But in India such things form part of the common literary
stock and do not entitle the author to the praise which he would win
elsewhere, unless his language or thoughts show originality. Such
originality I have not found in those Tantras which are accessible. The
magical and erotic parts may have the melancholy distinction of being
unlike other works but the philosophical and theological sections could
have been produced by any Hindu who had studied these branches of Indian
literature.

23. _Hinduism in Practice_

After reviewing the characteristics of a religion it is natural to ask
what is its effect on those who profess it. Buddhism, Christianity and
Islam offer materials for answering such a question, since they are not
racial religions. In historical times they have been accepted by peoples
who did not profess them previously and we can estimate the consequences
of such changes. But Hinduism has racial or geographical limits. It
proselytizes, but hardly outside the Indian area: it is difficult to
distinguish it from Indian custom, as the gospel is distinguished from
the practice of Europe: it is superfluous to enquire what would be its
effect on other countries, since it shows no desire to impose itself on
them and they none to accept it. It is, like Shinto in Japan, not a
religion which has moulded the national character but the national
character finding expression in religion. Shinto and Hinduism are also
alike in perpetuating ancient beliefs and practices which seem
anachronisms but otherwise they are very different, for many races and
languages have contributed their thoughts and hopes to the ocean of
Hinduism and they all had an interest in speculation and mysticism
unknown to the Japanese.

The fact that Hinduism is something larger and more comprehensive than
what we call a religion is one reason why it contains much of dubious
moral value. It is analogous not to Christianity but to European
civilization which produces side by side philanthropy and the horrors of
war, or to science which has given us the blessings of surgery and the
curse of explosives. There is a deep-rooted idea in India that a man's
daily life must be accompanied by religious observances and regulated by
a religious code, by no means of universal application but still
suitable to his particular class. An immoral occupation need not be
irreligious: it simply requires gods of a special character. Hence we
find Thugs killing and robb