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.
A wild angel had appeared to him, the angel of mortal youth and beauty, an envoy from the fair courts of life, to throw open before him in an instant of ecstasy the gates of all the ways of error and glory.
To let them share in the highest offices is to take a risk; inevitably, their unjust standards will cause them to commit injustice, and their lack of judgement will lead them into error. On the other hand there is a risk in not giving them a share, and in their non participation, for when there are many who have no property and no honours they inevitably constitute a huge hostile element in the state. But it can still remain open to them to participate in deliberating and judging.
Every limited mind demands a certain freedom of expression, and the man who cannot express himself satisfactorily without the stimulation derived from the spirited mode of two centuries ago should certainly be permitted to follow without undue restraint a practice so harmless, so free from essential error, and so sanctioned by precedent, as that of employing in his poetical compositions the smooth and inoffensive allowable rhyme.
Without scheming to do wrong, or to make others unhappy, there may be error and there may be misery. Thoughtlessness, want of attention to other people's feelings, and want of resolution, will do the business.
The error of Socrates must be attributed to the false notion of unity from which he starts. Unity there should be, both of the family and of the state, but in some respects only. For there is a point at which a state may attain such a degree of unity as to be no longer a state, or at which, without actually ceasing to exist, it will become an inferior state, like harmony passing into unison, or rhythm which has been reduced to a single foot. The state, as I was saying, is a plurality which should be united and made into a community by education
The mystic must be steadily told,-All that you say is just as true without the tedious use of that symbol as with it. Let us have a little algebra, instead of this trite rhetoric,-universal signs, instead of these village symbols,-and we shall both be gainers. The history of hierarchies seems to show that all religious error consisted in making the symbol too stark and solid, and was at last nothing but an excess of the organ of language.
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.
Not complete inaction, which is an error, a confusion, a self-delusion, an impossibility, but action full and
free done without subjection to sense and passion, desireless and unattached works, are the first secret of perfection.