To trace the origin and development of the God-idea, one must go
back to the time when civilisation was still in its infancy and
science was still unknown. Primitive people, out of fear and
admiration towards the natural phenomena, had believed in different
spirits and gods. They used their spirits and gods to form
religions of their own. According to their respective circumstances
and understanding capacity, different people founded different gods
and different faiths.
In the beginning of the God-idea, people worshipped many gods --
gods of trees, streams, lightning, storm, winds, the sun, and all
other terrestrial phenomena. These gods were related to each and
every act of nature. Then gradually man began to transfer to these
gods, sex and form as well as the physical and mental
characteristics of human beings. Human attributes were given to the
gods: love, hate, jealousy, fear, pride, envy and other emotions
found among human beings. From all these gods, there slowly grew a
realisation that the phenomena of the Universe were not many but
were One. This understanding gave rise to the monotheistic God of
recent ages.
In the process of developing, the God-idea went through a
variety of changing social and intellectual climates. It was
regarded by different men in different ways. Some idealised God as
the King of heaven and earth; they had a conception of God as a
person. Others thought of God as an abstract principle. Some raised
the ideal of Supreme deity to the highest heaven, while others
brought it down to the lowest depths of the earth. Some pictured
God in a paradise while others made an idol and worshipped it. Some
went so far as to say that there is no salvation without God -- no
matter how much good you do, you will not receive the fruits of
your actions unless you act out of a faith in God. The Theists
said, 'Yes' and went on to affirm that God really did exist. The
Atheists said, 'No' and went on to affirm that God did not really
exist at all. The Sceptics or Agnostics said, 'We do not or we
cannot know.' The positivists said that the God-idea is a
meaningless problem since the idea of the term 'God' is not clear.
Thus there grew a variety of ideas and beliefs and names for the
God-idea: pantheism, idolatry, belief in a formless God, belief in
many gods and goddesses, etc.
Even the monotheistic God of recent times has gone through a
variety of changes as it passed through different nations and
people. The Hindu God is quite different from the Christian God.
The Christian God is again different from other Gods of other
faiths. Thus numerous religions came into existence; each one
differed greatly from the other and each one said that 'God is
One.'
As each religion came into existence and developed around the
God-idea, the religion developed its own particular explanation of
creation. Thus as the God-idea evolved within different religious
systems, this idea became associated with various myths. People
used the God-idea as a vehicle for their explanations of the
existence of man and the nature of the life.
Today, intelligent men who have carefully reviewed all the
available facts, have come to the conclusion that, like the
God-idea, the creation myths must be regarded as an evolution of
the human imagination which began by the misunderstanding of the
phenomena of nature. These misunderstandings were rooted in the
fear and ignorance of primitive man. Even today, man still retains
his primitive interpretations of creation. In the light of recent,
scientific thinking, the theological definition of God is vague and
hence has no place in the recent, creation theories or myths.
If man is created by an external source, then he must belong to
that source and not to himself. Buddhists believe that man does
belong to himself and that he is responsible for everything he
does. Thus Buddhists have no reason to believe that man came into
existence in the human form through any external sources. They
believe that man is here today because of his own actions. He is
neither punished nor rewarded by anyone but himself according to
his own good and bad actions. In the process of evolution, the
human being came into existence. However, there are no Buddha-words
to support the belief that the world was created by anybody. The
scientific discovery of gradual development of the world-system
conforms with the Buddha's teachings.
Both he God-idea and its associated creation myths have been
protected and defended by the God-religions which need these ideas
to justify their existence and usefulness to human society. All the
God-religions claim to have received their respective scriptures as
Revelation; in other words, they all profess to come directly from
the one God. Each claims that their religion stands for Universal
Peace and Universal Brotherhood and other such high ideals.
However great the ideals of the religions might be, the history
of the world shows that the religions up to the present day have
also helped in spreading superstitions. Some have stood against
science and the advancement of knowledge, leading to quarrels,
ill-feelings, murders, and wars. In this respect, the God-religions
have failed in their attempt to enlighten mankind. For example, in
certain countries when people pray for mercy, their hands are
stained with blood of the morbid sacrifices of innocent animals
and, sometimes, even fellow human beings. These poor and helpless
creatures are slaughtered at the desecrated altars of imaginary and
imperceptible gods. It has taken a long time for people to
understand the futility of such cruel practices in the name of
religion. When will they realise that the path of real purification
is by love and understanding?
Another weakness of the God-religions is that they offer no
salvation without God. Thus a man might conceivably have climbed to
the highest pinnacle of virtue, and he might have led a righteous
way of life, and he might even have climbed to the highest level of
holiness. Yet he is to be condemned to eternal hell just because he
did not believe in the existence of God. On the other hand, a man
might have sinned deeply and yet, having made a late repentance, he
can be forgiven and therefore 'saved' for God's sake. From the
Buddhist point of view, there is no justification in this kind of
doctrine.
Despite the weaknesses of the God-religions, it is not deemed
advisable to preach a Godless doctrine since the belief in God has
also done a tremendous service to mankind especially in times of
places when where the God concept was desirable. This belief in God
has helped mankind to control his animal nature. And so much help
has been granted to others in the name of God. At the same time,
man feels insecure without the belief in God. He finds protection
and inspiration when that belief is in his mind. The reality or
validity of such a belief is based on man's understanding capacity
and spiritual maturity.
The basic cause for the failure of religion is when the people
are made to look upon their religion as an object of mere worship.
This means that the religion of essential living is given over to
dead functions and ceremonials. When a religion allows these
conditions to exist, the religion has ceased to be of value but
becomes an actual hindrance.
However, it is not the religion, but the people who profess the
religion and who create the demand for a blind faith in their
religion. This blind faith in turn creates party-feelings and other
forms of partisanship within and among religions. Thus religions,
in spite of their high ideals, have failed to enlighten
mankind.
Religion should concern our practical life. It is to be used as
a guide to regulate our conduct in the world. Religion tells us
what to do and what to know. If we do not do or know accordingly,
religion is no good and no use to us in our daily life.
On the other hand, if the follower's of various religions are
going to fight and to condemn other beliefs and practices --
specially to prove or disprove the existence of God -- and if they
are going to spread anger and hatred towards other religions
because of the different religious views, then they are creating
enormous disharmony amongst the various religious communities.
Whatever religious differences we have, it is our duty to practise
tolerance, patience and understanding. It is our duty to respect
the other man's religious belief even if we cannot accommodate it;
tolerance is necessary for the sake of harmonious and peaceful
living.