VII

THE HIGHEST IDEAL OF JNÂNA YOGA

As this is the last of these classes it is better that I give a brief resumé of all that I have been trying to tell you. In the Vedas and Upanishads we find records of some of the very earliest religious ideas of the Hindus, ideas that long antedated the time of Kapila, ancient as this great sage is. He did not propound the Sânkhya philosophy as a new theory of his own. His task was to throw the light of his genius on the vast mass of religious theories that were existing in his time and bring out a rational and coherent system. He succeeded in giving India a psychology that is accepted to the present day by all the diverse and seemingly opposing philosophical systems to be found among the Hindus. His masterly analysis and his comprehensive statement of the processes of the human mind have not yet been surpassed by any later philosopher and he undoubtedly laid the foundation for the Advaita philosophy, which accepted his conclusions as far as they went and then pushed them a step farther, thus reaching a final unity beyond the duality that was the last word of the Sânkhyas.

Among the religious ideas that preceded the time of Kapila the first groups that we see coming up,—I mean among recognized religious ideas, and not the very low ones, which do not deserve the name of religion,—all include the idea of inspiration, and revealed book and so forth. In the earliest step, the idea of creation is very peculiar; it is that the whole universe is created out of zero, at the will of God; that all this universe did not exist, and out of nothingness all this has come. In the next stage we find this conclusion is questioned. The first step in Vedânta asks this question: How can existence be produced out of non-existence? If this universe is existent it must have come out of something, because it was easy for them to see that there is nothing coming out of nothing anywhere. All work that is going on by human hands requires materials. Naturally, therefore, the ancient Hindus rejected the first idea that this world was created out of nothing, and sought some material out of which this world was created. The whole history of religion, in fact, is this search for material. Out of what has all this been produced? Apart from the question of the efficient cause, or God, apart from the question whether God created the universe, the great question of all questions has been, out of what did God create it? All the philosophies are turning, as it were, on this question.

One solution is that nature and God and soul are eternal existences, as if three parallel lines are running eternally, of which nature and soul comprise what they call the dependent, and God the independent Being. Every soul, like every particle of matter, is perfectly dependent on the will of God. These and many other ideas we find already existing when the Sânkhya psychology was brought forward by Kapila. According to it, perception comes by the transmission of the suggestion, which causes perception first to the eyes, from the eyes to the organs, from the organs to the mind, the mind to the buddhi and from the buddhi to something which is a unit, which they call the Âtman. Coming to modern physiology we know that they have found centres for all the different sensations. First are found the lower centres, then a higher grade of centres, and these two will exactly correspond with the actions of the buddhi and the manas (mind), but not one centre has been found which controls all the other centres, so philosophy cannot answer what unifies all these centres. Where and how do the centres get unified? The centres in the brain are all different, and there is not one centre which controls all the others; therefore, so far as it goes, the Sânkhya psychology stands unchallenged upon this point. We must have this unification, something upon which the sensations will be reflected to form a complete whole. Until there is that something I cannot have any idea of you, or the picture, or anything else. If we had not that unifying something we would only see, then after a while hear, and then feel, and while we heard a man talking we should not see him at all, because all the centres are different.

This body is made of particles which we call matter, and it is dull and insentient. So is what is called the fine body. The fine body, according to the Sânkhyas is a little body, made of very fine particles, so fine that no microscope can see them. What is the use of it? It is the receptacle of what we call mind. Just as this gross body is the receptacle of the grosser forces, so the fine body is the receptacle of the finer forces, that which we call thought, in its various modifications. First is the body, which is gross matter, with gross force. Force cannot exist without matter. It can only manifest itself through matter, so the grosser forces work through the body and those very forces become finer; the very force which is working in a gross form works in a fine form and becomes thought. There is no real difference between them, simply one is the gross and the other the fine manifestation of the same thing. Neither is there any difference in substance between the fine body and the gross body. The fine body is also material, only very fine material.

Whence do all these forces come? According to the Vedânta philosophy there are two things in Nature, one of which they call Âkâsa, which is substance, or matter, infinitely fine, and the other they call Prâna. Whatever you see, or feel, or hear, as air or earth, or anything, is material. And everything is a form of this âkâsa. It becomes finer and finer, or grosser and grosser, and it changes under the action of Prâna (universal Energy). Like âkâsa, prâna is omnipresent, interpenetrating everything. Âkâsa is like the water, and everything else in the universe like blocks of ice, made out of that water and floating in it, and prâna is the power that changes the âkâsa into all these various forms. This body is the instrument made out of âkâsa for the manifestation of prâna in gross forms, as muscular motion, or walking, sitting, talking, and so on. The fine body also is made of âkâsa, a much finer form of âkâsa, for the manifestation of the same prâna in the finer form of thought. So, first there is this gross body, beyond that is the fine body, and beyond that is the jiva (soul), the real man. Just as these finger nails can be pared off a hundred times a year, and yet are still a part of our bodies, not different, so we have not two bodies. It is not that man has a fine and also a gross body; it is the one body, only it remains longer when it is a fine body, and the grosser it is the sooner it dissolves. Just as I can cut this nail a hundred times a year, so millions of times I can shed this body in one æon, but the fine body will remain. According to the dualists this jiva, or the real man, is very fine, minute.

So far we have seen that man is a being who has first a gross body which dissolves very quickly, then a fine body which remains through æons, and lastly a jiva. This jiva, according to the Vedânta philosophy, is eternal, just as God is eternal, and Nature is also eternal, but changefully eternal. The material of Nature, the prâna and the âkâsa, are eternal, but are changing into different forms eternally. Matter and force are eternal, but their combinations vary continually. The jiva is not manufactured, either of âkâsa, or of prâna; it is immaterial, and therefore will remain for ever. It is not the result of any combination of prâna and âkâsa, and whatever is not the result of combination will never be destroyed, because destruction is decomposition. That which is not a compound cannot be destroyed. The gross body is a compound of âkâsa and prâna in various forms and will be decomposed. The fine body will also be decomposed after a long time, but the jiva is a simple, and will never be destroyed. For the same reason, we cannot say it ever was born. Nothing simple can be born; the same argument applies. Only that which is a compound can be born. The whole of this nature combined in these millions of forms is under the will of God. God is all pervading, omniscient, formless, everywhere, and He is directing this nature day and night. The whole of it is under His control. There is no independence of any being. It cannot be. He is the Ruler. This is the teaching of dualistic Vedânta.

Then the question comes, if God be the Ruler of this universe, why did He create such a wicked universe, why must we suffer so much? The answer is made that it is not God’s fault. It is our own fault that we suffer. Whatever we sow that we reap. God does not do anything to punish us. If a man is born poor, or blind, or lame, he did something before he was born in that way, something that produced these results. The jiva has been existing for all time, was never created. It has been doing all sorts of things all the time. Whatever we do we suffer for. If we do good we shall have happiness, and if bad, unhappiness. This jiva is by its own nature pure, but ignorance covers its nature, says the dualist. As by evil deeds it has covered itself with ignorance, so by good deeds it can become conscious of its own nature again. Just as it is eternal, so its nature is pure. The nature of every being is pure. When through good deeds all its sins and misdeeds have been washed away, then the jiva becomes pure again, and when he becomes pure he goes after death by what is called Devayana (the path of the gods), to heaven, or the abode of the gods. If he has been only an ordinarily good man he goes to what is called the “Abode of the Fathers.”

When the gross body falls, the organs of speech enter the mind. You cannot think without words; wherever there are words there must be thought. The mind is resolved into the prâna, and the prâna resolves into the jiva. Then the jiva leaves the body and goes to that condition of reward or punishment which he has earned by his past life. Devaloka is the “place (or abode) of the gods.” The word deva (god) means bright or shining one, and corresponds to what the Christians and Mohammedans call “angels.” According to this teaching there are various heavenly spheres somewhat analogous to the various heavens described by Dante in the Divine Comedy. There are the heaven of the fathers (or pitris), devaloka, the lunar sphere, the electric sphere and highest of all the Brahmaloka, the heaven of Brahma. From all the lower heavens the jiva returns again to human birth, but he who attains to Brahmaloka lives there through all eternity. These are the highest men who have become perfectly unselfish, perfectly purified, who have given up all desires, do not want to do anything except to worship and love God. There is a second class, who do good works, but want some reward, want to go to heaven in return. When they die the jiva goes to the lunar sphere, where it enjoys and becomes a deva (god or angel). The gods, the devas, are not eternal, they have to die. In heaven they will all die. The only deathless place is Brahmaloka, where alone there is no birth and no death. In our mythology it is said there are also the demons, who sometimes give the gods chase. In all mythologies you read of these fights between the demons, or wicked angels, and the gods and sometimes the demons conquer the gods. In all mythologies also, you find that the devas were fond of the beautiful daughters of men. As a deva, the jiva only reaps results of past actions, but makes no new Karma. Only man makes Karma. Karma means actions that will produce effects, also those effects, or results of action. When a man dies and becomes a deva he has a period of pleasure, and during that time makes no fresh Karma; he simply enjoys the reward of his past good works. But when the good Karma is worked out then the other Karma begins to take effect.

In the Vedas there is no mention of hell. But afterwards the Purânas, the later books in our Scriptures, thought that no religion could become complete without a proper attachment of hells, and so they invented all sorts of hells, with as many, if not more, varieties of punishment than Dante saw in his Inferno, but our books are merciful enough to say that it is only for a period. Bad Karma is worked out in that state and then the souls come back to earth and get another chance. This human form is the great chance. It is called the karmic body, in which we decide our fate. We are running in a huge circle, and this is the point in the circle which determines the future. So a human body is considered the greatest body there is; man is greater than the gods. Even they return to human birth. So far with dualistic Vedânta.

Next comes a higher conception of Vedânta philosophy, which says that these ideas are crude. If you say there is a God who is an infinite Being, and a soul which is also infinite, and Nature which is also infinite, you can go on multiplying infinites indefinitely, but that is illogical, because each would limit the other and there would be no real infinite. God is both the material and the efficient cause of the universe; He projects this universe out of Himself. Does that mean that God has become these walls, and this table, that God has become the animal, the murderer and all the evils in the world? God is pure, how can He become all these degenerate things? He has not. God is unchangeable, all these changes are in Nature; just as I am a soul and have a body, this body is not different from me in a sense, yet I, the real “I,” in fact am not this body. For instance, I am a child, I become a young man, an old man, but my soul has not changed. It remains the same soul. Similarly the whole universe comprises all Nature, and an infinite number of souls, or, as it were, the infinite body of God. He is interpenetrating the whole of it. He alone is unchangeable, but Nature changes and soul changes. In what way does Nature change? In its forms; it takes fresh forms. But the soul cannot change that way. The soul contracts and expands in knowledge. It contracts by evil deeds; those deeds which contract the natural knowledge and purity of the soul are called evil deeds. Those deeds, again, which bring out the natural glory of the soul, are called good deeds. All these souls were pure, but they have become contracted by their own acts. Still, through the mercy of God, and by doing good deeds, they will expand and become pure again. Every soul has the same chance, and, in the long run, must become pure and free itself from Nature. But this universe will not cease, because it is infinite. This is the second theory. The first is called dualistic Vedânta; the second teaches that there is God, soul, and Nature, that soul and Nature form the body of God, and that these three form one unit. Believers in this second theory are called qualified non-dualists (Visishtadvaitins).

The last and highest theory is pure monism, or as it is known in India, Advaita. It also teaches that God must be both the material and the efficient cause of this universe. As such, God has become the whole of this universe. This theory denies that God is the soul, and the universe is the body, and the body is changing. In that case what is the use of calling God the material cause of this universe? The material cause is the cause become effect; the effect is nothing but the cause in another form. Wherever you see effect, it is the cause reproduced. If the universe is the effect, and God the cause, this must be the reproduction of God. If it be claimed that the universe is the body of God and that that body becomes contracted and fine and becomes the cause, and out of that the universe is evolved, then the advaitist says it is God Himself who has become this universe. Now comes a very fine question. If God has become this universe, then everything is God. Certainly; everything is God. My body is God, and my mind is God, and my soul is God. Then why are there so many jivas? Has God become divided into millions and millions of jivas? How can that infinite power and substance, the one Being of the universe become divided? It is impossible to divide infinity. How can the pure Being become this universe? If He has become the universe, He is changeful, and if He is changeful, He is in Nature, and whatever is in Nature is born and dies. If God is changeful, He must die some day. Remember that. Again, how much of God has become this universe? If you say “X,” the algebraical unknown quantity, then God is God minus “X” now, and therefore not the same God as before this creation, because so much of Him has become this universe. The answer of the non-dualist is that this universe has no real existence, it exists in appearance only. These devas and gods and angels and being born and dying, and all this infinite number of souls coming up and going down, all these things are mere dreams. All is the one Infinite. The one sun reflected on various drops of water appears to be many, millions of globules of water reflect so many millions of suns and in each globule will be a perfect image of the sun, yet there is only one sun, and so it is with all these jivas, they are but reflections of the one infinite Being. A dream cannot be without a reality, and that reality is the one infinite Existence. You, as body, mind, or soul, are a dream, but what you really are is Existence-Knowledge-Bliss Absolute. Thus says the Advaitist. All these births and rebirths, this coming and going are but parts of the dream. You are infinite. Where can you go? The sun, moon, and the whole universe are but a drop in your nature. How can you be born or die? The Self was never born, never will be born, never had father or mother, friends or foes, for it is Existence-Knowledge-Bliss Absolute.

What is the goal, according to this philosophy? That those who receive this knowledge are one with the universe; for them all heavens, even Brahmaloka, are destroyed, the whole dream vanishes, and they find themselves the eternal God of the universe. They attain their real individuality, infinitely beyond these little selves which we now think of so much importance. No individuality will be lost; an infinite and eternal Individuality will be realized. Pleasures in little things will cease. We are finding pleasure in this little body, in this little individuality. How much greater the pleasure when this whole universe is in our one body? If there be pleasure in these separate bodies, how much more when all bodies are one? The man who has realized this has attained to freedom, has gone beyond the dream and known himself in his real nature. This is the teaching of Advaita, the non-dualistic Vedânta.

These are the three steps which Vedânta philosophy has taken, and we cannot go beyond, because we cannot go beyond unity. When any science reaches a unity it cannot possibly go any farther. You cannot go beyond this idea of the Absolute, the One Idea of the universe, out of which everything else has evolved. All people cannot take up this Advaita philosophy; it is too hard. First of all, it is very difficult to understand it intellectually. It requires the sharpest of intellects, a bold understanding. Secondly, it does not suit the vast majority of people.

It is better to begin with the first of these three steps. Then by thinking of that and understanding it, the second one will open of itself. Just as a race travels, so individuals have to travel. The steps which the human race has taken to come to the highest pinnacle of religious thought, every individual will have to take. Only, while the human race took millions of years to reach from one step to another, individuals may live the whole life of the human race in a few years, or they may be able to do it more quickly, perhaps in six months. But each one of us will have to go through these steps. Those of you who are non-dualists can, no doubt, look back to the period of your lives when you were strong dualists. As soon as you think you are a body and a mind, you will have to accept the whole of this dream. If you have one piece you must take the whole. The man who says, here is this world but there is no God, is a fool, because if there be a world there will have to be a cause of the world, and that is what is called God. You cannot have an effect without knowing that there is a cause. God will only vanish when this world vanishes. When you have realized your one-ness with God, this world will no longer be for you. As long as this dream exists, however, we are bound to see ourselves as being born and dying, but as soon as the dream that we are bodies vanishes, so will vanish this dream that we are being born and dying, and so will vanish the other dream that there is a universe. That very thing which we now see as this universe will appear to us as God, and that very God who was so long external, will appear as the very Self of our own selves. The last word of Advaita is, Tat tvam asi,—“That thou art.”

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BY SWÂMI VIVEKÂNANDA

Jnâna Yoga.—Part I.

12mo. 356 pages. Cloth, $1.50. Postage, 11 cents.

“One of the great thought challengers of the day is this work by the Swâmi Vivekânanda. The book goes deep and treats of startling things, but when analyzed and viewed from the author’s standpoint, they are found to be links in the great chain of truth. He alone will deny who is out of sympathy or limited in vision.”—Transcript, Boston, Sept. 24, 1902.

“Students of religion will find much of interest in it; those who care for India in any way will be glad to receive an indication of high Hindu thought in one of the most striking religious movements of the day; while the orthodox Christian will derive some information from the work regarding the attitude of cultured Hindus toward Christianity and its Founder. After reading the book one is inexcusable if his ideas concerning Vedânta are hazy.”—New York Saturday Review of Books, July 12, 1902.

“The lectures show a wonderful insight into great truths which underlie all religious aspiration.”—Courier Journal, Louisville, July 5, 1902.

“The altruism with which his preaching is permeated attracts and inspires. The love of humanity which he inculcates harmonizes with the spirit of the age, His English is good, his style easy to read, his sincerity unquestionable. Merely as an intelligent presentation of what is best in the ancient Hindu Scriptures, the Swâmi Vivekânanda’s book is deserving of attention at the hands of religious students.”—Record-Herald, Chicago, Aug. 19, 1902.

“The lectures are all extremely interesting, the style brilliant, the reasoning often subtle. Whether the philosophy advanced is satisfactory or not to those whose theories are the outgrowth of a different system of thought, his method of presenting it affords an intellectual pleasure.”—Journal, Indianapolis, Oct. 13, 1902.

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Râja Yoga

376 pages. Cloth, $1.50. Postage, 11 cents. Portrait of author, frontispiece.

Besides lectures on Râja Yoga the book contains Patanjali’s Yoga Aphorisms with Commentary, a copious Sanskrit Glossary, a lecture on Immortality, and the Swâmi’s lectures on Bhakti Yoga.

“The whole spirit of the book is candid in the extreme. It appeals to what is best and noblest in man. It makes no foolish mysteries and demands no blind belief. It puts forth its system in a plain and simple manner. It is able to present its own method without in any way attacking the method of others. It manifests a charity that it is usual to call Christian but which Vivekânanda proves is equally the property of the Hindu. If this little book had nothing to teach but the beautiful toleration it advocates, it would be well worth reading; but many will find in it valuable suggestions to aid in reaching the higher life.”—Arena, Mar., 1897.

“A large part of the book is occupied with that method of attaining perfection known as Râja Yoga, and there are also translations of a number of aphorisms and an excellent glossary.”—Living Age, August 5th, 1899.

“A valuable portion of the volume to students is the glossary of Sanskrit technical terms. This includes not only such terms as are employed in the book, but also those frequently employed in works on the Vedânta philosophy in general.”—New York Times, July 22d, 1899.

“A new edition with enlarged glossary, which will be welcomed by students of comparative religion, who are already familiar with the author’s lectures in this country.”—Review of Reviews, Oct., 1899.

“The methods of practical realization of the divine within the human are applicable to all religions, and all peoples, and only vary in their details to suit the idiosyncrasy of race and individuals.”—Post, Washington, D. C., June 12th, 1899.

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The Sayings of Sri Râmakrishna.

COMPILED BY

SWÂMI ABHEDÂNANDA

234 pages. Flexible cloth, gilt top, 75c. net. Postage, 4c.

Râmakrishna was a great Hindu saint of the nineteenth century who has already had an influence on the religious thought of America and England through the teachings of his disciples, Swâmi Vivekânanda, Swâmi Abhedânanda, and others. His Sayings are full of broad practical, non-sectarian instructions concerning the spiritual life which cannot but give help and inspiration to the followers of all creeds. The present volume contains a larger number of Sayings than has yet appeared in any one English collection. For the first time also they have been classified into chapters and arranged in logical sequence under marginal headings, such as “All creeds paths to God,” “Power of Mind and Thought,” “Meditation,” “Perseverance.” As an exposition of the universal truths of Religion and their application to the daily life this book takes its place among the great scriptures of the world.

My Master

By SWÂMI VIVEKÂNANDA

12mo, 90 pages. Cloth, 50 cents. Postage, 6 cents.

“This little book gives an account of the character and career of the remarkable man known in India as Paramahamsa Srimat Râmakrishna, who is regarded by a great number of his countrymen as a divine incarnation. It is not more remarkable for the story it tells of a holy man than for the clear English in which it is told, and the expressions of elevated thought in its pages.”—Journal, Indianapolis, May 13th, 1901.

“The book, besides telling the life of Sri Râmakrishna, gives an insight into some of the religious ideas of the Hindus and sets forth the more important ideals that vitally influence India’s teeming millions. If we are willing to sympathetically study the religious views of our Aryan brethren of the Orient, we shall find them governed by spiritual concepts in no way inferior to the highest known to ourselves, concepts which were thought out and practically applied by these ancient philosophers in ages so remote as to antedate history.”—Post, Washington, May 13th, 1901.

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Divine Heritage of Man

12mo, 215 pages. Portrait of author, frontispiece.

Cloth, $1.00. Postage, 8 cents.

Contents. I. Existence of God. II. Attributes of God. III. Has God any Form? IV. Fatherhood and Motherhood of God. V. Relation of Soul to God. VI. What is an Incarnation of God? VII. Son of God. VIII. Divine Principle in Man.

“The Swâmi Abhedânanda’s writings are also companionable and readable.... The Philosophy of India, being the bringing together of the best thoughts and reasonings of the best men for the thousands of preceding years, had under consideration the self-same problems that are to-day vexing the souls of our philosophers. The Swâmi’s book is therefore not so radical a departure from accepted thought as might at first be imagined.... It is not meat for babes, but rather will it give new lines of thought to the brightest intellects.”—Transcript, Boston, Aug., 1903.

“His method of dealing with these fundamental questions is peculiarly free both from dogmatic assertion and from pure metaphysical speculation.”—Inter-Ocean, Chicago, Aug., 1903.

“He bases his arguments, not on theological hypotheses, but on scientific facts.”—Cleveland Plain Dealer, Aug., 1903.

“It is written in a plain and logical style, and cannot fail to interest all who are anxious for information concerning the philosophy of which the author is such an able exponent.”—Times, Pittsburg, June, 1903.

“A glance over a few of its pages would be sufficient to convince the reader that he is in the presence of an intellect of high order, more thoroughly conversant with the philosophies and sciences of the Occidental world than most Europeans or Americans.... The ‘Divine Heritage of Man’ gives a rare insight into the religious views of educated Hindoos and its argumentation furnishes an intellectual treat.”—Chronicle, San Francisco, Aug., 1903.

“Fully cognizant of modern scientific discoveries, the author treats his subject broadly.”—Bookseller, Newsdealer, and Publisher, New York, Aug., 1903.

“The student of religions will find much of value in the discourses, since they are full of historical information concerning the origin and growth of certain ideas and beliefs dominant in Christianity.”—Republican, Denver, July, 1903.

“There is no disposition on the part of the author to assail any of the Christian principles, but he simply presents his subject with calmness, not attempting to reconcile religion and science, for to him they are one.”—Washington Post, June, 1903.

How to be a Yogi.

I.Introductory.
II.What is Yoga?
III.Science of Breathing.
IV.Was Christ a Yogi?

12mo, 188 pages. Cloth, $1.00. Postage, 8 cents.

“For Christians interested in foreign missions this book is of moment, as showing the method of reasoning which they must be prepared to meet if they are to influence the educated Hindu. To the Orientalist, and the philosopher also, the book is not without interest.... Swâmi Abhedânanda preaches no mushroom creed and no Eurasian hybrid ‘theosophy.’ He aims to give us a compendious account of Yoga. Clearly and admirably he performs his task. In form the little bank is excellent, and its English style is good.”—New York Times Saturday Review of Books, Dec. 6, 1902.

“‘How to be a Yogi’ is a little volume that makes very interesting reading. The book contains the directions that must be followed in physical as well as in mental training by one who wishes to have full and perfect control of all his powers.”—Record-Herald, Chicago, Feb. 28, 1903.

“The Swâmi writes in a clear, direct manner. His chapter on Breath will elicit more than ordinary attention, as there is much in it that will prove helpful. The book makes a valuable addition to Vedânta Philosophy.”—Mind, June, 1903.

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“‘How to be a Yogi’ practically sums up the whole science of Vedânta Philosophy. The term Yogi is lucidly defined and a full analysis is given of the science of breathing and its bearing on the highest spiritual development. The methods and practices of Yoga are interestingly set forth, and not the least important teaching of the book is the assertion of how great a Yogi was Jesus of Nazareth.”—The Bookseller, Newsdealer and Stationer, Jan. 15, 1903.

“This book is well worth a careful reading. Condensed, yet clear and concise, it fills one with the desire to emulate these Yogis in attaining spiritual perfection.”—Unity, Kansas City, Dec., 1902.

Religion of Vedânta

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NEW BOOK BY SWÂMI ABHEDÂNANDA

Self-Knowledge (Atma-Jnâna.)

Cloth, $1.00. Postage, 8 cents. Portrait of author, frontispiece.

Contents.

I.Spirit and Matter.
II.Knowledge of the Self.
III.Prâna and the Self.
IV.Search after the Self.
V.Realization of the Self.
VI.Immortality and the Self.

“So practically and exhaustively is each phase of the subject treated that it may well serve as a text-book for any one striving for self-development and a deeper understanding of human nature.”—Toronto Saturday Night, Dec., 1905.

“It will also be welcomed by students of the Vedic Scriptures, since each chapter is based upon some one of the ancient Vedas known as the Upanishads, and many passages are quoted.”—Chicago Inter-Ocean, Jan., 1906.

“The book, from the gifted pen of the head of the Vedânta Society of New York, presents in a clear manner, calculated to arrest the attention of those not yet familiar with Vedic literature, the principles of self-knowledge as taught by the leaders of that philosophy.... The many passages quoted prove the profound wisdom and practical teaching contained in the early Hindu Scriptures.”—Washington Evening Star, Dec., 1905.

“A new book which will be welcome to students of Truth, whether it be found in the Eastern religions, in modern thought or elsewhere.”—Unity, Nov., 1905.

“The book is very well written.”—San Francisco Chronicle, Dec., 1905.

“In forcefulness and clearness of style it is in every way equal to the other works by the Swâmi Abhedânanda, who has always shown himself in his writings a remarkable master of the English language.”—Mexican Herald, Dec., 1905.

“The volume is forcefully written, as are all of this author’s works, and cannot fail to be of great interest to all who have entered this field of thought. A fine portrait of the Swâmi forms the frontispiece.”—Toledo Blade, Nov., 1905.

Spiritual Unfoldment.

I.Self-control.
II.Concentration and Meditation.
III.God-consciousness.

Paper, 35 cents. Cloth, 50 cents. Postage, 2 and 6 cents.

“This attractive little volume comprises three lectures on the Vedânta Philosophy. The discourses will be found vitally helpful even by those who know little and care less about the spiritual and ethical teachings of which the Swâmi is an able and popular exponent. As the Vedânta itself is largely a doctrine of universals and ultimates, so also is this book of common utility and significance among all races of believers. Its precepts are susceptible of application by any rational thinker, regardless of religious predilection and inherited prejudices. The principles set forth by this teacher are an excellent corrective of spiritual bias or narrowness, and as such the present work is to be commended. It has already awakened an interest in Oriental literature that augurs well for the cause of human brotherhood, and it merits a wide circulation among all who cherish advanced ideals.”—Mind, April, 1902.

Reincarnation.

New and Enlarged Edition.

Paper, 40 cents. Cloth, 60 cents. Postage, 3 and 7 cents.

Contents.

I.What is Reincarnation?
II.Heredity and Reincarnation.
III.Evolution and Reincarnation.
IV.Which is Scientific, Resurrection or Reincarnation?
V.Theory of Transmigration.

Orders received and filled promptly by the

VEDÂNTA PUBLICATION COMMITTEE,

135 W. 80th St., New York.
Agents for Europe—Messrs. LUZAC & CO.,
London, W. C., 46 Great Russell Street.

India and Her People

(Lectures delivered before the Brooklyn Institute
of Arts and Sciences during the season
of 1905-1906)
BY

SWÂMI ABHEDÂNANDA

Cloth, $1.25. Postage, 10 Cents.

Contents.

I.Philosophy of India To-day.
II.Religions of India.
III.Social Status of India: Their System of Caste.
IV.Political Institutions of India.
V.Education in India.
VI.The Influence of India on Western Civilization and the Influence of Western Civilization on India.

“This book has more than usual interest as coming from one who knows the Occident and both knows and loves the Orient.... It is decidedly interesting.... The book has two admirable qualities: breadth in scope and suggestiveness in material.”—Bulletin of the American Geographical Society, Sept., 1906.

“This volume, written in an attractive style and dealing with the life, philosophy and religion of India, should prove a useful addition to the literature of a fascinating and as yet largely unknown subject. It is designed for popular reading, the metaphysical portions being so handled that the reader runs little risk of getting beyond his depth.”—Literary Digest, Feb. 16, 1907.

“The Swâmi possesses the exceptional advantage of being able to look upon his own country almost from the standpoint of an outsider and to handle his subject free from both foreign and native prejudice.”—New York World, Aug. 4, 1906.

“It is a valuable contribution to Western knowledge of India, containing precisely what the American wants to know about that region.”—Washington Evening Star, Aug. 4, 1906.