"Love is a Heat and Wisdom is a Light and When the Two Combine= the Result is Truth."

Dog Poet Transmitting.......

We have so many experts on what existing things and conditions are, yet... very few of them comment on the origins of what brings material change or sets behavior patterns. It's like the wind. We all know it's there. We can feel it. We can see what it does but we can't see it. We are usually unaware of what brings the wind in the first place. It's The Sun that brings the wind. We can see The Sun but we cannot see what brings The Sun.

We are moved by impulses; thoughts form out of ideas in our minds and go through a motive or formative process and you can find yourself by the seashore, in the mountains, in prison, at the head of a nation, appearing on stage before thousands of adoring fans, or the object of public scorn and... chances are, at some point in time, you will experience a variation on all of them and so many, many more. Cause and effect. Action and reaction, up and down, in and out; the pulsing dynamic sex act of the cosmos, replicating in sinuous, winding, serpentine wonder, through every thought, word and deed. Swing to the left and swing to the right. ♫ You put your left foot in, You pull your left foot out, You put your left foot in and shake it all about, then you do the hokey pokey and turn yourself around ♫

What we tend to routinely overlook is what is familiar to us. This is why most accidents happen within a mile of your home. You have more than one resident in your being, regardless of the cosmic imperative that everything is simply an adaptation on the same thing, endlessly replicating. Besides the guy or girl who goes here and there doing this and that, or thinking it is that guy or girl, there is another You, watching it all. You have certainly run into this entity at some point in your life. There are a number of scenarios that might bring this being forward for a moment. This entity is the significant presence in your life, that other character is a temporary amalgam of planetary forces, arranged in a schematic that VIBRATES at a constantly changing frequency because it is always changing due to the massaging influence of Cause and Effect... Action and Reaction. One day you are crawling across a floor and then one day you are leaning on a cane.

What was that Riddle of the Sphinx? If you are familiar with the story of Oedipus then you know the story; "What has one voice and is four-footed, two-footed and three-footed?" That is one version. Here is the other version; “What goes on four legs in the morning, two legs at noon and three legs in the evening?” Why are there two versions? The first one is the traditional riddle. Some ancient god, as legend has it, in its various tellings, set it outside the city of Thebes as a punishment for having offended the deity. It would appear before all travelers and ask the riddle. If the traveler could not decipher it, The Sphinx would then strangle and eat the wayfarer. Every feature of the tale has a meaning that is different than the literal meaning; the riddle, the strangling, the devouring; these are all symbolic.

Consider this self that is the witness that is antecedent to the temporary, everyday personality. When the consciousness of any of us discovers the true indwelling, the true indwelling displaces the temporary and consumes it. This could happen immediately= RARE, or it could happen in stages= more common. This is a rough draft of the concept because I'm moving right along and expect the reader to fill in the blanks... LITERALLY. The True Self is a magic mirror that everyone who encounters it sees themselves in, regardless of whether they are aware of it or not. So it follows that some will be much attracted and others very much repelled. It (literally) comes with the territory. I am more than passing familiar with this. When the Kundalini rises in a person, it is a devouring fire and it consumes EVERYTHING it comes into contact with and assimilates it. This throws whatever life may have been present previously into complete chaos, in relation to The Ordinary.

This Kundalini action is in the West just as it is in the East but we don't recognize it as such. One example was The Shakers. You have probably heard about them, or at least about their furniture. It is interesting to note that they were celibates. That didn't bode well for their perpetuation as a society but it does tie into the yogic tradition and what is demanded of those seeking the awakening of 'The God Force'. They literally 'shook with the spirit.' Kundalini.. and here I proffer a VERY simplistic model for the purpose of my point, can travel in only one of two directions. It is intimately connected to, one might say it is the same as, the sex force. So.. it is either moving outward into manifestation and material progeny OR... it is going upwards and manifesting spiritual progeny. One direction results in mortal death and the other in immortality, should it travel far enough. I omitted a great deal.


Irrespective of whether it travels far enough in any particular incarnation, IT WILL travel far enough in a succeeding incarnation. Once activated it is unstoppable and LIFE will arrange for its passage as AN IMPERATIVE.


Once in a lucid dreaming event, I found myself in a room below the paws of The Sphinx, where an initiation was taking place. I only remember brief images from that experience. I was surprised to learn, many years later, that due to modern technology, a room was discovered in that exact location BUT no one, for no clear reason given, has been allowed to investigate this. There are all kinds of articles and even graphics on this search page.

There are two schools of science that have been extant for a very long time. One is empirical science (slow and cumbersome and often in error) and the other is Initiatic Science (precise and unchanging). You could say that one is conventional and the other is ageless; like conventional wisdom and ageless wisdom. There are SO MANY parallels of forces moving in opposite directions. Knowledge of these is critical to one's advancement in understanding. For instance, there is that road that leads to death and the road that leads to eternal life. All the great teachers have spoken of them.

How existence works and ALL OF its permutations... HAVE BEEN KNOWN TO INITIATES SINCE TIME IMMEMORIAL. Why is this knowledge not common knowledge? Part of the reason is the damage that could be done if certain information fell into the wrong hands. We have seen the effect of even the lesser degrees of Arcana, in the various cabals devoted to controlling the rest of us. We are presently witnessing (in most cases without even knowing what we are looking at) a war between competing interests. One wants to keep humanity in a state of enforced ignorance and one wants to liberate humanity into an age of wonders and liberty. This is what happens IN AN APOCALYPSE. The Force of Awakening is A REAL FORCE. They just shut down the whole world because of it but their efforts will prove abysmally futile.

We are on the verge of the most incredible leap in technology that has existed up to this point. This leap is not just technological but it is also a leap in consciousness. The level of human awareness is about to visibly move the needle. This is not good news for those grown fat in their feasting upon us, but it is all in the divine scheme. It is irresistible change on the doorstep. It is an illuminating light in the Event Horizon. Humanity has a collective Kundalini and it is being agitated. Love is a heat and Wisdom is a light and when the two combine... the result is Truth.

There is very good news here for everyone who would desire to take advantage of it. Nothing more is required of you than to BE OPEN TO THE IMPRESS of The Incoming. You can surrender to and celebrate this moment of cosmic change OR... you can resist it. Some amount of us, according to our nature, will do one or the other. Just as the real definition of free will is to either cooperate with or resist the Divine Will, you can either ride in the car or be run over by it.

In order to learn about God we have to discover ourselves. The more we know about the deeper issues of our being, the more we know of our divine origin; Gnothi Seauton! I cannot tell you how VERY IMPORTANT is the present opportunity that lies before you. It is why I mention it ALL THE TIME. You have a chance, by Grace and the generous nature of The Divine, to make a quantum leap spiritually. If this is of interest to you, common sense suggests looking into it.

You WILL LEAVE HERE. It is only a matter of time and none of you know how much remains on your meter. If you are ABSOLUTELY, POSITIVELY, UNQUESTIONABLY going to leave here; does it not seem reasonable to find out what your options are upon departure? Does it not sound reasonable to make preparations in advance? Should you not prepare even more comprehensively for this journey than for a trip to the store or another state or country? Interestingly, though you would generally pack items for your trips to another state or country, in this case... you would unpack. You divest yourself of everything that will hold you back from reaching the finest and most rarefied location. You have to toss the ballast out of the balloon if you want to soar.

These postings are not manuals. They are urgings and encouragements. They are affirmations and suggestions. We each have to make our own arrangements. Every situation is different. One thing you should know that is different today than it was yesterday is that you now have one less day to prepare.



End Transmission.......



Today's Song is;

♫ Everlasting Love ♫

(the musical bridge is clunky and not very good and that is why I don't think I have ever posted this one but the message is right on)

Let me see, it was here a moment ago. Oh! There it is= Pocketnet.

Here is another excerpt from:

The Works of Swami Vivekananda- Chapter 14-

The Real and Apparent Man. From Volume 2 in the section Jnana Yoga.

I know it is a bit lengthy but in reality is should take no more than 15 minutes to read.


Man, therefore, according to the Vedanta philosophy, is the greatest being that is in the universe, and this world of work the best place in it, because only herein is the greatest and the best chance for him to become perfect. Angels or gods, whatever you may call them, have all to become men, if they want to become perfect. This is the great centre, the wonderful poise, and the wonderful opportunity — this human life. We come next to the other aspect of philosophy. There are Buddhists who deny the whole theory of the soul that I have just now been propounding. "What use is there," says the Buddhist, "to assume something as the substratum, as the background of this body and mind? Why may we not allow thoughts to run on? Why admit a third substance beyond this organism, composed of mind and body, a third substance called the soul? What is its use? Is not this organism sufficient to explain itself? Why take anew a third something?" These arguments are very powerful. This reasoning is very strong. So far as outside research goes, we see that this organism is a sufficient explanation of itself — at least, many of us see it in that light. Why then need there be a soul as substratum, as a something which is neither mind nor body but stands as a background for both mind and body? Let there be only mind and body.


Body is the name of a stream of matter continuously changing. Mind is the name of a stream of consciousness or thought continuously changing. What produces the apparent unity between these two? This unity does not really exist, let us say. Take, for instance, a lighted torch, and whirl it rapidly before you. You see a circle of fire. The circle does not really exist, but because the torch is continually moving, it leaves the appearance of a circle. So there is no unity in this life; it is a mass of matter continually rushing down, and the whole of this matter you may call one unity, but no more. So is mind; each thought is separate from every other thought; it is only the rushing current that leaves behind the illusion of unity; there is no need of a third substance. This universal phenomenon of body and mind is all that really is; do not posit something behind it. You will find that this Buddhist thought has been taken up by certain sects and schools in modern times, and all of them claim that it is new — their own invention. This has been the central idea of most of the Buddhistic philosophies, that this world is itself all-sufficient; that you need not ask for any background at all; all that is, is this sense-universe: what is the use of thinking of something as a support to this universe? Everything is the aggregate of qualities; why should there be a hypothetical substance in which they should inhere? The idea of substance comes from the rapid interchange of qualities, not from something unchangeable which exists behind them.


We see how wonderful some of these arguments are, and they appeal easily to the ordinary experience of humanity — in fact, not one in a million can think of anything other than phenomena. To the vast majority of men nature appears to be only a changing, whirling, combining, mingling mass of change. Few of us ever have a glimpse of the calm sea behind. For us it is always lashed into waves; this universe appears to us only as a tossing mass of waves. Thus we find these two opinions. One is that there is something behind both body and mind which is an unchangeable and immovable substance; and the other is that there is no such thing as immovability or unchangeability in the universe; it is all change and nothing but change. The solution of this difference comes in the next step of thought, namely, the non-dualistic. It says that the dualists are right in finding something behind all, as a background which does not change; we cannot conceive change without there being something unchangeable.


We can only conceive of anything that is changeable, by knowing something which is less changeable, and this also must appear more changeable in comparison with something else which is less changeable, and so on and on, until we are bound to admit that there must be something which never changes at all. The whole of this manifestation must have been in a state of non-manifestation, calm and silent, being the balance of opposing forces, so to say, when no force operated, because force acts when a disturbance of the equilibrium comes in. The universe is ever hurrying on to return to that state of equilibrium again. If we are certain of any fact whatsoever, we are certain of this. When the dualists claim that there is a something which does not change, they are perfectly right, but their analysis that it is an underlying something which is neither the body nor the mind, a something separate from both, is wrong.


So far as the Buddhists say that the whole universe is a mass of change, they are perfectly right; so long as I am separate from the universe, so long as I stand back and look at something before me, so long as there are two things — the looker-on and the thing looked upon — it will appear always that the universe is one of change, continuously changing all the time. But the reality is that there is both change and changelessness in this universe. It is not that the soul and the mind and the body are three separate existences, for this organism made of these three is really one. It is the same thing which appears as the body, as the mind, and as the thing beyond mind and body, but it is not at the same time all these. He who sees the body does not see the mind even, he who sees the mind does not see that which he calls the soul, and he who sees the soul — for him the body and mind have vanished. He who sees only motion never sees absolute calm, and he who sees absolute calm — for him motion has vanished. A rope is taken for a snake. He who sees the rope as the snake, for him the rope has vanished, and when the delusion ceases and he looks at the rope, the snake has vanished. There is then but one all-comprehending existence, and that one appears as manifold.


This Self or Soul or Substance is all that exists in the universe. That Self or Substance or Soul is, in the language of non-dualism, the Brahman appearing to be manifold by the interposition of name and form. Look at the waves in the sea. Not one wave is really different from the sea, but what makes the wave apparently different? Name and form; the form of the wave and the name which we give to it, "wave". This is what makes it different from the sea. When name and form go, it is the same sea. Who can make any real difference between the wave and the sea? So this whole universe is that one Unit Existence; name and form have created all these various differences. As when the sun shines upon millions of globules of water, upon each particle is seen a most perfect representation of the sun, so the one Soul, the one Self, the one Existence of the universe, being reflected on all these numerous globules of varying names and forms, appears to be various. But it is in reality only one. There is no "I" nor "you"; it is all one. It is either all "I" or all "you". This idea of duality, calf two, is entirely false, and the whole universe, as we ordinarily know it, is the result of this false knowledge. When discrimination comes and man finds there are not two but one, he finds that he is himself this universe. "It is I who am this universe as it now exists, a continuous mass of change. It is I who am beyond all changes, beyond all qualities, the eternally perfect, the eternally blessed." There is, therefore, but one Atman, one Self, eternally pure, eternally perfect, unchangeable, unchanged; it has never changed; and all these various changes in the universe are but appearances in that one Self. Upon it name and form have painted all these dreams; it is the form that makes the wave different from the sea.


Suppose the wave subsides, will the form remain? No, it will vanish. The existence of the wave was entirely dependent upon the existence of the sea, but the existence of the sea was not at all dependent upon the existence of the wave. The form remains so long as the wave remains, but as soon as the wave leaves it, it vanishes, it cannot remain. This name and form is the outcome of what is called Maya. It is this Maya that is making individuals, making one appear different from another. Yet it has no existence. Maya cannot be said to exist. Form cannot be said to exist, because it depends upon the existence of another thing. It cannot be said as not to exist, seeing that it makes all this difference.


According to the Advaita philosophy, then, this Maya or ignorance — or name and form, or, as it has been called in Europe, "time, space, and causality" — is out of this one Infinite Existence showing us the manifoldness of the universe; in substance, this universe is one. So long as any one thinks that there are two ultimate realities, he is mistaken. When he has come to know that there is but one, he is right. This is what is being proved to us every day, on the physical plane, on the mental plane, and also on the spiritual plane. Today it has been demonstrated that you and I, the sun, the moon, and the stars are but the different names of different spots in the same ocean of matter, and that this matter is continuously changing in its configuration. This particle of energy that was in the sun several months ago may be in the human being now; tomorrow it may be in an animal, the day after tomorrow it may be in a plant. It is ever coming and going. It is all one unbroken, infinite mass of matter, only differentiated by names and forms.


One point is called the sun; another, the moon; another, the stars; another, man; another, animal; another, plant; and so on. And all these names are fictitious; they have no reality, because the whole is a continuously changing mass of matter. This very same universe, from another standpoint, is an ocean of thought, where each one of us is a point called a particular mind. You are a mind, I am a mind, everyone is a mind; and the very same universe viewed from the standpoint of knowledge, when the eyes have been cleared of delusions, when the mind has become pure, appears to be the unbroken Absolute Being, the ever pure, the unchangeable, the immortal. What then becomes of all this threefold eschatology of the dualist, that when a man dies he goes to heaven, or goes to this or that sphere, and that the wicked persons become ghosts, and become animals, and so forth? None comes and none goes, says the non-dualist. How can you come and go? You are infinite; where is the place for you to go? In a certain school a number of little children were being examined. The examiner had foolishly put all sorts of difficult questions to the little children. Among others there was this question: "Why does not the earth fall ?" His intention was to bring out the idea of gravitation or some other intricate scientific truth from these children. Most of them could not even understand the question, and so they gave all sorts of wrong answers. But one bright little girl answered it with another question: "Where shall it fall?" The very question of the examiner was nonsense on the face of it. There is no up and down in the universe; the idea is only relative. So it is with regard to the soul; the very question of birth and death in regard to it is utter nonsense. Who goes and who comes? Where are you not? Where is the heaven that you are not in already? Omnipresent is the Self of man. Where is it to go? Where is it not to go? It is everywhere. So all this childish dream and puerile illusion of birth and death, of heavens and higher heavens and lower worlds, all vanish immediately for the perfect.


For the nearly perfect it vanishes after showing them the several scenes up to Brahmaloka. It continues for the ignorant. How is it that the whole world believes in going to heaven, and in dying and being born? I am studying a book, page after page is being read and turned over. Another page comes and is turned over. Who changes? Who comes and goes? Not I, but the book. This whole nature is a book before the soul, chapter after chapter is being read and turned over, and every now and then a scene opens. That is read and turned over. A fresh one comes, but the soul is ever the same — eternal. It is nature that is changing, not the soul of man. This never changes. Birth and death are in nature, not in you. Yet the ignorant are deluded; just as we under delusion think that the sun is moving and not the earth, in exactly the same way we think that we are dying, and not nature. These are all, therefore, hallucinations. Just as it is a hallucination when we think that the fields are moving and not the railway train, exactly in the same manner is the hallucination of birth and death. When men are in a certain frame of mind, they see this very existence as the earth, as the sun, the moon, the stars; and all those who are in the same state of mind see the same things.


Between you and me there may be millions of beings on different planes of existence. They will never see us, nor we them; we only see those who are in the same state of mind and on the same plane with us. Those musical instruments respond which have the same attunement of vibration, as it were; if the state of vibration, which they call "man-vibration", should be changed, no longer would men be seen here; the whole "man-universe" would vanish, and instead of that, other scenery would come before us, perhaps gods and the god-universe, or perhaps, for the wicked man, devils and the diabolic world; but all would be only different views of the one universe. It is this universe which, from the human plane, is seen as the earth, the sun, the moon, the stars, and all such things — it is this very universe which, seen from the plane of wickedness, appears as a place of punishment. And this very universe is seen as heaven by those who want to see it as heaven. Those who have been dreaming of going to a God who is sitting on a throne, and of standing there praising Him all their lives, when they die, will simply see a vision of what they have in their minds; this very universe will simply change into a vast heaven, with all sorts of winged beings flying about and a God sitting on a throne.


These heavens are all of man's own making. So what the dualist says is true, says the Advaitin, but it is all simply of his own making. These spheres and devils and gods and reincarnations and transmigrations are all mythology; so also is this human life. The great mistake that men always make is to think that this life alone is true. They understand it well enough when other things are called mythologies, but are never willing to admit the same of their own position. The whole thing as it appears is mere mythology, and the greatest of all lies is that we are bodies, which we never were nor even can be. It is the greatest of all lies that we are mere men; we are the God of the universe. In worshipping God we have been always worshipping our own hidden Self. The worst lie that you ever tell yourself is that you were born a sinner or a wicked man. He alone is a sinner who sees a sinner in another man. Suppose there is a baby here, and you place a bag of gold on the table. Suppose a robber comes and takes the gold away. To the baby it is all the same; because there is no robber inside, there is no robber outside. To sinners and vile men, there is vileness outside, but not to good men. So the wicked see this universe as a hell, and the partially good see it as heaven, while the perfect beings realise it as God Himself.


Then alone the veil falls from the eyes, and the man, purified and cleansed, finds his whole vision changed. The bad dreams that have been torturing him for millions of years, all vanish, and he who was thinking of himself either as a man, or a god, or a demon, he who was thinking of himself as living in low places, in high places, on earth, in heaven, and so on, finds that he is really omnipresent; that all time is in him, and that he is not in time; that all the heavens are in him, that he is not in any heaven; and that all the gods that man ever worshipped are in him, and that he is not in any one of those gods. He was the manufacturer of gods and demons, of men and plants and animals and stones, and the real nature of man now stands unfolded to him as being higher than heaven, more perfect than this universe of ours, more infinite than infinite time, more omnipresent than the omnipresent ether. Thus alone man becomes fearless, and becomes free. Then all delusions cease, all miseries vanish, all fears come to an end for ever. Birth goes away and with it death; pains fly, and with them fly away pleasures; earths vanish, and with them vanish heavens; bodies vanish, and with them vanishes the mind also. For that man disappears the whole universe, as it were.


This searching, moving, continuous struggle of forces stops for ever, and that which was manifesting itself as force and matter, as struggles of nature, as nature itself, as heavens and earths and plants and animals and men and angels, all that becomes transfigured into one infinite, unbreakable, unchangeable existence, and the knowing man finds that he is one with that existence. "Even as clouds of various colours come before the sky, remain there for a second and then vanish away," even so before this soul are all these visions coming, of earths and heavens, of the moon and the gods, of pleasures and pains; but they all pass away leaving the one infinite, blue, unchangeable sky. The sky never changes; it is the clouds that change. It is a mistake to think that the sky is changed. It is a mistake to think that we are impure, that we are limited, that we are separate. The real man is the one Unit Existence. Two questions now arise. The first is: "Is it possible to realise this? So far it is doctrine, philosophy, but is it possible to realise it?" It is. There are men still living in this world for whom delusion has vanished for ever. Do they immediately die after such realisation? Not so soon as we should think. Two wheels joined by one pole are running together. If I get hold of one of the wheels and, with an axe, cut the pole asunder, the wheel which I have got hold of stops, but upon the other wheel is its past momentum, so it runs on a little arid then falls down. This pure and perfect being, the soul, is one wheel, and this external hallucination of body and mind is the other wheel, joined together by the pole of work, of Karma.


Knowledge is the axe which will sever the bond between the two, and the wheel of the soul will stop — stop thinking that it is coming and going, living and dying, stop thinking that it is nature and has wants and desires, and will find that it is perfect, desireless. But upon the other wheel, that of the body and mind, will be the momentum of past acts; so it will live for some time, until that momentum of past work is exhausted, until that momentum is worked away, and then the body and mind fall, and the soul becomes free. No more is there any going to heaven and coming back, not even any going to the Brahmaloka, or to any of the highest of the spheres, for where is he to come from, or to go to? The man who has in this life attained to this state, for whom, for a minute at least, the ordinary vision of the world has changed and the reality has been apparent, he is called the "Living Free". This is the goal of the Vedantin, to attain freedom while living. Once in Western India I was travelling in the desert country on the coast of the Indian Ocean. For days and days I used to travel on foot through the desert, but it was to my surprise that I saw every day beautiful lakes, with trees all round them, and the shadows of the trees upside down and vibrating there. "How wonderful it looks and they call this a desert country!" I said to myself. Nearly a month I travelled, seeing these wonderful lakes and trees and plants.


One day I was very thirsty and wanted to have a drink of water, so I started to go to one of these clear, beautiful lakes, and as I approached, it vanished. And with a flash it came to my brain, "This is the mirage about which I have read all my life," and with that came also the idea that throughout the whole of this month, every day, I had been seeing the mirage and did not know it. The next morning I began my march. There was again the lake, but with it came also the idea that it was the mirage and not a true lake. So is it with this universe. We are all travelling in this mirage of the world day after day, month after month, year after year, not knowing that it is a mirage. One day it will break up, but it will come back again; the body has to remain under the power of past Karma, and so the mirage will come back.


This world will come back upon us so long as we are bound by Karma: men, women, animals, plants, our attachments and duties, all will come back to us, but not with the same power. Under the influence of the new knowledge the strength of Karma will be broken, its poison will be lost. It becomes transformed, for along with it there comes the idea that we know it now, that the sharp distinction between the reality and the mirage has been known. This world will not then be the same world as before. There is, however, a danger here. We see in every country people taking up this philosophy and saying, "I am beyond all virtue and vice; so I am not bound by any moral laws; I may do anything I like." You may find many fools in this country at the present time, saying, "I am not bound; I am God Himself; let me do anything I like." This is not right, although it is true that the soul is beyond all laws, physical, mental, or moral. Within law is bondage; beyond law is freedom. It is also true that freedom is of the nature of the soul, it is its birthright: that real freedom of the soul shines through veils of matter in the form of the apparent freedom of man.


Every moment of your life you feel that you are free. We cannot live, talk, or breathe for a moment without feeling that we are free; but, at the same time, a little thought shows us that we are like machines and not free. What is true then? Is this idea of freedom a delusion? One party holds that the idea of freedom is a delusion; another says that the idea of bondage is a delusion. How does this happen? Man is really free, the real man cannot but be free. It is when he comes into the world of Maya, into name and form, that he becomes bound. Free will is a misnomer. Will can never be free. How can it be? It is only when the real man has become bound that his will comes into existence, and not before. The will of man is bound, but that which is the foundation of that will is eternally free. So, even in the state of bondage which we call human life or god-life, on earth or in heaven, there yet remains to us that recollection of the freedom which is ours by divine right. And consciously or unconsciously we are all struggling towards it.


When a man has attained his own freedom, how can he be bound by any law? No law in this universe can bind him, for this universe itself is his. He is the whole universe. Either say he is the whole universe or say that to him there is no universe. How can he have then all these little ideas about sex and about country? How can he say, I am a man, I am a woman I am a child? Are they not lies? He knows that they are. How can he say that these are man's rights, and these others are woman's rights? Nobody has rights; nobody separately exists. There is neither man nor woman; the soul is sexless, eternally pure. It is a lie to say that I am a man or a woman, or to say that I belong to this country or that. All the world is my country, the whole universe is mine, because I have clothed myself with it as my body. Yet we see that there are people in this world who are ready to assert these doctrines, and at the same time do things which we should call filthy; and if we ask them why they do so, they tell us that it is our delusion and that they can do nothing wrong.


What is the test by which they are to be judged? The test is here. Though evil and good are both conditioned manifestations of the soul, yet evil is the most external coating, and good is the nearer coating of the real man, the Self. And unless a man cuts through the layer of evil he cannot reach the layer of good, and unless he has passed through both the layers of good and evil he cannot reach the Self. He who reaches the Self, what remains attached to him? A little Karma, a little bit of the momentum of past life, but it is all good momentum. Until the bad momentum is entirely worked out and past impurities are entirely burnt, it is impossible for any man to see and realise truth. So, what is left attached to the man who has reached the Self and seen the truth is the remnant of the good impressions of past life, the good momentum. Even if he lives in the body and works incessantly, he works only to do good; his lips speak only benediction to all; his hands do only good works; his mind can only think good thoughts; his presence is a blessing wherever he goes. He is himself a living blessing. Such a man will, by his very presence, change even the most wicked persons into saints. Even if he does not speak, his very presence will be a blessing to mankind. Can such men do any evil; can they do wicked deeds?


There is, you must remember, all the difference of pole to pole between realisation and mere talking. Any fool can talk. Even parrots talk. Talking is one thing, and realising is another. Philosophies, and doctrines, and arguments, and books, and theories, and churches, and sects, and all these things are good in their own way; but when that realisation comes, these things drop away. For instance, maps are good, but when you see the country itself, and look again at the maps, what a great difference you find! So those that have realised truth do not require the ratiocinations of logic and all other gymnastics of the intellect to make them understand the truth; it is to them the life of their lives, concretised, made more than tangible. It is, as the sages of the Vedanta say, "even as a fruit in your hand"; you can stand up and say, it is here. So those that have realised the truth will stand up and say, "Here is the Self". You may argue with them by the year, but they will smile at you; they will regard it all as child's prattle; they will let the child prattle on. They have realised the truth and are full. Suppose you have seen a country, and another man comes to you and tries to argue with you that that country never existed, he may go on arguing indefinitely, but your only attitude of mind towards him must be to hold that the man is fit for a lunatic asylum. So the man of realisation says, "All this talk in the world about its little religions is but prattle; realisation is the soul, the very essence of religion." Religion can be realised.


Are you ready? Do you want it? You will get the realisation if you do, and then you will be truly religious. Until you have attained realisation there is no difference between you and atheists. The atheists are sincere, but the man who says that he believes in religion and never attempts to realise it is not sincere. The next question is to know what comes after realisation. Suppose we have realised this oneness of the universe, that we are that one Infinite Being, and suppose we have realised that this Self is the only Existence and that it is the same Self which is manifesting in all these various phenomenal forms, what becomes of us after that? Shall we become inactive, get into a corner and sit down there and die away? "What good will it do to the world?" That old question! In the first place, why should it do good to the world? Is there any reason why it should? What right has any one to ask the question, "What good will it do to the world?" What is meant by that? A baby likes candies. Suppose you are conducting investigations in connection with some subject of electricity and the baby asks you, "Does it buy candies?" "No" you answer. "Then what good will it do?" says the baby. So men stand up and say, "What good will this do to the world; will it give us money?" "No." "Then what good is there in it?" That is what men mean by doing good to the world. Yet religious realisation does all the good to the world. People are afraid that when they attain to it, when they realise that there is but one, the fountains of love will be dried up, that everything in life will go away, and that all they love will vanish for them, as it were, in this life and in the life to come.


People never stop to think that those who bestowed the least thought on their own individualities have been the greatest workers in the world. Then alone a man loves when he finds that the object of his love is not any low, little, mortal thing. Then alone a man loves when he finds that the object of his love is not a clod of earth, but it is the veritable God Himself. The wife will love the husband the more when she thinks that the husband is God Himself. The husband will love the wife the more when he knows that the wife is God Himself. That mother will love the children more who thinks that the children are God Himself. That man will love his greatest enemy who knows that that very enemy is God Himself. That man will love a holy man who knows that the holy man is God Himself, and that very man will also love the unholiest of men because he knows the background of that unholiest of men is even He, the Lord. Such a man becomes a world-mover for whom his little self is dead and God stands in its place. The whole universe will become transfigured to him. That which is painful and miserable will all vanish; struggles will all depart and go.


Instead of being a prison-house, where we every day struggle and fight and compete for a morsel of bread, this universe will then be to us a playground. Beautiful will be this universe then! Such a man alone has the right to stand up and say, "How beautiful is this world!" He alone has the right to say that it is all good. This will be the great good to the world resulting from such realisation, that instead of this world going on with all its friction and clashing, if all mankind today realise only a bit of that great truth, the aspect of the whole world will be changed, and, in place of fighting and quarrelling, there would be a reign of peace. This indecent and brutal hurry which forces us to go ahead of every one else will then vanish from the world. With it will vanish all struggle, with it will vanish all hate, with it will vanish all jealousy, and all evil will vanish away for ever. Gods will live then upon this earth. This very earth will then become heaven, and what evil can there be when gods are playing with gods, when gods are working with gods, and gods are loving gods? That is the great utility of divine realisation. Everything that you see in society will be changed and transfigured then.


No more will you think of man as evil; and that is the first great gain. No more will you stand up and sneeringly cast a glance at a poor man or woman who has made a mistake. No more, ladies, will you look down with contempt upon the poor woman who walks the street in the night, because you will see even there God Himself. No more will you think of jealousy and punishments. They will all vanish; and love, the great ideal of love, will be so powerful that no whip and cord will be necessary to guide mankind aright. If one millionth part of the men and women who live in this world simply sit down and for a few minutes say, "You are all God, O ye men and O ye animals and living beings, you are all the manifestations of the one living Deity!" the whole world will be changed in half an hour. Instead of throwing tremendous bomb-shells of hatred into every corner, instead of projecting currents of jealousy and of evil thought, in every country people will think that it is all He. He is all that you see and feel.


How can you see evil until there is evil in you? How can you see the thief, unless he is there, sitting in the heart of your heart? How can you see the murderer until you are yourself the murderer? Be good, and evil will vanish for you. The whole universe will thus be changed. This is the greatest gain to society. This is the great gain to the human organism. These thoughts were thought out, worked out amongst individuals in ancient times in India. For various reasons, such as the exclusiveness of the teachers and foreign conquest, those thoughts were not allowed to spread. Yet they are grand truths; and wherever they have been working, man has become divine. My whole life has been changed by the touch of one of these divine men, about whom I am going to speak to you next Sunday; and the time is coming when these thoughts will be cast abroad over the whole world. Instead of living in monasteries, instead of being confined to books of philosophy to be studied only by the learned, instead of being the exclusive possession of sects and of a few of the learned, they will all be sown broadcast over the whole world, so that they may become the common property of the saint and the sinner, of men and women and children, of the learned and of the ignorant. They will then permeate the atmosphere of the world, and the very air that we breathe will say with every one of its pulsations, "Thou art That". And the whole universe with its myriads of suns and moons, through everything that speaks, with one voice will say, "Thou art That".