“India is the meeting-place of the religions and among these Hinduism alone is by itself a vast and complex thing, not so much a religion as a great diversified and yet subtly unified mass of spiritual thought, realisation and aspiration. What will finally come out of all this stir and ferment, lies yet in the future.”

The Uttarpara Address (1909)
Context: I waited day and night for the voice of God within me, to know what He had to say to me, to learn what I had to do. In this seclusion the earliest realisation, the first lesson came to me. I remembered then that a month or more before my arrest, a call had come to me to put aside all activity, to go in seclusion and to look into myself, so that I might enter into closer communion with Him. I was weak and could not accept the call. My work was very dear to me and in the pride of my heart I thought that unless I was there, it would suffer or even fail and cease; therefore I would not leave it. It seemed to me that He spoke to me again and said, "The bonds you had not the strength to break, I have broken for you, because it is not my will nor was it ever my intention that that should continue. I have had another thing for you to do and it is for that I have brought you here, to teach you what you could not learn for yourself and to train you for my work." Then He placed the Gita in my hands. His strength entered into me and I was able to do the sadhana of the Gita. I was not only to understand intellectually but to realise what Sri Krishna demanded of Arjuna and what He demands of those who aspire to do His work, to be free from repulsion and desire, to do work for Him without the demand for fruit, to renounce self-will and become a passive and faithful instrument in His hands, to have an equal heart for high and low, friend and opponent, success and failure, yet not to do His work negligently. I realised what the Hindu religion meant. We speak often of the Hindu religion, of the Sanatan Dharma, but few of us really know what that religion is. Other religions are preponderatingly religions of faith and profession, but the Sanatan Dharma is life itself; it is a thing that has not so much to be believed as lived. This is the Dharma that for the salvation of humanity was cherished in the seclusion of this peninsula from of old. It is to give this religion that India is rising. She does not rise as other countries do, for self or when she is strong, to trample on the weak. She is rising to shed the eternal light entrusted to her over the world. India has always existed for humanity and not for herself and it is for humanity and not for herself that she must be great.

Source: Page 5, The Hindu Phenomenon, ISBN 81-86112-32-4.

As quoted in "Stray Questions for: David Eagleman" by Blake Wilson in The New York Times (10 July 2009) http://artsbeat.blogs.nytimes.com/2009/07/10/stray-questions-for-david-eagleman/
Context: Our ignorance of the cosmos is too vast to commit to atheism, and yet we know too much to commit to a particular religion. A third position, agnosticism, is often an uninteresting stance in which a person simply questions whether his traditional religious story (say, a man with a beard on a cloud) is true or not true. But with Possibilianism I’m hoping to define a new position — one that emphasizes the exploration of new, unconsidered possibilities. Possibilianism is comfortable holding multiple ideas in mind; it is not interested in committing to any particular story.

These two statements are very similar, widely quoted, and seem to paraphrase some ideas in the essay "Religion and Science" (see below), but neither of the two specific quotes above been properly sourced. Notable Einstein scholars such as John Stachel and Thomas J. McFarlane (author of Buddha and Einstein: The Parallel Sayings) know of this statement but have not found any source for it. Any information on any definite original sources for these is welcome.
This quote does not actually appear in Albert Einstein: The Human Side as is sometimes claimed.
Only two sources from before 1970 can be found on Google Books. The first is The Theosophist: Volume 86 which seems to cover the years 1964 http://books.google.com/books?id=7pLjAAAAMAAJ&q=1964#search_anchor and 1965 http://books.google.com/books?id=7pLjAAAAMAAJ&q=1965#search_anchor. The quote appears attributed to Einstein on p. 255 http://books.google.com/books?id=7pLjAAAAMAAJ&q=%22natural+and+spiritual%22#search_anchor, with the wording given as "The religion of the future will be a cosmic religion. It should transcend a personal God and avoid dogmas and theology. Covering both the natural and the spiritual, it should be based on a religious sense arising from the experience of all things, natural and spiritual, as a meaningful unity. Buddhism answers this description." An identical quote appears on p. 284 http://books.google.com/books?id=YpsfAQAAIAAJ&q=%22dogmas+and+theology%22#search_anchor of The Maha Bodhi: Volume 72 published by the Maha Bodhi Society of India, which seems to contain issues from throughout 1964 http://books.google.com/books?id=YpsfAQAAIAAJ&q=%22volume+72%22#search_anchor.
A number of phrases in the quote are similar to phrases in Einstein's "Religion and Science". Comparing the version of the quote in The Theosophist to the version of "Religion and Science" published in 1930, "a cosmic religion" in the first resembles "the cosmic religious sense" in the second; "transcend a personal God" resembles "does not involve an anthropomorphic idea of God"; "covering both the natural and the spiritual" resembles "revealed in nature and in the world of thought"; "the experience of all things, natural and spiritual, as a meaningful unity" resembles "experience the totality of existence as a unity full of significance"; and "Buddhism answers this description" resembles "The cosmic element is much stronger in Buddhism". These phrases appear in the same order in both cases, and the ones from "Religion and Science" are all from a single paragraph of the essay.
Misattributed
Variant: The religion of the future will be a cosmic religion. It should transcend a personal God and avoid dogmas and theology. Covering both the natural and the spiritual, it should be based on a religious sense arising from the experience of all things, natural and spiritual as a meaningful unity. If there is any religion that would cope with modern scientific needs, it would be Buddhism.

The Wonder that was India (1954).
Context: The age in which true history appeared in India was one of great intellectual and spiritual ferment. Mystics and sophists of all kinds roamed through the Ganga Valley, all advocating some form of mental discipline and asceticism as a means to salvation; but the age of the Buddha, when many of the best minds were abandoning their homes and professions for a life of asceticism, was also a time of advance in commerce and politics. It produced not only philosophers and ascetics, but also merchant princes and men of action.

The Aryan Invasion Theory and Indian Nationalism (1993)

"Chinese lesson for RSS" in Deccan Chronicle (05 May 2015) http://www.deccanchronicle.com/150505/commentary-columnists/article/chinese-lesson-rss.

Lectures on Philosophy of Religion, Volume 1 (1827)

Source: Academic Hinduphobia (2016), p.213