God, who is the embodiment of Truth and Right and Justice, can never have sanctioned a religion or practice which regards one - fifth of our vast population as untouchables.
We ought to be cautious in taking even the best ascertained opinions and practices of the primitive Church for our own. If it could be satisfactorily shown that they esteemed it authorized and transmitted forever, that does not settle the question for us. We know how inveterately they were attached to their Jewish prejudices, and how often even the influence of Christ failed to enlarge their views. On every other subject succeeding times have learned to form a judgement more in accordance with the spirit of Christianity than was the practice of the early ages.
In the Buddha's life story we see the three stages of practice: Morality comes first, then concentrated meditation, and then wisdom. And we see that the path takes time.
It's been a hard lesson for me , but contrary quite frankly to what is a common practice in politics, I can tell from my own experience, it is better to stay away from personalities.
Ahimsa is the highest duty. Even if we cannot practice it in full, we must try to understand its spirit and refrain as far as is humanly possible from violence.
The first practice is the practice of undiscriminating virtue: take care of those who are deserving; also, and equally, take care of those who are not. When you extend your virtue in all directions without discriminating, you feet are firmly planted on the path that returns to the Tao.
Beneficence is a duty. He who frequently practices it, and sees his benevolent intentions realized, at length comes really to love him to whom he has done good. When, therefore, it is said, "Thou shalt love thy neighbor as thyself," it is not meant, thou shalt love him first and do him good in consequence of that love, but, thou shalt do good to thy neighbor; and this thy beneficence will engender in thee that love to mankind which is the fulness and consummation of the inclination to do good.