Warren S. Smith has compiled and edited the
speeches of George Bernard Shaw in a book
titled – “Religious Speeches of Bernard
Shaw”. This book contains
Bernard Shaw’s
views on religion. In one speech Shaw said,
“If we really want to do some significant work,
we should have a religion. If the civilization
has to be extracted from its present deplorable
condition, this work can be done only by the
people who are religious.” Shaw even asserted,
“Those who do not have a religion are cowards
and uncivilized”.
Bernard Shaw’s views reflect the importance and
all encompassing character of religion. Religion
means ‘duty’ and it cannot be limited to traditional
beliefs and worship rituals only. Duty has an
element of high ideals and principles which are
not restricted to narrow boundaries of time and
space. These ideals and principles can, of course,
be adapted to contemporary needs but then they
cannot be of value for all times and places. The
only element in religion which can be of eternal
value is - deep faith in and devotion to those lofty
ideals and principles which are not specific to
only some people and some situations. Through
worship of deities and related rituals these very
ideals are meant to be projected and strengthened.
Bernard Shaw too speaks of religion in this very
sense. Great things are not achieved without
lofty ideals, and so success in great endeavours
requires help of religion.
But if we neglect this core element of religion,
it gets reduced to mere observance of myriad
conventions and rituals and acquires communal
overtone. Blind insistence on traditional beliefs
leads to neglect of real duty and opens the door
for distortions to creep in and to germination
of blind faith. In recent years precisely this
very thing has happened. Essence of religion
was neglected and consequently religion has
been filled with communal distortions. These
distortions have also promoted atheism. It is
after seeing these distortions that a great thinker
like Karl Marx was led to pronounce - “Religion
is the cry of the persecuted, an instrument of the
tyrants, and an opiate of the masses. Belief in it is
a reflection of the lack of civilization. To discard
such a religion which gives only imaginary
pleasure is sign of progress.”
This statement actually belittles that form of
religion which misguides people and the society,
makes them dependent and entangles them
in useless complexities. It should however be
kept in mind that distortions are not the basic
features of the religion, but an exception or
aberration which deserves to be condemned.
But error occurred in viewing the aberration as
the natural character. Any verdict should not be
passed unless full knowledge of a thing has been
acquired and it has been tested at the touchstone
of logic, facts and evidence.
The world of religion is as wide as the universe.
The thinkers formulate rules and regulations in
accordance with the contemporary needs of the
society. Hence this character of religion with its
rules and regulations does have its importance
but it cannot be universal and for all times.
The people who are involved in the service of
the society, the defenders of the nation standing
at borders, the scientists who are day and night
working towards increasing the resources and
conveniences of the society - all are religious in
deeper sense, even though they may not believe
in gods and deities of a specific community. Full
devotion to one’s duty and continuous efforts in
that direction are indicative of their religiosity.
Why can’t the thinkers who contribute finest
thoughts to the society, the poets, musicians
and artists who all stir and uplift the mind be
called religious?
A renowned western thinker writes - “It is not
necessary that religious principles be taken in
their conventional meanings. There might be
many persons who do not formally believe
in these, but they possess all those essential
attributes of a religion which should be within
a religious person. Their thought and actions
are guided by highest ideals and principles.”
This statement also supports the wider
meaning of religion.
In the intellect dominated world of today, the
importance and utility of religion can be accepted
only when its aim, its pure and beneficial nature,
and its essential philosophy are put before the
people. Meaningless attachment to illogical
practices and principles has to be replaced by
healthy and noble ones. Only when there is
universality in the principles, they would be
acceptable to the thinking class. For this purpose,
methods of science and scientific innovation
have to be adopted in the field of religion too.
In the field of sciences, the laws and rules are
same all over; it does not matter whether the
scientists or labs are located in Asia, Africa or
Europe, or are of a particular religious faith.
But this is not so in the field of religion. There
exist differences between Hindus, Muslims, and
Christians. Mutual differences on many points
repel today’s intellectual class and they begin to
comment that when religion could not unite coreligionists,
how it could be of benefit to others.
This allegation is not entirely unfounded. If we
analyse the differences, it becomes apparent that
they arise from rigid attachment to rituals and
outer form.
To make religion useful and beneficial in every
field, its basic purpose, its underlying philosophy
and its creative nature has to be projected before
the common man. Its healthy, pure and refined
form has to be emphasised discarding the wrong
beliefs acquired over centuries. The attribute of
prudence has to be added. It is this faculty of
judgement and discrimination which has given
science its truth seeking orientation. Wild growth
of useless and false beliefs got pruned and cleared
automatically. This gave space to essential and
healthy elements to develop and grow like plants.
The modern achievements of science are a result
of this very process of reason and discrimination
based thinking. Its application is needed in
religion for the society to advance holistically.