16. Houses of God

I do not regard the existence of a temple as a sin or superstition. Some form of common worship, and a common place of worship appear to be a human necessity. Whether the temples should contain images or not is a matter of temperament and taste. I do not regard a Hindu or a Roman Catholic place of worship containing images as necessarily bad or superstitious, and a mosque or a Protestant place of worship being good or free of superstition merely because of their exclusion of images. A symbol such as a cross or a book may easily become idolatrous, and therefore superstitious. And the worship of the image of Child Krishna or Virgin Mary may become ennobling and free of all superstition. It depends upon the attitude of the heart of the worshipper.

Young India, 5-11-1925, p. 378

I know of no religion or sect that has done or is doing without its House of God, variously described as a temple, a mosque, a church, a synagogue or an agiari. Nor is it certain that any of the great reformers including Jesus destroyed or discarded temples altogether. All of them sought to banish corruption from temples as well as from society. Some of them, if not all, appear to have preached from temples. I have ceased to visit temples for years, but I do not regard myself on that account as a better person than before. My mother never missed going to the temple when she was in a fit state to go there. Probably her faith was far greater than mine, though I do not visit temples. There are millions whose faith is sustained through these temples, churches and mosques. They are not all blind followers of a superstition, nor are they fanatics. Superstition and fanaticism are not their monopoly. These vices have their root in our hearts and minds. To reject the necessity of temples is to reject the necessity of God, religion, and earthly existence.

Harijan, 11-3-1933, p. 5

Temple-going is for the purification of the soul. The worshipper draws the best out of himself. In greeting a living being, he may draw the best out of the person greeted, if the greeting is selfless. A living being is more or less fallible like oneself. But in the temple, one worships the living God, perfect beyond imagination. Letters written to living persons often end in heart-breaking, even when they are answered, and there is no guarantee of their being always answered. Letters to God who, according to the devotee's imagination, resides in temples, require neither pen nor ink nor paper, not even speech. Mere mute worship constitutes the letter which brings its own unfailing answer. The whole function is a beautiful exercise of faith. Here there is no waste of effort, no heart-breaking, no danger of being misunderstood. The writer must try to understand the simple philosophy lying behind the worship in temples or mosques or churches. He will understand my meaning better if he will realize that I make no distinction between these different abodes of God. They are what faith has made them. They are an answer to man's craving somehow to reach the UNSEEN.

Harijan, 18-3-1933, p. 6

We the human family are not all philosophers. We are of the earth very earthy, and we are not satisfied with contemplating the Invisible God. Somehow or other we want something which we can touch, something which we can see, something before which we can kneel down. It does not matter whether it is a book, or an empty stone building, or a stone building inhabited by numerous figures. A book will satisfy some, an empty building will satisfy some others, and many others will not be satisfied unless they see something inhabiting these empty buildings. Then I ask you to approach these temples not as if they represented a body of superstitions. If you will approach these temples with faith in them, you will know that each time you visit them you will come away from them purified, and with your faith more and more in the living God.

Harijan, 23-2-1937, p. 401

Bitter experience has taught me that all temples are not houses of God. They can be habitations of the devil. These places of worship have no value unless the keeper is a good man of God. Temples, mosques, churches are what man makes them to be.

Young India, 19-5-1927, p. 161

[To a Roman Catholic Bishop]

When you kneel before Virgin Mary and ask for her intercession, what do you do? You ask to establish contact with God through her. Even so a Hindu seeks to establish contact with God through a stone image. I can understand your asking for the Virgin's intercession. Why are Musalmans filled with awe and exultation when they enter a mosque ? Why, is not whole universe a mosque? And what about the magnificent canopy of heaven that spreads over you ? Is it any less than a mosque ? But I understand and sympathize with the Muslims. It is their way of approach to God. The Hindus have their own way of approach to the same Eternal Being. Our media of approach are different, but that does not make Him different.

Harijan, 13-3-1937, p. 39

Idol-worship

I have said I do not disbelieve in idol-worship. An idol does not excite any feeling of veneration in me. But I think that idol-worship is part of human nature. We hanker after symbolism.

'Young India, 6-10-1921, p. 318

I am both an idolater and an iconoclast in what I conceive to be the true senses of the terms. I value the spirit behind idol-worship. It plays a most important part in the uplift of the human race. And I would like to possess the ability to defend with my life the thousands of holy temples which sanctify this land of ours. I am an iconoclast in the sense that I break down the subtle form of idolatry in the shape of fanaticism that refuses to see any virtue in any other form of worshipping the Deity save one's own. This form of idolatry is more deadly for being more fine and evasive than the tangible and gross form of worship that identifies the Deity with a little bit of a stone or a golden image.

Young India, 28-8-1924, p. 284