Love beyond Religion.

"Suraj can you life that bag for me" asked Nita. "yeh for sure why not, i wonder when i am going to get my better half" said Suraj."wait for it , you'll get it.." replied Nita.

Suraj left the classroom and was walking around the corridor. His eyes fell on a girl filling water from the cooler. Light cold winds made lovely waves in her hair that, Suraj was lost in her beauty.

"Is she the one i am looking for?" Suraj said to himself smilimy softly. He came to know her name is Maya from her friends so he tried to search her on social media and found her.

they started talking and started knowing each other, slowly slowly maya also started liking Suraj but could not express her love for him. Both of them knew that they like each other but no one said.

They started becoming closer..But the thing that poked in their relationship was their religion.

Suraj was Hindu and Maya was a Muslim. Which the society did'nt like to be togethor. Friends usually sugest not to get in a relationship.One day while maya said these things to suraj, Suraj called all his and her friends and asked maya for her bottle. Suraj took out his bottle and mixed the water of both the waters.

He asked "Can anyone say me which water is of a muslim and which one is of a hindu??" no one replied. maya got a cut from a nail of the window. Suraj took out a blade and cutted his finger and droped a drop of blood besides maya's blood and asked. "Now can you differentiate between a hindu's blood and a muslim's blood.". There was a deep silence in the room. Maya huged Suraj tight and cried in happiness of getting blessed by such a Partner.

Religion is thing made by humans and creates a division between human beings. God never says praise me in a specific or disrespect a specific religion. but he says us to believe in unity and togetherness.

The concept of god has always intrigued me. There was a time when I believed in gods in human form but as I grew up I started believing in a higher energy. Although there was a brief phase when I turned towards atheism, I think there is a part of me that just refuses to believe that there is nothing more out there.

Humans need someone to blame and someone to believe in, and god seemed appropriate because he was always ready to take the blame! Also, I’m probably not ready to think we are the highest form of being. But I don’t think there is someone up there keeping tabs and making decisions for us.

would love to believe in miracles, but as of now, I think coincidence wins my vote. There is a part of me that hopes to be proved wrong one day and another part that knows it’s not going to happen.I’ve read too much or maybe too little about the soul and the effects of prayer. Concepts such as karma, reincarnation, and sacrifices are things that I did ponder about but not something I believed in. I’ve always maintained that religion is a necessary evil and the influence it has on spiritual practices is not small. There are certain practices such as fasting which help people even if they show no verifiable result.

These two aspects of religious radicalism point to a specific dynamic that is constitutive for religion and hence offer a first explanation why religion can give rise to militant intolerance and violence. In order to analyze this dynamic philosophically, I take the work of Ricoeur as my guide.24 He proposes to characterize this religious dynamic and the violence ensuing from it as ‘symbolic.’ The symbolic character of (Christian) faith consists in that it forms a community around the Christ symbol, which is a source of goodness that is not destroyed by radical evil and holds out the prospect of a liberation of all people. This symbolic ground is essentially groundless and abyssal (Schelling) and hence opposes its confiscation by self-appointed interpreters, its corruption ensuing from slavish obedience, and its manipulation by ecclesiastical powers.

Typically, all religions relate to a constitutive symbol without being able to get hold of it, precisely because it is both ground and abyss. Individual religions try to shape and concretize their relation to this groundless ground by means of spiritual and physical exercises, doctrinal and moral teachings, prescripts, rituals, etc. By doing so, they shape their specific identity, although none of these elements, neither separately nor taken together, is able to determine this ground univocally. Hence, religions are marked by a fundamental disproportion between the excess of the groundless ground and the finite capacities of a community of faith to receive, appropriate, and adapt it. To put it in metaphorical terms, there is a disproportion between the inexhaustible divine mystery as the spring that overflows and exceeds every framework, and the concrete community of faith as the vase that tries to contain this spring, in the double sense of offering a receptacle and constraining within limits. This means that in every religion, there is a fundamental tension between excess and moderation.