Morality gives us strength. It teaches us to stand on and live by impersonal principles.Through morality also we overcome the gross and rise to the planes of the fine.Morality gives a correct tone to all our motives and actions, our labors in and our relationsto the world. Love equally releases us from the limitations of the gross. Love and servicekill the little self and rend asunder the bonds that hold us to the world of matter, to ourbody. Similarly, knowledge and activity. Knowledge reveals wonders within theapparently common-place and leads us on from the visible and apparent to the worldlying beyond our present conception. And intense activity satisfies and eventuallydestroys our worldly instincts, and gives us the taste of a higher, finer life. The little thingsof the world, the little acquisitions, and exultations over little triumphs no longer satisfyus. We want spaciousness and bigger things.All these forces are working slowly but steadily for the uplift and liberation of man. Theyare impelling him towards real religion. Without them the intermediate stages betweenthe ordinary man and the religious man cannot be covered. The essential condition ofspirituality is the annihilation of the lower self and the desire for earthly things. A mindscattered over a million objects of desire cannot reach out towards God. It must unite andpropel its scattered rays in one single direction; then only will it reveal the face of God. Butsuch renunciation of desire is at first impossible for it. It is too gross; it is almost hopelesslyenmeshed in desire; it cannot perceive the finer realities. Art, morality, love, service,knowledge, and activity alone can help the mind out of its present worldliness.But without adherence to a religion and submission to its fundamentals, none of these canbe properly effective. In fact, unless we believe in some eternal, ultimate reality, and in thesolidarity of life and the universe, art, morality, social service, or knowledge cannotproperly flourish. We are not speaking here of those exceptional persons who instinctivelyachieve the highest without any conscious admission of religious truths. But most mencannot properly understand or benefit by art, morality, or charity, unless they relate themto the principle of Divinity. That is why in all ages we find art, morality, and serviceexisting as aspects of religion, connected to its principles and institutions.So for the benefit of the vast majority of mankind, in order that they may eventually be fitto live religion truly and seriously, it is necessary, absolutely necessary, that our corporatelife should be made more and more aesthetic, more morally exalted, more full of charity,love, and service, of eagerness for knowledge and truth, and intense activity. In fact, ifmen were to be tremendously active, mindful at the same time of art, morality, andservice, they would do much greater good to themselves than if they were to mumbleprayers, visit temples, and play at religion as the majority do at present. Unfortunately,however, true moral or aesthetic development, or passion for service, is not possible forthem without conscious relation to religious beliefs and institutions. Hence for practicalpurposes, formal religion, with its dogmas, myths, and rituals, must always be; butmorality, art, service, industry, and knowledge must be developed to their fullest extent,for in these lies the real salvation of most men.In Hindu phraseology, Tamas (inertia) must be overcome by Rajas (activity); Rajas shouldbe conquered by Sattva (tranquil joy). But Sattva can only grow gradually. Sattva, serenityof mind, wherein alone Truth and Reality can be properly reflected, is not born suddenly.There are gradations, as represented by the mental efforts of art, morality, knowledge,love, service, etc.