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(Delivered in Minneapolis on November 26, 1893:

Reported in the Minneapolis Journal)

The Unitarian church was crowded yesterday morning by an audience anxious to learn something of eastern religious thought as outlined by Swami Vivekananda, a Brahmin priest, who was prominent in the Parliament of Religions at Chicago last summer. The distinguished representative of the Brahmin faith was brought to Minneapolis by the Peripatetic Club, and he addressed that body last Friday evening. He was induced to remain until this week, in order that he might deliver the address yesterday. . . .

Dr. H.M. Simmons, the pastor, . . . read from Paul’s lesson of faith, hope and charity, and “the greatest of these is charity”, supplementing that reading by a selection from the Brahmin scripture which teaches the same lesson, and also a selection from the Moslem faith, and poems from the Hindu literature, all of which are in harmony with Paul’s utterances.

After a second hymn Swami Vivekandi [sic] was introduced. He stepped to the edge of the platform and at once had his audience interested by the recital of a Hindu story. He said in excellent English:

“I will tell you a story of five blind men. There was a procession in a village in India, and all the people turned out to see the procession, and specially the gaily caparisoned elephant. The people were delighted, and as the five blind men could not see, they determined to touch the elephant that they might acquaint themselves with its form. They were given the privilege, and after the procession had passed, they returned home together with the people, and they began to talk about the elephant. ‘It was just like a wall,’ said one. ‘No it wasn’t,’ said another, ‘it was like a piece of rope.’ ‘You are mistaken,’ said a third, ‘I felt him and it was just a serpent.’ The discussion grew excited, and the fourth declared the elephant was like a pillow. The argument soon broke into more angry expressions, and the five blind men took to fighting. Along came a man with two eyes, and he said, ‘My friends, what is the matter?’ The disputation was explained, whereupon the new-comer said, ‘Men, you are all right: the trouble is you touched the elephant at different points. The wall was the side, the rope was the tail, the serpent was the trunk, and the toes were the pillow. Stop your quarrelling; you are all right, only you have been viewing the elephant from different standpoints.”

Religion, he said, had become involved in such a quarrel. The people of the West thought they had the only religion of God, and the people of the East held the same prejudice. Both were wrong; God was in every religion.

There were many bright criticisms on Western thought. The Christians were characterised as having a “shopkeeping religion”. They were always begging of God — “O God, give me this and give me that; O God, do this and do that.” The Hindu couldn’t understand this. He thought it wrong to be begging of God. Instead of begging, the religious man should give. The Hindu believed in giving to God, to his fellows, instead of asking God to give to them. He had observed that the people of the West, very many of them, thought a great deal of God, so long as they got along all right, but when the reverse came, then God was forgotten: not so with the Hindu, who had come to look upon God as a being of love. The Hindu faith recognised the motherhood of God as well as the fatherhood, because the former was a better fulfilment of the idea of love. The Western Christian would work all the week for the dollar, and when he succeeded he would pray, “O God, we thank thee for giving us this benefit”, and then he would put all the money into his pocket; the Hindu would make the money and then give it to God by helping the poor and the less fortunate. And so comparisons were made between the ideas of the West and the ideas of the East. In speaking of God, Vivekanandi said in substance: “You people of the West think you have God. What is it to have God? If you have Him, why is it that so much criminality exists, that nine out of ten people are hypocrites? Hypocrisy cannot exist where God is. You have your palaces for the worship of God, and you attend them in part for a time once a week, but how few go to worship God. It is the fashion in the West to attend church, and many of you attend for no other reason. Have you then, you people of the West, any right to lay exclusive claim to the possession of God?”

Here the speaker was interrupted by spontaneous applause. He proceeded: “We of the Hindu faith believe in worshipping God for love’s sake, not for what He gives us, but because God is love, and no nation, no people, no religion has God until it is willing to worship Him for love’s sake. You of the West are practical in business, practical in great inventions, but we of the East are practical in religion. You make commerce your business; we make religion our business. If you will come to India and talk with the workman in the field, you will find he has no opinion on politics. He knows nothing of politics. But you talk to him of religion, and the humblest knows about monotheism, deism, and all the isms of religion. You ask:

“‘What government do you live under?’ and he will reply: ‘I don’t know. I pay my taxes, and that’s all I know about it.’ I have talked with your labourers, your farmers, and I find that in politics they are all posted. They are either Democrat or Republican, and they know whether they prefer free silver or a gold standard. But you talk to them of religion; they are like the Indian farmer, they don’t know, they attend such a church, but they don’t know what it believes; they just pay their pew rent, and that’s all they know about it — or God.”

The superstitions of India were admitted, “but what nation doesn’t have them?” he asked. In summing up, he held that the nations had been looking at God as a monopoly. All nations had God, and any impulse for good was God. The Western people, as well as the Eastern people, must learn to “want God”, and this “want” was compared to the man under water, struggling for air; he wanted it, he couldn’t live without it. When the people of the West “wanted” God in that manner, then they would be welcome in India, because the missionaries would then come to them with God, not with the idea that India knows not God, but with love in their hearts and not dogma.

(Delivered in Memphis on January 17, 1894:

Reported in Appeal-Avalanche)

The audience was moderately large, and was made up of the best literary and musical talent of the city, including some of the most distinguished members of the legal fraternity and financial institutions.

The speaker differs in one respect in particular from some American orators. He advances his ideas with as much deliberation as a professor of mathematics demonstrates an example in algebra to his students. Kananda (In those days Swamiji was generally referred to by American Press as Vive Kananda.) speaks with perfect faith in his own powers and ability to hold successfully his position against all argument. He advances no ideas, nor make assertions that he does not follow up to a logical conclusion. Much of his lecture is something on the order of Ingersoll’s philosophy. He does not believe in future punishment nor in God as Christians believe in Him. He does not believe the mind is immortal, from the fact that it is dependent, and nothing can be immortal except it is independent of all things. He says: “God is not a king sitting away in one corner of the universe to deal out punishment or rewards according to a man’s deeds here on earth, and the time will come when man will know the truth, and stand up and say, ‘I am God,’ am life of His life. Why teach that God is far away when our real nature, our immortal principle is God?

“Be not deluded by your religion teaching original sin, for the same religion teaches original purity. When Adam fell, he fell from purity. (Applause) Purity is our real nature, and to regain that is the object of all religion. All men are pure; all men are good. Some objections can be raised to them, and you ask why some men are brutes? That man you call a brute is like the diamond in the dirt and dust — brush the dust off and it is a diamond, just as pure as if the dust had never been on it, and we must admit that every soul is a big diamond.

“Nothing is baser than calling our brother a sinner. A lioness once fell upon a flock of sheep and killed a lamb. A sheep found a very young lion, and it followed her, and he gave it suck, and it grew up with the sheep and learned to eat grass like a sheep. One day an old lion saw the sheep lion and tried to get it away from the sheep, but it ran away as he approached. The big lion waited till he caught the sheep lion alone, and he seized it and carried it to a clear pool of water and said, ‘You are not a sheep, but a lion; look at your picture in the water.’ The sheep lion, seeing its picture reflected from the water, said, ‘I am a lion and not a sheep.’ Let us not think we are sheep, but be lions, and don’t bleat and eat grass like a sheep.

“For four months I have been in America. In Massachusetts I visited a reformatory prison. The jailor at that prison never knows for what crimes the prisoners are incarcerated. The mantle of charity is thrown around them. In another city there were three newspapers, edited by very learned men, trying to prove that severe punishment was a necessity, while one other paper contended that mercy was better than punishment. The editor of one paper proved by statistics that only fifty per cent of criminals who received severe punishment returned to honest lives, while ninety per cent of those who received light punishment returned to useful pursuits in life.

“Religion is not the outcome of the weakness of human nature; religion is not here because we fear a tyrant; religion is love, unfolding, expanding, growing. Take the watch — within the little case is machinery and a spring. The spring, when wound up, tries to regain its natural state. You are like the spring in the watch, and it is not necessary that all watches have the same kind of a spring, and it is not necessary that we all have the same religion. And why should we quarrel? If we all had the same ideas the world would be dead. External motion we call action; internal motion is human thought. The stone falls to the earth. You say it is caused by the law of gravitation. The horse draws the cart and God draws the horse. That is the law of motion. Whirlpools show the strength of the current; stop the current and stagnation ensues. Motion is life. We must have unity and variety. The rose would smell as sweet by any other name, and it does not matter what your religion is called.

“Six blind men lived in a village. They could not see the elephant, but they went out and felt of him. One put his hand on the elephant’s tail, one of them on his side, one on his tongue [trunk], one on his ear. They began to describe the elephant. One said he was like a rope; one said he was like a great wall; one said he was like a boa constrictor, and another said he was like a fan. They finally came to blows and went to pummelling each other. A man who could see came along and inquired the trouble, and the blind men said they had seen the elephant and disagreed because one accused the other of lying. ‘Well,’ said the man, ‘you have all lied; you are blind, and neither of you have seen it.’ That is what is the matter with our religion. We let the blind see the elephant. (Applause).

“A monk of India said, ‘I would believe you if you were to say that I could press the sands of the desert and get oil, or that I could pluck the tooth from the mouth of the crocodile without being bitten, but I cannot believe you when you say a bigot can be changed.’ You ask why is there so much variance in religions? The answer is this: The little streams that ripple down a thousand mountain sides are destined to come at last to the mighty ocean. So with the different religions. They are destined at last to bring us to the bosom of God. For 1,900 years you have been trying to crush the Jews. Why could you not crush them? Echo answers: Ignorance and bigotry can never crush truth.”

The speaker continued in this strain of reasoning for nearly two hours, and concluded by saying: “Let us help, and not destroy.”

(Delivered in Memphis on January 19, 1894:

Reported in Appeal-Avalanche)

Swami Vive Kananda, the beturbaned and yellow-robed monk, lectured again last night to a fair-sized and appreciative audience at the La Salette Academy on Third street.

The subject was “Transmigration of the Soul, or “metempsychosis”. Possibly Vive Kananda never appeared to greater advantage than in this role, so to speak. Metempsychosis is one of the most widely-accepted beliefs among the Eastern races, and one that they are ever ready to defend, at home or abroad. As Kananda said:

“Many of you do not know that it is one of the oldest religious doctrines of all the old religions. It was known among the Pharisees, among the Jews, among the first fathers of the Christian Church, and was a common belief among the Arabs. And it lingers still with the Hindus and the Buddhists.

“This state of things went on until the days of science which is merely a contemplation of energies. Now, you Western people believe this doctrine to be subversive of morality. In order to have a full survey of the argument, its logical and metaphysical features, we will have to go over all the ground. All of us believe in a moral governor of this universe; yet nature reveals to us instead of justice, injustice. One man is born under the best of circumstances. Throughout his entire life circumstances come ready made to his hands — all conducive to happiness and a higher order of things. Another is born, and at every point his life is at variance with that of his neighbour. He dies in depravity, exiled from society. Why so much impartiality [partiality] in the distribution of happiness?

“The theory of metempsychosis reconciles this disharmonious chord in your common beliefs. Instead of making us immoral, this theory give us the idea of justice. Some of you say: ‘It is God’s will.’ This is no answer. It is unscientific. Everything has a cause. The sole cause and whole theory of causation being left with God, makes Him a most immoral creature. But materialism is as much illogical as the other. So far as we go, perception [causation?] involves all things. Therefore, this doctrine of the transmigration of the soul is necessary on these grounds. Here we are all born. Is this the first creation? Is creation something coming out of nothing? Analysed completely, this sentence is nonsense. It is not creation, but manifestation.

“A something cannot be the effect of a cause that is not. If I put my finger in the fire, the burn is a simultaneous effect, and I know that the cause of the burn was the action of my placing my finger in contact with the fire. And as in the case of nature, there never was a time when nature did not exist, because the cause has always existed. But for argument[‘s] sake, admit that there was a time when there was no existence. Where was all this mass of matter? To create something new would be the introduction of so much more energy into the universe. This is impossible. Old things can be re-created, but there can be no addition to the universe.

“No mathematical demonstration could be made that would have this theory of metempsychosis. According to logic, hypothesis and theory must not be believed. But my contention is that no better hypothesis has been forwarded by the human intellect to explain the phenomena of life.

“I met with a peculiar incident while on a train leaving the city of Minneapolis. There was a cowboy on the train. He was a rough sort of a fellow and a Presbyterian of the blue nose type. He walked up and asked me where I was from. I told him India. ‘What are you?’ he said. ‘Hindu’, I replied. ‘Then you must go to hell’, he remarked. I told him of this theory, and after [my] explaining it, he said he had always believed in it because he said that one day when he was chopping a log, his little sister came out in her clothes and said that she used to be a man. That is why he believed in the transmigration of souls. The whole basis of the theory is this: If a man’s actions be good, he must be a higher being, and vice versa.

“There is another beauty in this theory — the moral motor [motive] it supplies. What is done is done. It says, ‘Ah, that it were done better.’ Do not put your finger in the fire again. Every moment is a new chance.”

Vive Kananda spoke in this strain for some time, and he was frequently applauded.

Swami Vive Kananda will lecture again this after moon at 4 o’clock at La Salette Academy on “The Manners and Customs of India.”

(Delivered in Memphis on January 21, 1894:

Reported in Appeal-Avalanche)

“Comparative Theology” was the subject of a discourse last night by Swami Vive Kananda at the Young Men’s Hebrew Association Hall. It was the blue-ribbon lecture of the series, and no doubt increased the general admiration the people of this city entertain for the learned gentleman.

Heretofore Vive Kananda has lectured for the benefit of one charity-worthy object or another, and it can be safely said that he has rendered them material aid. Last night, however, he lectured for his own benefit. The lecture was planned and sustained by Mr. Hu L. Brinkley, one of Vive Kananda’s warmest friends and most ardent admirers. In the neighbourhood of two hundred gathered at the hall last night to hear the eminent Easterner for the last time in this city.

The first question the speaker asserted in connection with the subject was: “Can there be such a distinction between religions as their creeds would imply?”

He asserted that no differences existed now, and he retraced the line of progress made by all religions and brought it back to the present day. He showed that such variance of opinion must of necessity have existed with primitive man in regard to the idea of God, but that as the world advanced step by step in a moral and intellectual way, the distinctions became more and more indistinct, until finally it had faded away entirely, and now there was one all-prevalent doctrine — that of an absolute existence.

“No savage”, said the speaker, “can be found who does not believe in some kind of a god.”

“Modern science does not say whether it looks upon this as a revelation or not. Love among savage nations is not very strong. They live in terror. To their superstitious imaginations is pictured some malignant spirit, before the thought of which they quake in fear and terror. Whatever he likes he thinks will please the evil spirit. What will pacify him he thinks will appease the wrath of the spirit. To this end he labours even against his fellow-savage.”

The speaker went on to show by historical facts that the savage man went from ancestral worship to the worship of elephants, and later to gods, such as the God of Thunder and Storms. Then the religion of the world was polytheism. “The beauty of the sunrise, the grandeur of the sunset, the mystifying appearance of the star-bedecked skies, and the weirdness of thunder and lightning impressed primitive man with a force that he could not explain, and suggested the idea of a higher and more powerful being controlling the infinities that flocked before his gaze,” said Vive Kananda.

Then came another period — the period of monotheism. All the gods disappeared and blended into one, the God of Gods, the ruler of the universe. Then the speaker traced the Aryan race up to that period, where they said: “We live and move in God. He is motion.” Then there came another period known to metaphysics as the “period of Pantheism”. This race rejected Polytheism and Monotheism, and the idea that God was the universe, and said “the soul of my soul is the only true existence. My nature is my existence and will expand to me.”

Vive Kananda then took up Buddhism. He said that they neither asserted nor denied the existence of a God. Buddha would simply say, when his counsel was sought: “You see misery. Then try to lessen it.” To a Buddhist misery is ever present, and society measures the scope of his existence. Mohammedans, he said, believed in the Old Testament of the Hindu [Hebrew] and the New Testament of the Christian. They do not like the Christians, for they say they are heretics and teach man-worship. Mohammed ever forbade his followers having a picture of himself.

“The next question that arises,” said he, “are these religions true or are some of them true and some of them false? They have all reached one conclusion, that of an absolute and infinite existence. Unity is the object of religion. The multiple of phenomena that is seen at every hand is only the infinite variety of unity. An analysis of religion shows that man does not travel from fallacy to truth, but from a lower truth to a higher truth.

“A man brings in a coat to a lot of people. Some say the coat does not fit them. Well, you get out; you can’t have a coat. Ask one Christian minister what is the matter with all the other sects that are opposed to his doctrines and dogmas, and he will answer: ‘Oh, they’re not Christians.’ But we have better instruction than these. Our own natures, love, and science — they teach us better. Like the eddies to a river, take them away and stagnation follows. Kill the difference in opinions, and it is the death of thought. Motion is necessity. Thought is the motion of the mind, and when that ceases death begins.

“If you put a simple molecule of air in the bottom of a glass of water it at once begins a struggle to join the infinite atmosphere above. So it is with the soul. It is struggling to regain its pure nature and to free itself from this material body. It wants to regain its own infinite expansion. This is everywhere the same. Among Christians, Buddhists, Mohammedans, agnostic, or priest, the soul is struggling. A river flows a thousand miles down the circuitous mountain side to where it joins the seas, and a man is standing there to tell it to go back and start anew and assume a more direct course! That man is a fool. You are a river that flows from the heights of Zion. I flow from the lofty peaks of the Himalayas. I don’t say to you, go back and come down as I did, you’re wrong. That is more wrong than foolish. Stick to your beliefs. The truth is never lost. Books may perish, nations may go down in a crash, but the truth is preserved and is taken up by some man and handed back to society, which proves a grand and continuous revelation of God.”

(Delivered in Detroit on March 19, 1894:

Reported in Detroit Tribune)

Vive Kananda lectured to an audience of about 150 [according to the Journal, 500] at the Auditorium last night upon “Buddhism, the Religion of the Light of Asia.” Honourable Don M. Dickinson introduced him to the audience.

“Who shall say that this system of religion is divine and that doomed?” asked Mr. Dickinson in his introductory remarks. “Who shall draw the mystic line?”

Vive Kananda reviewed at length the early religions of India. He told of the great slaughter of animals on the altar of sacrifice; of Buddha’s birth and life; of his puzzling questions to himself over the causes of creation and the reasons for existence; of the earnest struggle of Buddha to find the solution of creation and life; of the final result.

Buddha, he said, stood head and shoulders above all other men. He was one, he said, [of] whom his friends or enemies could never say that he drew a breath or ate a crumb of bread but for the good of all.

“He never preached transmigration of the soul,” said Kananda, “except he believed one soul was to its successor like the wave of the ocean that grew and died away, leaving naught to the succeeding wave but its force. He never preached that there was a God, nor did he deny there was a God.

“‘Why should we be good?’ his disciples asked of him.

“‘Because’, he said, ‘you inherited good. Let you in your turn leave some heritage of good to your successors. Let us all help the onward march of accumulated goodness, for goodness’ sake.’

“He was the first prophet. He never abused any one or arrogated anything to himself. He believed in our working out our own salvation in religion.

“‘I can’t tell you,’ he said, on his deathbed, ‘nor any one. Depend not on any one. Work out your own religion [salvation].’

“He protested against the inequality of man and man, or of man and beast. All life was equal, he preached. He was the first man to uphold the doctrine of prohibition in liquors. ‘Be good and do good’, he said. ‘If there is a God, you have Him by being good. If there is no God, being good is good. He is to be blamed for all he suffers. He is to be praised for all his good.’

“He was the first who brought the missionaries into existence. He came as a saviour to the downtrodden millions of India. They could not understand his philosophy, but they saw the man and his teachings, and they followed him.”

In conclusion Kananda said that Buddhism was the foundation of the Christian religion; that the catholic church came from Buddhism.

There was a very powerful dynasty in Southern India. They made it a rule to take the horoscope of all the prominent men living from time to time, calculated from the time of their birth. In this way they got a record of leading facts predicted, and compared them afterwards with events as they happened. This was done for a thousand years, until they found certain agreements; these were generalised and recorded and made into a huge book. The dynasty died out, but the family of astrologers lived and had the book in their possession. It seems possible that this is how astrology came into existence. Excessive attention to the minutiae of astrology is one of the superstitions which has hurt the Hindus very much.

I think the Greeks first took astrology to India and took from the Hindus the science of astronomy and carried it back with them from Europe. Because in India you will find old altars made according to a certain geometrical plan, and certain things had to be done when the stars were in certain positions, therefore I think the Greeks gave the Hindus astrology, and the Hindus gave them astronomy.

I have seen some astrologers who predicted wonderful things; but I have no reason to believe they predicted them only from the stars, or anything of the sort. In many cases it is simply mind-reading. Sometimes wonderful predictions are made, but in many cases it is arrant trash.

In London, a young man used to come to me and ask me, “What will become of me next year?” I asked him why he asked me so. “I have lost all my money and have become very, very poor.” Money is the only God of many beings. Weak men, when they lose everything and feel themselves weak, try all sorts of uncanny methods of making money, and come to astrology and all these things. “It is the coward and the fool who says, ‘This is fate'” — so says the Sanskrit proverb. But it is the strong man who stands up and says, “I will make my fate.” It is people who are getting old who talk of fate. Young men generally do not come to astrology. We may be under planetary influence, but it should not matter much to us. Buddha says, “Those that get a living by calculation of the stars by such art and other lying tricks are to be avoided”; and he ought to know, because he was the greatest Hindu ever born. Let stars come, what harm is there? If a star disturbs my life, it would not be worth a cent. You will find that astrology and all these mystical things are generally signs of a weak mind; therefore as soon as they are becoming prominent in our minds, we should see a physician, take good food and rest.

If you can get an explanation of a phenomenon from within its nature, it is nonsense to look for an explanation from outside. If the world explains itself, it is nonsense to go outside for an explanation. Have you found any phenomena in the life of a man that you have ever seen which cannot be explained by the power of the man himself? So what is the use of going to the stars or anything else in the world? My own Karma is sufficient explanation of my present state. So in the case of Jesus himself. We know that his father was only a carpenter. We need not go to anybody else to find an explanation of his power. He was the outcome of his own past, all of which was a preparation for that Jesus. Buddha goes back and back to animal bodies and tells us how he ultimately became Buddha. So what is the use of going to stars for explanation? They may have a little influence; but it is our duty to ignore them rather than hearken to them and make ourselves nervous. This I lay down as the first essential in all I teach: anything that brings spiritual, mental, or physical weakness, touch it not with the toes of your feet. Religion is the manifestation of the natural strength that is in man. A spring of infinite power is coiled up and is inside this little body, and that spring is spreading itself. And as it goes on spreading, body after body is found insufficient; it throws them off and takes higher bodies. This is the history of man, of religion, civilisation, or progress. That giant Prometheus, who is bound, is getting himself unbound. It is always a manifestation of strength, and all these ideas such as astrology, although there may be a grain of truth in them, should be avoided.

There is an old story of an astrologer who came to a king and said, “You are going to die in six months.” The king was frightened out of his wits and was almost about to die then and there from fear. But his minister was a clever man, and this man told the king that these astrologers were fools. The king would not believe him. So the minister saw no other way to make the king see that they were fools but to invite the astrologer to the palace again. There he asked him if his calculations were correct. The astrologer said that there could not be a mistake, but to satisfy him he went through the whole of the calculations again and then said that they were perfectly correct. The king’s face became livid. The minister said to the astrologer, “And when do you think that you will die?” “In twelve years”, was the reply. The minister quickly drew his sword and separated the astrologer’s head from the body and said to the king, “Do you see this liar? He is dead this moment.”

If you want your nation to live, keep away from all these things. The only test of good things is that they make us strong. Good is life, evil is death. These superstitious ideas are springing like mushrooms in your country, and women wanting in logical analysis of things are ready to believe them. It is because women are striving for liberation, and women have not yet established themselves intellectually. One gets by heart a few lines of poetry from the top of a novel and says she knows the whole of Browning. Another attends a course of three lectures and then thinks she knows everything in the world. The difficulty is that they are unable to throw off the natural superstition of women. They have a lot of money and some intellectual learning, but when they have passed through this transition stage and get on firm ground, they will be all right. But they are played upon by charlatans. Do not be sorry; I do not mean to hurt anyone, but I have to tell the truth. Do you not see how open you are to these things? Do you not see how sincere these women are, how that divinity latent in all never dies? It is only to know how to appeal to the Divine.

The more I live, the more I become convinced every day that every human being is divine. In no man or woman, however vile, does that divinity die. Only he or she does not know how to reach it and is waiting for the Truth. And wicked people are trying to deceive him or her with all sorts of fooleries. If one man cheats another for money, you say he is a fool and a blackguard. How much greater is the iniquity of one who wants to fool others spiritually! This is too bad. It is the one test, that truth must make you strong and put you above superstition. The duty of the philosopher is to raise you above superstition. Even this world, this body and mind are superstitions; what infinite souls you are! And to be tricked by twinkling stars! It is a shameful condition. You are divinities; the twinkling stars owe their existence to you.

I was once travelling in the Himalayas, and the long road stretched before us. We poor monks cannot get any one to carry us, so we had to make all the way on foot. There was an old man with us. The way goes up and down for hundreds of miles, and when that old monk saw what was before him, he said, “Oh sir, how to cross it; I cannot walk any more; my chest will break.” I said to him, “Look down at your feet.” He did so, and I said, “The road that is under your feet is the road that you have passed over and is the same road that you see before you; it will soon be under your feet.” The highest things are under your feet, because you are Divine Stars; all these things are under your feet. You can swallow the stars by the handful if you want; such is your real nature. Be strong, get beyond all superstitions, and be free.

My idea is that what you call a Personal God is the same as the Impersonal Being, a Personal and Impersonal God at the same time. We are personalised impersonal beings. If you use the word in the absolute sense, we are impersonal; but if you use it in a relative meaning, we are personal. Each one of you is a universal being, each one is omnipresent. It may seem staggering at first, but I am as sure of this as that I stand before you. How can the spirit help being omnipresent? It has neither length, nor breadth, nor thickness, nor any material attribute whatsoever; and if we are all spirits we cannot be limited by space. Space only limits space, matter matter. If we were limited to this body we would be a material something. Body and soul and everything would be material, and such words as “living in the body”, “embodying the soul” would be only words used for convenience; beyond that they would have no meaning. Many of you remember the definition I gave of the soul; that each soul is a circle whose centre is in one point and circumference nowhere. The centre is where the body is, and the activity is manifested there. You are omnipresent; only you have the consciousness of being concentrated in one point. That point has taken up particles of matter, and formed them into a machine to express itself. That through which it expresses itself is called the body. So you are everywhere; when one body or machine fails, you, the centre, move on and take up other particles of matter, finer or grosser, and work through that. This is man. And what is God? God is a circle with its circumference nowhere and centre everywhere. Every point in that circle is living, conscious, active, and equally working; with us limited souls, only one point is conscious, and that point moves forward and backward. As the body has a very infinitesimal existence in comparison with that of the universe, so the whole universe, in comparison with God, is nothing. When we talk of God speaking, we say He speaks through His universe; and when we speak of Him beyond all limitations of time and space, we say He is an Impersonal Being. Yet He is the same Being.

 

To give an illustration: We stand here and see the sun. Suppose you want to go towards the sun. After you get a few thousand miles nearer, you will see another sun, much bigger. Supposing you proceed much closer, you will see a much bigger sun. At last you will see the real sun, millions and millions of miles big. Suppose you divide this journey into so many stages, and take photographs from each stage, and after you have taken the real sun, come back and compare them; they will all appear to be different, because the first view was a little red ball, and the real sun was millions of miles bigger; yet it was the same sun. It is the same with God: the Infinite Being we see from different standpoints, from different planes of mind. The lowest man sees Him as an ancestor; as his vision gets higher, as the Governor of the planet; still higher as the Governor of the universe, and the highest man sees Him as himself. It was the same God, and the different realisations were only degrees and differences of vision.

Jesus Christ was God — the Personal God become man. He has manifested Himself many times in different forms and these alone are what you can worship. God in His absolute nature is not to be worshipped. Worshipping such God would be nonsense. We have to worship Jesus Christ, the human manifestation, as God. You cannot worship anything higher than the manifestation of God. The sooner you give up the worship of God separate from Christ, the better for you. Think of the Jehovah you manufacture and of the beautiful Christ. Any time you attempt to make a God beyond Christ, you murder the whole thing. God alone can worship God. It is not given to man, and any attempt to worship Him beyond His ordinary manifestations will be dangerous to mankind. Keep close to Christ if you want salvation; He is higher than any God you can imagine. If you think that Christ was a man, do not worship Him; but as soon as you can realise that He is God, worship Him. Those who say He was a man and then worship Him commit blasphemy; there is no half-way house for you; you must take the whole strength of it. “He that hath seen the Son hath seen the Father”, and without seeing the Son, you cannot see the Father. It would be only tall talk and frothy philosophy and dreams and speculations. But if you want to have a hold on spiritual life, cling close to God as manifest in Christ.

Philosophically speaking, there was no such human being living as Christ or Buddha; we saw God through them. In the Koran, Mohammed again and again repeats that Christ was never crucified, it was a semblance; no one could crucify Christ.

The lowest state of philosophical religion is dualism; the highest form is the Triune state. Nature and the human soul are interpenetrated by God, and this we see as the Trinity of God, nature, and soul. At the same time you catch a glimpse that all these three are products of the One. Just as this body is the covering of the soul, so this is, as it were, the body of God. As I am the soul of nature, so is God the soul of my soul. You are the centre through which you see all nature in which you are. This nature, soul, and God make one individual being, the universe. Therefore they are a unity; yet at the same time they are separate. Then there is another sort of Trinity which is much like the Christian Trinity. God is absolute. We cannot see God in His absolute nature, we can only speak of that as “not this, not this”. Yet we can get certain qualities as the nearest approach to God. First is existence, second is knowledge, third is bliss — very much corresponding to your Father, Son, and Holy Ghost. Father is the existence out of which everything comes; Son is that knowledge. It is in Christ that God will be manifest. God was everywhere, in all beings, before Christ; but in Christ we became conscious of Him. This is God. The third is bliss, the Holy Spirit. As soon as you get this knowledge, you get bliss. As soon as you begin to have Christ within you, you have bliss; and that unifies the three.

First of all we will try to understand a little of the meaning of Prânâyama. Prâna stands in metaphysics for the sum total of the energy that is in the universe. This universe, according to the theory of the philosophers, proceeds in the form of waves; it rises, and again it subsides, melts away, as it were; then again it proceeds out in all this variety; then again it slowly returns. So it goes on like a pulsation. The whole of this universe is composed of matter and force; and according to Sanskrit philosophers, everything that we call matter, solid and liquid, is the outcome of one primal matter which they call Âkâsha or ether; and the primordial force, of which all the forces that we see in nature are manifestations, they call Prana. It is this Prana acting upon Akasha, which creates this universe, and after the end of a period, called a cycle, there is a period of rest. One period of activity is followed by a period of rest; this is the nature of everything. When this period of rest comes, all these forms that we see in the earth, the sun, the moon, and the stars, all these manifestations melt down until they become ether again. They become dissipated as ether. All these forces, either in the body or in the mind, as gravitation, attraction, motion, thought, become dissipated, and go off into the primal Prana. We can understand from this the importance of this Pranayama. Just as this ether encompasses us everywhere and we are interpenetrated by it, so everything we see is composed of this ether, and we are floating in the ether like pieces of ice floating in a lake. They are formed of the water of the lake and float in it at the same time. So everything that exists is composed of this Akasha and is floating in this ocean. In the same way we are surrounded by this vast ocean of Prana — force and energy. It is this Prana by which we breathe and by which the circulation of the blood goes on; it is the energy in the nerves and in the muscles, and the thought in the brain. All forces are different manifestations of this same Prana, as all matter is a different manifestation of the same Akasha. We always find the causes of the gross in the subtle. The chemist takes a solid lump of ore and analyses it; he wants to find the subtler things out of which that gross is composed. So with our thought and our knowledge; the explanation of the grosser is in the finer. The effect is the gross and the cause the subtle. This gross universe of ours, which we see, feel, and touch, has its cause and explanation behind in the thought. The cause and explanation of that is also further behind. So in this human body of ours, we first find the gross movements, the movements of the hands and lips; but where are the causes of these? The finer nerves, the movements of which we cannot perceive at all, so fine that we cannot see or touch or trace them in any way with our senses, and yet we know they are the cause of these grosser movements. These nerve movements, again, are caused by still finer movements, which we call thought; and that is caused by something finer still behind, which is the soul of man, the Self, the Âtman. In order to understand ourselves we have first to make our perception fine. No microscope or instrument that was ever invented will make it possible for us to see the fine movements that are going on inside; we can never see them by any such means. So the Yogi has a science that manufactures an instrument for the study of his own mind, and that instrument is in the mind. The mind attains to powers of finer perception which no instrument will ever be able to attain.

To attain to this power of superfine perception we have to begin from the gross. And as the power becomes finer and finer, we go deeper and deeper inside our own nature; and all the gross movements will first be tangible to us, and then the finer movements of the thought; we will be able to trace the thought before its beginning, trace it where it goes and where it ends. For instance, in the ordinary mind a thought arises. The mind does not know how it began or whence it comes. The mind is like the ocean in which a wave rises, but although the man sees the wave, he does not know how the wave came there, whence its birth, or whither it melts down again; he cannot trace it any further. But when the perception becomes finer, we can trace this wave long, long before it comes to the surface; and we will be able to trace it for a long distance after it has disappeared, and then we can understand psychology as it truly is. Nowadays men think this or that and write many volumes, which are entirely misleading, because they have not the power to analyse their own minds and are talking of things they have never known, but only theorised about. All science must be based on facts, and these facts must be observed and generalised. Until you have some facts to generalise upon, what are you going to do? So all these attempts at generalising are based upon knowing the things we generalise. A man proposes a theory, and adds theory to theory, until the whole book is patchwork of theories, not one of them with the least meaning. The science of Râja-Yoga says, first you must gather facts about your own mind, and that can be done by analysing your mind, developing its finer powers of perception and seeing for yourselves what is happening inside; and when you have got these facts, then generalise; and then alone you will have the real science of psychology.

As I have said, to come to any finer perception we must take the help of the grosser end of it. The current of action which is manifested on the outside is the grosser. If we can get hold of this and go on further and further, it becomes finer and finer, and at last the finest. So this body and everything we have in this body are not different existences, but, as it were, various links in the same chain proceeding from fine to gross. You are a complete whole; this body is the outside manifestation, the crust, of the inside; the external is grosser and the inside finer; and so finer and finer until you come to the Self. And at last, when we come to the Self, we come to know that it was only the Self that was manifesting all this; that it was the Self which became the mind and became the body; that nothing else exists but the Self, and all these others are manifestations of that Self in various degrees, becoming grosser and grosser. So we will find by analogy that in this whole universe there is the gross manifestation, and behind that is the finer movement, which we can call the will of God. Behind that even, we will find that Universal Self. And then we will come to know that the Universal Self becomes God and becomes this universe; and that it is not that this universe is one and God another and the Supreme Self another, but that they are different states of the manifestation of the same Unity behind.

All this comes of our Pranayama. These finer movements that are going on inside the body are connected with the breathing; and if we can get hold of this breathing and manipulate it and control it, we will slowly get to finer and finer motions, and thus enter, as it were, by getting hold of that breathing, into the realms of the mind.

The first breathing that I taught you in our last lesson was simply an exercise for the time being. Some of these breathing exercises, again, are very difficult, and I will try to avoid all the difficult ones, because the more difficult ones require a great deal of dieting and other restrictions which it is impossible for most of you to keep to. So we will take the slower paths and the simpler ones. This breathing consists of three parts. The first is breathing in, which is called in Sanskrit Puraka, filling; and the second part is called Kumbhaka, retaining, filling the lungs and stopping the air from coming out; the third is called Rechaka, breathing out. The first exercise which I will give you today is simply breathing in and stopping the breath and throwing it out slowly. Then there is one step more in the breathing which I will not give you today, because you cannot remember them all; it would be too intricate. These three parts of breathing make one Pranayama. This breathing should be regulated, because if it is not, there is danger in the way to yourselves. So it is regulated by numbers, and I will give you first the lowest numbers. Breathe in four seconds, then hold the breath for eight seconds, then again throw it out slowly in four seconds. (This process is more difficult when the ratio is two, eight, and four: for further remarks see later.) Then begin again, and do this four times in the morning and four times in the evening. There is one thing more. Instead of counting by one, two, three, and all such meaningless things, it is better to repeat any word that is holy to you. In our country we have symbolical words, “Om” for instance, which means God. If that be pronounced instead of one, two, three, four, it will serve your purpose very well. One thing more. This breathing should begin through the left nostril and should turn out through the right nostril, and the next time is should be drawn in through the right and thrown out through the left. Then reverse again, and so on. In the first place you should be able to drive your breathing through either nostril at will, just by the power of the will. After a time you will find it easy; but now I am afraid you have not that power. So we must stop the one nostril while breathing through the other with the finger and during the retention, of course, both nostrils.

The first two lessons should not be forgotten. The first thing is to hold yourselves straight; second to think of the body as sound and perfect, as healthy and strong. Then throw a current of love all around, think of the whole universe being happy. Then if you believe in God, pray. Then breathe.

In many of you certain physical changes will come, twitchings all over the body, nervousness; some of you will feel like weeping, sometimes a violent motion will come. Do not be afraid; these things have to come as you go on practicing. The whole body will have to be rearranged as it were. New channels for thought will be made in the brain, nerves which have not acted in your whole life will begin to work, and a whole new series of changes will come in the body itself.