“Religion’s real business is to prepare man’s mind, life and bodily existence for the spiritual consciousness to take it up; it has to lead him to that point where the inner spiritual light begins fully to emerge. It is at this point that religion must learn to subordinate itself, not to insist on its outer characters, but give full scope to the inner spirit itself to develop its own truth and reality. In the meanwhile it has to take up as much of man’s mentality, vitality, physicality as it can and give all his activities a turn towards the spiritual direction, the revelation of a spiritual meaning in them, the imprint of a spiritual refinement, the beginning of a spiritual character. It is in this attempt that the errors of religion come in, for they are caused by the very nature of the matter with which it is dealing,—that inferior stuff invades the very forms that are meant to serve as intermediaries between the spiritual and the mental, vital or physical consciousness, and often it diminishes, degrades and corrupts them: but it is in this attempt that lies religion’s greatest utility as an intercessor between spirit and nature. Truth and error live always together in the human evolution and the truth is not to be rejected because of its accompanying errors, though these have to be eliminated,—often a difficult business and, if crudely done, resulting in surgical harm inflicted on the body of religion; for what we see as error is very frequently the symbol or a disguise or a corruption or malformation of a truth which is lost in the brutal radicality of the operation,—the truth is cut out along with the error. Nature herself very commonly permits the good corn and the tares and weeds to grow together for a long time, 354because only so is her own growth, her free evolution possible.”
The Life Divine, SABCL, Vol. 19, pp. 864–65
Sweet Mother, is religion a necessity in the life of the ordinary man?
In the life of societies it is a necessity, for it serves as a corrective to collective egoism which, without this control, could take on excessive proportions.
The level of collective consciousness is always lower than the individual level. It is very noticeable, for example, that when men gather in a group or collect in great numbers, the level of consciousness falls a great deal. The consciousness of crowds is much lower than individual consciousness, and the collective consciousness of society is certainly lower than the consciousness of the individuals constituting it.
There it is a necessity. In ordinary life, an individual, whether he knows it or not, always has a religion but the object of his religion is sometimes of a very inferior kind.… The god he worships may be the god of success or the god of money or the god of power, or simply a family god: the god of children, the god of the family, the god of the ancestors. There is always a religion. The quality of the religion is very different according to the individual, but it is difficult for a human being to live and to go on living, to survive in life without having something like a rudiment of an ideal which serves as the centre for his existence. Most of the time he doesn’t know it and if he were asked what his ideal is, he would be unable to formulate it; but he has one, vaguely, something that seems to him the most precious thing in life.
For most people, it is security, for instance: living in security, being in conditions where one is sure of being able to go on existing. That is one of the great “aims”, one might say, 355one of the great motives of human effort. There are people for whom comfort is the important thing; for others it is pleasure, amusement.
All that is very low and one would not be inclined to give it the name of an ideal, but it is truly a form of religion, something which may seem to be worth consecrating one’s life to.… There are many influences which seek to impose themselves on human beings by using that as a basis. The feeling of insecurity, uncertainty, is a kind of tool, a means used by political or religious groups to influence individuals. They play on these ideas.
Every political or social idea is a sort of lower expression of an ideal which is a rudimentary religion. As soon as there is a faculty of thought, there is necessarily an aspiration for something higher than the most brutal daily existence from minute to minute, and this is what gives the energy and possibility of living.
Of course, one could say that it is the same thing for individuals as for collectivities, that their value is exactly proportionate to the value of their ideal, their religion, that is, of the thing they make the summit of their existence.
Of course, when we speak of religion, if we mean the recognised religions, truly, everyone has his own religion, whether he knows it or not, even when he belongs to the great religions that have a name and a history. It is certain that even if one learns the dogmas by heart and complies with a prescribed ritual, everybody understands and acts in his own way, and only the name of the religion is the same, but this same religion is not the same for all the individuals who think they are practising it.
We can say that without some expression of this aspiration for the Unknown and the highest, human existence would be very difficult. If there were not at the heart of every being the hope of something better—of whatever kind—he would have difficulty in finding the energy needed to go on living.
[Silence]
355But as very few individuals are capable of thinking freely, it is much easier to join a religion, accept it, adopt it and become a part of that religious collectivity than to formulate one’s own cult for oneself. So, apparently, one is this or that, but in fact it is only an appearance.