Christianity is always propagated by the sword. How wonderful that the disciples of such a gentle soul should kill so much! The three missionary religions are the Buddhist, Mohammedan, and Christian. The three older ones, Hinduism, Judaism and Zoroastrianism, never sought to make converts. Buddhists never killed, but converted three-quarters of the world at one time by pure gentleness.

The Buddhists were the most logical agnostics. You can really stop nowhere between nihilism and absolutism. The Buddhists were intellectually alldestroyers, carrying their theory to its ultimate logical issue. The Advaitists also worked out their theory to its logical conclusion and reached the Absolute - one identified Unit Substance out of which all phenomena are being manifested. Both Buddhists and Advaitists have a feeling of identity and nonidentity at the same time; one of these feelings must be false, and the other true. The nihilist puts the reality in non-identity, the realist puts the reality in identity; and this is the fight which occupies the whole world. This is the "tugof-war".

The realist asks, "How does the nihilist get any idea of identity?" How does the revolving light appear a circle? A point of rest alone explains motion. The nihilist can never explain the genesis of the delusion that there is a background; neither can the idealist explain how the One becomes the many. The only explanation must come from beyond the sense-plane; we must rise to the superconscious, to a state entirely beyond sense-perception. That metaphysical power is the further instrument that the idealist alone can use. He can experience the Absolute; the man Vivekananda can resolve himself into the Absolute and then come back to the man again. For him, then the problem is solved and secondarily for others, for he can show the way to others. Thus religion begins where philosophy ends. The "good of the world" will be that what is now superconscious for us will in ages to come be the conscious for all. Religion is therefore the highest work the world has; and because man has unconsciously felt this, he has clung through all the ages to the idea of religion.

Religion, the great milch cow, has given many kicks, but never mind, it gives a great deal of milk. The milkman does not mind the kick of the cow which gives much milk. Religion is the greatest child to be born, the great "moon of realisation"; let us feed it and help it grow, and it will become a giant. King Desire and King Knowledge fought, and just as the latter was about to be defeated, he was reconciled to Queen Upanishad and a child was born to him, Realisation, who saved the victory to him.(From the Prabodha-chandrodaya, a

Vedantic Sanskrit masque.)

Love concentrates all the power of the will without effort, as when a man falls in love with a woman. The path of devotion is natural and pleasant. Philosophy is taking the mountain stream back to its force. It is a quicker method but very hard. Philospophy says, "Check everything." Devotion says, "Give the stream, have eternal selfsurrender." It is a longer way, but easier and happier.

"Thine am I for ever; henceforth whatever I do, it is Thou doing it. No more is there any me or mine."

"Having no money to give, no brains to learn, no time to practice Yoga, to Thee, O sweet One, I give myself, to Thee my body and mind." No amount of ignorance or wrong ideas can put a barrier between the soul and God. Even if there be no God, still hold fast to love. It is better to die seeking a God than as a dog seeking only carrion. Choose the highest ideal, and give your life up to that. "Death being so certain, it is the highest thing to give up life for a great purpose."

Love will painlessly attain to philosophy; then after knowledge comes Parbhakti (supreme devotion).

Knowledge is critical and makes a great fuss over everything; but Love says, "God will show His real nature to me" and accepts all.

RABBIA Rabbia, sick upon her bed, By two saints was visited - Holy Malik, Hassan wise - Men of mark in Moslem eyes.

Hassan said, "Whose prayer is pure Will God's chastisements endure." Malik, from a deeper sense

Uttered his experience:

"He who loves his master's choice Will in chastisement rejoice."

Rabbia saw some selfish will In their maxims lingering still, And replied "O men of grace, He who sees his Master's face, Will not in his prayers recall That he is chastised at all !"

- Persian Poem

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

FRIDAY, July 12, 1895. (Shankara's Commentary.)

Fourth Vyasa Sutra. "tman (is) the aim of all." Ishvara is to be known from the Vedanta; all Vedas point to Him (Who is the Cause; the Creator, Preserver and Destroyer). Ishvara is the unification of the Trinity, known as Brahm, Vishnu, and Shiva, which stand at the head of the Hindu Pantheon. "Thou art our Father who takest us to the other shore of the dark ocean" (Disciple's words to the Master).

The Vedas cannot show you Brahman, you are That already; they can only help to take away the veil that hides the truth from our eyes. The first veil to vanish is ignorance; and when that is gone, sin goes; next desire ceases, selfishness ends, and all misery disappears. This cessation of ignorance can only come when I know that God and I are one; in other words, identify yourself with Atman, not with human limitations. Dis-identify yourself with the body, and all pain will cease. This is the secret of healing. The universe is a case of hypnotisation; de-hypnotise yourself and cease to suffer.

In order to be free we have to pass through vice to virtue, and then get rid of both. Tamas is to be conquered by Rajas, both are to be submerged in Sattva; then go beyond the three qualities. Reach a state where your very breathing is a prayer.

Whenever you learn (gain anything) from another man's words, know that you had the experience in a previous existence, because experience is the only teacher.

With all powers comes further misery, so kill desire. Getting any desire is like putting a stick into a nest of hornets. Vairgya is finding, out that desires are but gilded balls of poison.

"Mind is not God" (Shankara). "Tat tvam asi" "Aham Brahmsmi" ("That thou art", "I am Brahman"). When a man realises this, all the knots of his heart are cut asunder, all his doubts vanish". Fearlessness is not possible as long as we have even God over us; we must be God. What is disjoined will be for ever disjoined; if you are separate from God, then you can never be one with Him, and vice versa. If by virtue you are joined to God, when that ceases, disjunction will come. The junction is eternal, and virtue only helps to remove the veil. We are zd (free), we must realise it. "Whom the Self chooses" means we are the Self and choose ourselves.

Does seeing depend upon our own efforts or does it depend upon something outside? It depends upon ourselves; our efforts take off the dust, the mirror does not change. There is neither knower, knowing, nor known. "He who knows that he does not know, knows It." He who has a theory knows nothing.

The idea that we are bound is only an illusion. Religion is not of this world; it is "heart-cleansing", and its effect on this world is secondary. Freedom is inseparable from the nature of the Atman. This is ever pure, ever perfect, ever unchangeable. This Atman you can never know. We can say nothing about the Atman but "not this, not this".

"Brahman is that which we can never drive out by any power of mind or imagination." (Shankara).

* * * The universe is thought, and the Vedas are the words of this thought. We can create and uncreate this whole universe. Repeating the words, the unseen thought is aroused, and as a result a seen effect is produced. This is the claim of a certain sect of Karmis. They think that each one of us is a creator. Pronounce the words, the thought which corresponds will arise, and the result will become visible. "Thought is the power of the word, the word is the expression of the thought," say Mimmsakas, a Hindu philosophical sect.

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

SATURDAY, July 13th, 1895. Everything we know is a compound, and all sense-knowledge comes through analysis. To think that mind is a simple, single, or independent is dualism. Philosophy is not got by studying books; the more you read books, the more muddled becomes the mind. The idea of unthinking philosophers was that the mind was a simple, and this led them to believe in free-will. Psychology, the analysis of the mind, shows the mind to be a compound, and every compound must be held together by some outside force; so the will is bound by the combination of outside forces. Man cannot even will to eat unless he is hungry. Will is subject to desire. But we are free; everyone feels it.

The agnostic says this idea is a delusion. Then, how do you prove the world? Its only proof is that we all see it and feel it; so just as much we all feel freedom. If universal consensus affirms this world, then it must be accepted as affirming freedom; but freedom is not of the will as it is. The constitutional belief of man in freedom is the basis of all reasoning. Freedom is of the will as it was before it became bound. The very idea of free-will shows every moment man's struggle against bondage. The free can be only one, the Unconditioned, the Infinite, the Unlimited. Freedom in man is now a memory, an attempt towards freedom.

Everything in the universe is struggling to complete a circle, to return to its source, to return to its only real Source, Atman. The search for happiness is a struggle to find the balance, to restore the equilibrium. Morality is the struggle of the bound will to get free and is the proof that we have come from perfection. . . .

The idea of duty is the midday sun of misery scorching the very soul. "O king, drink this one drop of nectar and be happy." ("I am not the doer", this is the nectar.) Let there be action without reaction; action is pleasant, all misery is reaction. The child puts its hand in the flame, that is pleasure; but when its system reacts, then comes the pain of burning. When we can stop that reaction, then we have nothing to fear. Control the brain and do not let it read the record; be the witness and do not react, only thus can you be happy. The happiest moments we ever know are when we entirely forget ourselves. Work of your own free will, not from duty. We have no duty. This world is just a gymnasium in which we play; our life is an eternal holiday.

The whole secret of existence is to have no fear. Never fear what will become of you, depend on no one. Only the moment you reject all help are you free. The full sponge can absorb no more.

* * * Even fighting in self-defence is wrong, though it is higher than fighting in aggression. There is no "righteous" indignation, because indignation comes from not recognising sameness in all things.

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

SUNDAY, July 14, 1895. Philosophy in India means that through which we see God, the rationale of religion; so no Hindu could ever ask for a link between religion and philosophy.

Concrete, generalised, abstract are the three stages in the process of philosophy. The highest abstraction in which all things agree is the One. In religion we have first, symbols and forms; next, mythologies; and last, philosophy. The first two are for the time being; philosophy is the underlying basis of all, and the others are only stepping stones in the struggle to reach the Ultimate.

In Western religion the idea is that without the New Testament and Christ there could be no religion. A similar belief exists in Judaism with regard to Moses and the Prophets, because these religions are dependent upon mythology only. Real religion, the highest, rises above mythology; it can never rest upon that. Modern science has really made the foundations of religion strong. That the whole universe is one, is scientifically demonstrable. What the metaphysicians call "being", the physicist calls "matter", but there is no real fight between the two, for both are one. Though an atom is invisible, unthinkable, yet in it are the whole power and potency of the universe. That is exactly what the Vedantist says of Atman. All sects are really saying the same thing in different words.

Vedanta and modern science both posit a self-evolving Cause. In Itself are all the causes. Take for example the potter shaping a pot. The potter is the primal cause, the clay the material cause, and the wheel the instrumental cause; but the Atman is all three. Atman is cause and manifestation too. The Vedantist says the universe is not real, it is only apparent. Nature is God seen through nescience. The Pantheists say, God has become nature or this world; the Advaitists affirm that God is appearing as this world, but He is not this world.

We can only know experience as a mental process, a fact in the mind as well as a mark in the brain. We cannot push the brain back or forward, but we can the mind; it can stretch over all time - past, present, and future; and so facts in the mind are eternally preserved. All facts are already generalised in mind, which is omnipresent.*

Kant's great achievement was the discovery that "time, space, and causation are modes of thought," but Vedanta taught this ages ago and called it "Maya." Schopenhauer stands on reason only and rationalises the Vedas. . . . Shankara maintained the orthodoxy of the Vedas.

"Treeness" or the idea of "tree", found out among trees is knowledge, and the highest knowledge is One. . . .

Personal God is the last generalization of the universe, only hazy, not clear-cut and philosophic. . . .