Religion, Illusion, Passivity

Right after characterizing Religion as "opium for the people", Marx adds that it is an "illusory happiness", thereby implicitly attributing to the experience a cognitive error.  A contrasting diagnosis begins with the concept of Religion as Practical, as it is in its most primitive manifestations, constituted by action in accodance with a causal hypothesis one term of which is a deity, e. g. a dance that appeals to a god to bring rain.  So, in simpler cases, Religion can be evaluated on the basis of its efficacy, i. e. whether or not the wished-for result occurs.  But, in more complicated Religion, the effect is deferred indefinitely, replaced more immediately by a promise, e. g. that of inheriting the earth as an effect of meek conduct.  Now, the promise itself is not illusory, so, nor is the hope that can be derived from it.  But, the adoption of that causal hypothesis cultivates passivity as a response to unhappiness, whereas the Marxist remedy, revolution, is active.  So, on the Practical diagnosis of Religion, the Real-Illusory contrast is replaced by that of Effective-Ineffective and/or of Active-Passive, in which 'Real' and 'Illusory' are exposed as characteristics of a passive condition.