A Quote by Mahatma Gandhi

I call him religious who understands the suffering of others. — © Mahatma Gandhi
I call him religious who understands the suffering of others.
Because Jesus Christ suffered greatly, He understands our suffering. He understands our grief. We experience hard things so that we too may have increased compassion and understanding for others.
There are three kinds of brains. The one understands things unassisted, the other understands things when shown by others, the third understands neither alone nor with the explanations of others.
If you call 'religious' a man who believes in what I call a Supermeaning, a meaning so comprehensive that you can no longer grasp it, get hold of it in rational intellectual terminology, then one should feel free to call me religious, really.
If every call to Christ and His righteousness is a call to suffering, the converse is equally - every call to suffering is a call to Christ, a promotion, an invitation to come up higher.
My call for a spiritual revolution is not a call for a religious revolution. Nor is it a reference to a way of life that is somehow otherworldly, still less to something magical or mysterious. Rather it is a call for a radical reorientation away from our habitual preoccupation with self. It is a call to turn toward the wider community of beings with whom we are connected, and for conduct which recognizes others' interests alongside our own.
Disciples will not be weakened by suffering, worn down, and embittered until they are broken. Instead, they bear suffering, by the power of him who supports them. The disciples bear the suffering laid on them only by the power of him who bears all suffering on the cross. As bearers of suffering, they stand in communion with the Crucified.
As a religious problem, the problem of suffering is, paradoxically, not how to avoid suffering but how to suffer, how to make of physical pain, personal loss, worldly defeat, or the helpless contemplation of others' agony something bearable, supportable- something as we say, sufferable.
Any man filled with empathy is capable of gaining valuable insights on the human condition through the suffering of others. You do not need to suffer to know suffering, but you need empathy first to identify and feel the suffering of others around you.
It is terrible that we all die and lose everything we love; it is doubly terrible that so many human beings suffer needlessly while alive. That so much of this suffering can be directly attributed to religion—to religious hatreds, religious wars, religious delusions and religious diversions of scarce resources—is what makes atheism a moral and intellectual necessity.
But how can he expect that others should Build for him, sow for him, and at his call Love him, who for himself will take no heed at all?
In order to help another effectively, I must understand what he understands. If I do not know that, my greater understanding will be of no help to him... instruction begins when you put yourself in his place so that you may understand what he understands and in the way he understands it.
Religious suffering is at once the expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the sentiment of the heartless world, as it is the soul of soulless condition. It is the opium of the people.
Now this, monks, is the noble truth of suffering: birth is suffering, aging is suffering, illness is suffering, death is suffering; union with what is displeasing is suffering; seperation from what is pleasing is suffering... in brief, the five aggregates subject to clinging are suffering.
Do not avoid contact with suffering or close your eyes before suffering. Do not lose awareness of the existence of suffering in the life of the world. Find ways to be with those who are suffering by all means, including personal contact and visits, images, sounds. By such means, awaken yourself and others to the reality of suffering in the world.
There are three kinds of intelligence: one kind understands things for itself, the other appreciates what others can understand, the third understands neither for itself nor through others. This first kind is excellent, the second good, and the third kind useless.
What other nations call religious toleration, we call religious rights. They are not exercised in virtue of governmental indulgence, but as rights, of which government cannot deprive any portion of citizens, however small.
This site uses cookies to ensure you get the best experience. More info...
Got it!