Experience is the only source of knowledge. In the world, religion is the only science where there is no surety, because it is not taught as a science of experience. This should not be. There is always, however, a small group of men who teach religion from experience. They are called mystics, and these mystics in every religion speak the same tongue and teach the same truth. This is the real science of religion. As mathematics in every part of the world does not differ, so the mystics do not differ. They are all similarly constituted and similarly situated. Their experience is the same; and this becomes law.
In the church, religionists first learn a religion, then begin to practice it; they do not take experience as the basis of their belief. But the mystic starts out in search of truth, experiences it first, and then formulates his creed. The church takes the experience of others; the mystic has his own experience. The church goes from the outside in; the mystic goes from the inside out.
Religion deals with the truths of the metaphysical world just as chemistry and the other natural sciences deal with the truths of the physical world. The book one must read to learn chemistry is the book of nature. The book from which to learn religion is your own mind and heart. The sage is often ignorant of physical science, because he reads the wrong book — the book within; and the scientist is too often ignorant of religion, because he too reads the wrong book — the book without.
All science has its particular methods; so has the science of religion. It has more methods also, because it has more material to work upon. The human mind is not homogeneous like the external world. According to the different nature, there must be different methods. As some special sense predominates in a person — one person will see most, another will hear most — so there is a predominant mental sense; and through this gate must each reach his own mind. Yet through all minds runs a unity, and there is a science which may be applied to all. This science of religion is based on the analysis of the human soul. It has no creed.
No one form of religion will do for all. Each is a pearl on a string. We must be particular above all else to find individuality in each. No man is born to any religion; he has a religion in his own soul. Any system which seeks to destroy individuality is in the long run disastrous. Each life has a current running through it, and this current will eventually take it to God. The end and aim of all religions is to realise God. The greatest of all training is to worship God alone. If each man chose his own ideal and stuck to it, all religious controversy would vanish.
The greatest name man ever gave to God is Truth. Truth is the fruit of realisation; therefore seek it within the soul. Get away from all books and forms and let your soul see its Self. "We are deluded and maddened by books", Shri Krishna declares. Be beyond the dualities of nature. The moment you think creed and form and ceremony the "be-all" and "end-all", then you are in bondage. Take part in them to help others, but take care they do not become a bondage. Religion is one, but its application must be various. Let each one, therefore, give his message; but find not the defects in other religions. You must come out from all form if you would see the Light. Drink deep of the nectar of the knowledge of God. The man who realises. "I am He", though clad in rags, is happy. Go forth into the Eternal and come back with eternal energy. The slave goes out to search for truth; he comes back free.
One cannot divide the rights of the universe. To talk of "right" implies limitation. It is not "right" but "responsibility". Each is responsible for the evil anywhere in the world. No one can separate himself from his brother. All that unites with the universal is virtue; all that separates is sin. You are a part of the Infinite. This is your nature. Hence you are your brother's keeper.
The first end of life is knowledge; the second end of life is happiness. Knowledge and happiness lead to freedom. But not one can attain liberty until every being (ant or dog) has liberty. Not one can be happy until all are happy. When you hurt anyone you hurt yourself, for you and your brother are one. He is indeed a Yogi who sees himself in the whole universe and the whole universe in himself. Self-sacrifice, not self-assertion, is the law of the highest universe. The world is so evil because Jesus' teaching, "Resist not evil", has never been tried. Selflessness alone will solve the problem. Religion comes with intense self-sacrifice. Desire nothing for yourself. Do all for others. This is to live and move and have your being in God.
The ordinary Sannyâsin gives up the world, goes out, and thinks of God. The real Sannyâsin lives in the world, but is not of it. Those who deny themselves, live in the forest, and chew the cud of unsatisfied desires are not true renouncers. Live in the midst of the battle of life. Anyone can keep calm in a cave or when asleep. Stand in the whirl and madness of action and reach the Centre. If you have found the Centre, you cannot be moved.
Freedom is inseparably connected with immortality. To be free one must be above the laws of nature. Law exists so long as we are ignorant. When knowledge comes, then we find that law nothing but freedom in ourselves. The will can never be free, because it is the slave of cause and effect. But the "I" behind the will is free; and this is the Self. "I am free" — that is the basis on which to build and live. And freedom means immortality.
In the church, religionists first learn a religion, then begin to practice it; they do not take experience as the basis of their belief. But the mystic starts out in search of truth, experiences it first, and then formulates his creed. The church takes the experience of others; the mystic has his own experience. The church goes from the outside in; the mystic goes from the inside out.
Religion deals with the truths of the metaphysical world just as chemistry and the other natural sciences deal with the truths of the physical world. The book one must read to learn chemistry is the book of nature. The book from which to learn religion is your own mind and heart. The sage is often ignorant of physical science, because he reads the wrong book — the book within; and the scientist is too often ignorant of religion, because he too reads the wrong book — the book without.
All science has its particular methods; so has the science of religion. It has more methods also, because it has more material to work upon. The human mind is not homogeneous like the external world. According to the different nature, there must be different methods. As some special sense predominates in a person — one person will see most, another will hear most — so there is a predominant mental sense; and through this gate must each reach his own mind. Yet through all minds runs a unity, and there is a science which may be applied to all. This science of religion is based on the analysis of the human soul. It has no creed.
No one form of religion will do for all. Each is a pearl on a string. We must be particular above all else to find individuality in each. No man is born to any religion; he has a religion in his own soul. Any system which seeks to destroy individuality is in the long run disastrous. Each life has a current running through it, and this current will eventually take it to God. The end and aim of all religions is to realise God. The greatest of all training is to worship God alone. If each man chose his own ideal and stuck to it, all religious controversy would vanish.
The greatest name man ever gave to God is Truth. Truth is the fruit of realisation; therefore seek it within the soul. Get away from all books and forms and let your soul see its Self. "We are deluded and maddened by books", Shri Krishna declares. Be beyond the dualities of nature. The moment you think creed and form and ceremony the "be-all" and "end-all", then you are in bondage. Take part in them to help others, but take care they do not become a bondage. Religion is one, but its application must be various. Let each one, therefore, give his message; but find not the defects in other religions. You must come out from all form if you would see the Light. Drink deep of the nectar of the knowledge of God. The man who realises. "I am He", though clad in rags, is happy. Go forth into the Eternal and come back with eternal energy. The slave goes out to search for truth; he comes back free.
One cannot divide the rights of the universe. To talk of "right" implies limitation. It is not "right" but "responsibility". Each is responsible for the evil anywhere in the world. No one can separate himself from his brother. All that unites with the universal is virtue; all that separates is sin. You are a part of the Infinite. This is your nature. Hence you are your brother's keeper.
The first end of life is knowledge; the second end of life is happiness. Knowledge and happiness lead to freedom. But not one can attain liberty until every being (ant or dog) has liberty. Not one can be happy until all are happy. When you hurt anyone you hurt yourself, for you and your brother are one. He is indeed a Yogi who sees himself in the whole universe and the whole universe in himself. Self-sacrifice, not self-assertion, is the law of the highest universe. The world is so evil because Jesus' teaching, "Resist not evil", has never been tried. Selflessness alone will solve the problem. Religion comes with intense self-sacrifice. Desire nothing for yourself. Do all for others. This is to live and move and have your being in God.
UNSELFISH WORK IS TRUE RENUNCIATION
This world is not for cowards. Do not try to fly. Look not for success or failure. Join yourself to the perfectly unselfish will and work on. Know that the mind which is born to succeed joins itself to a determined will and perseveres. You have the right to work, but do notbecome so degenerate as to look for results. Work incessantly, but see something behind the work. Even good deeds can find a man in great bondage. Therefore be not bound by good deeds or by desire for name and fame. Those who know this secret pass beyond this round of birth and death and become immortal.The ordinary Sannyâsin gives up the world, goes out, and thinks of God. The real Sannyâsin lives in the world, but is not of it. Those who deny themselves, live in the forest, and chew the cud of unsatisfied desires are not true renouncers. Live in the midst of the battle of life. Anyone can keep calm in a cave or when asleep. Stand in the whirl and madness of action and reach the Centre. If you have found the Centre, you cannot be moved.
FREEDOM OF THE SELF
As we cannot know except through effects that we have eyes, so we cannot see the Self except by Its effects. It cannot be brought down to the low plane of sense-perception. It is the condition of everything in the universe, though Itself unconditioned. When we know that we are the Self, then we are free. The Self can never change. It cannot be acted on by a cause, because It is Itself the cause. It is self-caused. If we can find in ourself something that is not acted on by any cause, then we have known the Self.Freedom is inseparably connected with immortality. To be free one must be above the laws of nature. Law exists so long as we are ignorant. When knowledge comes, then we find that law nothing but freedom in ourselves. The will can never be free, because it is the slave of cause and effect. But the "I" behind the will is free; and this is the Self. "I am free" — that is the basis on which to build and live. And freedom means immortality.
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