Quotes 701 – 800
Let me tell you again that you must be pure and help any one who comes to you, as much as lies in your power. And this is good Karma. By the power of this, the heart becomes pure (Chitta-shuddhi), and then Shiva who is residing in every one will become manifest.
If your freedom hurts others, you are not free there. You must not hurt others.
Look here — we shall all die! Bear this in mind always, and then the spirit within will wake up. Then only, meanness will vanish from you, practicality in work will come, you will get new vigour in mind and body, and those who come in contact with you will also feel that they have really got something uplifting from you.
Never take the preaching of religion to mean the turning up of one's nose at everything and at everybody. In matters physical, mental, and spiritual — in everything we must give men positive ideas and never hate anybody. It is your hatred of one another that has brought about your degradation. Now we shall have to raise men by scattering broadcast only positive thoughts. First we must raise the whole Hindu race in this way and then the whole world. That is why Shri Ramakrishna incarnated. He never destroyed a single man's special inclinations. He gave words of hope and encouragement even to the most degraded of persons and lifted them up. We too must follow in his footsteps and lift all up, and rouse them.
After every happiness comes misery; they may be far apart or near. The more advanced the soul, the more quickly does one follow the other. What we want is neither happiness nor misery. Both make us forget our true nature; both are chains — one iron, one gold; behind both is the Atman, who knows neither happiness nor misery. These are states and states must ever change; but the nature of the Soul is bliss, peace, unchanging. We have not to get it, we have it; only wash away the dross and see it.
Perfect sincerity, holiness, gigantic intellect, and an all-conquering will. Let only a handful of men work with these, and the whole world will be revolutionised.
It is the patient up-building of character, the intense struggle to realise the truth, which alone will tell in the future of humanity.
None will be left, none destroyed. All will in the end be made perfect. Say, day and night, 'Come up, my brothers! You are the infinite ocean of purity! Be God! Manifest as God!'
For patriotism, the Japanese! For purity, the Hindu! And for manliness, the European! There is no other in the world who understands, as does the Englishman, what should be the glory of a man!
Bring all the forces of good together. Do not care under what banner you march. Do not care what be your colour — green, blue, or red — but mix up all the colours and produce that intense glow of white, the colour of love.
I do not see into the future; nor do I care to see. But one vision I see dear as life before me: that the ancient Mother has awakened once more, sitting on Her throne rejuvenated, more glorious than ever. Proclaim Her to all the world with the voice of peace and benediction.
Manifest the divinity within you, and everything will be harmoniously arranged around it. Remember the illustration of Indra and Virochana in the Vedas; both were taught their divinity. But the Asura, Virochana, took his body for his God. Indra, being a Deva, understood that the Atman was meant. You are the children of India. You are the descendants of the Devas. Matter can never be your God; body can never be your God.
Why go seeking God here and there? Seek not, and that is God. Be your own Self.
The Vedas teach that the soul of man is immortal. The body is subject to the law of growth and decay what grows must of necessity decay. But the indwelling spirit is related to the infinite and eternal life; it never had a beginning, and it will never have an end.
I would not worship even the Greek Gods, for they were separate from humanity! Only those should be worshipped who are like ourselves but greater. The difference between the gods and me must be a difference only of degree
What the world wants today is twenty men and women who can dare to stand in the street yonder, and say that they possess nothing but God. Who will go? Why should one fear? If this is true, what else could matter? If it is not true, what do our lives matter!
All knowledge is of the reflected, as we can only see our face in a mirror. No one will ever know his own Self or God; but we are that own Self, we are God
The Lord is the only Giver, all the men in the world are only shopkeepers. Get His cheque, and it must be honoured everywhere.
Tapas means literally 'to burn'. It is a kind of penance to 'heat' the higher nature. It is sometimes in the form of a sunrise to sunset vow, such as repeating Om all day incessantly. These actions will produce a certain power that you can convert into any form you wish, spiritual or material. This idea of Tapas penetrates the whole of Hindu religion. The Hindus even say that God made Tapas to create the world. It is a mental instrument with which to do everything. 'Everything in the three worlds can be caught by Tapas.'
The Absolute cannot be worshipped, so we must worship a manifestation, such a one as has our nature. Jesus had our nature; he became the Christ; so can we, and so must we. Christ and Buddha were the names of a state to be attained; Jesus and Gautama were the persons to manifest it.
Every step that has been really gained in the world has been gained by love; criticising can never do any good, it has been tried for thousand of years. Condemnation accomplishes nothing.
A bit of Mother, a drop, was Krishna, another was Buddha, another was Christ. The worship of even one spark of Mother in our earthly mother leads to greatness. Worship Her if you want love and wisdom.
As a character Buddha was the greatest the world has ever seen; next to him Christ. But the teachings of Krishna as taught by the Gita are the grandest the world has ever known. He who wrote that wonderful poem was one of those rare souls whose lives sent a wave of regeneration through the world. The human race will never again see such a brain as his who wrote the Gita.
Violent attempts at reform always end by retarding reform. Do not say, 'You are bad'; say only, 'You are good, but be better.'
The Light Divine within is obscured in most people. It is like a lamp in a cask of iron, no gleam of light can shine through. Gradually, by purity and unselfishness we can make the obscuring medium less and less dense, until at last it becomes as transparent as glass. Shri Ramakrishna was like the iron cask transformed into a glass cask through which can be seen the inner light as it is. We are all on the way to become the cask of glass and even higher and higher reflections.
No impatient one can ever succeed.
Each thought has two parts — the thinking and the word; and we must have both. Neither idealists nor materialists are right; we must take both idea and expression.
The fountain of all knowledge is in every one of us, in the ant as in the highest angel. Real religion is one, but we quarrel with the forms, the symbols, the illustrations. The millennium exists already for those who find it; we have lost ourselves and then think the world is lost.
The book is all in us. Fool, hearest not thou? In thine own heart day and night is singing that Eternal Music — Sachchidânanda, soham, soham — Existence-Knowledge-Bliss Absolute, I am He, I am He.
We are heirs to all the good thoughts of the universe, if we open ourselves to them.
Evil thoughts, looked at materially, are the disease bacilli.
Be thankful for all food, it is Brahman. His universal energy is transmuted into our individual energy and helps us in all that we do
Good works are only valuable as a means of escape; they do good to the doer, never to any other.
We are what our thoughts have made us; so take care of what you think. Words are secondary. Thoughts live, they travel far. Each thought we think is tinged with our own character, so that for the pure and holy man, even his jests or abuse will have the twist of his own love and purity and do good.
Our best work is done, our greatest influence is exerted, when we are without thought of self. All great geniuses know this. Let us open ourselves to the one Divine Actor, and let Him act, and do nothing ourselves. 'O Arjuna! I have no duty in the whole world', says Krishna. Be perfectly resigned, perfectly unconcerned; then alone can you do any true work. No eyes can see the real forces, we can only see the results. Put out self, lose it, forget it; just let God work, it is His business. We have nothing to do but stand aside and let God work. The more we go away, the more God comes in. Get rid of the little 'I', and let only the great 'I' live.
Neither seek nor avoid, take what comes.
It is the nature of the brute to remain where he is (not to progress); it is the nature of man to seek good and avoid evil; it is the nature of God to seek neither, but just to be eternally blissful. Let us be God! Make the heart like an ocean, go beyond all the trifles of the world, be mad with joy even at evil; see the world as a picture and then enjoy its beauty, knowing that nothing affects you. Children finding glass beads in a mud puddle, that is the good of the world. Look at it with calm complacency; see good and evil as the same — both are merely 'God's play'; enjoy all.
There is no possibility of ever having pleasure without pain, good without evil; for living itself is just the lost equilibrium. What we want is freedom, not life, nor pleasure, nor good.
Life and death are only different names for the same fact, the two sides of the one coin. Both are Maya, the inexplicable state of striving at one time to live, and a moment later to die. Beyond this is the true nature, the Atman. While we recognise a God, it is really only the Self which we have separated ourselves from and worship as outside of us; but it is our true Self all the time — the one and only God.
We enter into creation, and then for us it becomes living. Things are dead in themselves; only we give them life, and then, like fools, we turn around and are afraid of them, or enjoy them. But be not like certain fisher-women, who, caught in a storm on their way home from market, took refuge in the house of a florist. They were lodged for the night in a room next to the garden where the air was full of the fragrance of flowers. In vain did they try to rest, until one of their number suggested that they wet their fishy baskets and place them near their heads. Then they all fell into a sound sleep. The world is our fish basket, we must not depend upon it for enjoyment.
In our miseries and struggles the world seems to us a very dreadful place. But just as when we watch two puppies playing and biting we do not concern ourselves at all, realising that it is only fun and that even a sharp nip now and then will do no actual harm, so all our struggles are but play in God's eyes. This world is all for play and only amuses God; nothing in it can make God angry.
In the world take always the position of the giver. Give everything and look for no return. Give love, give help, give service, give any little thing you can, but keep out barter. Make no conditions, and none will be imposed. Let us give out of our own bounty, just as God gives to us.
Good is near Truth, but is not yet Truth. After learning not to be disturbed by evil, we have to learn not to be made happy by good. We must find that we are beyond both evil and good; we must study their adjustment and see that they are both necessary.
Brave, bold people, these are what we want. What we want is vigor in the blood, strength in the nerves, iron muscles and nerves of steel, not softening namby-pamby ideas. Avoid all these. Avoid all mystery. There is no mystery in religion.
Give up all evil company, especially at the beginning. Avoid worldly company, that will distract your mind. Give up all 'me and mine'. To him who has nothing in the universe the Lord comes. Cut the bondage of all worldly affections; go beyond laziness and all care as to what becomes of you.
Love of God increases every moment and is ever new, to be known only by feeling it. Love is the easiest of all, it waits for no logic, it is natural. We need no demonstration, no proof. Reasoning is limiting something by our own minds. We throw a net and catch something, and then say that we have demonstrated it; but never, never can we catch God in a net.
A man who has gone beyond social and scriptural usage, he is a Sannyâsin. When the whole soul goes to God, when we take refuge only in God, then we know that we are about to get this love
Obey the scriptures until you are strong enough to do without them; then go beyond them. Books are not an end-all. Verification is the only proof of religious truth. Each must verify for himself; and no teacher who says, 'I have seen, but you cannot', is to be trusted, only that one who says, 'You can see too'. All scriptures, all truths are Vedas in all times, in all countries; because these truths are to be seen, and any one may discover them.
This world is a huge lunatic asylum where all men are mad, some after money, some after women, some after name or fame, and a few after God. I prefer to be mad after God. God is the philosophers' stone that turns us to gold in an instant; the form remains, but the nature is changed — the human form remains, but no more can we hurt or sin.
In time to come Christs will be in numbers like bunches of grapes on a vine; then the play will be over and will pass out — as water in a kettle beginning to boil shows first one bubble, then another then more and more, until all is in ebullition and passes out as steam. Buddha and Christ are the two biggest 'bubbles' the world has yet produced. Moses was a tiny bubble, greater and greater ones came. Sometime, however, all will be bubbles and escape; but creation, ever new, will bring new water to go through the process all over again.
Every mouth praising the Lord is my mouth, every eye seeing is my eye. We are confined nowhere; we are not body, the universe is our body. We are magicians waving magic wands and creating scenes before us at will. We are the spider in his huge web, who can go on the varied strands wheresoever he desires. The spider is now only conscious of the spot where he is, but he will in time become conscious of the whole web. We are now conscious only where the body is, we can use only one brain; but when we reach ultraconsciousness, we know all, we can use all brains. Even now we can 'give the push' in consciousness, and it goes beyond and acts in the superconscious.
Be brave and be sincere; then follow any path with devotion, and you must reach the Whole. Once lay hold of one link of the chain, and the whole chain must come by degrees. Water the roots of the tree (that is, reach the Lord), and the whole tree is watered; getting the Lord, we get all.
You must learn to make the physique very strong and teach the same to others. Don't you find me exercising every day with dumb-bells even now? Walk in the morning and evenings and do physical labour. Body and mind must run parallel. It won't do to depend on others in everything. When the necessity of strengthening the physique is brought home to people, they will exert themselves of their own accord. It is to make them feel this need that education is necessary at the present moment.
Negative thoughts weaken men. Do you not find that where parents are constantly taxing their sons to read and write, telling them they will never learn anything, and calling them fools and so forth, the latter do actually turn out to be so in many cases? If you speak kind words to boys and encourage them, they are bound to improve in time.
Does one feel happy to taste of a good thing by oneself? One should share it with others. Granted that you attain personal liberation by means of the realisation of the Advaita, but what matters it to the world? You must liberate the whole universe before you leave this body. Then only you will be established in the eternal Truth. Has that bliss any match, my boy? You will be established in that bliss of the Infinite which is limitless like the skies. You will be struck dumb to find your presence everywhere in the world of soul and matter. You will feel the whole sentient and insentient world as your own self. Then you can't help treating all with the same.kindness as you show towards yourself. This is indeed practical Vedanta.
The other day when I installed Shri Ramakrishna on the Math grounds, I felt as if his ideas shot forth from this place and flooded the whole universe, sentient and insentient. I, for one, am doing my best, and shall continue to do so — all of you too explain to people the liberal ideas of Shri Ramakrishna; what is the use of merely reading the Vedanta? We must prove the truth of pure Advaitism in practical life.
Shankara left this Advaita philosophy in the hills and forests, while I have come to bring it out of those places and scatter it broadcast before the workaday world and society. The lion-roar of Advaita must resound in every hearth and home, in meadows and groves, over hills and plains. Come all of you to my assistance and set yourselves to work
'The very day that you feel dispassion for the world, that very day renounce and take to Sannyasa' (Jâbâlopanishad, 4). Sacrifice your life for the good of others and go round to the doors of people carrying this message of fearlessness - Arise, awake, and stop not till the goal is reached.
The upper classes will no longer be able to repress the lower, try they ever so much. The well-being of the higher classes now lies in helping the lower to get their legitimate rights .
Well, you consider a man as educated if only he can pass some examinations and deliver good lectures. The education which does not help the common mass of people to equip themselves for the struggle for life, which does not bring out strength of character, a spirit of philanthropy, and the courage of a lion — is it worth the name? Real education is that which enables one to stand on one's own legs. The education that you are receiving now in schools and colleges is only making you a race of dyspeptics. You are working like machines merely, and living a jelly-fish existence.
In the West I have found that those who are in the employment of others have their seats fixed in the back rows in the Parliament, while the front seats are reserved for those who have made themselves famous by self-exertion, or education, or intelligence. In Western countries there is no botheration of caste. Those on whom Fortune smiles for their industry and exertion are alone regarded as leaders of the country and the controllers of its destiny. Whereas in your country, you are simply vaunting your superiority in caste, till at last you cannot even get a morsel of food! You have not the capacity to manufacture a needle, and you dare to criticise the English! Fools! Sit at their feet and learn from them the arts, industries, and the practicality necessary for the struggle for existence. You will be esteemed once more when you will become fit.
Only thinking, 'I am nothing, I am nothing', you have become powerless. Why, you alone! The whole race has become so. Go round the world once, and you will find how vigorously the life-current of other nations is flowing. And what are you doing? Even after learning so much, you go about the doors of others, crying, 'Give me employment'. Trampled under others' feet doing slavery for others, are you men any more? You are not worth a pin's head! In this fertile country with abundant water-supply, where nature produces wealth and harvest a thousand times more than in others, you have no food for your stomach, no clothes to cover your body! In this country of abundance, the produce of which has been the cause of the spread of civilisation in other countries, you are reduced to such straits! Your condition is even worse than that of a dog. And you glory in your Vedas and Vedanta! A nation that cannot provide for its simple food and clothing, which always depends on others for its subsistence - what is there for it to vaunt about?
This Atman is the same in all, there is only a difference of manifestation in different individuals. Try to manifest this Atman, and you will see your intellect penetrating into all subjects. The intellect of one who has not realised the Atman is one-sided, whereas the genius of the knower of Atman is all-embracing. With the manifestation of the Atman you will find that science, philosophy, and everything will be easily mastered. Proclaim the glory of the Atman with the roar of a lion, and impart fearlessness unto all beings by saying, 'Arise, awake, and stop not till the goal is reached.'
Know Him, think of Him, by knowing whom everything else is known. And when that Atman is realised, the purport of all scriptures will be perceived as clearly as a fruit on the palm of one's hand. The Rishis of old attained realisation, and must we fail? We are also men. What has happened once in the life of one individual must, through proper endeavour, be realised in the life of others.
In this embodied existence, you will be tossed again and again on the waves of happiness and misery, prosperity and adversity — but know them all to be of momentary duration. Never care for them. 'I am birthless, the deathless Atman, whose nature is Intelligence' — implanting this idea firmly in your heart, you should pass the days of your life. 'I have no birth, no death, I am the Atman untouched by anything' - lose yourself completely in this idea. If you can once become one with this idea, then in the hour of sorrow and tribulation, it will rise of itself in your mind, and you will not have to strive with difficulty to bring it up.
Those who are always down-hearted and dispirited in this life can do no work; from life to life they come and go wailing and moaning. 'The earth is enjoyed by heroes' — this is the unfailing truth. Be a hero. Always say, 'I have no fear.' Tell this to everybody — 'Have no fear'. Fear is death, fear is sin, fear is hell, fear is unrighteousness, fear is wrong life. All the negative thoughts and ideas that are in this world have proceeded from this evil spirit of fear.
By degrees the heart has to be strengthened. If one man is made, it equals the result of a hundred thousand lectures. Making the mind and lips at one, the ideas have to be practised in life. This is what Shri Ramakrishna meant by 'allowing no theft in the chamber of thought'.
You have to be practical in all spheres of work. The whole country has been ruined by masses of theories. He who is the true son of Shri Ramakrishna will manifest the practical side of religious ideas and will set to work with one-pointed devotion without paying heed to the prattling of men or of society.
When the mind is purified, when one is free from the attachment for lust and gold, one sees lots of visions, most wonderful ones! But one should not pay heed to them. The aspirant cannot advance further if he sets his mind constantly on them. Haven't you heard that Shri Ramakrishna used to say, 'Countless jewels lie uncared for in the outer courts of my beloved Lord's sanctum?' We must come face to face with the Atman; what is the use of setting one's mind on vagaries like those?
It will not do merely to listen to great principles. You must apply them in the practical field, turn them into constant practice.
The highest aim of all disciplines, all spiritual paths, is the attainment of the knowledge of Atman. If you, by being devoted to the service of others and by getting your heart purified by such work, attain to the vision of all beings as the Self, what else remains to be attained in the way of Self-realisation?
The more intently you think of the well-being of others, the more oblivious of self you become. In this way, as gradually your heart gets purified by work, you will come to feel the truth that your own Self is pervading all beings and all things. Thus it is that doing good to others constitutes a way, a means of revealing one's own Self or Âtman. Know this also to be one of the spiritual practices, a discipline for God-realisation. Its aim also is Self-realisation.
By degrees all the people of the land have to be lifted to the position of Brahmins, not to speak of the Bhaktas of Shri Ramakrishna. Each Hindu, I say, is a brother of every other, and it is we who have degraded them by our outcry, 'Don't touch, don't touch!' And so the whole country has been plunged to the utmost depths of meanness, cowardice, and ignorance. These men have to be uplifted; words of hope and faith have to be proclaimed to them. We have to tell them, 'You are men like us, and you have all the rights that we have.'
The ideal man is he who, in the midst of the greatest silence and solitude, finds the intensest activity, and in the midst of the intensest activity finds the silence and solitude of the desert. He has learnt the secret of restraint, he has controlled himself. He goes through the streets of a big city with all its traffic, and his mind is as calm as if he were in a cave, where not a sound could reach him; and he is intensely working all the time. That is the ideal of Karma-Yoga, and if you have attained to that you have really learnt the secret of work.
We have to begin from the beginning, to take up the works as they come to us and slowly make ourselves more unselfish every day. We must do the work and find out the motive power that prompts us; and, almost without exception, in the first years, we shall find that our motives are always selfish; but gradually this selfishness will melt by persistence, till at last will come the time when we shall be able to do really unselfish work. We may all hope that some day or other, as we struggle through the paths of life, there will come a time when we shall become perfectly unselfish; and the moment we attain to that, all our powers will be concentrated, and the knowledge which is ours will be manifest.
Even the lowest forms of work are not to be despised. Let the man, who knows no better, work for selfish ends, for name and fame; but everyone should always try to get towards higher and higher motives and to understand them.
If you wish to help a man, never think what that man's attitude should be towards you. If you want to do a great or a good work, do not trouble to think what the result will be.
The majority of us cannot see beyond a few years, just as some animals cannot see beyond a few steps. Just a little narrow circle — that is our world. We have not the patience to look beyond, and thus become immoral and wicked. This is our weakness, our powerlessness.
Karma in its effect on character is the most tremendous power that man has to deal with. Man is, as it were, a centre, and is attracting all the powers of the universe towards himself, and in this centre is fusing them all and again sending them off in a big current. Such a centre is the real man — the almighty, the omniscient — and he draws the whole universe towards him. Good and bad, misery and happiness, all are running towards him and clinging round him; and out of them he fashions the mighty stream of tendency called character and throws it outwards.
If a man works without any selfish motive in view, does he not gain anything? Yes, he gains the highest. Unselfishness is more paying, only people have not the patience to practice it. It is more paying from the point of view of health also. Love, truth, and unselfishness are not merely moral figures of speech, but they form our highest ideal, because in them lies such a manifestation of power.
We are responsible for what we are; and whatever we wish ourselves to be, we have the power to make ourselves. If what we are now has been the result of our own past actions, it certainly follows that whatever we wish to be in future can be produced by our present actions; so we have to know how to act.
With regard to Karma-Yoga, the Gita says that it is doing work with cleverness and as a science; by knowing how to work, one can obtain the greatest results. You must remember that all work is simply to bring out the power of the mind which is already there, to wake up the soul. The power is inside every man, so is knowing; the different works are like blows to bring them out, to cause these giants to wake up.
We say Newton discovered gravitation. Was it sitting anywhere in a corner waiting for him? It was in his own mind; the time came and he found it out. All knowledge that the world has ever received comes from the mind; the infinite library of the universe is in your own mind. The external world is simply the suggestion, the occasion, which sets you to study your own mind, but the object of your study is always your own mind. The falling of an apple gave the suggestion to Newton, and he studied his own mind. He rearranged all the previous links of thought in his mind and discovered a new link among them, which we call the law of gravitation. It was not in the apple nor in anything in the centre of the earth
As the outcome of work for the sake of others, the angularities of the mind get smoothed down, and men are gradually prepared for sincere self-sacrifice for the good of others.
True, power comes of austerities; but again, working for the sake of others itself constitutes Tapasyā (practice of austerity). The karma-yogins regard work itself as part of Tapasya. As on the one hand the practice of Tapasya intensifies altruistic feelings in the devotee and actuates him to unselfish work, so also the pursuit of work for the sake of others carries the worker to the last fruition of Tapasya, namely the purification of the heart, and leads him thus to the realisation of the supreme Ātman (Self).
You remember that passage in the sermon of Buddha, how he sent a thought of love towards the south, the north, the east, and the west, above and below, until the whole universe was filled with this love, so grand, great, and infinite. When you have that feeling, you have true personality.
Do you not remember what the Bible says, 'If you cannot love your brother whom you have seen, how can you love God whom you have not seen?' If you cannot see God in the human face, how can you see him in the clouds, or in images made of dull, dead matter, or in mere fictitious stories of our brain? I shall call you religious from the day you begin to see God in men and women, and then you will understand what is meant by turning the left cheek to the man who strikes you on the right. When you see man as God, everything, even the tiger, will be welcome. Whatever comes to you is but the Lord, the Eternal, the Blessed One, appearing to us in various forms, as our father, and mother, and friend, and child — they are our own soul playing with us.
Within ourselves is this eternal voice speaking of eternal freedom; its music is eternally going on. Part of this music of the Soul has become the earth, the law, this universe, but it was always ours and always will be. In one word, the ideal of Vedanta is to know man as he really is, and this is its message, that if you cannot worship your brother man, the manifested God, how can you worship a God who is unmanifested?
The only God to worship is the human soul in the human body. Of course all animals are temples too, but man is the highest, the Taj Mahal of temples. If I cannot worship in that, no other temple will be of any advantage.
The moment I have realised God sitting in the temple of every human body, the moment I stand in reverence before every human being and see God in him — that moment I am free from bondage, everything that binds vanishes, and I am free.
We must not look down with contempt on others. All of us are going towards the same goal. The difference between weakness and strength is one of degree; the difference between virtue and vice is one of degree, the difference between heaven and hell is one of degree, the difference between life and death is one of degree, all differences in this world are of degree, and not of kind, because oneness is the secret of everything. All is One, which manifests Itself, either as thought, or life, or soul, or body, and the difference is only in degree. As such, we have no right to look down with contempt upon those who are not developed exactly in the same degree as we are.
Condemn none; if you can stretch out a helping hand, do so. If you cannot, fold your hands, bless your brothers, and let them go their own way. Dragging down and condemning is not the way to work. Never is work accomplished in that way. We spend our energies in condemning others. Criticism and condemnation is a vain way of spending our energies, for in the long run we come to learn that all are seeing the same thing, are more or less approaching the same ideal, and that most of our differences are merely differences of expression.
Let the world resound with this ideal, and let superstitions vanish. Tell it to men who are weak and persist in telling it. You are the Pure One; awake and arise, O mighty one, this sleep does not become you. Awake and arise, it does not befit you. Think not that you are weak and miserable. Almighty, arise and awake, and manifest your own nature. It is not fitting that you think yourself a sinner. It is not fitting that you think yourself weak. Say that to the world, say it to yourselves, and see what a practical result comes, see how with an electric flash everything is manifested, how everything is changed. Tell that to mankind, and show them their power.
Everything that makes for oneness is truth. Love is truth, and hatred is false, because hatred makes for multiplicity. It is hatred that separates man from man; therefore it is wrong and false. It is a disintegrating power; it separates and destroys.
God is not to be reached by the weak. Never be weak. You must be strong; you have infinite strength within you. How else will you conquer anything? How else will you come to God?
Despondency is not religion, whatever else it may be. By being pleasant always and smiling, it takes you nearer to God, nearer than any prayer.
Every man has his own burden to bear. If you are miserable, try to be happy, try to conquer it.
It is in love that religion exists and not in ceremony, in the pure and sincere love in the heart. Unless a man is pure in body and mind, his coming into a temple and worshipping Shiva is useless. The prayers of those that are pure in mind and body will be answered by Shiva, and those that are impure and yet try to teach religion to others will fail in the end. External worship is only a symbol of internal worship; but internal worship and purity are the real things. Without them, external worship would be of no avail. Therefore you must all try to remember this.
What is the goal? Nowadays it is asserted that man is infinitely progressing, forward and forward, and there is no goal of perfection to attain to. Ever approaching, never attaining, whatever that may mean and however wonderful it may be, it is absurd on the face of it. Is there any motion in a straight line? A straight line infinitely projected becomes a circle, it returns to the starting point. You must end where you begin; and as you began in God, you must go back to God. What remains? Detail work. Through eternity you have to do the detail work.
Can religion really accomplish anything? It can. It brings to man eternal life. It has made man what he is, and will make of this human animal a god. That is what religion can do. Take religion from human society and what will remain? Nothing but a forest of brutes. Sense-happiness is not the goal of humanity. Wisdom (Jnâna) is the goal of all life. We find that man enjoys his intellect more than an animal enjoys its senses; and we see that man enjoys his spiritual nature even more than his rational nature. So the highest wisdom must be this spiritual knowledge. With this knowledge will come bliss. All these things of this world are but the shadows, the manifestations in the third or fourth degree of the real Knowledge and Bliss.
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