What Aziz finds is the unexpected fact that she is like Aziz in many ways, or as he describes her, “Oriental” (21). Dr. Aziz made the assumption that she was like all other “British women” that had the lack of respect for India’s cultures and religion. This brings about tension throughout the play as Aziz has jus committed the act of generalizing a race. He believed that because Mrs. Moore was a British she would not have taken her shoes off. This may have very well offended the British Mrs. Moore. Forester in this scene shows us that not only are the English always bad and have prejudice but he shows us that the Indians also carry this quality. As a symbol of what is good in Western culture, Mrs. Moore explains nicely that she did in fact take her shoes off. Aziz senses the sincerity in her voice and apologizes at once. They speak for sometime and Dr. Aziz senses Mrs. Moore’s effort to get
Additionally, Forster uses Part III to address the issue of how a foreigner can best understand and make peace with the “muddle” of India. Throughout Parts I and II, Forster shows several main characters—Mrs. Moore, Adela, Fielding—experiencing spiritual crises in the face of the chaos of Indian experience. Part III, which is set in the Hindu state of Mau during a Hindu religious festival, offers the Hindu vision of the oneness of all living things as a possible answer to the problem of comprehending India. The most mystical characters of the novel take the spotlight in Part III. Godbole serves in Mau as an educator and religious figure, and Mrs. Moore reappears through her two children, Ralph and Stella. If Forster is pessimistic about Fielding and Aziz’s friendship, in Part III he at least offers the collectivity of Hindu love as a potential source of hope and redeeming possibility.
An essential feature of religious experience across many cultures is the intuitive feeling of God's presence. More than any rituals or doctrines, it is this experience that anchors religious faith, yet it has been largely ignored in the scientific literature on religion.
"... [Dr. Wathey's] book delves into the biological origins of this compelling feeling, attributing it to innate neural circuitry that evolved to promote the mother-child bond...[He] argues that evolution has programmed the infant brain to expect the presence of a loving being who responds to the child's needs. As the infant grows into adulthood, this innate feeling is eventually transferred to the realm of religion, where it is reactivated through the symbols, imagery, and rituals of worship. The author interprets our various conceptions of God in biological terms as illusory supernormal stimuli that fill an emotional and cognitive vacuum left over from infancy.
These insights shed new light on some of the most vexing puzzles of religion, like: