'I Prefer the Open Sea'
Panditji rejected blind belief, the afterlife, or his own salvation and remained concerned about humanity
India is supposed to be a religious country above everything else; Hindu, Muslim, Sikh, and others take pride in their faiths and testify to their truth by breaking heads. The spectacle of what is called religion, or at any rate organized religion, in India and elsewhere has filled me with horror, and I have frequently condemned it and wished to make a clean sweep of it.
Almost always it seems to stand for blind belief and reaction, dogma and bigotry, superstition and exploitation, and the preservation of vested interests. And yet I knew well that there was something else in it, something which supplied a deep inner craving of human beings. How else could it have been the tremendous power it has been and brought peace and comfort to innumerable tortured souls? Was that peace merely the shelter of blind belief and absence of questioning, the calm that comes from being safe in harbour, protected from the storms of the open sea, or was it something more? In some cases certainly it was something more.
But organized religion, whatever its past may have been, today is very largely an empty form devoid of real content.
I am afraid it is impossible for me to seek harbourage in this way. I prefer the open sea, with all its storms and tempests. Nor am I greatly interested in the afterlife, in what happens after death. I find the problems of this life sufficiently absorbing to fill my mind. But the usual religious outlook does not concern itself with this world. It seems to me to be the enemy of clear thought, for it is based not only on the acceptance without demur of certain fixed and unalterable theories and dogmas, but also on sentiment and emotion and passion. It is far removed from what I consider spirituality and things of the spirit, and it deliberately or unconsciously shuts its eyes to reality lest reality may not fit in with preconceived notions. It is narrow and intolerant of other opinions and ideas; it is self-centered and egotistic; and it often allows itself to be exploited by self-seekers and opportunists.
This does not mean that men of religion have not been and are not still often of the highest moral and spiritual type. But it does mean that the religious outlook does not help, and even hinders, the moral and spiritual progress of a people, if morality and spirituality are to be judged by this world's standards, and not by the hereafter. Usually religion becomes an asocial quest for God or the Absolute, and the religious man is concerned far more with his own salvation than with the good of society. The mystic tries to rid himself of self, and in the process usually becomes obsessed with it. Moral standards have no relation to social needs but are based on a highly metaphysical doctrine of sin. And organized religion invariably becomes a vested interest and thus inevitably a reactionary force opposing change and progress.
Jawaharlal Nehru (1889-1964), India's first Prime Minister, was also a noted author. This extract, taken from his autobiography, was written while he was jailed as a freedom fighter.
Condensed from "Toward Freedom: The Autobiography of Jawaharlal Nehru"