If I err in belief that the souls of men are immortal, I gladly err, nor do I wish this error which gives me pleasure to be wrested from me while I live.
As the strata of the earth preserve in succession the living creatures of past epochs, so the shelves of libraries preserve in succession the errors of the past and their expositions, which like the former were very lively and made a great commotion in their own age but now stand petrified and stiff in a place where only the literary palaeontologist regards them.
Indeed the reasoned criticism of a prevailing belief is a service to the proponents of that belief; if they are incapable of defending it, they are well advised to abandon it. This self-questioning and error-correcting aspect of the scientific method is its most striking property.
After long study and experience, I have come to the conclusion that (1) all religions are true; (2) all religions have some error in them; (3) all religions are almost as dear to me as my own Hinduism, in as much as all human beings should be as dear to one as one's own close relatives.
What is toleration? It is the prerogative of humanity. We are all steeped in weaknesses and errors: Let us forgive one another's follies, it is the first law of nature.
The newspaper reader says: this party will ruin itself if it makes errors like this. My higher politics says: a party which makes errors like this is already finished -- it is no longer secure in its instincts.
Delusions, errors and lies are like huge, gaudy vessels, the rafters of which are rotten and worm-eaten, and those who embark in them are fated to be shipwrecked.
Concepts which have proved useful for ordering things easily assume so great an authority over us, that we forget their terrestrial origin and accept them as unalterable facts. They then become labeled as 'conceptual necessities,' etc. The road of scientific progress is frequently blocked for long periods by such errors.
One point of difference between Hinduism and other religions is that in Hinduism we pass from truth to truth-from a lower truth to a higher truth-and never from error to truth.
What is this self-inside us, this silent observer, severe and speechless critic, who can terrorize us, and urge us onto futile activity, and in the end, judge us still more severely for the errors into which his own reproaches drove us?