By a similar contradiction the more the devout worshipper knows of God the less he knows, because the process of knowledge is a process of "effacement;" the closer the gradual union becomes the fainter is the self-personality, till at length it fades away entirely, and is merged and lost as a drop in the illimitable sea. This is the so-called "rest" which Krishna promises as the reward of knowing him. It is rest in the sense of extinction; it is death; while that which Christ promises is eternal Life with unending and rapturous activity, with ever-growing powers of fellowship and of love.
Take another alleged parallel. Chapter VI. commends the man who has reached such a measure of indifference that "his heart is even in regard to friends and to foes, to the righteous and to evil-doers;" and this is held up as a parallel to the Sermon on the Mount, which commends love to enemies that we may be children of the heavenly Father who sendeth rain upon the just and upon the unjust. In the one case the apathy of the ascetic, the extinction of susceptibility, the ignoring of moral distinctions, the crippling and deadening of our noblest powers; in the other the use of these powers in all ways of beneficence toward those who injure us, even as God, though his heart is by no means "even" as between the righteous and the wicked, stills shows kindness to both. Now, in view of the great plausibility of the parallels which are thus presented to the public—parallels whose subtle fallacy the mass of readers are almost sure to overlook—one can hardly exaggerate the importance of thoroughly sifting the philosophy that underlies them, and especially on the part of those who are, or are to become, the defenders of the truth.[79]
But turning from particular parallels to a broader comparison, there is a general use of expressions in the New Testament in regard to which every Christian teacher should aim at clear views and careful discriminations; for example, when we are said to be "temples of the Holy Ghost," or when Christ is said to be "formed in us the hope of glory," or it is "no longer we that live, but Christ that liveth in us." It cannot be denied that defenders of the Bhagavad Gita, and of the whole Indo-pantheistic philosophy, might make out a somewhat plausible case along these lines. I recall an instance in which an honored pastor had made such extravagant use of these New Testament expressions that some of his co-presbyters raised the question of a trial for pantheism. But it is one thing to employ strong terms of devotional feeling, as is often done, especially in prayer, and quite another to frame theories and philosophies, and present them as accurate statements of truth. The New Testament nowhere speaks of the indwelling Spirit in such a sense as implies an obliteration or absorption of the conscious individual ego, while "effacement" instead of fellowship is a favorite expression in the Bhagavad Gita. Paul in his most ecstatic language never gives any hint of extinction, but, on the contrary, he magnifies the conception of a separate, conscious, ever-growing personality, living and rejoicing in Divine fellowship for evermore.
In the New Testament the expressions of our union with Christ are often reversed: instead of speaking of Christ as abiding in the hearts and lives of his people, they are sometimes said to abide in Him, and that not in the sense of absorption. Paul speaks of the "saints in Christ," of his own "bonds in Christ," of being "baptized in Christ," of becoming "a new creature in Christ," of true Christians as being one body in Christ, of their lives being "hid with Christ in God." Believers are spoken of as being "buried with Christ," "dead with Christ." Every form of expression is used to represent fellowship, intimacy, spiritual union with Him, but always in a rational and practical sense, and with full implication of our distinct and separate personality. The essential hope of the Gospel is that those who believe in Christ shall never die, that even their mortal bodies shall be raised in his image, and that they shall be like Him and shall abide in his presence. On the other hand, "The essence of this pantheistic system," says Mr. Chatterji, "is the denial of real existence to the individual spirit, and the insistance upon its true identity with God" (Chapter IV.).
It only remains to be said that, whatever may be the similarities of expression between this Bible of pantheism and that of Christianity, however they may agree in the utterance of worthy ethical maxims, that which most broadly differentiates the Christian faith from Hindu philosophy is the salient presentation of great fundamental truths which are found in the Word of God alone.
1. The doctrine that God in Christ is "made sin" for the redemption of sinful man—that He is "the end of the law for righteousness" for them that believe; this is indeed Divine help: this is salvation. Divinity does not here become the mere charioteer of human effort, for the purpose of coaching it in the duties of caste and prompting it to fight out its destiny by its own valor. Christ is our expiation, takes our place, for our sakes becomes poor that we through his poverty may become rich. What a boon to all fakirs and merit-makers of the world if they could feel that that law of righteousness which they are striving to work out by mortifications and self-tortures had been achieved for them by the Son of God, and that salvation is a free gift! This is something that can be apprehended alike by the philosopher and by the unlettered masses of men.
2. Another great truth found in our Scriptures is that the pathway by which the human soul returns to God is not the way of knowledge in the sense of philosophy, but the way of intelligent confidence and loving trust. "With the heart man believeth unto righteousness, and with the mouth confession is made." Man by wisdom has never known God. This has been the vain effort of Hindu speculation for ages. The author of the Nyaya philosophy assumed that all evil springs from misapprehension, and that the remedy is to be found in correct methods of investigation, guided by skilfully arranged syllogisms. This has been in all ages the chief characteristic of speculative Hinduism. And the Bhagavad Gita furnishes one of its very best illustrations. Of its eighteen chapters, fifteen are devoted to "Eight Knowledge." And by knowledge is meant abstract speculation. It is a reaching after oneness with the deity by introspection and metaphysical analysis.
"Even if thou wert the greatest evil-doer among all the unrighteous," says Krishna, "thou shalt cross over all sins even by the ark of knowledge." "Oh, Arjuna, as blazing fire reduces fuel to ashes, so the fire of knowledge turns all action into ashes." But in the first place a knowledge of the infinite within us is unattainable, and in the second place it could not avail us even if attainable. It is not practical knowledge; it is not a belief unto righteousness. Faith is not an act of the brain merely, but of the whole moral nature. The wisdom of self must be laid aside, self-righteousness cast into the dust, the pride and rebellion of the will surrendered, and the whole man become as a little child. This is the way of knowledge that can be made experimental; this is the knowledge that is unto eternal life.
3. Another great differential of the New Testament is found in its true doctrine of divine co-operation with the human will. Our personality is not destroyed that the absolute may take its place, but the two act together. "For men of renunciation," says the Bhagavad Gita, "whose hearts are at rest from desire and anger, and knowing the only self, there is on both sides of death effacement (of the individual) in the supreme spirit." In such a person, therefore, even on this side of death, there is a cessation of the individual in the supreme. Over against this the Gospel presents the doctrine of co-operative grace, which instead of crippling our human energies arouses them to their highest and best exertion. "Work out your own salvation with fear and trembling, for it is God that worketh in you both to will and to do of his good pleasure." The divine acts with and through the human, but does not destroy it. It imparts the greatest encouragement, the truest inspiration.
4. We notice but one more out of many points of contrast between the doctrines of the Hindu and the Christian Bibles, viz., the difference between ascetic inaction and the life of Christian activity as means of religious growth. I am aware that in the earlier chapters of the Bhagavad Gita, Krishna urges Arjuna to valiant activity on the battle-field, but that is for a special purpose, viz., the establishment of caste distinctions. It is wholly foreign to Hindu philosophy; it is even contradictory. The author of the poem, who seems to be aware of the inconsistency of arousing Arjuna to the mighty activities of the battle-field, and at the same time indoctrinating him in the spirit of a dead and nerveless asceticism, struggles hard with the awkward task of bridging the illogical chasm with three chapters of mystification.