religiosity accompanied by its “open-ended” nature is a huge potential resource which unfortunately is becoming more of a liability. While it is important to be watchful against the divisive forces which are unleashed by religion, it is equally important to ensure that in the process we don’t end up saying good bye to religiosity. In fact, the more we turn away from religiosity, the more divisive religions will become. I suspect, no one understood this better than Gandhi and hence he always emphasised inclusive religiosity rather than secularism. I believe this was also a significant factor which enabled him to mobilise people across the length and breadth of this huge country.