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Religion is another name for the realization of Truth. It consists in becoming and being one with the Supreme Being. Doctrines and dogmas are only details of a secondary nature.
--
A Practical Guide to Samadhi (Spiritual Teachings), p. 143 (2001, 1st ed. 1957)

 

Swami Narayanananda

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Each soul is potentially divine. The goal is to manifest this divinity within, by controlling nature, external and internal. Do this either by work, or worship, or psychic control, or philosophy — by one, or more, or all of these — and be free. This is the whole of religion. Doctrines, or dogmas, or rituals, or books, or temples, or forms, are but secondary details.

 

Swami Vivekananda

 

"Religion does not mean to surrender to dogmas and religious scriptures or conformity to rituals. But my religion constitutes an abiding faith in the perfect values of truth and the ceaseless attempt to realise them in the inner most part of our nature."

 

Hans Ji Maharaj

 

When the Church says that, in the dogmas of religion, reason is totally incompetent and blind, and its use to be reprehended, this really attests the fact that these dogmas are allegorical in their nature, and are not to be judged by the standard which reason, taking all things sensu proprio, can alone apply. Now the absurdities of a dogma are just the mark and sign of what is allegorical and mythical in it. In the case under consideration, however, the absurdities spring from the fact that two such heterogeneous doctrines as those of the Old and New Testaments had to be combined. The great allegory was of gradual growth. Suggested by external and adventitious circumstances, it was developed by the interpretation put upon them, an interpretation in quiet touch with certain deep-lying truths only half realised. The allegory was finally completed by Augustine, who penetrated deepest into its meaning, and so was able to conceive it as a systematic whole and supply its defects.

 

Arthur Schopenhauer

 

My religious reading has long been confined to the moral branch of religion, which is the same in all religions; while in that branch which consists of dogmas, all differ[.]

 

Thomas Jefferson

 

Indian religion never considered intellectual or theological conceptions about the supreme Truth to be the one thing of central importance. To pursue that Truth under whatever conception or whatever form, to attain to it by inner experience, to live in it in consciousness, this it held to be the sole thing needful. One school or sect might consider the real self of man to be indivisibly one with the universal Self or the supreme Spirit. Another might regard man as one with the Divine in essence but different from him in Nature. A third might hold God, Nature and the individual soul in man to be three eternally different powers of being. But for all the truth of Self held with equal force; for even to the Indian dualist God is the supreme self and reality in whom and by whom Nature and man live, move and have their being and, if you eliminate God from his view of things, Nature and man would lose for him all their meaning and importance. The Spirit, universal Nature (whether called Maya, Prakriti or Shakti) and the soul in living beings, Jiva, are the three truths which are universally admitted by all the many religious sects and conflicting religious philosophies of India. Universal also is the admission that the discovery of the inner spiritual self in man, the divine soul in him, and some kind of living and uniting contact or absolute unity of the soul in man with God or supreme Self or eternal Brahman is the condition of spiritual perfection. It is open to us to conceive and have experience of the Divine as an impersonal Absolute and Infinite or to approach and know and feel Him as a transcendent and universal sempiternal Person: but whatever be our way of reaching him, the one important truth of spiritual experience is that he is in the heart and centre of all existence and all existence is in him and to find him is the great self-finding.

 

Sri Aurobindo