Quest
For Harmony
By Valson
Thampu
18 May, 2003
The stark truth is this:
communal harmony is a logical impossibility. Otherwise, we would have
attained it by now; or, at least, made some progress in that direction.
Instead, we seem to be going from bad to worse. As a matter of fact,
the idea of "communal harmony" seems to be a logical contradiction.
Harmony can never be communal; for communalism the word "communal"
being the adjective in the Indian context is necessarily disharmonious.
What we ought to seek is not "communal", but "spiritual
harmony".
Harmony among religions is
possible, provided we are willing to shift from religion to spirituality.
The seed of communalism is inherent in religion as religion. One indication
is the inner decay of religions indicated by the growing gulf between
their scriptural ideals and the norms that shape the lives of religious
communities. Our practical life contradicts the spiritual ideals we
endorse in theory. The spirit of negativity dominates the inter-religious
space and shapes religious attitudes. It is this that leads us to mistake
our neighbours to be the enemies of our faith. Though all religions
recommend values such as generosity, selflessness and charity, increasingly
people resort to religion only to secure limitless and unmerited advantages
in this world and the next. It is this covetousness that fuels corruption
in public life and communalises politics. Selfishness is the source
of injustice, cruelty and exploitation. Today the more religious zeal
a person has, the more selfish and heartless he is apt to be.
Only those who are at the
wrong end of the communal stick care for communal harmony. That, in
itself, proves that we do not deem harmony among religions to be basic
to our spirituality. It is only an indulgence in nice sentiments in
times of difficulty. Come normality, it is business as usual; and all
it matters is that we must thrive at all costs and every game plan,
communal or otherwise, that helps is welcome. Our commitment to inter-faith
harmony remains unconvincing. For all our sentimental endorsement of
this ideal, it is doubtful if anyone is willing to make any adjustment
to attain it.
There are two essentials
for spiritual harmony. The first is to spiritually renew and reform
religions. This involves bridging the gulf between scriptural and spiritual
values on the one hand, and the practices, values and goals of the religious
communities concerned, on the other. Secondly, the practitioners of
a religion have to develop adequate sensitivity and due respect for
the religious practices and sentiments of others. Rather than glory
in our differences as the markers of our superiority over others, we
need to handle our spiritual heritage with humility and self-denial.
There is an urgent need to evolve an inter-religious code through mutual
consultation, within a framework that can accommodate the genius of
each religion and minimise the offence of what is unique and different.
India has been a confluence
of religious plurality for over two millennia. But we are still far
away from developing an integrative, inter-religious spirituality. Each
religious constituency has remained until recently self-enclosed, except
in respect of festivals. The rise of rabid communalism now threatens
to disrupt even this modicum of religious interaction. The time has
come for us to work earnestly towards evolving a shared spirituality
as consonant with the demands of a secular democracy blessed or burdened
with religious plurality. The alternative to this is the slow but steady
communalisation of the State apparatus, with unthinkable consequences
for all citizens, especially the minorities.The bulwark again the communalist
collapse of Indian democracy is the spiritual renewal of all religions,
which has to be a prime inter-religious agenda.
It is customary, in interfaith
exercises, to play up commonalities and to sweep differences under the
carpet. This is escapism and self-delusion. Differences are as significant
and valuable as the sameness we share. The specific business of spirituality
is to enable us to accept and, at the same time, transcend differences,
which is the opposite of glossing over them. Within a framework of spirituality,
differences cease to be stumbling blocks and become a source of stimulation
and enrichment. The problem is not in diversity or differences; the
problem is in being infected by the communal spirit of negativity that
disables us from relating to diversities harmoniously. The ability to
welcome and celebrate differences is a sign of spiritual robustness.
Unless this is achieved, the foundation for religious harmony cannot
be laid.
The task of paving the way
for spiritual harmony has to address also the need to regenerate our
culture of governance. Communalism is the alternative to good governance.
It implies a reductive redefinition of the political discourse in terms
of communal loyalties in order to deflect the attention of the people
from their basic needs and to make them turn against their own welfare.
It is when a political party fails in respect of good governance that
it resorts to the desperate remedy of playing the communal card. What
is involved here is the prostitution of bhakti (spiritual devotion),
which is the most sacred sentiment humans are capable of. Because of
the decay in religion, people mistake bhakti for blind devotion. Blind
devotion makes people vulnerable to manipulation by the religious and
ruling elite. This is the logic for the marriage between the political
and religious vested interests, and communal discord is the monstrous
birth from this marriage of convenience.
The more our culture of governance
decays with the result of aggravating human desperation, the more the
people succumb to manipulation by political and religious demagogues.
What makes communalism explosive is the psychology of mass-desperation
that creates the ideal climate for inventing scapegoats and hypothetical
enemies. It is in such an atmosphere that minorities are easily portrayed
as the enemies of the nation and of Hinduism. In this respect, the Sangh
Parivar is quite right in saying that facts do not matter. It is a total
culture of negativity and the anxiety contrived within it that clinches
the issue.
It is because of this that
caricaturing the image of other religious communities is basic to every
communal agenda. In this, not only the aggressive ideologues of majoritarian
communalism but also the propagators and salesmen of minority communities
too are to blame. Sweeping statements have been made in the past about
other faiths, especially Hinduism, without trying to understand them
in depth and in truth. The tendency to play up one's faith by playing
down the faiths of others must be resisted at all costs. This is not
a legitimate exercise of the right to propagate one's faith, but an
abuse of it. We must practise the basic courtesy of speaking the truth
about each other, without which the goal of spiritual harmony shall
never be attained. Truth is a pre-condition for harmony.
Spiritual harmony will succeed
only if it becomes a people's movement. Religious leaders have proved
themselves repeatedly incapable of, or unwilling to, moving in this
direction. Communal disharmony, not spiritual harmony, might seem more
desirable to secure the unthinking loyalty of the faithful. Every religion
is communal in its attitude and responses to other religions. It is
even more intolerantly communal in its attitude to the prophets and
reformers within its own fold. For religions to cease to breed communalism,
they have to become spiritual movements geared to liberating individuals
and transforming societies. Religion and politics must rediscover their
basic and common mandate: to maximise human welfare and quality of life.
Religion is a reservoir of values that can make politics a people-friendly
vocation. It has, at the same time, also the potential to be the poison
that makes politics oppressive and anti-people. Communalism implies
an unspiritual and irreligious alliance between the religious and political
establishments that flouts every spiritual value that we cherish. The
anti-dote to this malady is true spirituality that transcends divisive
religiosity.
In the end, it needs to be
emphasised that nothing can be got without a price. And attaining the
goal of spiritual harmony is no exception. The authentic test of the
sincerity of our commitment to such harmony is our willingness to pay
the price for it. If, on the other hand, talking about communal harmony
is envisaged along the lines of unfurling the umbrella for as long as
the rain lasts, programmes to promote communal harmony will remain hollow
rituals that do not envisage any breakthrough. Spiritual harmony must
blend into our way of life and every religious community that wishes
to prevent the collapse of democracy into fascism must be willing to
accept the changes and corrections required to promote harmony among
our religions.