He who is happy in spite of the suffering that afflicts him brings salvation to the world.
The plague of mankind is the fear and rejection of diversity: monotheism, monarchy, monogamy and, in our age, mono-medicine. The belief that there is only one right way to live only one right way to regulate religious, political, sexual, medical affairs is the root cause of the greatest threat to man: members of his own species, bent on ensuring his salvation, security, and sanity.
The salvation of the world is in man's suffering.
Our salvation, our blessedness, or liberty consists in a constant and eternal love towards God, or in the love of God towards men. This love or blessedness is called Glory in the sacred writings, and not without reason.
No one can suffer loss unless it be his own decision. No one can grieve, nor fear, nor think him sick unless these are the outcomes that he wants. And no one dies without his own consent. Nothing occurs but represents your wish, and nothing is omitted that you choose. Here is your world, complete in all details. Here is its whole reality for you. And it is only here salvation lies.
Woman is the salvation or the destruction of the family. She carries its destiny in the folds of her mantle.
There is no morality by instinct. There is no social salvation in the end without taking thought; without mastery of logic and application of logic to human experience.
Human salvation lies in the hands of the creatively maladjusted.
Mysticism intends a state of "possession," not action, and the individual is not a tool but a "vessel" of the divine. Action in the world must thus appear as endangering the absolutely irrational and other-worldly religious state. Active asceticism operates within the world; rationally active asceticism, in mastering the world, seeks to tame what is creatural and wicked through work in a worldly "vocation" (inner-worldly asceticism). Such asceticism contrasts radically with mysticism, if the latter draws the full conclusion of fleeing from the world (contemplative flight from the world). The contrast is tempered, however, if active asceticism confines itself to keeping down and to overcoming creatural wickedness in the actor's own nature. For then it enhances the concentration on the firmly established God-willed and active redemptory accomplishments to the point of avoiding any action in the orders of the world (asceticist flight from the world). Thereby active asceticism in external bearing comes close to contemplative flight from the world. The contrast between asceticism and mysticism is also tempered if the contemplative mystic does not draw the conclusion that he should flee from the world, but, like the inner-worldly asceticist, remain in the orders of the world (inner-worldly mysticism).
In both cases the contrast can actually disappear in practice and some combination of both forms of the quest for salvation may occur. But the contrast may continue to exist even under the veil of external similarity. For the true mystic the principle continues to hold: the creature must be silent so that God may speak.
To see the universal and all-pervading Spirit of Truth face to face one must be able to love the meanest of creation as oneself. And a man who aspires after that cannot afford to keep out of any field of life. That is why my devotion to Truth has drawn me into the field of politics; and I can say without the slightest hesitation, and yet in all humility, that those who say that religion has nothing to do with politics do not know what religion means.
Identification with everything that lives is impossible without self-purification; without self-purification the observance of the law of Ahimsa must remain an empty dream; God can never be realized by one who is not pure of heart. Self-purification therefore must mean purification in all the walks of life. And purification being highly infectious, purification of oneself necessarily leads to the purification of one's surroundings.
But the path of self-purification is hard and steep. To attain to perfect purity one has to become absolutely passion-free in thought, speech and action; to rise above the opposing currents of love and hatred, attachment and repulsion. I know that I have not in me as yet that triple purity, in spite of constant ceaseless striving for it. That is why the world's praise fails to move me, indeed it very often stings me. To conquer the subtle passions seems to me to be harder far than the physical conquest of the world by the force of arms. Ever since my return to India I have had experiences of the dormant passions lying hidden within me. The knowledge of them has made me feel humiliated though not defeated. The experiences and experiments have sustained me and given me great joy. But I know that I have still before me a difficult path to traverse. I must reduce myself to zero. So long as a man does not of his own free will put himself last among his fellow creatures, there is no salvation for him. Ahimsa is the farthest limit of humility.
The salvation of Judaism cannot come either from Orthodoxy or from Reform. Orthodoxy is altogether out of keeping with the march of human thought. It has no regard for the world view of the contemporary mind. Nothing can be more repugnant to the thinking man of today than the fundamental doctrine of Orthodoxy, which is that tradition is infallible. Such infallibility could be believed in as long as the human mind thought of God and revelation in semi-mythological terms. Then it was conceivable that a quasi-human being could hand down laws and histories in articulate form. Being derived from a supramundane source, these laws and histories, together with the ideas based on them, could not but be regarded as free from all the errors and shortcomings of the human mind. Whenever a tradition contradicts some facts too patent to be denied, or falls below some accepted moral standard, resort is had to artificial interpretations that flout all canons of history and exegesis. The doctrine of infallibility rules out of court all research and criticism, and demands implicit faith in the truth of whatever has come down from the past. It precludes all conscious development in thought and practice and deprives Judaism of the power to survive in an environment that permits of free contact with non-Jewish civilizations.
The entire style of thought in Reform bears the imprint of Protestant theology and philosophy. Jewish Orthodoxy, on the other hand, clearly reflects the style of thought characteristic of Catholic theology. That may explain in party why Orthodoxy attained its greatest strength in the Catholic part of Germany. The reaction of the Orthodox Jews against the modernist emphasis upon reason and the spirit of the times was very similar to that displayed by the Catholics among whom they lived. The spokesmen of Orthodoxy maintained that to recognise the primacy of reason was to place oneself outside of Judaism. They maintained that the authoritative character of traditional Judaism should be sufficient to validate whatever demands it makes on the Jew. Those demands, they argued, are intrinsically meant to be a challenge to whatever happens to be be the spirit of the times, rather than a concession to it. For (Rabbi) Samson Raphael Hirsch, the essence of modernity is the humanist assumption that salvation consists in the achievement of happiness and self-perfection. That assumption, according to him, is morally and spiritually untrue.
Down the millennia of its existence, Hinduism has made a priceless contribution to the collective religious life of mankind through the remarkable findings of her many brilliant mystics and philosophers, as set forth in a voluminous literature. Perhaps, however, her most significant contribution to the universal body of religious inquiry is the persistent, unshakable belief that union with the Divine is attainable while one is still on earth. Moreover, any man in India is at liberty to pursue salvation after his own fashion with no danger of finding himself at some point branded as heretic. Indeed, heresy in Hinduism is virtually impossible, for as the authoritative Upanishads firmly state: “Reality of One though sages call it by different names.
Don’t look for any salvation in the afterlife. Salvation is HERE, because salvation is through experience. Salvation is not through renunciation, salvation is not through virtue, salvation is not through doing good to people. Salvation is through experiencing life as deeply, as intensely, as passionately as possible. Virtue arises out of that passionate living. Good happens to people — it happens naturally without any effort on your part.
The thoughts that predominate at the time of death can bring you either salvation — if your supreme desire is for God — or rebirth. If you are filled with worldly desires, those thoughts impinge themselves on the subtle body and bring the soul back into another earthly incarnation. The sum total of past actions and unfulfilled desires determines what kind of body you will have, and sets the general pattern of your new incarnation. Just as the form of a huge banyan tree lies hidden in a tiny seed, awaiting favorable conditions for germination; or as the sounds of a record are secreted in its grooves, waiting for the touch of the needle to bring them out, so the past-life tendencies carried in the subtle body become manifested through the medium of a new incarnation.
Reading the epitaphs, our only salvation lies in resurrecting the dead and burying the living.
There is no such thing as exaggerated art. I even believe that there is salvation only in extreme.
Joy has something within itself which is beyond joy and sorrow. This something is called blessedness... It preserves in itself its opposite, sorrow. It provides the foundation for happiness and pleasure. It is present in all levels of man’s striving for fulfillment. It consecrates and directs them. It does not diminish or weaken them. It does not take away the risks and dangers of the joy of life. It makes the joy of life possible in pleasure and pain, in happiness and unhappiness, in ecstasy and sorrow. Where there is joy, there is fulfillment. And where there is fulfillment, there is joy. In fulfillment and joy the inner aim of life, the meaning of creation, and the end of salvation are attained.
In the manner of good-for-nothing and haughty servants, we cry out against the
face of God and say, ‘It is hard, it is difficult, we cannot do it, we are but men, we are
encompassed by frail flesh!’ [The argument of the Gnostics] What blind madness! What
unholy foolhardiness! We accuse God of a twofold lack of knowledge, so that he appears
not to know what he has done, and not to know what he has commanded; as if, forgetful
of the human frailty of which he is himself the author, he has imposed on man commands
which he cannot bear. And, at the same time, oh horror!, we ascribe iniquity to the
righteous and cruelty to the holy, while complaining, first, that he has commanded
something impossible, secondly, that man is to be damned by him for doing things which
he was unable to avoid, so that God – and this is something which even to suspect is
sacrilege – seems to have sought not so much our salvation as our punishment.
Human Energy presents itself to our view as the term of a vast process in which the whole mass of the universe is involved. In us, the evolution of the world towards the spirit becomes conscious. From that moment, our perfection, our interest, our salvation as elements of creation can only be to press on with this evolution with all our strength. We cannot yet understand exactly where it will lead us, but it would be absurd for us to doubt that it will lead us towards some end of supreme value. From this there finally emerges in our twentieth century human consciousness, for the first time since the awakening of life on earth, the fundamental problem of Action. No longer, as in the past, for our small selves, for our small family, our small country; but for the salvation and the success of the universe, how must we, modern men, organize around us for the best, the maintenance, distribution and progress of human energy?