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.)