Another word in India which is synonymous with large power and merit is Yoga. It is inculcated in the Yoga philosophy and is supposed to stand for a high mental discipline which speedily qualifies one for absorption into the Deity. It is manifested in the form of abstract meditation and austerity—an austerity embodied in asceticism and self-mortification. From early times this method has been held high in honour, and today is universally esteemed as the most powerful and speedy boat wherewith to cross the sullen stream of human existence. The grand object of Yoga is to teach how to concentrate the mind—an object based upon the idea that the great and sole need of man is not moral and spiritual regeneration, but more light, i.e., a clear, intellectual apprehension of things. Not only is this basis of philosophy false in supposing that such intellectual gymnastics can [pg 094] finally exalt and save a soul, it is also radically defective in its general rules and practical results. No one who has studied the childish rules which are prescribed to the Yogis, or has observed in India many of even the better type of Yogis can fail to be impressed with the degradation to mind and morals which is indissolubly connected with it. Barth's observation on the processes of Yoga is eminently true. “Conscientiously observed,” he says, “they can only issue in folly and idiocy; and it is, in fact, under the image of a fool or an idiot that the wise man is often delineated for us in the Puranas for instance.”[9]
Meditation upon the Divine Being and upon self is a supreme duty inculcated by Christianity. Here God is a Personality upon whom the mind can be centred and find rest and exaltation. The self also is conceived as a being with a separate and infinitely high destiny marked out before it. Concentrated thought, deep emotion and lofty purpose, in view of these objects, is supremely profitable. But what is there left worthy of thought for the Vedantist Yogi when the Divine Being is the unknowable and the Yogi himself the deluded child of (Maya) illusion and (avidya) ignorance—those twin enemies to all true and worthy knowledge? It cannot be elevating to detach the mind from things worldly and attach it to nothing!
Incarnation, as we have seen above, has in later times become a popular doctrine in India. The avatars (“descents”) of members of the Hindu pantheon, especially of Vishnu, the second member [pg 095] of the Triad, wield a large influence in the religious life of the masses. Yet the doctrines should, by no means, be regarded as identical or even similar in Hinduism and Christianity. It should be remembered that in Hinduism it is believed and magnified by those who also hold the law of Karma as supreme. There is hardly a Vaishnavite and Krishnaolater who does not believe firmly that his destiny is writ large upon his forehead—that nothing that this or any god may do can affect his adrishta which is that felt but unseen power working out the Karma vivaka, or fruition of works, done by him in former births. This belief directly antagonizes incarnation from the Christian standpoint, where it appears as God's mighty instrument of grace to man. Not so from the Hindu standpoint. The incarnations of Vishnu are referred to in their Shastras “as consequences of deeds which the god himself had performed. One was the fruit of sins he had committed; another of a curse which had been pronounced upon him.” And yet they are doubtless frequently referred to as undertaken with a view to benefit and help our race. If such was their intention it is difficult to see how that benefit could be any other than racial and temporary; for there is no intimation in any of them of its being a means for the spiritual uplifting, or moral regeneration, of one human soul.
There is no finality of blessing supposed to be in any Hindu incarnation; and it would be sacrilege to compare the character of any one of them with the wonderful incarnation of Jesus. It is not so much that many of them appear as fish, fowl and beast, and as such are devoid of moral aim and efficiency; [pg 096] not a few are immoral, some of them, like Krishna, representing the worst type of sensuality and moral obliquity. Such examples, in the popular mythology of the land, have done, and are doing, inexpressible harm to the people and the country. “Like God like people”; and when the god is highly popular and conspicuously immoral the result will be correspondingly great.
In connection with the doctrine of avatar has arisen the well-known bhakti marga—“the way of faith.” Many believe that the latter was the source of the former and that both were affected by Christian teaching. In any case they are closely connected. Among many this way of love and devotion to individual gods has gained preëminence over the other two ways of salvation—knowledge (gnana marga) and works (Karma-marga)—though it should not be forgotten that bhakti itself is regarded as a work of merit and is by no means synonymous with Christian faith. Yet it must be confessed, as we have seen above, that Hinduism comes nearer, at this point than at any other, to touching the religion of Jesus.
The blindness of this faith is also a serious objection to it. To the bhaktan “faith is the great thing.” It matters not how hideous, morally and spiritually, the object of faith may be, bhakti will triumphantly vindicate itself in the ultimate salvation of the soul. “Repose faith in the idols, in ceremonial observances, in ascetic performances, in all that you religiously do, and blessing will rest upon you.” This is the bhaktan's creed; it is essentially the teaching of the “Divine Song”—Bhagavad-Gita. And it is this [pg 097] which has so powerfully helped the moral and spiritual degeneracy of India during the past few centuries. Men have attached themselves absolutely to gods whose mythology, detailed in the Puranas and Tantras, is a narrative of lust and of moral crookedness, devotion to which can mean only moral contamination and spiritual death. Such a faith, in its nature and results, can only be contrasted with a loving devotion to the incomparably holy and lovely Jesus.
4. The Processes of These Two Religions.
In other words we inquire, in what manner do they propose to attain unto their respective ends?
Christianity brings man into the new, divine life through the narrow gate of a new birth. He stands justified before God and, under the influence of the Holy Spirit, he begins that course of spiritual development which steadily progresses towards perfection in truth and holiness. He, “beholding as in a glass the glory of the Lord is changed into the same image from glory to glory even as by the spirit of the Lord.” And in the fullness of his acquired, or divinely bestowed, powers he passes through the gate of death, once for all, to enter upon the full glories of eternal life beyond.