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TUESDAY, July 16, 1895. (Shankara)

The “unseen cause” (Or mass of subtle impressions.) leads us to sacrifice and worship, which in turn produce seen results; but to attain liberation we must first hear, then think or reason, and then meditate upon Brahman.

The result of works and the result of knowledge are two different things. “Do” and “Do not do” are the background of all morality, but they really belong only to the body and the mind. All happiness and misery are inextricably connected with the senses, and body is necessary to experience them. The higher the body, the higher the standard of virtue, even up to Brahma; but all have bodies. As long as there is a body, there must be pleasure and pain; only when one has got rid of the body can one escape them. The Atman is bodiless, says Shankara.

No law can make you free, you are free. Nothing can give you freedom, if you have it not already. The Atman is self-illumined. Cause and effect do not reach there, and this disembodiedness is freedom. Beyond what was, or is, or is to be, is Brahman. As an effect, freedom would have no value; it would be a compound, and as such would contain the seeds of bondage. It is the one real factor. Not to be attained, hut the real nature of the soul.

Work and worship, however, are necessary to take away the veil, to lift oh the bondage and illusion. They do not give us freedom; but all the same, without effort on our own part we do not open our eyes and see what we are. Shankara says further that Advaita-Vedanta is the crowning glory of the Vedas; hut the lower Vedas are also necessary, because they teach work and worship, and through these many come to the Lord. Others may come without any help but Advaita. Work and worship lead to the same result as Advaita.

Books cannot teach God, but they can destroy ignorance; their action is negative. To hold to the books and at the same time open the way to freedom is Shankara’s great achievement. But after all, it is a kind of hair-splitting. Give man first the concrete, then raise him to the highest by slow degrees. This is the effort of the various religions and explains their existence and why each is suited to some stage of development. The very books are a part of the ignorance they help to dispel. Their duty is to drive out the ignorance that has come upon knowledge. “Truth shall drive out untruth.” You are free and cannot he made so. So long as you have a creed, you have no God. “He who knows he knows, knows nothing.” Who can know the Knower? There are two eternal facts in existence, God and the universe, the former unchangeable, the latter changeable. The world exists eternally. Where your mind cannot grasp the amount of change, you call it eternally. . . . You see the stone or the bas-relief on it, but not both at once; yet both are one.

*    *    *

Can you make yourself at rest even for a second? All Yogis say you can. . . .

The greatest sin is to think yourself weak. No one is greater: realise you are Brahman. Nothing has power except what you give it. We are beyond the sun, the stars, the universe. Teach the Godhood of man. Deny evil, create none. Stand up and say, I am the master, the master of all. We forge the chain, and we alone can break it.

No action can give you freedom; only knowledge can make you free, Knowledge is irresistible; the mind cannot take it or reject it. When it comes the mind has to accept it; so it is not a work of the mind; only, its expression comes in the mind.

Work or worship is to bring you back to your own nature. It is an entire illusion that the Self is the body; so even while living here in the body, we can be free. The body has nothing in common with the Self. Illusion is taking the real for the unreal — not “nothing at all”.

 

WEDNESDAY, July 17, 1895.

Râmânuja divides the universe into Chit, Achit, and Ishvara — man, nature, and God; conscious, subconscious, and superconscious. Shankara, on the contrary, says that Chit, the soul, is the same as God. God is truth, is knowledge, is infinity; these are not qualities. Any thought of God is a qualification, and all that can be said of Him is “Om tat sat”.

Shankara further asks, can you see existence separate from everything else? Where is the differentiation between two objects? Not in sense-perception, else all would be one in it. We have to perceive in sequence. In getting knowledge of what a thing is, we get also something which it is not. The differentiae are in the memory and are got by comparison with what is stored there. Difference is not in the nature of a thing, it is in the brain. Homogeneous one is outside, differentiae are inside (in the mind); so the idea of “many” is the creation of the mind.

Differentiae become qualities when they are separate but joined in one object. We cannot say positively what differentiation is. All that we see and feel about things is pure and simple existence, “isness“. All else is in us. Being is the only positive proof we have of anything. All differentiation is really “secondary reality”, as the snake in the rope, because the serpent, too, had a certain reality, in that something was seen although misapprehended. When the knowledge of the rope becomes negative, the knowledge of the snake becomes positive, and vice versa; but the fact that you see only one does not prove that the other is non-existent. The idea of the world is an obstruction covering the idea of God and is to be removed, but it does have an existence.

Shankara says again, perception is the last proof of existence. It is self-effulgent and self-conscious, because to go beyond the senses we should still need perception. Perception is independent of the senses, of all instruments, unconditioned. There can be no perception without consciousness; perception has self-luminosity, which in a lesser degree is called consciousness. Not one act of perception can be unconscious; in fact, consciousness is the nature of perception. Existence and perception are one thing, not two things joined together. That which is infinite; so, as perception is the last it is eternal. It is always subjective; is its own perceiver. Perception is not: perception brings mind. It is absolute, the only knower, so perception is really the Atman. Perception itself perceives, but the Atman cannot be a knower, because a “knower” becomes such by the action of knowledge; but, Shankara says, “This Atman is not I”, because the consciousness “I am” (Aham) is not in the Atman. We are but the reflections of that Atman; and Atman and Brahman are one.

When you talk and think of the Absolute, you have to do it in the relative; so all these logical arguments apply. In Yoga, perception and realisation are one. Vishishtâdvaita, of which Ramanuja is the exponent, is seeing partial unity and is a step toward Advaita. Vishishta means differentiation. Prakriti is the nature of the world, and change comes upon it. Changeful thoughts expressed in changeful words can never prove the Absolute. You reach only something that is minus certain qualities, not Brahman Itself; only a verbal unification, the highest abstraction, but not the nonexistence of the relative.

 

THURSDAY, July 18, 1895.

(The lesson today was mainly Shankara’s argument against the conclusion of the Sânkhya philosophy.)

The Sankhyas say that consciousness is a compound, and beyond that, the last analysis gives us the Purusha, Witness, but that there are many Purushas — each of us is one. Advaita, on the contrary, affirms that Purushas can be only One, that Purusha cannot be conscious, unconscious, or have any qualification, for either these qualities would bind, or they would eventually cease; so the One must be without any qualities, even knowledge, and It cannot be the cause of the universe or of anything. “In the beginning, existence only, One without a second”, says the Vedas.

*    *    *

The presence of Sattva with knowledge does not prove that Sattva is the cause of knowledge; on the contrary, Sattva calls out what was already existing in man, as the fire heats an iron ball placed near it by arousing the heat latent in it, not by entering into the ball.

Shankara says, knowledge is not a bondage, because it is the nature of God. The world ever is, whether manifested or unmanifested; so an eternal object exists.

Jnâna-bala-kriyâ (knowledge, power, activity) is God. Nor does He need form, because the finite only needs form to interpose as an obstruction to catch and hold infinite knowledge; but God really needs no such help. There is no “moving soul”, there is only one Atman. Jiva (individual soul) is the conscious ruler of this body, in whom the five life principles come into unity, and yet that very Jiva is the Atman, because all is Atman. What you think about it is your delusion and not in the Jiva. You are God, and whatever else you may think is wrong. You must worship the Self in Krishna, not Krishna as Krishna. Only by worshipping the Self can freedom be won. Even personal God is but the Self objectified. “Intense search after my own reality is Bhakti”, says Shankara.

All the means we take to reach God are true; it is only like trying to find the pole-star by locating it through the stars that are around it.

*    *    *

The Bhagavad-Gita is the best authority on Vedanta.

 

FRIDAY, July 19, 1895.

So long as I say “you”, I have the right to speak of God protecting us. When I see another, I must take all the consequences and put in the third, the ideal, which stands between us; that is the apex of the triangle. The vapour becomes snow, then water, then Ganga; but when it is vapour, there is no Ganga, and when it is water, we think of no vapour in it. The idea of creation or change is inseparably connected with will. So long as we perceive this world in motion, we have to conceive will behind it. Physics proves the utter delusion of the senses; nothing really is as ever see, hear, feel, smell, taste it. Certain vibrations producing certain results affect our senses; we know only relative truth.

The Sanskrit word for truth is “isness” (Sat). From our present standpoint, this world appears to us as will and consciousness. Personal God is as much an entity for Himself as we are for ourselves, and no more. God can also be seen as a form, just as we are seen. As men, we must have a God; as God, we need none. This is why Shri Ramakrishna constantly saw the Divine Mother ever present with him, more real than any other thing around him; but in Samâdhi all went but the Self. Personal God comes nearer and nearer until He melts away, and there is no more Personal God and no more “I”, all is merged in Self.

Consciousness is a bondage. The argument from design claims that intelligence precedes form; but if intelligence is the cause of anything, it itself is in its turn an effect. It is Maya. God creates us, and we create God, and this is Maya. The circle is unbroken; mind creates body, and body creates mind; the egg brings the chicken, the chicken the egg; the tree the seed, the seed the tree. The world is neither entirely differentiated nor yet entirely homogeneous. Man is free and must rise above both sides. Both are right in their place; but to reach truth, “isness”, we must transcend all that we now know of existence, will, consciousness, doing, going, knowing. There is no real individuality of the Jiva (separate soul); eventually it, as a compound, will go to pieces. Only that which is beyond further analysis is “simple”, and that alone is truth, freedom, immortality, bliss. All struggles for the preservation of this illusive individuality are really vices. All struggles to lose this individuality are virtues. Everything in the universe is trying to break down this individuality, either consciously or unconsciously. All morality is based upon the destruction of separateness or false individuality, because that is the cause of all sin. Morality exists first; later, religion codifies it. Customs come first, and then mythology follows to explain them. While things are happening, they come by a higher law than reasoning; that arises later in the attempt to understand them. Reasoning is not the motive power, it is “chewing the cud” afterwards. Reason is the historian of the actions of the human beings.

*            *            *

Buddha was a great Vedantist (for Buddhism was really only an offshoot of Vedanta), and Shankara is often called a “hidden Buddhist”. Buddha made the analysis, Shankara made the synthesis out of it. Buddha never bowed down to anything — neither Veda, nor caste, nor priest, nor custom. He fearlessly reasoned so far as reason could take him. Such a fearless search for truth and such love for every living thing the world has never seen. Buddha was the Washington of the religious world; he conquered a throne only to give it to the world, as Washington did to the American people. He sought nothing for himself.

 

SATURDAY, July 20, 1895.

Perception is our only real knowledge or religion. Talking about it for ages will never make us know our soul. There is no difference between theories and atheism. In fact, the atheist is the truer man. Every step I take in the light is mine for ever. When you go to a country and see it, then it is yours. We have each to see for ourselves; teachers can only “bring the food”, we must eat it to be nourished. Argument can never prove God save as a logical conclusion.

It is impossible to find God outside of ourselves. Our own souls contribute all the divinity that is outside of us. We are the greatest temple. The objectification is only a faint imitation of what we see within ourselves.

Concentration of the powers of the mind is our only instrument to help us see God. If you know one soul (your own), you know all souls, past, present, and to come. The will concentrates the mind, certain things excite and control this will, such as reason, love, devotion, breathing. The concentrated mind is a lamp that shows us every corner of the soul.

No one method can suit all. These different methods are not steps necessary to be taken one after another. Ceremonials are the lowest form; next God external, and after that God internal. In some cases gradation may be needed, but in many only one way is required. It would be the height of folly to say to everyone, “You must pass through Karma and Bhakti before you can reach Jnana.”

Stick to your reason until you reach something higher; and you will know it to be higher, because it will not jar with reason. The stage beyond consciousness is inspiration (Samâdhi); but never mistake hysterical trances for the real thing. It is a terrible thing to claim this inspiration falsely, to mistake instinct for inspiration. There is no external test for inspiration, we know it ourselves; our guardian against mistake is negative — the voice of reason. All religion is going beyond reason, but reason is the only guide to get there. Instinct is like ice, reason is the water, and inspiration is the subtlest form or vapour; one follows the other. Everywhere is this eternal sequence — unconsciousness, consciousness, intelligence — matter, body, mind — and to us it seems as if the chain began with the particular link we first lay hold of. Arguments on both sides are of equal weight, and both are true. We must reach beyond both, to where there is neither the one nor the other. These successions are all Maya.

Religion is above reason, supernatural. Faith is not belief, it is the grasp on the Ultimate, an illumination. First hear, then reason and find out all that reason can give about the Atman; let the flood of reason flow over It, then take what remains. If nothing remains, thank God you have escaped a superstition. When you have determined that nothing can take away the Atman, that It stands every test, hold fast to this and teach it to all. Truth cannot be partial; it is for the good of all. Finally, in perfect rest and peace meditate upon It, concentrate your mind upon It, make yourself one with It. Then no speech is needed; silence will carry the truth. Do not spend your energy in talking, but meditate in silence; and do not let the rush of the outside world disturb you. When your mind is in the highest state, you are unconscious of it. Accumulate power in silence and become a dynamo of spirituality. What can a beggar give? Only a king can give, and he only when he wants nothing himself.

Hold your money merely as custodian for what is God’s. Have no attachment for it. Let name and fame and money go; they are a terrible bondage. Feel the wonderful atmosphere of freedom. You are free, free, free! Oh, blessed am I! Freedom am I! I am the Infinite! In my soul I can find no beginning and no end. All is my Self. Say this unceasingly.

(RECORDED BY MISS S. E. WALDO, A DISCIPLE)

TUESDAY, July 23, 1895.

To attain liberation through work, join yourself to work but without desire, looking for no result. Such work leads to knowledge, which in turn brings emancipation. To give up work before you know, leads to misery. Work done for the Self gives no bondage. Neither desire pleasure nor fear pain from work. It is the mind and body that work, not I. Tell yourself this unceasingly and realise it. Try not to know that you work.

Do all as a sacrifice or offering to the Lord. Be in the world, but not of it, like the lotus leaf whose roots are in the mud but which remains always pure. Let your love go to all, whatever they do to you. A blind man cannot see colour, so how can we see evil unless it is in us? We compare what we see outside with what we find in ourselves and pronounce judgment accordingly. If we are pure, we cannot see impurity. It may exist, but not for us. See only God in every man, woman and child; see it by the antarjyotis, “inner light”, and seeing that, we can see naught else. Do not want this world, because what you desire you get. Seek the Lord and the Lord only. The more power there is, the more bondage, the more fear. How much more afraid and miserable are we than the ant! Get out of it all and come to the Lord. Seek the science of the maker and not that of the made.

“I am the doer and the deed.” “He who can stem the tide of lust and anger is a great Yogi.”

“Only by practice and non-attachment can we conquer mind.” . . .

Our Hindu ancestors sat down and thought on God and morality, and so have we brains to use for the same ends; but in the rush of trying to get gain, we are likely to lose them again.

*            *            *

The body has in itself a certain power of curing itself and many things can rouse this curative power into action, such as mental conditions, or medicine, or exercise, etc. As long as we are disturbed by physical conditions, so long we need the help of physical agencies. Not until we have got rid of bondage to the nerves, can we disregard them.

There is the unconscious mind, but it is below consciousness, which is just one part of the human organism. Philosophy is guess-work about the mind. Religion is based upon sense contact, upon seeing, the only basis of knowledge. What comes in contact with the superconscious mind is fact. Âptas are those who have “sensed” religion. The proof is that if you follow their method, you too will see. Each science requires its own particular method and instruments. An astronomer cannot show you the rings of Saturn by the aid of all the pots and pans in the kitchen. He needs a telescope. So, to see the great facts of religion, the methods of those who have already seen must be followed. The greater the science the more varied the means of studying it. Before we came into the world, God provided the means to get out; so all we have to do is to find the means. But do not fight over methods. Look only for realisation and choose the best method you can find to suit you. Eat the mangoes and let the rest quarrel over the basket. See Christ, then you will be a Christian. All else is talk; the less talking the better.

The message makes the messenger. The Lord makes the temple; not vice versa.

Learn until “the glory of the Lord shines through your face”, as it shone through the face of Shvetaketu.

Guess against guess makes fight; but talk of what you have been, and no human heart can resist it. Paul was converted against his will by realisation.

 

TUESDAY AFTERNOON. (After dinner there was a short conversation in the course of which the Swami said🙂

 

Delusion creates delusion. Delusion creates itself and destroys itself, such is Maya. All knowledge (so-called), being based on Maya, is a vicious circle, and in time that very knowledge destroys itself. “Let go the rope”, delusion cannot touch the Atman. When we lay hold of the rope — identify ourselves with Maya — she has power over us. Let go of it, be the Witness only, then you can admire the picture of the universe undisturbed.

 

WEDNESDAY, July 24, 1895

The powers acquired by the practice of Yoga are not obstacles for the Yogi who is perfect, but are apt to be so for the beginner, through the wonder and pleasure excited by their exercise. Siddhis are the powers which mark success in the practice; and they may be produced by various means, such as the repetition of a Mantra, by Yoga practice, meditation, fasting, or even by the use of herbs and drugs. The Yogi, who has conquered all interest in the powers acquired and who renounces all virtue arising from his actions, comes into the “cloud of virtue” (name of one of the states of Samadhi) and radiates holiness as a cloud rains water.

Meditation is on a series of objects, concentration is on one object.

Mind is cognised by the Atman, but it is not self-illuminated. The Atman cannot be the cause of anything. How can it be? How can the Purusha join itself to Prakriti (nature)? It does not; it is only illusively thought to do so. . . .

Learn to help without pitying or feeling that there is any misery. Learn to be the same to enemy and to friend; then when you can do that and no longer have any desire, the goal is attained.

Cut down the banyan tree of desire with the axe of non-attachment, and it will vanish utterly. It is all illusion. “He from whom blight and delusion have fallen, he who has conquered the evils of association, he alone is âzâd (free).”

To love anyone personally is bondage. Love all alike, then all desires fall off.

Time, the “eater of everything”, comes, and all has to go. Why try to improve the earth, to paint the butterfly? It all has to go at last. Do not be mere white mice in a treadmill, working always and never accomplishing anything. Every desire is fraught with evil, whether the desire itself be good or evil. It is like a dog jumping for a piece of meat which is ever receding from his reach, and dying a dog’s death at last. Do not be like that. Cut off all desire.

*            *            *

Paramâtman as ruling Maya is Ishvara; Paramâtman as under Maya is Jivâtman. Maya is the sum total of manifestation and will utterly vanish.

Tree-nature is Maya, it is really God-nature which we see under the veil of Maya. The “why” of anything is in Maya. To ask why Maya came is a useless question, because the answer can never be given in Maya, and beyond Maya who will ask it? Evil creates “why”, not “why” the evil, and it is evil that asks “why”. Illusion destroys illusion. Reason itself, being based upon contradiction, is a circle and has to kill itself. Sense-perception is an inference, and yet all inference comes from perception.

Ignorance reflecting the light of God is seen; but by itself it is zero. The cloud would not appear except as the sunlight falls on it.

There were four travellers who came to a high wall. The first one climbed with difficulty to the top and without looking back, jumped over. The second clambered up the wall, looked over, and with a shout of delight disappeared. The third in his turn climbed to the top, looked where his companions had gone, laughed with joy, and followed them. But the fourth one came back to tell what had happened to his fellow-travellers. The sign to us that there is something beyond is the laugh that rings back from those great ones who have plunged from Maya’s wall.

*            *            *

Separating ourselves from the Absolute and attributing certain qualities to It give us Ishvara. It is the Reality of the universe as seen through our mind. Personal devil is the misery of the world seen through the minds of the superstitious.

(RECORDED BY MISS S. E. WALDO, A DISCIPLE)

THURSDAY, July 25, 1895.

“Things may be done, caused to be done, or approved of”, and the effect upon us is nearly equal.

Complete continence gives great intellectual and spiritual power. The Brahmachârin must be sexually pure in thought, word, and deed. Lose regard for the body; get rid of the consciousness of it so far as possible.

Âsana (posture) must be steady and pleasant; and constant practice, identifying the mind with the Infinite, will bring this about.

Continual attention to one object is contemplation.

When a stone is thrown into still water, many circles are made, each distinct but all interacting; so with our minds; only in us the action is unconscious, while with the Yogi it is conscious. We are spiders in a web, and Yoga practice will enable us like the spider to pass along any strand of the web we please. Non-Yogis are bound to the particular spot where they are.

*            *            *

To injure another creates bondage and hides the truth. Negative virtues are not enough; we have to conquer Maya, and then she will follow us. We only deserve things when they cease to bind us. When the bondage ceases, really and truly, all things come to us. Only those who want nothing are masters of nature.

Take refuge in some soul who has already broken his bondage, and in time he will free you through his mercy. Higher still is to take refuge in the Lord (Ishvara), but it is the most difficult; only once in a century can one be found who has really done it. Feel nothing, know nothing, do nothing, have nothing, give up all to God, and say utterly, “Thy will be done”. We only dream this bondage. Wake up and let it go. Take refuge in God, only so can we cross the desert of Maya. “Let go thy hold, Sannyasin bold, say, Om tat sat, Om!”

It is our privilege to be allowed to be charitable, for only so can we grow. The poor man suffers that we may be helped; let the giver kneel down and give thanks, let the receiver stand up and permit. See the Lord back of every being and give to Him. When we cease to see evil, the world must end for us, since to rid us of that mistake is its only object. To think there is any imperfection creates it. Thoughts of strength and perfection alone can cure it. Do what good you can, some evil will inhere in it; but do all without regard to personal result, give up all results to the Lord, then neither good nor evil will affect you.

Doing work is not religion, but work done rightly leads to freedom. In reality all pity is darkness, because whom to pity? Can you pity God? And is there anything else? Thank God for giving you this world as a moral gymnasium to help your development, but never imagine you can help the world. Be grateful to him who curses you, for he gives you a mirror to show what cursing is, also a chance to practise self-restraint; so bless him and be glad. Without exercise, power cannot come out; without the mirror, we cannot see ourselves.

Unchaste imagination is as bad as unchaste action. Controlled desire leads to the highest result. Transform the sexual energy into spiritual energy, but do not emasculate, because that is throwing away the power. The stronger this force, the more can be done with it. Only a powerful current of water can do hydraulic mining.

What we need today is to know there is a God and that we can see and feel Him here and now. A Chicago professor says, “Take care of this world, God will take care of the next.” What nonsense! If we can take care of this world, what need of a gratuitous Lord to take care of the other!

(RECORDED BY MISS S. E. WALDO, A DISCIPLE)

FRIDAY, July 26, 1895.

Love all things only through and for the Self. Yâjnavalkya said to Maitreyi, his wife, “Through the Atman we know all things.” The Atman can never be the object of knowledge, nor can the Knower be known. He who knows he is the Atman, he is law unto himself. He knows he is the universe and its creator. . . .

Perpetuating old myths in the form of allegories and giving them undue importance fosters superstition and is really weakness. Truth must have no compromise. Teach truth and make no apology for any superstition; neither drag truth to the level of the listener.

(RECORDED BY MISS S. E. WALDO, A DISCIPLE)

SATURDAY, July 27, 1895.

Learn not the truth of the Self save from one who has realised it; in all others it is mere talk. Realisation is beyond virtue and vice, beyond future and past; beyond all the pairs of opposites. “The stainless one sees the Self, and an eternal calm comes in the Soul.” Talking, arguing, and reading books, the highest flights of the intellect, the Vedas themselves, all these cannot give knowledge of the Self.

In us are two — The God-soul and the man-soul. The sages know that the latter is but the shadow, that the former is the only real Sun.

Unless we join the mind with the senses, we get no report from eyes, nose, ears, etc. The external organs are used by the power of the mind. Do not let the senses go outside, and then you can get rid of body and the external world.

This very “x” which we see here as an external world, the departed see as heaven or hell according to their own mental states. Here and hereafter are two dreams, the latter modelled on the former; get rid of both, all is omnipresent, all is now. Nature, body, and mind go to death, not we; we never go nor come. The man Swami Vivekananda is in nature, is born, and dies; but the self which we see as Swami Vivekananda is never born and never dies. It is the eternal and unchangeable Reality.

The power of the mind is the same whether we divide it into five senses or whether we see only one. A blind man says, “Everything has a distinct echo, so I clap my hands and get that echo, and then I can tell everything that is around me.” So in a fog the blind man can safely lead the seeing man. Fog or darkness makes no difference to him.

Control the mind, cut off the senses, then you are a Yogi; after that, all the rest will come. Refuse to hear, to see, to smell, to taste; take away the mental power from the external organs. You continually do it unconsciously as when your mind is absorbed; so you can learn to do it consciously. The mind can put the senses where it pleases. Get rid of the fundamental superstition that we are obliged to act through the body. We are not. Go into your own room and get the Upanishads out of your own Self. You are the greatest book that ever was or ever will be, the infinite depository of all that is. Until the inner teacher opens, all outside teaching is in vain. It must lead to the opening of the book of the heart to have any value.

The will is the “still small voice”, the real Ruler who says “do” and “do not”. It has done all that binds us. The ignorant will leads to bondage, the knowing will can free us. The will can be made strong in thousands of ways; every way is a kind of Yoga, but the systematised Yoga accomplishes the work more quickly. Bhakti, Karma, Raja, and Jnana-Yoga get over the ground more effectively. Put on all powers, philosophy, work, prayer, meditation — crowd all sail, put on all head of steam — reach the goal. The sooner, the better. . . .

Baptism is external purification symbolising the internal. It is of Buddhist origin.

The Eucharist is a survival of a very ancient custom of savage tribes. They sometimes killed their great chiefs and ate their flesh in order to obtain in themselves the qualities that made their leaders great. They believed that in such a way the characteristics that made the chief brave and wise would become theirs and make the whole tribe brave and wise, instead of only one man. Human sacrifice was also a Jewish idea and one that clung to them despite many chastisements from Jehovah. Jesus was gentle and loving, but to fit him into Jewish beliefs, the idea of human sacrifice, in the form of atonement or as a human scapegoat, had to come in. This cruel idea made Christianity depart from the teachings of Jesus himself and develop a spirit of persecution and bloodshed. . . .

Say, “it is my nature”, never say, “It is my duty” — to do anything whatever.

“Truth alone triumphs, not untruth.” Stand upon Truth, and you have got God.

*            *            *

From the earliest times in India the Brahmin caste have held themselves beyond all law; they claim to be gods. They are poor, but their weakness is that they seek power. Here are about sixty millions of people who are good and moral and hold no property, and they are what they are because from their birth they are taught that they are above law, above punishment. They feel themselves to be “twice-born”, to be sons of God.