Lecture

SUNDAY, August 4, 1895.

“Whom the ignorant worship, Him I preach unto thee.”

This one and only God is the “knownest” of the known. He is the one thing we see everywhere. All know their own Self, all know, “I am”, even animals. All we know is the projection of the Self. Teach this to the children, they can grasp it. Every religion has worshipped the Self, even though unconsciously, because there is nothing else.

This indecent clinging to life as we know it here, is the source of all evil. It causes all this cheating and stealing. It makes money a god and all vices and fears ensue. Value nothing material and do not cling to it. If you cling to nothing, not even life, then there is no fear. “He goes from death to death who sees many in this world.” There can be no physical death for us and no mental death, when we see that all is one. All bodies are mine; so even body is eternal, because the tree, the animal, the sun, the moon, the universe itself is my body; then how can it die? Every mind, every thought is mine, then how can death come? The Self is never born and never dies. When we realise this, all doubts vanish. “I am, I know, I love” — these can never be doubted. There is no hunger, for all that is eaten is eaten by me. If a hair falls out, we do not think we die; so if one body dies, it is but a hair falling. . . .

The superconscious is God, is beyond speech beyond thought, beyond consciousness. . . . There are three states, — brutality (Tamas), humanity (Rajas), and divinity (Sattva). Those attaining the highest state simply are.  Duty dies there; they only love and as a magnet draw others to them. This is freedom. No more you do moral acts, but whatever you do is moral. The Brahmavit (knower of God) is higher than all gods. The angels came to worship Jesus when he had conquered delusion and had said, “Get thee behind me, Satan.” None can help a Brahmavit, the universe itself bows down before him. His every desire is fulfilled, his spirit purifies others; therefore worship the Brahmavit if you wish to attain the highest. When we have the three great “gifts of God” — a human body, intense desire to be free, and the help of a great soul to show us the way — then liberation is certain for us. Mukti is ours.

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Death of the body for ever is Nirvana. It is the negative side and says, “I am not this, nor this, nor this.” Vedanta takes the further step and asserts the positive side — Mukti or freedom. “I am Existence absolute, Knowledge absolute, Bliss absolute, I am He”, this is Vedanta, the cap-stone of the perfect arch.

The great majority of the adherents of Northern Buddhism believe in Mukti and are really Vedantists. Only the Ceylonese accept Nirvana as annihilation.

No belief or disbelief can kill the “I”. That which comes with belief and goes with disbelief is only delusion. Nothing teaches the Atman. “I salute my own Self.” “Self-illuminated, I salute myself, I am Brahman.” The body is a dark room; when we enter it, it becomes illuminated, it becomes alive. Nothing can ever affect the illumination; it cannot be destroyed. It may be covered, but never destroyed.

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At the present time God should be worshipped as “Mother”, the Infinite Energy. This will lead to purity, and tremendous energy will come here in America. Here no temples weigh us down, no one suffers as they do in poorer countries. Woman has suffered for aeons, and that has given her infinite patience and infinite perseverance. She holds on to an idea. It is this which makes her the support of even superstitious religions and of the priests in every land, and it is this that will free her. We have to become Vedantists and live this grand thought; the masses must get it, and only in free America can this be done. In India these ideas were brought out by individuals like Buddha, Shankara, and others, but the masses did not retain them. The new cycle must see the masses living Vedanta, and this will have to come through women.

“Keep the beloved beautiful Mother in the heart of your hearts with all care.”

“Throw out everything but the tongue, keep that to say, “Mother, Mother!”

“Let no evil counsellors enter; let you and me, my heart, alone see Mother.”

“Thou art beyond all that lives!”

“My Moon of life, my Soul of soul!”

 

SUNDAY AFTERNOON.

Mind is an instrument in the hand of Atman, just as body is an instrument in the hand of mind. Matter is motion outside, mind is motion inside. All change begins and ends in time. If the Atman is unchangeable, It must be perfect; if perfect, It must be infinite; and if It be infinite, It must be only One; there cannot be two infinites. So the Atman, the Self, can be only One. Though It seems to be various, It is really only One. If a man were to go toward the sun, at every step he would see a different sun, and yet it would be the same sun after all.

Asti, “isness”, is the basis of all unity; and just as soon as the basis is found, perfection ensues. If all colour could be resolved into one colour, painting would cease. The perfect oneness is rest; we refer all manifestations to one Being. Taoists, Confucianists, Buddhists, Hindus, Jews, Mohammedans, Christians, and Zoroastrians, all preached the golden rule and in almost the same words; but only the Hindus have given the rationale, because they saw the reason: Man must love others because those others are himself. There is but One.

Of all the great religious teachers the world has known, only Lao-tze, Buddha, and Jesus transcended the golden rule and said, “Do good to your enemies”, “Love them that hate you.”

Principles exist; we do not create them, we only discover them. . . . Religion consists solely in realisation. Doctrines are methods, not religion. All the different religions are but applications of the one religion adapted to suit the requirements of different nations. Theories only lead to fighting; thus the name of God that ought to bring peace has been the cause of half the bloodshed of the world. Go to the direct source. Ask God what He is. Unless He answers, He is not; but every religion teaches that He does answer.

Have something to say for yourself, else how can you have any idea of what others have said? Do not cling to old superstitions; be ever ready for new truths. “Fools are they who would drink brackish water from a well that their forefathers have digged and would not drink pure water from a well that others have digged.” Until we realise God for ourselves, we can know nothing about Him. Each man is perfect by his nature; prophets have manifested this perfection, but it is potential in us. How can we understand that Moses saw God unless we too see Him? If God ever came to anyone, He will come to me. I will go to God direct; let Him talk to me. I cannot take belief as a basis; that is atheism and blasphemy. If God spake to a man in the deserts of Arabia two thousand years ago, He can also speak to me today, else how can I know that He has not died? Come to God any way you can; only come. But in coming do not push anyone down.

The knowing ones must have pity on the ignorant. One who knows is willing to give up his body even for an ant, because he knows that the body is nothing.

Talking of the respective duties of a monk and a householder, Swamiji said:

A Sannyasin should avoid the food, bedding, etc., which have been touched or used by householders, in order to save himself — not from hatred towards them — so long as he has not risen to the highest grade, that is, become a Paramahamsa. A householder should salute him with “Namo Nârâyanâya”, and a Sannyasin should bless the former.

— Like the difference between the biggest mountain and a mustard-seed, between the sun and a glow-worm, between the ocean and a streamlet, is the wide gulf between a Sannyasin and a householder.

Swami Vivekananda made everyone utter this and, chanting some Vedanta stanzas, said, “You should always repeat to yourselves these Shlokas. ‘Shravana’ not only means hearing from the Guru, but also repetition to our own selves. ‘ — Scriptural truth should be often repeated for such has been repeatedly enjoined’ — In this Sutra of Vedanta, Vyasa lays stress on repetition.”

You preach to others to be men but cannot give them good food. I have been thinking over this problem for the last four years. I wish to make an experiment whether something of the nature of flattened rice can be made out of wheat. Then we can get a different food every day. About drinking water, I searched for a filter which would suit our country. I found one pan-like porcelain vessel through which water was made to pass, and all the bacilli remained in the porcelain pan. But gradually that filter would itself become the hotbed of all germs. This is the danger of all filters. After continued searching I found one method by which water was distilled and then oxygen was passed into it. After this the water became so pure that great improvement of health was sure to result from its use.

MONDAY, August 5, 1895.

The question is: Is it necessary to pass through all the lower stages to reach the highest, or can a plunge be taken at once? The modern American boy takes twenty-five years to attain that which his forefathers took hundreds of years to do. The present-day Hindu gets in twenty years to the height reached in eight thousand years by his ancestors. On the physical side, the embryo goes from the amoeba to man in the womb. These are the teachings of modern science. Vedanta goes further and tells us that we not only have to live the life of all past humanity, but also the future life of all humanity. The man who does the first is the educated man, the second is the Jivanmukta, for ever free (even while living).

Time is merely the measure of our thoughts, and thought being inconceivably swift, there is no limit to the speed with which we can live the life ahead. So it cannot be stated how long it would take to live all future life. It might be in a second, or it might take fifty lifetimes. It depends on the intensity of the desire. The teaching must therefore be modified according to the needs of the taught. The consuming fire is ready for all, even water and chunks of ice quickly consume. Fire a mass of bird-shot, one at least will strike; give a man a whole museum of truths, he will at once take what is suited to him. Past lives have moulded our tendencies; give to the taught in accordance with his tendency. Intellectual, mystical, devotional, practical — make one the basis, but teach the others with it. Intellect must be balanced with love, the mystical nature with reason, while practice must form part of every method. Take every one where he stands and push him forward. Religious teaching must always be constructive, not destructive.

Each tendency shows the life-work of the past, the line or radius along which that man must move. All radii lead to the centre. Never even attempt to disturb anyone’s tendencies; to do that puts back both teacher and taught. When you teach Jnana, you must become a Jnani and stand mentally exactly where the taught stands. Similarly in every other Yoga. Develop every faculty as if it were the only one possessed, this is the true secret of so-called harmonious development. That is, get extensity with intensity, but not at its expense. We are infinite. There is no limitation in us, we can be as intense as the most devoted Mohammedan and as broad as the most roaring atheist.

The way to do this is not to put the mind on any one subject, but to develop and control the mind itself; then you can turn it on any side you choose. Thus you keep the intensity and extensity. Feel Jnana as if it were all there was, then do the same with Bhakti, with Raja (-Yoga), with Karma. Give up the waves and go to the ocean, then you can have the waves as you please. Control the “lake” of your own mind, else you cannot understand the lake of another’s mind.

The true teacher is one who can throw his whole force into the tendency of the taught. Without real sympathy we can never teach well. Give up the notion that man is a responsible being, only the perfect man is responsible. The ignorant have drunk deep of the cup of delusion and are not sane. You, who know, must have infinite patience with these. Have nothing but love for them and find out the disease that has made them see the world in a wrong light, then help them to cure it and see aright. Remember always that only the free have free will; all the rest are in bondage and are not responsible for what they do. Will as will is bound. The water when melting on the top of the Himalayas is free, but becoming the river, it is bound by the banks; yet the original impetus carries it to the sea, and it regains its freedom. The first is the “fall of man”, the second is the “resurrection”. Not one atom can rest until it finds its freedom.

Some imaginations help to break the bondage of the rest. The whole universe is imagination, but one set of imaginations will cure another set. Those which tell us that there is sin and sorrow and death in the world are terrible; but the other set which says ever, “I am holy, there is God, there is no pain”, these are good and help to break the bondage of the others. The highest imagination that can break all the links of the chain is that of Personal God.

“Om tat sat” is the only thing beyond Maya, but God exists eternally. As long as the Niagara Falls exist, the rainbow will exist; but the water continually flows away. The falls are the universe, and the rainbow is personal God; and both are eternal. While the universe exists, God must exist. God creates the universe, and the universe creates God; and both are eternal. Maya is neither existence nor non-existence. Both the Niagara Falls and the rainbow are eternally changeable. . . . Brahman seen through Maya. Persians and Christians split Maya into two and call the good half “God” and the bad half the “devil”. Vedanta takes Maya as a whole and recognises a unity beyond it — Brahman. . . .

Mohammed found that Christianity was straying out from the Semitic fold and his teachings were to show what Christianity ought to be as a Semitic religion, that it should hold to one God. The Aryan idea that “I and my Father are one” disgusted and terrified him. In reality the conception of the Trinity was a great advance over the dualistic idea of Jehovah, who was for ever separate from man. The theory of incarnation is the first link in the chain of ideas leading to the recognition of the oneness of God and man. God appearing first in one human form, then re-appearing at different times in other human forms, is at last recognised as being in every human form, or in all men. Monistic is the highest stage, monotheistic is a lower stage. Imagination will lead you to the highest even more rapidly and easily than reasoning.

Let a few stand out and live for God alone and save religion for the world. Do not pretend to be like Janaka when you are only the “progenitor” of delusions. (The name Janaka means “progenitor” and belonged to a king who, although he still held his kingdom for the sake of his people, had given up everything mentally.) Be honest and say, “I see the ideal but I cannot yet approach it”; but do not pretend to give up when you do not. If you give up, stand fast. If a hundred fall in the fight, seize the flag and carry it on. God is true for all that, no matter who fails. Let him who falls hand on the flag to another to carry on; it can never fall.

When I am washed and clean, why shall impurity be added on to me? Seek first the kingdom of Heaven, and let everything else go. Do not want anything “added into you”; be only glad to get rid of it. Give up and know that success will follow, even if you never see it. Jesus left twelve fishermen, and yet those few blew up the Roman Empire.

Sacrifice on God’s altar earth’s purest and best. He who struggles is better than he who never attempts. Even to look on one who has given up has a purifying effect. Stand up for God; let the world go. Have no compromise. Give up the world, then alone you are loosened from the body. When it dies, you are âzâd, free. Be free. Death alone can never free us. Freedom must be attained by our own efforts during life; then, when the body falls, there will be no rebirth for the free.

Truth is to be judged by truth and by nothing else. Doing good is not the test of truth; the Sun needs no torch by which to see it. Even if truth destroys the whole universe, still it is truth; stand by it.

Practising the concrete forms of religion is easy and attracts the masses; but really there is nothing in the external.

“As the spider throws her web out of herself and draws it in, even so this universe is thrown out and drawn in by God.”

(TUESDAY, August 6, 1895)

Without the “I” there can be no “you” outside. From this some philosophers came to the conclusion that the external world did not exist save in the subject; that the “you” existed only in the “I”. Others have argued that the “I” can only be known through the “you” and with equal logic. These two views are partial truths, each wrong in part and each right in part. Thought is as much material and as much in nature as body is. Both matter and mind exist in a third, a unity which divides itself into the two. This unity is the Atman, the real Self.

There is being, “x”, which is manifesting itself as both mind and matter. Its movements in the seen are along certain fixed lines called law. As a unity, it is free; as many, it is bound by law. Still, with all this bondage, an idea of freedom is ever present, and this is Nivritti, or the “dragging from attachment”. The materialising forces which through desire lead us to take an active part in worldly affairs are called Pravritti.

That action is moral which frees us from the bondage of matter and vice versa. This world appears infinite, because everything is in a circle; it returns to whence it came. The circle meets, so there is no rest or peace here in any place. We must get out. Mukti is the one end to be attained. . . .

Evil changes in form but remains the same in quality. In ancient times force ruled, today it is cunning. Misery in India is not so bad as in America, because the poor man here sees the greater contrast to his own bad condition.

Good and evil are inextricably combined, and one cannot be had without the other. The sum total of energy in this universe is like a lake, every wave inevitably leads to a corresponding depression. The sum total is absolutely the same; so to make one man happy is to make another unhappy. External happiness is material and the supply is fixed; so that not one grain can be had by one person without taking from another. Only bliss beyond the material world can be had without loss to any. Material happiness is but a transformation of material sorrow.

Those who are born in the wave and kept in it do not see the depression and what is there. Never think, you can make the world better and happier. The bullock in the oil-mill never reaches the wisp of hay tied in front of him, he only grinds out the oil. So we chase the will-o’-the-wisp of happiness that always eludes us, and we only grind nature’s mill, then die, merely to begin again. If we could get rid of evil, we should never catch a glimpse of anything higher; we would be satisfied and never struggle to get free. When man finds that all search for happiness in matter is nonsense, then religion begins. All human knowledge is but a part of religion.

In the human body the balance between good and evil is so even that there is a chance for man to wish to free himself from both.

The free never became bound; to ask how he did, is an illogical question. Where no bondage is, there is no cause and effect. “I became a fox in a dream and a dog chased me.” Now how can I ask why the dog chased me? The fox was a part of the dream, and the dog followed as a matter of course; but both belong to the dream and have no existence outside. Science and religion are both attempts to help us out of the bondage; only religion is the more ancient, and we have the superstition that it is the more holy. In a way it is, because it makes morality a vital point, and science does not.

“Blessed are the pure in heart, for they shall see God.” This sentence alone would save mankind if all books and prophets were lost. This purity of heart will bring the vision of God. It is the theme of the whole music of this universe. In purity is no bondage. Remove the veils of ignorance by purity, then we manifest ourselves as we really are and know that we were never in bondage. The seeing of many is the great sin of all the world. See all as Self and love all; let all idea of separateness go. . . .

The diabolical man is a part of my body as a wound or a burn is. We have to nurse it and get it better; so continually nurse and help the diabolical man, until he “heals” and is once happy and healthy.

While we think on the relative plane, we have the right to believe that as bodies we can be hurt by relative things and equally that we can be helped by them. This idea of help, abstracted, is what we call God. The sum total of all ideas of help is God.

God is the abstract compound of all that is merciful and good and helpful; that should be the sole idea. As Atman, we have no body; so to say, “I am God, and poison does not hurt me”, is an absurdity. While there is a body and we see it, we have not realised God. Can the little whirlpool remain after the river vanishes? Cry for help, and you will get it; and at last you will find that the one crying for help has vanished, and so has the Helper, and the play is over; only the Self remains.

This once done, come back and play as you will. This body can then do no evil, because it is not until the evil forces are all burned out that liberation comes. All dross has been burned out and there remains “flame without heat and without smoke”.

The past momentum carries on the body, but it can only do good, because the bad was all gone before freedom came. The dying thief on the cross reaped the effects of his past actions. He had been a Yogi and had slipped; then he had to be born again; again he slipped and became a thief; but the past good he had done bore fruit, and he met Jesus in the moment when liberation could come, and one word made him free.

Buddha set his greatest enemy free, because he, by hating him (Buddha) so much, kept constantly thinking of him; that thought purified his mind, and he became ready for freedom. Therefore think of God all the time, and that will purify you. . . .

(Thus ended the beautiful lessons of our beloved Guru. The following Monday he left Thousand Island Park and returned to New York.)

Man’s inner hankering is to find some one who is free, that is, beyond the laws of nature. The Vedantins believe in such an Eternal Ishvara, while the Buddhists and the Sânkhyas believe only a Janyeshvara (created God), that is, a God who was a man before, but has become God through spiritual practice. The Purânas reconcile these two positions by the doctrine of Incarnation. That is, they say that the Janyeshvara is nothing but the Nitya (Eternal) Ishvara, taking by Mâyâ the form of a Janyeshvara. The argument of the Sankhyas against the doctrine of Eternal Ishvara, viz “how a liberated soul can create the universe”, is based on false grounds. For you cannot dictate anything to a liberated soul. He is free, that is, he may do whatever he likes. According to the Vedanta, the Janyeshvaras cannot create, preserve, or destroy the universe.

The Mantra-Shâstris (upholders of the Mantra theory) believe that some words have been handed down through a succession of teachers and disciples, and the mere utterance of them will lead to some form of realisation. There are two different meanings of the word Mantra-chaitanya. According to some, if you practise the repetition of a certain Mantra, you will see the Ishta-Devatâ who is the object or deity of that Mantra. But according to others, the word means that if you practise the repetition of a certain Mantra received from a Guru not competent, you will have to perform certain ceremonials by which that Mantra will become Chetana or living, and then its repetition will be successful. Different Mantras, when they are thus “living”, show different signs, but the general sign is that one will be able to repeat it for a long time without feeling any strain and that his mind will very soon be concentrated. This is about the Tantrika Mantras.

From the time of the Vedas, two different opinions have been held about Mantras. Yâska and others say that the Vedas have meanings, but the ancient Mantra-shastris say that they have no meaning, and that their use consists only in uttering them in connection with certain sacrifices, when they will surely produce effect in the form of various material enjoyments or spiritual knowledge. The latter arises from the utterance of the Upanishads.

There is science in Dhrupad, Kheyal, etc., but it is in Kirtana, i.e. in Mâthura and Viraha and other like compositions that there is real music — for there is feeling. Feeling is the soul, the secret of everything. There is more music in common people’s songs, and they should be collected together. The science of Dhrupad etc., applied to the music of Kirtana will produce the perfect music.

 

In art, interest must be centred on the principal theme. Drama is the most difficult of all arts. In it two things are to be satisfied — first, the ears, and second, the eyes. To paint a scene, if one thing be painted, it is easy enough; but to paint different things and yet to keep up the central interest is very difficult. Another difficult thing is stage-management, that is, combining different things in such a manner as to keep the central interest intact.

(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.