REASON AND RELIGION-1.12 { 1.Claiming this ( Brahmam ) superiority, religions have many times looked down, unfortunately, on all secular knowledge, and not only so, but many times have refused to be justified by the aid of secular knowledge. 2. In consequence, all the world over there have been fights between secular knowledge and religious knowledge, the one claiming infallible authority as its guide, refusing to listen to anything that secular knowledge has to say on the point, the other, with its shining instrument of reason, wanting to cut to pieces everything religion could bring forward.

Opinion
              08/11/2017.
                   1048.

                All Members,
         Respected family members of this great holy Nation.


          VERY IMPORTANT FOR THE PRESENT DAY STUDENTS : -

Sub : REASON AND RELIGION-1.12

Swami Vivekananda
(Delivered in England)

On the other hand, as you all know, the modern physical researches are tending more and more to demonstrate that what is real is but the finer; the gross is simply appearance. However that may be, we have seen that if any theory of religion can stand the test of modern reasoning, it is the Advaita, because it fulfils its two requirements. It is the highest generalisation, beyond even personality, generalisation which is common to every being.

A generalisation ending in the Personal God can never be universal, for, first of all, to conceive of a Personal God we must say, He is all-merciful, all-good. But this world is a mixed thing, some good and some bad. We cut off what we like, and generalise that into a Personal God! Just as you say a Personal God is this and that, so you have also to say that He is not this and not that. And you will always find that the idea of a Personal God has to carry with it a personal devil.

That is how we clearly see that the idea of a Personal God is not a true generalisation, we have to go beyond, to the Impersonal. In that the universe exists, with all its joys and miseries, for whatever exists in it has all come from the Impersonal. What sort of a God can He be to whom we attribute evil and other things? The idea is that both good and evil are different aspects, or manifestations of the same thing.

The idea that they were two was a very wrong idea from the first, and it has been the cause of a good deal of the misery in this world of ours — the idea that right and wrong are two separate things, cut and dried, independent of each other, that good and evil are two eternally separable and separate things. I should be very glad to see a man who could show me something which is good all the time, and something which is bad all the time. As if one could stand and gravely define some occurrences in this life of ours as good and good alone, and some which are bad and bad alone. That which is good today may be evil tomorrow.

That which is bad today may be good tomorrow. What is good for me may be bad for you. The conclusion is, that like every other thing, there is an evolution in good and evil too. There is something which in its evolution, we call, in one degree, good, and in another, evil. The storm that kills my friend I call evil, but that may have saved the lives of hundreds of thousands of people by killing the bacilli in the air. They call it good, but I call it evil. So both good and evil belong to the relative world, to phenomena.

The Impersonal God we propose is not a relative God; therefore it cannot be said that It is either good or bad, but that It is something beyond, because It is neither good nor evil. Good, however, is a nearer manifestation of It than evil.

To be continued...

MY OPINION :

THE FOOLISH MUSLIMS AND CHRISTIANS MUST KEEP IN MIND AND AGREE THIS ETERNAL TRUTH ( SANATANA DHARMAM OF BHARATHAM ) AND REFORM THEMSELVES ……….

“He who says he is different from others, even by a hair's breadth, immediately becomes miserable. Happiness belongs to him who knows this oneness, who knows he is one with this universe.”

Thank you for reading
      JAIHIND.