151. A man came to a scientist and wished to be instructed; this instructor showed him the revelations of the microscope and telescope, but the man laughed and said, "These are obviously hallucinations inflicted on the eye by the glass which you use as a medium; I will not believe till you show these wonders to my naked seeing." Then the scientist proved to him by many collateral facts and experiments the reliability of his knowledge but the man laughed again and said, "What you term proofs, I term coincidences, the number of coincidences does not constitute proof; as for your experiments, they are obviously effected under abnormal conditions and constitute a sort of insanity of Nature." When confronted with the results of mathematics, he was angry and cried out, "This is obviously imposture, gibberish and superstition; will you try to make me believe that these absurd cabalistic figures have any real force and meaning ?" Then the scientist drove him out as a hopeless imbecile; for he did not recognise his own system of denials and his own method of negative reasoning. If we wish to refuse an impartial and openminded enquiry, we can always find the most respectable polysyllables to cover our refusal or impose tests and conditions which stultify the enquiry.

152. When our minds are involved in matter, they think matter the only reality; when we draw back into immaterial consciousness, then we see matter a mask and feel existence in consciousness alone as having the touch of reality.

Which then of these two is the truth ? Nay, God knoweth; but he who has had both experiences, can easily tell which condition is the more fertile in knowledge, the mightier and more blissful.

153. I believe immaterial consciousness to be truer than material consciousness ? Because I know in the first what in the second is hidden from me and also can command what the mind knows in matter.

154. Hell and Heaven exist only in the soul's consciousness. Ay, but so does the earth and its lands and seas and fields and deserts and mountains and rivers. All world is nothing but arrangement of the Soul's seeing.

155. There is only one soul and one existence; therefore we all see one objectivity only; but there are many knots of mind and ego in the one soul-existence, therefore we all see the one Object in different lights and shadows.

156. The idealist errs; it is not Mind which created the worlds, but that which created mind has created them. Mind only mis-sees, because it sees partially and by details, what is created.

157. Thus said Ramakrishna and thus said Vivekananda. Yes, but let me know also the truths which the Avatar cast not forth into speech and the prophet has omitted from his teachings. There will always be more in God than the thought of man has ever conceived or the tongue of man has ever uttered.

158. What was Ramakrishna ? God manifest in a human being; but behind there is God in His infinite impersonality and His universal Personality. And what was Vivekananda ? A radiant glance from the eye of Shiva; but behind him is the divine gaze from which he came and Shiva himself and Brahma and Vishnu and OM all-exceeding.

159. He who recognises not Krishna, the God in man, knows not God entirely; he who knows Krishna only, knows not even Krishna. Yet is the opposite truth also wholly true that if thou canst see all God in a little pale unsightly and scentless flower, then hast thou hold of His supreme reality.

160. Shun the barren snare of an empty metaphysics and the dry dust of an unfertile intellectuality. Only that knowledge is worth having which can be made use of for a living delight and put out into temperament, action, creation and being.

161. Become and live the knowledge thou hast; then is thy knowledge the living God within thee.

162. Evolution is not finished; reason is not the last word nor the reasoning animal the supreme figure of Nature. As man emerged out of the animal, so out of man the superman emerges.

163. The power to observe law rigidly is the basis of freedom; therefore in most disciplines the soul has to endure and fulfil the law in its lower members before it can rise to the perfect freedom of its divine being. Those disciplines which begin with freedom are only for the mighty ones who are naturally free or in former lives have founded their freedom.

164. Those who are deficient in the free, full and intelligent observation of a self-imposed law, must be placed in subjection to the will of others. This is one principal cause of the subjection of nations. After their disturbing egoism has been trampled under the feet of a master, they are given or, if they have force in them, attain a fresh chance of deserving liberty by liberty.

165. To observe the law we have imposed on ourselves rather than the law of others is what is meant by liberty in our unregenerate condition. Only in God and by the supremacy of the spirit can we enjoy a perfect freedom.

166. The double law of sin and virtue is imposed on us because we have not that ideal life and knowledge within which guides the soul spontaneously and infallibly to its self-fulfilment. The law of sin and virtue ceases for us when the sun of God shines upon the soul in truth and love with its unveiled splendour. Moses is replaced by Christ, the Shastra by the Veda.

167. God within is leading us always aright even when we are in the bonds of the ignorance; but then, though the goal is sure, it is attained by circlings and deviations.

168. The Cross is in Yoga the symbol of the soul and nature in their strong and perfect union, but because of our fall into the impurities of ignorance it has become the symbol of suffering and purification.

169. Christ came into the world to purify, not to fulfil. He himself foreknew the failure of his mission and the necessity of his return with the sword of God into a world that had rejected him.

170. Mahomed's mission was necessary, else we might have ended by thinking, in the exaggeration of our efforts at self-purification, that earth was meant only for the monk and the city created as a vestibule for the desert.

171. When all is said, Love and Force together can save the world eventually, but not Love only or Force only. Therefore Christ had to look forward to a second advent and Mahomed's religion, where it is not stagnant, looks forward through the Imams to a Mahdi.

172. Law cannot save the world, therefore Moses' ordinances are dead for humanity and the Shastra of the Brahmins is corrupt and dying. Law released into Freedom is the liberator. Not the Pandit, but the Yogin; not monasticism, but the inner renunciation of desire and ignorance and egoism.

173. Even Vivekananda once in the stress of emotion admitted the fallacy that a personal God would be too immoral to be suffered and it would be the duty of all good men to resist Him. But if an omnipotent supra-moral Will and Intelligence governs the world, it is surely impossible to resist Him; our resistance would only serve His ends and really be dictated by Him. Is it not better then, instead of condemning or denying, to study and understand Him ?

174. If we would understand God, we must renounce our egoistic and ignorant human standards or else ennoble and universalise them.

175. Because a good man dies or fails and the evil live and triumph, is God therefore evil ? I do not see the logic of the consequence. I must first be convinced that death and failure are evil; I sometimes think that when they come, they are our supreme momentary good. But we are the fools of our hearts and nerves and argue that what they do not like or desire, must of course be an evil!

176. When I look back on my past life, I see that if I had not failed and suffered, I would have lost my life's supreme blessings; yet at the time of the suffering and failure, I was vexed with the sense of calamity. Because we cannot see anything but the one fact under our noses, therefore we indulge in all these snifflings and clamours. Be silent, ye foolish hearts! slay the ego, learn to see and feel vastly and universally.

177. The perfect cosmic vision and cosmic sentiment is the cure of all error and suffering; but most men succeed only in enlarging the range of their ego.

178. Men say and think "For my country!" "For humanity!" "For the world!" but they really mean "For myself seen in my country!" "For myself seen in humanity!" "For myself imaged to my fancy as the world!" That may be an enlargement, but it is not liberation. To be at large and to be in a large prison are not one condition of freedom.

179. Live for God in thy neighbour, God in thyself, God in thy country and the country of thy foeman, God in humanity, God in tree and stone and animal, God in the world and outside the world, then art thou on the straight path to liberation.

180. There are lesser and larger eternities, for eternity is a term of the soul and can exist in Time as well as exceeding it. When the Scriptures say "'sa'swatih samah", they mean for a long space and permanence of time or a hardly measurable aeon; only God Absolute has the absolute eternity. Yet when one goes within, one sees that all things are secretly eternal; there is no end, neither was there ever a beginning.

181. When thou callest another a fool, as thou must, sometimes, yet do not forget that thou thyself hast been the supreme fool in humanity.

182. God loves to play the fool in season; man does it in season and out of season. It is the only difference.

183. In the Buddhists' view to have saved an ant from drowning is a greater work than to have founded an empire. There is a truth in the idea, but a truth that can easily be exaggerated.

184. To exalt one virtue,—compassion even,—unduly above all others is to cover up with one's hand the eyes of wisdom. God moves always towards a harmony.

185. Pity may be reserved, so long as thy soul makes distinctions, for the suffering animals; but humanity deserves from thee something nobler; it asks for love, for understanding, for comradeship, for the help of the equal and brother.

186. The contributions of evil to the good of the world and the harm sometimes done by the virtuous are distressing to the soul enamoured of good. Nevertheless be not distressed nor confounded, but study rather and calmly understand God's ways with humanity.

187. In God's providence there is no evil, but only good or its preparation.

188. Virtue and vice were made for thy soul's struggle and progress; but for results they belong to God, who fulfils himself beyond vice and virtue.

189. Live within; be not shaken by outward happenings.

190. Fling not thy alms abroad everywhere in an ostentation of charity; understand and love where thou helpest. Let thy soul grow within thee.

191. Help the poor while the poor are with thee; but study also and strive that there may be no poor for thy assistance.

192. The old Indian social ideal demanded of the priest voluntary simplicity of life, purity, learning and the gratuitous instruction of the community, of the prince, war, government, protection of the weak and the giving up of his life in the battlefield, of the merchant, trade, gain and the return of his gains to the community by free giving, of the serf, labour for the rest and material havings. In atonement for his serfhood, it spared him the tax of self-denial, the tax of blood and the tax of his riches.

193. The existence of poverty is the proof of an unjust and ill-organised society, and our public charities are but the first tardy awakening in the conscience of a robber.

194. Valmekie, our ancient epic poet, includes among the signs of a just and enlightened state of society not only universal education, morality and spirituality but this also that there shall be "none who is compelled to eat coarse food, none uncrowned and unanointed or who is restricted to a mean and petty share of luxuries."

195. The acceptance of poverty is noble and beneficial in a class or an individual, but it becomes fatal and pauperises life of its richness and expansion if it is perverted into a general or national ideal. Athens, not Sparta, is the progressive type for mankind. Ancient India with its ideal of vast riches and vast spending was the greatest of nations; modern India with its trend towards national asceticism has finally become poor in life and sunk into weakness and degradation.

196. Poverty is no more a necessity of organised social life than disease of the natural body; false habits of life and an ignorance of our true organisation are in both cases the peccant causes of an avoidable disorder.

197. Do not dream that when thou hast got rid of material poverty, men will even so be happy or satisfied or society freed from ills, troubles and problems. This is only the first and lowest necessity. While the soul within remains defectively organised, there will always be outward unrest, disorder and revolution.

198. Disease will always return to the body if the soul is flawed; for the sins of the mind are the secret cause of the sins of the body. So too poverty and trouble will always return on man in society, so long as the mind of the race is subjected to egoism.

199. Religion and philosophy seek to rescue man from his ego; then the kingdom of heaven within will be spontaneously reflected in an external divine city.

200. Mediaeval Christianity said to the race, "Man, thou art in thy earthly life an evil thing and a worm before God; renounce then egoism, live for a future state and submit thyself to God and His priest." The results were not over-good for humanity. Modern knowledge says to the race, "Man, thou art an ephemeral animal and no more to Nature than the ant and the earthworm,—a transitory speck only in the universe. Live then for the State and submit thyself antlike to the trained administrator and the scientific expert." Will this gospel succeed any better than the other ?

201. Vedanta says rather, "Man, thou art of one nature and substance with God, one soul with thy fellow-men. Awake and progress then to thy utter divinity, live for God in thyself and in others." This gospel which was given only to the few, must now be offered to all mankind for its deliverance.

202. The human race always progresses most when most it asserts its importance to Nature, its freedom and its universality.

203. Animal man is the obscure starting-point, the present natural man the varied and tangled mid-road but supernatural man the luminous and transcendent goal of our human journey.

204. Life and action culminate and are eternally crowned for thee when thou hast attained the power of symbolising and manifesting in every thought and act, in wealth getting, wealth having or wealth spending, in home and government and society, in art, literature and life, the One Immortal in this lower mortal being.