And the complexity is great because in the world of religion the experimenter and the experimented upon are the same – hence the complexity, hence the strangeness, hence the incomprehensibility, hence the illogicalness. The knower and the known are the same in the world of religion. In the world of science the knower is separate. the known is separate – things are clear-cut, demarcated. But in religion everything merges, melts into everything else – even the knower cannot remain separate! Religion does not give you knowledge separate from the knower. It gives you experience, not separate from the knower, but as the very essence of the knower.
To be a religious seeker one has to drop all philosophizing, one has to drop all a priori knowledge, because all a priori knowledge is a hindrance. It stops your inquiry, inquiry becomes dishonest – from the very beginning it becomes poisoned. How can you inquire if you have already concluded? To be a Christian and to be religious is impossible, or to be a Hindu and to be religious is impossible. How can you be religious if you are a Hindu? Being a Hindu means that you have already concluded, you have decided what truth is. Now what is the point of inquiry? What are you going to inquire into? All that you will be doing is finding support, arguments for what you have already concluded. And your conclusion may be wrong – nobody knows – because your conclusion is not yours, it has been handed to you by the society.
Society is very interested in giving you conclusions. The society is not interested in giving you consciousness so that you can conclude on your own. Before you become conscious, before any inquiry starts, the society stuffs you with all kinds of conclusions – to stop the inquiry – because the inquirer is dangerous to society. The non-inquirer is convenient, the non-inquirer is obedient. He simply takes the orders, the commands, and follows them. He is conformist, he is conventional. Once you have stuffed somebody’s mind a bit with a belief, you have drugged him; belief is a drug. He starts believing, he goes on believing…slowly slowly he starts thinking that his belief is his experience.
Belief is a system of hypnosis. You go on suggesting to the child, “You are a Hindu, you are a Hindu,” you take him to the temple, you lead him through religious, so-called religious rituals, ceremonies, and by and by he becomes conditioned to the idea that he is a Hindu, and that all that is Hindu is right and all that is non-Hindu is wrong.
And the same is being done in every kind of society – you have drugged the child, his very source of consciousness has been poisoned. And if you believe something, it starts appearing to be true. If you start believing something, you will find all kinds of supports for it, all kinds of arguments to help it – your ego becomes involved. It is not only a question of truth, deep down it is a question of, “Who is right, me or you? How can I be wrong – I have to be right.” So you choose all that supports you. And life is so complex, you can find all kinds of things in life – whatsoever you choose, whatsoever you decide. If you are a pessimist, you will find all kinds of arguments in life which support pessimism. If you are an optimist, there are all kinds of arguments available to you.
Life is dual, life is paradoxical, life is multidimensional. Hence so many kinds of philosophies, “isms,” theologies exist in the world. And every theology lives confined by its own conclusions and feels perfectly right.