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would not be a sacrilege if one concludes that religion is just a pleasant past-time, or that it makes one learned (knowledgeable), but it has no potency to change one's personality. But such a conclusion would be true for a superficial or pseudoreligiousness, but not for real religion. It would be true for the 'shell' of the religion but not its 'spirit'.
The problem is that now-a-days, (so-called) religious leaders have devalued the moral principles and have tried to establish ritualistic traditionalism as religion. The true religion, which should not be dogmatic or doctrinaire but practical and dynamic, has unfortunately been shorn off its practical side. Beneficial factors, which could be obtained only by actual experience and practice, are not available, because it lacks the practical side. The creed, which is merely doctrinaire, which does not seek fresh knowledge, which is not dynamic enough to search and advance its knowledge and wisdom, is reduced to traditionalism, and is no longer qualified to be called 'religion'. In course of time, like static poolwater, it would become foul. The creed which does not care to expand its own wisdom by research and practice but teaches its adherents, wholly by exhortations and traditions with their attendant myths, legends and superstitions, cannot hope to be of any significant benefit to them.
In reality, experimental research and actual experience is the spirit of religion. The proof of potency and truth of such a religion is that its followers can positively change for the better. That inspite of accepting the protection of religion, and adopting a religious way of life, one does not change for the better, is improbable. The basic principle of being religious (i.e. adopting a virtuous way to life) is to commence treading the path of change-pilgrimage towards transmutation. Virtuous traits and religious characteristics become evident in the attitude and behaviour of a truly religious person. When the pilgrimage starts, characteristics of taijasa,
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