the core of religion and as such can be expected to occupy the
central place in every religion. The element, which we find common
to most of the definitions, though not to all, is the belief in the
existence of a transcendent cosmic power to which the term
“Divine” is usually applied. Divinity too has been represented as
one single entity and also as many; but the monistic conception has
been more widely accepted than the pluralistic. While the existence
of the supreme power is seldom questioned by religious people,
their ideas regarding its nature are as vague, as indefinite and as
varied as are the definitions of religion itself, and each great writer
on religion seems to have conceived God in his own way. Only a few
instances can be cited here. Kant speaks of God as “the moral Law-
giver,” and William James describes Him as “the Higher part of the
universe.” Matthew Arnold believes God to be “the power that
makes for righteousness.”(10) “For Sir James Jeans, He is “the greatest
of mathematicians.” Bergson, in one of his earlier works, identified
Him with the creative energy. Later on, when his thought had taken
a mystical turn, he spoke of God as “Love and the Beloved”.(11) Thus
we see that there are as many definitions of God as there are of
religion. The point to be emphasised, however, is that God is
infinite and therefore, our finite understanding can never
encompass His nature. Some of those who attempt to define God
give free rein to their imagination and indulge in wild speculation
quite out of touch with Reality. Others, seeking something of which
their mind can take a firm hold, identify God with nature. But they
forget that God is transcendent. He may be sensed but cannot be
comprehended. Apprehension of God is supposed to occur in the
mystical experience,* but this apprehension, as the great mystics
themselves testify, is only fragmentary, elusive and tantalising. A
comprehensive definition of God, therefore, is not possible. None-
the-less, it may be possible to formulate some idea of God. But
religion is not satisfied with that. It requires a more adequate idea of
God. We should, therefore, take up the question whether and how
such an idea of God may be formulated.
*The nature of this so-called “experience” will be discussed in a
subsequent chapter.
What is Religion 39