The varieties of religious belief are an advantage, since all faiths are good, so far as they encourage us to lead a religious life. The more sects there are, the more opportunities there are for making a successful appeal to the divine instinct in all of us.
Look upon every man, woman, and everyone as God. You cannot help anyone, you can only serve: serve the children of the Lord, serve the Lord Himself, if you have the privilege.
We are all the time, from our childhood, trying to lay the blame upon something outside ourselves. We are always standing up to set right other people, and not ourselves. If we are miserable, we say, "Oh, the world is a devil's world." We curse others and say, "What infatuated fools!" But why should we be in such a world, if we really are so good? If this is a devil's world, we must be devils also; why else should we be here? "Oh, the people of the world are so selfish!" True enough; but why should we be found in that company, if we be better? Just think of that.
Last of all will come self-surrender. Then we shall be able to give ourselves up to the Mother. If misery comes, welcome; if happiness comes, welcome. Then, when we come up to this love, all crooked things shall be straight. There will be the same sight for the Brahmin, the Pariah, and the dog. Until we love the universe with samesightedness, with impartial, undying love, we are missing again and again. But then all will have vanished, and we shall see in all the same infinite eternal Mother.
Hindu religion does not consist in struggles and attempts to believe a certain doctrine or dogma, but in realizing not in believing, but in being and becoming.
If you are a strong man, very good! But do not curse others who are not strong enough for you. ...Everyone says, "Woe unto you people!!" Who says, "Woe unto me that I cannot help you?" The people are doing all right to the best of their ability and means and knowledge. Woe unto me that I cannot lift them to where I am!
All that is real in me is God; all that is real in God is I. The gulf between God and me is thus bridged. Thus by knowing God, we find that the kingdom of heaven is within us.
Our duty is to encourage every one in his struggle to live up to his own highest idea, and strive at the same time to make the ideal as near as possible to the Truth.
I remember that grand word of the Katha Upanishad - Shraddhâ or marvellous faith. An instance of Shraddha can be found in the life of Nachiketâ. To preach the doctrine of Shraddha or genuine faith is the mission of my life. Let me repeat to you that this faith is one of the potent factors of humanity and of all religions. First, have faith in yourselves.
A certain motion becomes understood when it is referred to a force; certain sensations, to matter; certain changes outside, to law; certain changes in thought, to mind; certain order singly, to causation - and joined to time, to law.
The hard discipline, with the exception of one great good point, is fraught with evil. The good point is that men can do one or two things well with very little effort, having practiced them every day through generations.
Tremendous purity, tremendous renunciation, is the one secret of spirituality. “Neither through wealth, nor through progeny, but through renunciation alone is immortality to be reached,” say the Vedas. “Sell all that thou hast and give to poor, and follow me,” says the Christ. So all great saints and prophets have expressed it, and have carried it out in their lives. How can great spirituality come without renunciation?