Can Hell and Heaven be merely the difference between ignorance and knowledge?

Heaven and Hell suppose two distinct species of men, the good and the bad; but the greatest part of mankind float betwixt vice and virtue. -- Were one to go round the world with an intention of giving a good supper to the righteous, and a sound drubbing to the wicked, he would frequently be embarrassed in his choice, and would find that the merits and the demerits of most men and women scarcely amount to the value of either.

But there is another and greater distinction for which no truly natural or religious reason can be assigned, and that is, the distinction of men into KINGS and SUBJECTS. Male and female are the distinctions of nature, good and bad the distinctions of heaven; but how a race of men came into the world so exalted above the rest, and distinguished like some new species, is worth enquiring into, and whether they are the means of happiness or of misery to mankind.

But there is another and greater distinction, for which no truly natural or religious reason can be assigned, and that is, the distinction of men into KINGS and SUBJECTS. Male and female are the distinctions of nature, good and bad the distinctions of heaven; but how a race of men came into the world so exalted above the rest, and distinguished like some new species, is worth inquiring into, and whether they are the means of happiness or of misery to mankind.

Immortal gods! how much does one man excel another! What a difference there is between a wise person and a fool!

But there is another and greater distinction for which no truly natural or religious reason can be assigned, and that is the distinction of men into kings and subjects. Male and female are the distinctions of nature, good and band, the distinctions of heaven; but how a race of men came into the world so exalted above the rest, and distinguished like some new species, is worth inquiring into, and whether they are the means of happiness or of misery to mankind.

Progress in every country depends mainly on the education of its people. Without education, we are a nation of children. The difference between one man and another, apart from birth and social position, consists in the extent of knowledge, general and practical, acquired by him. We may safely assume that man in all countries within certain limits start with the same degree of intelligence. A civilised nation is distinguished from an uncivilised one by the extent of its acquired intelligence and skill.

While all men are born as equals, to say that Brahmins alone are the highest and all others are low as Pariah (the Untouchables) or Panchama is sheer nonsense. It is roguish to say so. It is a big hoax played on us

no man is superior, unless it was by merit, and no man is inferior, unless by his demerit.

Human beings have not been given anything higher than wisdom and intellect.

Heaven is the creation inconceivable to man; earth is the creation conceivable to him.

As no one can adventure nearer the throne of God by virtue of his rank, his wealth, or his talent, so no one is kept farther from that throne by his low condition, or by his poverty of wealth, of learning, or of intellect. The prince and the sage are not more welcome to heaven than the poor and ignorant.

Heaven and Hell suppose two distinct species of men,
the Good and the Bad.

But the greatest part of mankind float betwixt vice and virtue.

It is of great advantage that man should know his station, and not imagine that the whole universe exists only for him. We hold that the universe exists because the Creator wills it so; that mankind is low in rank as compared with the uppermost portion of the universe, viz., with the spheres and the stars; but, as regards the angels, there cannot be any real comparison between man and angels, although man is the highest of all beings on earth; i.e., of all the beings formed of the four elements.