The language of intrinsic human rights represented a significant advance beyond the previous language of world religions in terms of its universal applicability and its thiswordliness.

That the majority of people do not embrace salvation in this life does not mean that their experiences now do not lay a foundation for a later acceptance of it.

God loves each person, I believe; although, just like we do in our private homes, He reserves His kingdom only for those whom He enjoys.

There is a way to flow and cooperate with universal laws which can be beautiful and kind.

The vulgar modern argument used against religion, and lately against common decency, would be absolutely fatal to any idea of liberty. It is perpetually said that because there are a hundred religions claiming to be true, it is therefore impossible that one of them should really be true. The argument would appear on the face of it to be illogical, if anyone nowadays troubled about logic. It would be as reasonable to say that because some people thought the earth was flat, and others (rather less incorrectly) imagined it was round, and because anybody is free to say that it is triangular or hexagonal, or a rhomboid, therefore it has no shape at all; or its shape can never be discovered; and, anyhow, modern science must be wrong in saying it is an oblate spheroid. The world must be some shape, and it must be that shape and no other; and it is not self-evident that nobody can possibly hit on the right one. What so obviously applies to the material shape of the world equally applies to the moral shape of the universe. The man who describes it may not be right, but it is no argument against his rightness that a number of other people must be wrong.

Being Jewish did not compromise the humanitarian and universalist ideals of my close relatives who, having experienced persecution close hand, were more concerned with bringing about peace, justice and equality in the world than in trying to cut out a niche where they could continue an insular — Jewish — fantasy.

She liked the idea of a place belonging to the cows, no ownership of human ego.

After all, what Buddhism offers as a solution is universalised indifference - a learning of how to withdraw from too much empathy. This is why Buddhism can so easily turn into the very opposite of universal compassion: the advocacy of a ruthless military attitude, which is what the fate of Zen Buddhism aptly demonstrates.

This much is certain, that we have no theological right to set any sort of limits to the loving-kindness of God which has appeared in Jesus Christ. Our theological duty is to see and understand it as being still greater than we had seen before.

Never let a minister say you are a sinner for he or she is a sinner too. Nor never let a psychiatrist say you have a mental disorder for he or she has problems too.

After several stages of individualistic austerity the foundation is made for universalism. So this individualistic austerity should not be considered as illusion. From this Causal body so many forms of gods and goddesses like Shiva, Krishna, Kali can be seen. This has two aspects. One, by self-exertion and another is spontaneous.

I thought of the great spectrum of The Mecca--black people from Belize, black people with Jewish mothers, black people with fathers from Bangalore, black people from Toronto and Kingston, black people who spoke Russian, who spoke Spanish, who played Mongo Santamaría, who understood mathematics and sat up in bone labs, unearthing the mysteries of the enslaved. There was more out there than I had ever hoped for, and I wanted you to have it. I wanted you to know that the world in its entirety could never be found in schools, alone, nor on the streets, alone, nor in the trophy case. I wanted you to claim the whole world, as it is. I wanted "Tolstoy is the Tolstoy of the Zulus" to immediately be obvious to you.