In the history of mankind, the most striking unifying feature in all the civilizations, cultures and societies has been the idea of religion. It is at the root of conflicts, the chief cause of the rise and decline of empires and its importance in the development of human civilization cannot be overstated. If we look around the world today, in our less-religious and more practical daily lives we can see little nuggets of the effects of religion intertwined with us so closely that it is impossible to entirely separate ourself entirely from it. If OPEC had raised oil prices in 1973, triggering a near-recession in the west (and developing an awe for oil and the importance of the middle east which persists till today), it had been as a consequence of religion. 9/11 was a consequence of religion. However we may look it is impossible to avoid religion entirely.
Man cannot live by bread alone. He needs some food for thought. Religion fills that vaccum in a man. Those of delicate nature recognize that itch residing within themselves, some do not. But subconciously all of us have some philosophy, some moral code of conduct, in a more general sense some religion by which we fill that vaccum. In that sense we are all followers of a religion, even atheists believe in non-theism as their religion.
But what is the true nature of religion? After all, if a thing is important it must be examined closely and carefuly so that its correct nature is exposed. Only such an understanding can help us to avoid the deadly repercussion that, as history tells us, misunderstandings of religion have entailed. Moreover such an analysis will be of immense practical use in our daily lives. A correct understanding will correctly fill the void which the sensitive amongst us feel, and the rest subconciously require.
Religion has three levels of analysis, which I will discuss in decreasing order of their correctness. (That is to say, the first is the most correct in my view and the last the least). At the first and the purest level, it is the recognition of a spiritual reality beyond the physics of our existence. That reality is accorded by different names (Allah, Brahman etc) and even forms (Buddhahood) in various religions. The fundamental idea, that there exists a metaphysical reality, however is present in all. Moreover the concept that in man there is a itch, an angst that pushes him towards that reality is also common to all. Thus at the root all religions are united and have a common goal. (More on that later)
It is at the second level of analysis, that differences between the various religions appear. This level is theological - the concept and the nature of the reality is debated here. Whether it is an entity, whether it is a state to be achieved, whether it can physically manifest itself, all these points lead to fundamentally different theological positions, which as a natural consequence of identity politics and apologetics have become embedded as definitions of various religions. All religions, in the sense we treat them today, are results of this natural jostling for acquisition of a name for their claim to fame.
The third level of a religion, are its traditions, cultures and its community. For example, it is said: "In Islam, it is obligatory to wear a beard; in Judaism one must eat Kosher meat". The collection of all such qualifiers "Islam implies beard, and Islam implies monotheism and Islam implies 5 obligatory prayers etc" and "Judaism implies Kosher, Judaism implies rejecting celibacy etc" is itself understood to be the meaning of Islam and Judaism. This is the lowest and most incorrect understanding possible for any religion. This does not mean that the traditions have to be rejected. They undeniably give shape and preserve the outward form. However they do not form the inward core, or the kernel of the religion. The traditions of a religion are as any objective man can easily see, a most natural and unavoidable consequence of the geographical, cultural and historical environment in which it started propogation. How can something dependent on external factors, such as the desert like climate of the Middle East probably influenced the idea of hell as a place of fire, be treated as an inbuilt nature of that thing. It is indeed, absurd to think so.
The belief in the superiority of one religion over another (which in fact developed as a byproduct of the identity politics which has built the common understanding of the religion today as a mid-way idea residing between the second and third concepts of religion described above), belies the first and the most correct concept of religion itself. At its heart, the true concept of every religion is this: The idea of a man is that by default he contains two urges: one which tells him to come closer to the spiritual reality and to develop instincts in tune with the reality and second is his ego which tries to drag him to an animal like state of practising hedonism. To destroy the ego by destroying ones baser, self gratfying instincts so that inner divinity has space to grow, is the fundamental aim which all religions tell man to strive for. By insisting on the superficial superiority of one religion over another, acts as natural fodder for the ego. It is the most immediate consequence of pride and arrogance. Thus such beliefs undermine the essence and character of all religions.