Paramhansa Yogananda - The-Science-Of-Religion (126) OCR

THE
SCIENCE OF RELIGION
BY
S\VAIVII YOGANANDA, A.B.

Founder of
Bit H'ashmgton Educafwnal Center~ Los Angdes
Ranclll and Purz Brahmacharya Reszdentwl Schools Ln lndza
Sal-Sanga (Fellowshzp wzlh Truth)
Boston, Clneland, Prttsburgh, New Yorl.
Sat-Sanua Summer School, \Valtham
Vzce-Pre~zdent Sadhu Sabha~ Indw
Delegate from Indza to
Internatwnal Congress of Reltgwns,Boston, 1920
S"\VAMI DHIRANANDA,
1\li.A., Assocu.lte
FIFTII EDITION
PUBLISHED BY
YOGODA AND SAT SANGA liEA.DQUARTERS

lV1:T. 'VASHINGTON, SAN RAFAEL AND ELYRIA STS.
LOS ANGELES, CALIF.
1926
Copyright, 1924, by
SwAMI Y OGANANDA
MT.
WASHINGTON,
Los
ANGELES
U. S. A.
PUBLISHED IN U. S.
A.
FOR
fl1s piety, open-handed generoszly towards every worih-whzle move-
ment, unbounded devotwn to the cause of general educaiwn,

and excluswe and pioneer patronage in the eslabltshnwnt
of a unique residenlzal Brahrnacharya School zn India
TillS BOOK IS INSCRIBED 1 0

THE
HON'BLE MAHARAJA SIR MANINDRA CHANDRA
NUNDY, K.C.I E, OF KASilVIBA.ZAR (BENGAL), INDIA

MEMBER, CouNCIL OF STATE, INDIA GovERNMENT
NOTE
1,he first edition of this book was published in India. The
second and suLscquent editions, revised and enlarged, have been
published 1n the U S A.
lVIy thanks are due to Swanu Dlurananda, M.A., Swami
Satyananda, B A , and SJ. Tulsinarayan Bose, for various forms
of help I have received fro1n then1.
SwAMI YoGANANDA.
CONTENTS
. vii-xv
PREFACE.
CHAPTER
~
I .
1-58
The Universality, Necessity and Oneness of

Religion: Distinction bet,veen Pain,
Pleasure, and Bliss: God.
CHAPTER
59-89
II
The Four Fundamental Religious lVlethods.

CHAPTER
III
. 90-107
The Instrun1ents of l{nowledge: The lleligious Point of View.
PREFACE
Tl1is book is intended to give, in bare
outline, what we should understand by religion, in order to make it universally and pragmatically necessary. It also seeks to present
that aspect of the idea of the God-head
wl1ich has a direct bearing on the motives and
actions of every minute of our lives. It is
true that God is Infinite in His nature and
aspect, and it is also true that to prepare a
chart detailing, so far as is consistent with
reason, what God is like is only an evidence of
the limitations of the human mind in its
attempt to fathom God. Still it is equally
true that the human mind, in spite of all its
drawbacks, can not rest perfectly satisfied
with what is finite. It has a natural urge to
interpret what is human and fmite in the
light of wl1at is super-human and infinite,what it feels but can not express.. 'Yhat
V1l
VIII
PREFACE
within it lies implicit but under circumstances

reft1ses to be explicit.
Our ordinary conception of God is that He
is Stlper-human, Infinite, Omnipresent, Omniscient, and the like. In this general conception there are many variations. Some call
God Personal, some Impersonal, and so forth.
The point emphasized in this book is that
wl1atever conception 've have of God, if it
does not influence our daily conduct, if
every-day life does not find an inspiration
from it, and if it is not found universally
necessary, then that conception is worse than
useless. If God is not conceived in such a
way that we can not do without Him in tl1e
satisfaction of a want, in our dealings with
people, in earning money, in reading a book,
in passing an examination, in the doing of the'
most trifling or the highest duties, then it is
better we should act discreetly, taking His
useless name less into churches and temples.
God may be Infinite, Omnipresent, Omniscient,
PREFACE
IX
Personal, Merciful, or anything, bttt these

conceptions are not sufficiently compelling
to make us try to know God. We may as
well do without Him. He may be Infinite,
Omnipresent, and so forth, but "\Ve h!ive no
immediate and practical use for those conceptions in our busy, rusl1ing lives.
fall
back on those conceptions only whe11 we seek
to justify, i11 philosopl1ical and poetical writings, in art or in warmed-up, idealistic talks,
the finite craving for son1ething beyond;
when we, with all our vaunted knowledge, are
at a loss to explain some of the most common
phenomena of tl1e universe; or when "'"e get
stranded in the vicissitudes of the world.
"We pray to the Ever-Merciful when we get
stuck,'' as the Eastern maxim has it. Except
for all tl1is, we seem to get along all right in
our work-a-day world "\vithotit Him. These
conceptions appear to be the safety-valves of
our pent-up l1uman thought. Tl1ey explain
Him, but do not make us seek Him. They
w-e
PREFACE
lack motive power. We are not necessarily

seeking God when we call Him Infinite,
Omnipresent, All-Merciful, and so forth.
These coilceptions satisfy our intellect, but do
not soothe our soul. If respected and cherished
at heart, they may broaden us to a certain
extent-may make us moral and resigned
towards Him. But they do not make God
our own-they are not intimate enough.
They place Him aloof from everyday concern
of the world. These conceptions savor of
outlandishness when we are on the street, in a
factory, behind a counter, or in an office.
Not because we are really dead to God and
religion, but because we lack a proper conception of them-a conception that can be interwoven wit4 the fabric of daily life. What we
conceive of God should be of daily, nay
hourly, guidance to us. The very conception
of God should stir us to seek Him in the midst
of our daily lives. This is what we mean by
a pragmatic and compelling conception of
PREFACE
XI
God. We should take religion and God out

of the sphere of belief into that of daily life.
If we do not emphasize the necessity of God
in every aspect of our lives and the need of
religion in every minute of our existence, then
God and religion drop out of our intimate
daily consideration and become only a oneday-in-a-week affair. In the first chapter of
this work the attempt has been made to show
that in order to understand the real necessity of
God and religion we must throw emphasis on

that conception of both which is most relevant to
the chief aim of our daily and hourly actions.
This book has also attempted to show the
universality and unity of Religion. There
have been different religions at different ages.
There have been heated controversy, long ''arfare, and much bloodshed over them. Onereligion stood against another, one sect fought
with another. Not only is there a variety in
religions, but there is also a 'vide diversity of
sects and opinions \vithin tl1e same religion.
XII
PREFACE
But tl1e qtiestion arises, when there is one God,

\vhy there sl1ould be so many religions~ It
may be argued that particular stages of
iiltellectual gro\vtl1 and special types of mentality belonging to certain nations, due to
different geographical locatio11s and other
extra11eous circumstances, determine the origin of different religions, such as Hinduism
and Buddhism for the Indians and tl1e
Asiatics, Mohammedanism for the Arabs (at.,
least at its beginning), Cl1ristianity for the
Westerners, and so forth. If by Religion we
understand only practices, particular tenets,
dog1nas, customs and conventions, tl1en there
may be ground for the existence of so many
religions; but if Religion means, primarily,
God-consciousness, or the realization of God
both within and without, which it really does;
secondarily, a body of beliefs, tenets, and
dogmas, then, strictly speaking, there is but
one Religion in tl1e world, for there is but one
God; and different customs, forms of worship,
PREFACE
XIII
tenets, and conventions may be held to form

the grounds for the origin of different denominations and sects included under that one
Religion. If Religion is understood in this
way, then and then 011ly can its uni,~ersality
be maintained, for 've can not possibly
universalize particular customs or conventions. Only tl1e element common to all the
so-called religions can be universalized. We
can ask every one to follow that. Tl1en can it
b~ truly said that Religion is 110t only 11ecessary
but it is universal, as well. Everyone must
follow the same religio11, for there is but one,

its universal eleme11t being one and tl1e same.
Only its customs and conventions differ.
I have tried to show in this book that as
God is one, necessary for all of us, so Religion is

one, necessary and universal. 011ly the roads
to it may differ in some respects at tl1e beginning. As a matter of fact, it is ludicrous to say
that there are t\vo religions, when there is but
one God. Tl1ere may be t\vo denominations
XIV
PREFACE
or sects, but there is only one Religion. What

we 11ow call different religions should be
known as different denominations or sects
under that one universal Religion. And
what we now know as different denominations
or sects should be specified as different
branch cults or creeds. If we once know the
meaning of the word ''Religion,'' which we are
going to discuss by and by, we shall naturally
be very circumspect in the use of it. It is
only the limited human point of view thttt
overlooks the underlying universal element in
the so-called different religions of the world,
and this overlooking has been the cause of
many evils.
This book gives a psychological definition
of Religion, not an objective definition based
on dogmas or tenets. In other words, it
seeks to make Religion a question of our
whole in,vard being and attitude, and not a
mere observance of certains rules and precepts, nor an intellectual acquiescence, either, in
PREFACE
XV
certain beliefs about God, the 11niverse, and

so forth. On this psychological ground its
universality has been established. I have
also discussed the merits and demerits of the
different methods required to be followed for
the attainment of that religious consciousness
which is here set forth.
In conclusion it should be remembered that
when tl1e theory and practice of Religion are
poles apart, "\Ve must not stop at the theory
and lose energy over comment or criticism
thereon, leaving out of sight the practical
aspect of it that alone can lead to its true
understanding. The verification of a theory
lies in practice. If a practice truly followed
is found at last to militate against the theory,
then, and not till then, may the theory be
safely rejected.
THE SCIENCE OF RELIGION

CHAPTER I
'"fHE UNIVERSALITY, NECESSITY, AND ONENESS
OF RELIGION: THE DISTINCTION BETWEEN

PLEASURE, PAIN, AND
BLiss: Gon
First we must know what Religion is, then

only can we jt1dge whether it is necessary for
all of us to be religious.
Without necessity there is no action. Every
action of ours has an end of its own for which
we perform it. People of the world act variously to accomplish various ends. There is
a multiplicity of ends determining the actions
of men in the world.
But is tl1ere any con1mon a11d universal e11d
of all tl1e actions of all the people of tl1e
worldP Is there any common, highest 1tecessity
for all of us 'vhicl1 prompts us to all actio11S~
A little analysis of the n1otives and ends of
men's actions in the world sho"\vs that, though
there are a thousand and one proximate or

immediate ends of men in regard to the particular calling or profession wl1ich tl1ey take
up, the ultimate e11d 'vhicl1 all other e11ds
merely subserve co1nes to be tl1e avoidance of
pain and wa11t and the attai11ll1e11t of permanent Bliss. Wl1ether we can at all permanently avoid pain and \vant and get Bliss
is a separate question, but as a matter of fact,
in all our actio11s, we obviously try to avoid
the former and get the latter. Why does a
man act as a probationer~ Because he wishes
to become an expert in a certain business.
Why does he engage in that particular businessil Because money can be earned therein.
Why should money be earned at all~ Because
it will put an end to personal and family wants.
;Why must wants be fulfilled~ Because pain
,will thereby be removed and Bliss or l1appiness
be gained. As a matter of fact, happiness and
Bliss are not the same thing. We all aim at
Bliss, but through a great blunder we imagine
pleasure and happiness to be Bliss. Ho\v

that has come to be so vvill be sho,vn presently.
The ultimate motive is really Bliss, wl1ich we
feel in\vardly; but happiness-or pleasurel1as taken its place, througl1 our great bluncler,
and the latter has co1ne to be regarded as the
ultimate motive. 1,l1at tl1is is a P9J'V~r~ion
vvill later be obvious, tl1ougl1 for convcnie11ce
these terms may sometimes be l1ere used irlterchangeably.
Thus we see that tl1e fulfillment of some
vvant, removal of some pai11, physical or
mental, from the sligl1test to the acutest, and
the attainment of Bliss, form our ultimate end.
We can not question furtl1er why Bliss is to be
gained, for no ans\'Jier ca11 be given. Tl1at is
our ultimate end, no matter \Vhat we doenter a business, earn money, seek friends,
write books, acqtiire kno,vledge, rtile kingdoms, donate millio11s, explore countries, look
for fame, help the needy, become pllilanthropists, or embrace martyrdom. A11d it
'filE SCIENCE OF RELIGlON
\vill be sl1o\vn tl1at tl1e seeking of God becomes

a real fact to us wl1en that e11d is kept rigorously in vie\v. lVlillions 1nay be tl1e steps,
myriads may be the intermediate acts and
motives; btlt tl1e ultimate motive is always
the same-to attain permanent Bliss, eve11
though it be tl1rougl1 a lo11g cl1ain of actions.
Ma11 likes to and has to go along t~e chain
to get to tl1e final end. He commits suicide
to end some pain, perpetrates murder to
get rid of some form of want or pain or
some cruel l1eart-thrust. He thinks he will
thereby attain a real satisfaction or relief,
which he mistakes for Bliss. But the point
to notice is tl1at here, too, is the same working
(thougl1 wrongly) towards the ultimate end.
Some one may say, ''I do not care anything
about pleasure or happiness; I live life to
accomplish so1nething, to achieve success.''
Another says: ''I wa11t to do good in tl1e

world. I do not care whether I am in pai11 or
not.'' But if you look into the n1i11ds of these
people also, you 'vill find that tl1ere is the

same \vorking to,varcls the goal of happiness.
Does tl1e first 'va11t a success that has in its
achievement no pleasure or happinessP Does
the second 'vant to do good to otl1ers, yet
himself get no happiness in doing it~ Obviously not. They may not mind a tl1ousa11d
and one pl1ysical pains or 1nental sufferings
inflicted by otl1ers or arisi11g out of situations
i11cidental to tl1e pursuit of success or tl1e doing of good to otl1ers; but because tl1e one finds
great satisfaction in success, and tl1e otl1er intensely enjoys the l1appiness of doing good to
others tl1e former seeks sticcess, and tl1e latter
others' good, in spite of mi11or troubles.
Even the most altruistic motive, tl1e sincer-
est intention of advancing the good of humanity for its O\vn sake, l1ave spru11g from the
basic urge for a chaste11ed perso11all1appi11ess,
approaching Bliss. But it is not tl1e happiness
of a narro\v self-seeker. It is tl1e l1appiness of a
broad seeker of that ''pure self'' tl1at is in you
a11d me and all. Tl1is l1appiness is Bliss, a

little alloyed. So with Pure Bliss as a personal motive for altruistic actio11, the altruist
is not laying himself open to tl1e cl1arge of narrow selfisl1ness, for one can not himself have
Pure Bliss unless he is broad enough to \visl1 and
seek it for others, too. Tl1at is the \Vorld law.
So if the n1otives for tl1e actions of all men
are traced ft1rther and further back, the
ultimate motive \vill be fotind to be the same
with all-the removal of pain and the attainment of Bliss. This end being universal, it
must be looked upon as the most necessary one.
And what is universal and most necessary for
man is, of course, religion to him. Hence
religion necessarily consists in the permanent

removal of pain and the realization of Bliss or
God. And the actions which we must adopt
for the permanent avoidance of pain and the
realization of Bliss or God are called religious.
If we understand religion in this way, then its
universality becomes obvious. For no one
can deny tl1at he "\Vants to avoid pain

permanently and attain permanent Bliss.
This must be universally admitted, since
none can gainsay its truth. Man's very
existence is bound up with it. If he says he
does not want Religion, he must needs say he
does not like existence, which he can not
possibly do. For existence means struggle,
which in ultimate analysis means satisfying of
'vants, that one may attain Bliss. And this is
what we understand by Religion.
You wa11t to live because you love Religion.
Even if you committed suicide it would he because you love Religion, too; for by doing
that you think you will attain a happier
state than you fi11d while living. At any
rate, you think you will be rid of some pain
that is bothering you. In this case your
religion is crude-too crude to bear the name
of religion. But it is Religion, just the same.
Your goal is perfectly right, the same that all
persons have. For both you and they want
to get l1appiness, or Bliss. But your means are

ridiculous. Becat1se of yotlr ignorance you do
not kno'v 'vhat 1vill bring you to Bliss, the
goal of happi11ess; so you tl1ink of killing
yourself to get it.
So i11 one sense every one in tl1e "\Vorld is
religious, inas1nucl1 as every one is trying to
get rid of want and pain, and gai11 Bliss.
Every one is 'vorki11g for the same goal.
But in a strict sense only a few in the V{Orld
are religious, for only a fe\v in the world,
though they l1ave the san1e goal as all others,
k11ow tl1e most effective means for removing,
for good, all pain or wa11t-physical, mental,
or spiritual- and gaining permanent Bliss.
You have to bid good-bye for a while to tl1e
rigidly narrow orthodox conception of Religion,
though that conception is in a remote way
connected with the conception I am bringing
out. If for some time you do not go to church
or temple, or attend some of its ceremonies or
forms, meantime \vorking toward religion in
your daily life by being calm, poised, concentrated, cl1aritable, sqtleezing happiness from
tl1e most tryi11g situations, tl1en ordinary
people of a prOl10tll1ced ortl1odox or 11arro'v
bent 'vill nod tl1eir heads and declare that,
though you are tryi11g to be good, still, fron1
the point of vie'v of real religion, or i11 the eyes
of God, you are "falli11g off," as you clid not
of late enter tl1e precinct of the holy places.
While of colirse tl1ere can not be any valid
excuse for permanently keeping a\vay from
the l1oly places, there can 11ot, on tl1e otl1er
hand, be any legitin1ate reason for one's being
considered more religious for atte11cli11g cl1urcl1,
while at tl1e same ti1ne neglecting to apply
in daily life the principles 'vl1ich the church
upholds, viz., those that make ultimately for
the attainme11t of permanent Bliss. Religion
is not dove-tailed 'vith tl1e pews of tl1e
church, nor is it bound up with the ceremo11ies
performed therein. If yotl have ar1 attitude
of reverence, if you live your daily life always
10
TI-IE SCIENCE OF RELIGION
witl1 a vie'v to how you may bring undistt1rbed

Bliss-co11sciousness into it, you will be just
as religious out of the church as in it. Of
course tl1is should not be understood as an

argument for forsaki11g the churcl1, for the
cl1urch is usually a real help in many ways.
The point is that you should put forth just as
much effort outside of tl1e church l1ours to
gain eternal happiness as you forego while
from tl1e pe,vs you are passively enjoying a
good sermon. Not that listening is not a
good thing, in its way, for it certainly is.
The word religion is derived from the Latin
religare, to bind (see p. 58). vVhat binds,
whom does it bind, and why~ Leaving aside
any orthodox explanation, it stands to reason
that it is "we" who are bot1nd. What binds
us~ Not chains or shackles, of course. We are
talking of Religion, not of a slave dealer, so can
not be bound that way. Religion may be said
to bind us by rules, laws, or injunctions only.
And why~ To make us slaves~ To disallow
11
us the birtl1right of free tl1inking or free action~

That is unreasonable. Religion must have a
sufficient motive, its motive in ''binding'' us
must also be good. The very fact of binding,
then, is not enotigh; tl1ere must be a purpose
or motive for binding us, 'vhich is the chief
thing. What is that motive~ The only
rational answer we can give is tl1at Religion
binds us by rules, laws, injllllctions, in order
that we may not degenerate, that we may not
l1ave pain, misery, suffering-bodily, mentally,
or Spiritually. (Bodily and n1ental suffering
we kno,v. But what is Spiritual suffering~
To be in ignorance of the Spirit is Spiritual
suffering. The latter is present, always,
tl1ough often unnoticed, in every limited
creature, while bodily and mental suffering
come and go.) What other motive of the
word ''binding'' than the above can we
ascribe to religion tl1at is not either nonsensical or repellingP Obviously other motives, if
any, must be subservient to tl1e one given.
12
Is not tl1e definition already g'ive11 of Religion

C011sistent 'vitl1 tl1e above-1ne11tioned motive
of the word "bindi11g," tl1e root n1ea11ing of
Religion~ \\r e said tl1at Religion, i11 part,
co11Sists in tl1e permane11t avoida11ce of pai11,
misery, suffering. Now Religion ca11 11ot lie
merely in getti11g rid of sometl1ing, such as
pai11, but it Inust also lie i11 getting l1old of
so1nethi11g else. It can 11ot be purely negative, but n1ust be positive, too. How can we
permanently get away from pain 'vitl1out
holcling to its opposite - BlissP Thougl1
Bliss is not exactly opposite to pain, it is, at
any rate, a positive consciousness to wl1icl1 \Ve
can cling in order to get a'vay from pain. 'V e
can not, of course, forever l1ang in the air of a
neutral feeling-that is neitl1er pain nor the
reverse. I repeat tl1at Religion consists not
only in the avoidance of pain, suffering, etc.,
but also in the attainment of Bliss, or God
(that Bliss and God in one sense mean the
same tl1ing will be discussed later).
13
By looking, then, into the motive of the

root meaning of Religion ("binding") -vve arrive
at the same definition of Religion as we reached
by the analysis of man's motive for action.

Religion is a questio11 of fundan1entals.
If our fundame11tal 1notive is tl1e seeking of
Bliss, or happiness, if tl1ere is not a si11gle act
've do, not a single moment 've live, tl1at is not
deterini11ecl ultimately lJy tl1at fi11al n1otive,
sl1ould vve not call this craving a deep-seated
one in l1uman natureP And 'vl1at can Religion be if it is not somel1o,,r intert\vi11ed \vitl1
the deep-rooted craving of l1uma11 naturer
Religio11, if it is to })e a11ytl1ing tl1at has life
value, must base itself on a life insti11ct or
craving. Tl1is is an a priori plea for the
conceptio11 of Religion set fortl1 in this book.
If you say tl1ere are many other human
instincts (social, self-preserving, etc.) besicles
a craving for l1appiness, ancl ask why 've
should not i11terpret Religion in tl1e ligl1t of
those instincts, too, the ans,ver is tl1at tl1ose
14
TilE SCIENCE OF RELIGION
instincts are either subservient to the instinct

of seeki11g l1appiness or are too indissolubly
connected with the latter to affect substantially our interpretatio11 of Religion.
To revert 011ce more to tl1e former argument
(page 6), that 'vl1ich is universal and most
necessary to man is Religion Lo l1im. If what
is most 11ecessary and u11iversal is not Religion
to hi1n, what tl1e11 can it beP That which is
1nost accidental and variable can not be it, of
course. If 've try to make mo11ey the one and
only thi11g requiri11g attention i11 Otlr life,
then money becomes li.eligion to us-''the
Dollar is our God.'' The predominant life
motive, \vhatever it may be, is Religion to us.
Leave aside here tl1e ortl1odox interpretatio11,
for principles of action, and not intellectual
profession of dogmas, or observance of ceremonies, determine, without the need of our
personal advertisement, \Vl1at religion we
have. We need not \Vait for either the
theologian or the n1inis ter to name our sect or
15
Religion for us- our principles and actio11S

have a million to11gues to tell it to us and
others. But tl1e amusing part of it all is that
back of whatsoever thing 've worship with
blind exclusiveness is always 011e fundamental
motive. Tl1at is, if we make money, business,
or obtaini11g tl1e 11ecessities or luxuries of life
the he-all and end-all of our existence, still
back of our actio11 lies a deeper motive: \Ve
seek these things because they banish pain and
bring happi11ess. Tl1is fundame11tal motive
is humanity's real Religion; other seco11dary
motives for111 pseudo-religions. Because Religion is not conceived in a universal ,-vay it is
relegated to the region of clouds, or tl1ought to
be a fashio11able diversion for "\\romen, tl1e aged,
or the feeble.
Thus we see that the Universal Religion (or
Religion conceived in this universal 'vay) is
practically or pragn1atically necessary. Its
necessity is not artificial or forced. Though
in the heart its necessity is perceived, yet un-
16
fortunately \Ve are not al,vays fully alive to it.

flacl "\Ve bee11 so, pain \VOtild long si11ce have
disappearecl fro1n tl1e world. For ordinarily
what a ma11 tl1i11ks to be really 11ecessary he
will seek at all l1azards. If tl1e earning of
money is tl1ougl1t ]Jy a 1nan to be really necessary for tl1e support of his family, he will
not shrink fro111 runni11g into dangers to

secure it. It is a pity 've clo 11ot consider
Religio11 to be necessary in tl1e same way.
Instead, we regard it as an ornament, a d~c
oration, a11d 110t a component part of man's
life.
It is also a great pity tl1at tl1ough the aim
of every ma11 in this world is necessarily religious, inasn1uch as l1e is working always to
remo,re \Yant a11d attain Eternal Bliss, yet dtle
to certain grave errors he has been misdirected
and led to consider the true Religion, the

definition of which we have just given, as a
thing of minor importance. What is the
cause of this~ Why do we not perceive its
17
real 11ecessity in place of its apparent necessity~ The ailS"\ver is-society, and our inherent tende11cies in an indirect way. It is
the compa11y we keep that determines for us
the necessity \Ve feel for different things. To
do good to people is \Vhat has been tat1ght
from our cl1ildhood as necessary and edifyi11g,
a11d so we now believe it. Consider the influence of perso11s and circu1nstances. If yo11
\Visl1 to orientalize an occide11tal, place him

in tile midst of tl1e Asiatics; or if you want to
occidentalize an oriental, plant him amo11g
Europeans-and n1ark tl1e results. It is
obvious-inevital)le. ,.fl1e ma11 of the West
learns to love the customs, habits, dress,
modes of livi11g and tl1ought and manner of
viewing things of the East, and the man of
the East comes to like tl1ose of the West. The
very standard of truth seen1s to then1 to vary.
However, most people 'vill agree tl1at tl1e
worldly life, with its cares and pleasures, w~eal
and "\Voe, is 'vorth living.
18
But of the necessity of the Universal Religion

few or none will ever remind us, and so we are
not quite alive to it. It is a truism that man
can not look beyond the circle in which he is
placed. Whatever falls within his own circle
he justifies, follows, imitates, emulates, and
feels to be the standard of thought and
conduct. What is beyond l1is o'vn sphere he
overlooks or lessens the importance of. A
lawyer will praise and be most attentive to
what concerns law. Otl1er things will, as a
rule, have less importance for him.
Tl1e pragmatical or practical necessity of
the Universal Religion is often understood as
merely a tl1eoretical necessity, Religion being
considered an object of intellectual concern.
If we know the religious ideal merely through
our intellect, we think ,~ve have reached this
ideal and that it is not required to live it or
realize it. It is a great mistake on our part
to confuse pragmatical necessity with theoretical necessity. Many would perhaps admit,
19
on a little reflection, that Universal Religion

is surely the permanent avoidance of pain
and the conscious realization of Bliss, but jew,
due to their inerin~ess, understand the importance and practical necessity that this religion
carries with it.
N O"\V it is necessary for tls to investigate

tl1e ultimate cause of pain a11d suffering,
mental and pl1ysical, in tl1e avoidance of \vhich
the Universal Religion partly C011sists.
First of all we should assert, from our conlmon universal experience, tl1at \Ve are always
conscious of ourselves as the active po"rer
performing all of our mental and bodily acts.
Many different functions are "~e performing,
indeed-perceiving, apperceiving, th.inking,
remembering, feeling, acting, etc. Yet tinderlying these functions \Ve can percei,re that
there is an "Ego," or ''Self," \Vl1ich governs
them and thinks of itself as substantially the
20
same tl1rougl1 all its past and present existe11ce.

The Bible says, "Know ye not that ye are
Gods and that the Spirit of God dwelleth in
thee~" All of us as individt1als are so many
reflected spiritual selves of tl1e universal
Blissful Spirit-God. Just as there appear
many images of the one sun, wl1en reflected
in a number of vessels full of 'vater, so are we
apparently divided into many souls, occupying tl1is bodily and mental vel1icle, and thus
outwardly separated from the One Universal
Spirit. In reality, God a11d man are one, and
this separation is only apparent.
Now, bei11g blessed and reflected Spiritual
selves, why is it that we are utterly unmindful

of our Blissful state and are instead subject
to physical and mental pain and suffering?
The answer is, that the Spiritual self has
brought on itself this present state (by whatever process it may be) by identifying itself
with a transitory bodily vehicle and a restless
mind. The Spiritual self being thus identified,
21
feels itself sorry for or delighted at a corresponding unhealthy and unpleasant or healthy
and pleasant state of the body and mind.
Because of this identification, the Spiritual
self is being continually disturbed by their
transitory states. To take even the figurative
sense of identification: a mother who is in deep
identification with her only child suffers and
feels intense pain merely by the very hearing
of her child's probable or real death, whereas
she may feel no such pain if she hears of the
death of a neighboring mother's child "\vith
whom she has not identified herself. Now we
can imagine tl1e consciousness when the identification is real and not figurative. Thus
the sense of identification witlz the transitory

body and restless mind is the source or rootcause of our Spiritual self's misery.
Identification of tl1e Spiritual self with the
body and mind being the primary cause of
pain, we should now turn to a psychological
analysis of the immediate or proximate causes of
22
pain and to the distinction between pain,

pleasure, and Bliss.
Because of this identification the Spiritual
self seems to l1ave certain tendencies, mental
and physical. Desire for tl1e fulfillment of
tl1ese tendencies creates want, and want produces pain. Now tl1ese tendencies or inclinations are either natural or created, natural
tendencies producing natural want and created
tendencies produci11g created want. A created
want becomes a natural want in time through
habit. Of 'vhatever sort the want may be, it
gives pain. The more wants we have, the
greater tl1e possibilities of pain. For the
more wants we l1ave, the more difficult is it
to fulfill them, and the more wants remain
unfulfilled, the greater is the pain. Increase
desires and wants, and pai11 is also increased.
Thus if desire finds no prospect of immediate
fulfillment, or finds an obstruction, pain
immediately arises. And what is desireP It
is nothing but a ne'v condition of ''excitation''
23
which the mind puts on itself-a wl1im of the
mind created tl1rougl1 company. Titus desire,

or the increase of conditions of "excitation" of
the mind, is the source of pain or misery, and
also of the mistake of seeking to fulfill wants by
first creating and i1~creasing them, and then
by trying to satisfy then1 with objects rather than
lessening them from the beginning.
It migl1t appear that pain is sometimes
produced \vithout tl1e presence of previous
desire, for example, pain from a boil. But
\Ve should observe l1ere tl1at tl1e desire to remain i11 a state of healtl1 'vl1ich, consciously or
subconsciously, is present in our mind and is
crystallized into our pl1ysiological organism,
is contradicted in tl1e above case by tl1e presence of the unhealthy state, viz., tl1e presence
of the boil. Thus \Vl1en a certain exciting condition of the mind in tl1e form of a desire is
not satisfied or ren1oved, pain results.
As desire, I have pointed out, leads to pain,
so it leads also to pleasure, the only difference
24
being that in the frrst case want i11volved in

desire is not satisfied, 'vhile in tl1e second case
want i11volved i11 desire seems to be satisfied
by tl1e presence of external objects. But this
I)leasurable experience, resulting from tl1e fulfillment of the want by objects, does not remain lo11g but dies away, a11d 've retain only
tl1e memory of the objects tl1at seemed to have
removed the 'vant. l-Ienee, in future, desire for
tl1ose objects brought in by memory revives,
and there arises a feeling of want which, if
unfulfilled, again leads to pain.
Pleasure is a double consciousness-made up
of an ''excitation" consciousness of possession
of the thing desired and of the consciousness
that pain for want of tl1e thing is felt no more.
That is, there is an element of both feeling and
thought in it. This latter contrast consciousness, i.e., tl1e entire consciousness (how much
pain I felt ''rl1en I did not have the thing and

how I now have no pain, as I have got the
thing I wanted), is what mainly constitutes for
25
men the charm of pleasure. Hence we see

that consciousness of want precedes- and
consciousness of the \Va11t being fulfilled e11ters
into-pleasurable consciousness. Tl1us it is
want a11cl the fulfillme11t of "\Vant \"vith
"-hich the pleasure coi1sciousness is concerned. It is mi11d that creates "\vant and
fulfills it.
It is a great mistake to regard a certain
object as pleasurable in itself ancl to store tl1e
idea of it in the mind in tl1e l1ope of fulfilling
a "rant by its actual presence in the future.
If objects were pleasurable in tl1emsel\res,
then the same dress or food 'vould al,vays
please every one, V{l1icl1 is not the case. \Vl1at
is called pleasure is a creation of tl1e mind-it
is a deluding, ''excitation/' consciousn.ess, depending upon the satisfaction of the preceding state of
desire and upo1~ presen,t contrast consciousness.
The more a thi11g is thought to excite pleasurable consciousness and the n1ore tl1e 'vant of
it is harbored in tl1e mind, the more the pos-
26
sibility of l1a11kering after the thing itself the

prese11ce of \vl1ich is thought to bring a pleasurable consciousness and its absence a sense
of want. Botl1 of tl1ese states of consciousness
lead ultimately to pain. So if we are to really
lessen pai11, \Ve are, as far as possible, to free tl1e
mind gradt1ally from all desire and sense of
want. If clesire for a particular thing, supposed to remove the want, is banished, deluding, ''excitation'' consciousness of pleasure does
not arise, even if the tl1ing is somello\v present
before us. But instead of lessening or decreasing the sense of want, we habitually increase
it and create ne\v and various wants for the
satisfying of one, resulting in a desire to fulfill tl1em all. For instance, to avoid tl1e want of
money we start a business. In order to carry
on the business we have to pay attention to
thousands of \vants and necessities that the

carrying 011 of a business entails. Each want
and necessity in turn involves other wants and
more attention, and so on.
Thus we see that
27
the original pain involved in want of money is

a thousand times mt1ltiplied by the creation
of other wants a11d interests. Of course it
is not meant that the running of a business or earning of money is bad or absolutely unnecessary. The point is that the
desire to create greater and greater \vants is
bad.
If i11 undertaking to earn mo11ey for some
end we make money otir end, our 1nadr1ess begins. For tl1e mea11s becomes the end and the
real end is lost sight of. A11d so again our misery commences. Tl1e question may be-l1ow
does our misery begin~ Tl1e ans,ver is this. In
this "rorld every 011e has l1is dt1ties to perform.
Let us, for the sake of con,Tenience, review the
former instance. The family man has to earn
money to support l1is family, \vhich means the
doing a\vay of l1is wa11ts ancl those of l1is
family. To ear11 money, let us suppose he
starts a business and begins to attend to the
details that will make it possible and success-
28
ful.
No'v 'vhat ordi11arily l1appens after a

tin1e~ Tl1e business goes 011 SliCcessftilly and
money perhaps rapidly accumulates tintil it is
much more than is necessary for the fulfillment
of his wants and tl1ose of l1is family. Now
one of two things l1appe11s. Either money
comes to be earned for its own sake and a
peculiar pleasure comes to be felt i11 l1oarding,
or it may happen tl1at the hobby of running
this business for its o'vn sake persists or
increases tl1e more. We see that in either
case tl1e means of qt1elling original wantswhicll was tl1e end-has become an end in
itself -money or business has become the end.
Or it may happen that new and unnecessary
wants are created and an effort is made to
meet them 'vith things. In any case our sole
atte11tion drifts away from Bliss (wl1ich we, by
nature, mistake for pleasure and the latter
becomes our end). Then the purpose for
which we apparently started business becomes
secondary to the creation or increase of
29
conditions or means. A11d at the root of

creation or increase of conditions or mea11s
there is a desire for them wl1ich is a11 excitation
or feeli11g, and also a mental picture of tl1e past
\Vhen these conditions gave rise to pleasure.
Naturally the desire seeks fulfillment by tl1e
presence of these co11ditions; \vl1en it is
fulfilled, pleasure arises, \vhen 11ot fulfilled,
pain arises. A11d because pleasure, as we
remarked already, is born of desire and is
connected 'vith transitory tllings, it leads to
excitation and pain \vhe11 tl1ere is a disappearance of tl1ose things. Tl1at is l1o\v our misery
commences. To put it briefly: from the
original purpose of the })usiness, \Vl1icl1 was
the removal of physical 'rants,
turn to the
means,-either to the business itself or to the
hoarding of \vealtl1 con1ing out of it,-or
sometimes to tl1e creation of ne'v 'vants, and
because \Ve fi11d pleasure in these 've are
dra,vn away to pain, ,.vhicl1, as ",.e pointed out,
is a},~vays an indirect outco111e of pleasure.
''re
30
What is true of the earning of money is also

true of every action of the world. Whenever
we forget our true end-the attainment of Bliss or

the state, condition, or mode of living eventually
leading to it-and direct our sole attention to the
things which are mistakenly thought to be the
1neans or conditions of Bliss, and turn them into
ends, our wants, desires, excitatior~s go on
increasing, and we are started on the road to
misery or pain. We should never forget O!lr
goal. We should put a hedge rou11d our
wants. We should not go on i11creasing tl1em
from more to more, for that will bring misery
in the end. I do not mean, l1owever, that we
should not satisfy necessary wants, arising out
of our relation to the whole 'vorld, and become
idle dreamers and idealists, ignoring our own
essential part in promoting human progress.
To sum up: pain results from desire, and
in an indirect way also from pleasure, which
stands as a will-o' -the-wisp to lure people
31
away i11to tl1e mire of wants to make tl1em

ever miserable.
Thus we see desire is tl1e root of all misery,
\vhich arises out of the sense of identification
of our "self" witl1 mind and body. So what
we should do is to kill attachment by doin~g away
with the sense of ide1~tijication. We should
break the cord of attachment and identification only. We should play our parts, as
appointed by the Great Stage Manager, on the
stage of tl1e world with our whole mind,
intellect, and body, in\vardly as unaffected or
unruffled by pleasure and pai11 consciousness
as are tl1e players 011 a11 ordinary stage. Whe11
tl1ere is dispassion and severing of identificatiot1, Bliss-consciousness arises in us. As
long as you are human you can not but have
desires. Being huma11, how tl1en can you
realize your divinity~ First ratio11alize your
desires, tl1en stimulate your desire for nobler
things, all the \vhile trying to attain Bliss-consciousness. You will feel that the cord of your
32
individual attachment to those desires is being

automatically snappe~l. That is to say, from
that calm center of Bliss you will ultimately
learn to disown your own desires and feel
them as ])eing urged in you by a great Law.
So Jesus Cl1rist said, ''Let Tl1y will be done,
0 Father, not my own."
Wl1en I say that to attain Bliss is the
U11iversal e11cl of Religion, I do not n1ean by
Bliss vvhat is usually called pleasure, or that
intellectual satisfaction 'vhich arises from the
fulfillment of desire a11cl want and which is
mixed 'vith a11 excitation, as when we say we
are pleasurably excited. In Bliss there is no
excitement, nor is it a co11trast consciousness
that "my pai11 or want has been removed by
the presence of such and such objects." It is
a consciousness of perfect tranquillity-a
consciousness of our calm nature unpolluted by
tl1e intruding consciousness that pai11 is no
more. An illustration will make the thing
clear. I have a boil, a11d feel pain; when
33
cured I feel pleasure. Tl1is pleasurable COllsciousness co11sists of a11 "excitation" or feeli11g,
and a contrast thougl1t-consciousness tl1at I am
no lo11ger feeling the pai11 of tl1e boil. No\v
tl1e ma11 wl1o l1as attained Bliss, tl1ougl1
l1aving had a boil on l1is leg, 'vill feel, \Vl1e11
cured, tl1at l1is state of tranquillity l1ad neitl1er
been disturbed, 'vhe11 tl1e boil \vas, nor
regained 'vhen it was cured. He feels tl1at l1e
passed tl1rOt1gl1 a pain-pleasure u11iverse witl1
wl1ich he really l1as no co1111ection or 'vl1ich can
neither disturb nor l1eighten tl1e tranqliil or
blissful state "\Vl1icl1 flo,vs on 'vitl1out ceasing.
Tl1is state of Bliss is free from botl1 inclinations and excitement involved i11 pleasure or
this pain.
Tl1ere is a positive a11d a 11egative aspect
in Bliss-consciousness. The negative aspect
is tl1e absence of pleasure-pain consciousness;
the positive one is the tra11scendental state of a
superior calm includi11g 'vitl1in itself tl1e
consciousness of a great ex1)ansio11 a11tl tl1at of
34
"all in 011e and One in all." It has its

degrees. A11 earnest truth-seeker gets a little
taste of it, a seer or a prophet is filled with it.
Pleasure and pain havi11g their origin in
desire and wa11t, it should be our duty, if we
'vish to attain Bliss, to banish desire and what
seriously fans desire. If all our improvements
-scientific, social, and political-are guided
bv.., this one common universal end,-removal
of pain,-,vl1y should \Ve bring in a foreign
sometl1ing-pleasure-and forget to be durably fixed in what is tranquillity or BlissP He
who enjoys the pleasure of l1ealth will inevitably sometimes feel tl1e pain due to ill-health,
because pleasure depends upon a condition of
the mind, viz., the idea of healtl1. To have
good l1ealtl1 is not bad nor is it wrong to seek
it. But to have attachment to it, to be
pleasurably or painfully affected by it, is
what is objected to. For to be so m~ans
entertaining desire, 'vhich will lead to misery.
We must seek health not for the pleasure in it
1,HE SCIENCE OF PlELIGION
35
but because it n1akes the performance of

duties and tl1e attainn1ent of otlr goal possible.
It will some time or other be coi1traclicted by
the opposing condition, viz., ill-healtl1. But
Bliss depends upon no particular conditio11,
external or i11ternal. It is a native state of the
spirit. Tl1erefore it has 110 fear of })eiiJg contradicted by tl1e op1)0sing co11dition. It willflo,,r
on C011tii1ually for ever, ir1 defeat or success,
in healtl1 or disease, in opulence or poverty.
Now tl1e above psychological disct1ssion
about pain, pleasure, a11d Bliss, ,-vitll tl1e l1elp
of tl1e follo,vi11g t\vo exam})les, \vill n1ake clear
n1y conceptio11 of tl1e higl1est con1n1011 Ilecessity a11d of tl1e Gocl-l1eacl, \vl1icl1 \Vas toucl1ed
upon incidei1tally at the l)eginni11g. We
remarked at tl1e outset that if \Ve n1ade a close
obser,ration of tl1e actions of men, 've should
see tl1at the 011e fUI1damental and universal
motive for 'vl1ich man acts is the permane11t
avoidance of 1)ain a11d tl1e C011seqt1ent aLtainme11t of Bliss, or God. Tl1e first part of the
36
motive, i.e., the permanent avoida11ce of

pain, is something we can not de11y, if we
observe the motives of all tl1e best and worst
actions performed i11 tl1e "\Vorlcl. Take the
case of a person who wishes to commit
suicide and tl1at of a truly religious n1an who
has dispassion for tl1e things of the \vorld.
There can be no dotibt about the fact that
l)otl1 of tl1ese men are trying to get rid of
the pain \Vl1icl1 is troubling them. Botl1 are
trying to permanently put an end to pain.
Whether they are successful or not is a
different question, but so far as their motives
are concerned there is unity. (The question
of the means of perma11ently doi11g away
with pain will be discussed later on.) But
are all actions in this world directly prompted
by the desire for the attainment of permanent Bliss, or God, the second part of
the common motive for all actionsP Does the
debaucl1ee have for his immediate motive tl1e
attainment of Bliss~ Hardly. The reason
37
for this "\Ve pointed 011t in our discussion

about pleasure and Bliss.
found tl1at
because of the icler1tificatio11 of tl1e Spiritual
self with the body it has got i11to the habit of
indulging in desires ancl tl1e consequent
creation of wants. Tl1ese desires and \Vants
lead to pain, if not fulfilled-and to pleasure,
if fulfilled-by objects. But here occurs a
fatal error on tl1e part of man. When a want
is wfulfilled man gets a pleasurable excitement
and fixes his eye, tl1rougl1 a sad n1istake,
solely upon the objects \vhich create tl1is excitement, and supposes them to be tl1e main
causes of l1is pleasure. He er1tirely forgets
that he l1ad formerly an excitatio11 in the
form of desire or "\vant in his ovrn n1ind, and
that later he had anotl1er excitation in his
mind supersecli11g tl1e frrst one, in tl1e form of
pleasure 'vl1icl1 tl1e coming of objects seems to
produce. So, as a matter of fact, one excitation arose in the mi11d and 'vas superseded by
another in the same n1ind.
' re
38
Outward objects are only the occasionsthey are 11ot causes. They are mistakenly
thought to produce pleasure. Desire for delicacies by a poor person can be satisfied by an
ordinary sweetmeat, and this fulfillment will
give rise to pleast1re. But the desire for
clelicacies on tl1e part of a ricl1 person can
perhaps be satisfied only by the best of
Clrristmas cake, and tl1e fulfillme11t 'vill also
give tl1e san~e amount of pleasure. Then d9es
pleasure depend on outward objects, or 01~ the

state of mi1~d? Surely the latter. But pleasure, as "re said, is an excitation. Therefore it
is never justifiable to drive away the excitation in desire by another excitation, viz.,
that felt in pleasure. Because we do this our
excitations never end, and so our pain and
misery never cease. What we should do is to
set at rest tl1e excitation that is in desire and
not to fan or continue it by excitation in
pleasure. This setting at rest is rendered
possible, in an effective way, only by Bliss-
THE SCIE:\"CE OF RELIGION
39
consciotlsness \Yl1ich is 11ot callousness })ut a

superior stage of incliffere11Ce to })otll pai11 and
pleasure. Every hu.n1a1~ being is see!?.irzg to

attain Bliss by fulfilling desire, but he n?istal?-enly stops at pleasure . and so his desires ne~ver
end, and he is su'ept au,ay into the u,hirtvool of
paln.
Pleasure is a da11gerous \Yill-o '-tl1e-''iS}).

_t\ncl yet it is tl1is I)leasural)le associa tio11 tl1a t
becomes our moti,-e for ftlttire actions. But
"
alas! this has provecl to be as cleceptivc as
tl1e mirage in a desert. Sic.ce pleasure, as \Yas
said before, consists of a11 excitatioil-consciousness plus a contrast-consciousilcss tl1at tl1e
pain is no,v no n1orc, v~~e prepare oursel,res,
'vl1en \Ye aim at it i11stead of at Bliss, for
run1ri11g l1eadlong into tl1at cycle of empirical
existence v~-l1icl1 bri11gs pleasure and pain in
never-encli11g succession. "\\'e fall into hor::.
rible distress })ecause of tl1e cl1ange in our
angle of ,-ision fron1 Bliss to pleasure, 'Yhich
latter crops up in place of tl1e former. Thus
40
1",HE SCIENCE OF RELIGION
we see that tl1ough the true aim of mankind is

the avoidance of pain a11d the attainme11t of
Bliss, yet o\:ving to a fatal error man, thougl1
trying to avoid pain, pursues a deluding

something named pleasure, mistaking it for
Bliss. Tl1at the attainment of Bliss and not
pleasure is tl1e U11iversal and Highest Necessity is i11directly provecl by the fact that ma11
is never satisfied witl1 one object of pleasure.
He al\vays flies from one to another. From
money to dress, from dress to property, thence
to C011jugal pleasure-there is a restless
continuity. And so l1e is constantly falling
i11to pain, eve11 if l1e wishes to avoid it, by the
adoption of what l1e deems proper means.
Yet an unknown and unsatisfied craving
seems ever to remai11 in l1is l1eart.
But a religious man (the seco11d example
which I proposed to sl1ow) al,vays wishes to
adopt proper religious means by which he can
come in contact \vith Bliss-God.
Of course when I say that God is Bliss, I
41
mean also that He is Ever-existent and that

He is also conscioLlS of His Blissful Existence.
And 'vl1en 've wish Eternal Bliss or God, it is
implied that witl1 Bliss "\Ve also 'visl1 Eternal,
Immortal, Unchangeable, Ever-conscious Existence. Tl1at all of us, from tl1e l1igl1est to
the lowest, desire to be in Bliss l1as ])een
proved a priori, and by a consicleration of tl1e
motives a11d acts of men. To repeat the
argument in a sligl1tly different \vay: suppose
"'
some Higher Being sl1ould co1ne to us and say
to all people of tl1e 'vorld, ''You creatures of
the world! I 'Yill give yoti eter11al sorro,vs ancl
misery along \Yith eter11al existc11ce; \vill you
take thatp'' Would any one like tl1e I)rospect~
Not one. All \vant eternal Bliss (A11anclan1)
alo11g 'vitl1 eternal existence (Sat). As a
matter of fact, consideration of tl1e motives
of the \vorld also slloY\-s tl1ere is no one but
\vould like to l1ave Bliss or A11andan1. Similarly, no one likes tl1e prospect of im1nediate
annil1ilation; if it is suggested, "\Ve sl1udder at
42
tl1e idea. All desire to exist permanently

(Sat). But if we ,-vere given eter11al existence
without the consciousness of that existence,
we would reject that. For wl1o is there that
would embrace existence in sleep~ None.
We all want co11scious existence. Furthermore, we "\Vant Blissful Co11scious Existence.
We want Satchidanandam-that is God.
But for a pragmatical consideration only we
empl1asize tl1e Blissful aspect of God and our
..
motive for Bliss, leaving out two other aspects
-Sat and Cl1it, i.e., Conscious Existence. Also
other aspects of Him are not d'velt on here.
Now, \vhat is God? If God be something
otl1er than Bliss, and His contact produces in
us no Bliss, or produces in us only pain, or if
His contact does not drive pain away from us,
should we 'vant HimP No. If God is
something useless to us, we "\Vant Him not.
What is the use of a God wl1o remains always
unknown and whose presence is not inwardly
manifest to us at least in some circumstance in
TI-lE SCIENCE OF RELIGION
43
our life~
'""!"v-l1ate\Ter COI1ception of God \Ye

for111 by tl1e exercise of reason or intellect, ,~iz.,
Transcenclant, 1Il1ll1al1ellt, etc., ,~y-ill al\~.~ays
remain vague anc1 inclisti11ct llilless ~eall)- felt
as sucl1. In fact, \Ye keep Gcd at a safe
clistance, conceivi11g I-Iim S0111eti111es a.s a 1nere
Perso11al Being, ail(l tl1en again theoretically
tl1i1ll(ii1g Him to ])e 'Yi~l1i11 liS. It is beca11se
of this vague11ess i11 our iclca a1.1cl experie11ce
col~cer11ii1g Gocl tl1at 'Ye are L.ot al)le to graS})
tl1e real necessity of God a11cl tl1e 1)ragrr1atical
valtie of Religion. Tl1is colorless theor)'" or
iclea does 11ot })ring con\-ictioi1 to trs. It ca11
not cl1ange our lives~ i11fltience our co11cluct in
an apprecialJle 'yay, or n1ahe us ir)' to l\nou God.
\Vl1at does '-UI1i\-ersal Religion' sa,-.., about
GodP It sa)TS tl1at tl1e proof of the exisfe1!ce of
God lies in ourselves. It is an inner experie11ce.
Recall to vour mind at least some Inoment in
)-our life in prayer or "\Yorsl1ip 'Yl1en you felt
that the tramn1els of your lJocl\"' l1acl nearlv
vanished, tl1at tl1e cluality of e~-perience(..;
e./
...
44
pleasure and pain, petty love and l1ate, etc.had almost receded from your mind. Pure Bliss
a11d tranquillity had been 'velling lip i11 your
heart and you "\Yere enjoying an unruffled
calm-Bliss a11d contentment. Tl1ough this
kind of l1igher experience does not often come
to all, yet there can be no doubt of the fact
tl1at all men, some time or other, in prayer or
in mood of \vorship or meditatio11, perceive it
in a less marked degree, at least. Is this _not
a proof of tl1e existence of GodP lVhat other
direct proof than the existence of Bliss in

ourselves in real prayer or worship can we give
of the existence and nature of God? Though
there is the cosmological proof of the existence
of God,-from effect we rise to cause, from the
world to the world-maker,-and there is the
teleological proof as well, from tl1e telos (plan,
adaptation) in the world, we rise to the
Supreme Intelligence tl1at makes the plan a11d
adaptation. There is also the moral prooffrom conscience and the sense of perfection we
45
rise to the Perfect Bei11g to \Yl1om ot.rr responsibility is due. Still, \Ye sllotild adn1it tl1at
these proofs are more or less tl1e products of
i11fere11Ce. ,,. . e ca11 11ot lla,~e full or clirect
kr1o\vledge of God tl1rougl1 tl1e li111ite(l po,vers
of tl1e i11tellect. I11tellect gi,-es 0111y a partial
a11d indirect ,-ie\Y of tl1i11gs. To ,~ie\Y a tl1i11g
ii1tellectually is 11ot to see it })y l)ei11g 011e \Yitl1
it: it is to vie\Y it b)~ hei11g apart fro111 it. But
Intuition, \Yl1icl1 \Ye sl1alllater explai11, is the
clirect grasp of truth. It is i11 tl1is Intuition
tl1at Bliss-coi1sciouSiless, or Gocl-consciotisIless, is realized.
There is rlol a shadow of doubt as to the
absolute ide11iii)' of Bliss-cor~sciozzsness and

God-consciousness, })ecause \Yl1en \Ye hav-e tl1at
Bliss-consciotiSiless \Ye feel tl1at otrr narro'v
individualit\i has been transfor1Y1ed and that
've have rise11 abo-v-e the cluality of petty Io,~e
tl
a11d hat_e, pleasure a11d pain, etc., and lla,-e

attained a }e,-el frol!l '' h.icl1 tl1e pai11ful11ess
a11d \YorthlesSiless of eiupirical consciousness
46
become glaringly apparent. And we also

feel an inward expansion and all-embracing
sympathy for all tl1ings. The tumults of the
world die a"\vay, excitements disappear, and

the "all i11 One and 011e i11 all" consciousness
seems to da,vn upon us. A glorious vision of
light appears. All imperfections, all angularities, sink into 11otl1i11g11ess. We seen1 to be
tra11slated into anotl1er region, the fountainllead of pere1111ial Bliss, the starting point of
one unending continuity. Is not Bliss-consciousness, tl1en, tl1e same as God-consciousness, in 'vl1ich (God-consciousness) the
above states of realization seem obviousfl It
is evident, then, tl1at God cannot be better conceived than as Bliss coming within the range
of every one's calm-experience. No longer
will God ])e a supposition, to be theorized
over. Is tl1is not a nobler conception of God~
He is perceived as manifesting Himself in our
hearts in the form of Bliss in meditation-in

prayerful or worshipful mood. If we conceive
~17
of God in this uay, i. e., as Bliss, Lhert and tlzerl

only can, u,e n1ake Religio1~ univer5ally necessary.
For no 011e ca11 deny that l1e \-risl1es to get
Bliss, and if l1e \ isl1es to get Bliss i!1 Ll1e
proper \vay, l1e is going to be religious tl1rougl1
approaclli11g a11d fee:iing Gocl, '' l1o is described
as very close to l1is l1eart as Bliss.
This Bliss-coi1sciotis~ess or Gocl-col1Sciousness can pervacie all otlr actio11s a11d 111oocls. if
've but let it. If \Ye ca11 get firn1 l1old of tl1is,
've ~ sl1all be al1le to j uclge tl1e rela ti ,~e religious
\Yortl1 of ev-er\r I11i110r actior1 ancl ll!oti,-e on
"
tl1is eartl1. If \Ye arc 011ce con',-iilcccl tl1at tl1e
attainrue11t of tl1is Bliss-cor1_scious11ess is Ol.Ir
Religio11, ol~r goal, otrr uliin1ate end, tl1en all
dou]Jts as to tl1e n1ea11i11g of n1ultifarious
teacl1i11gs, ir1jui1ctio:us, a11cl prol1il)itio11S of tl1e
different faitl1s of tl1e \Yorld "\vill clisDIJI)ear.
E,~er)'tl1ing \vill be i11 ter1)re ted i11 tl1e ligl1 t of
tl1e stage of gro\rtll for \Y~1icl1 it is prescribecl.
Trutl1 \vill sl1ine out . tl1e 11ryster,-" of existe11ce
\Yill be so},-ecl, and a ligl1t \Yilll)e tl1ro\r11 11pon
1,
48
the details of our lives, 'vith their various actions

and motives. vv~e sl1all be able to separate
the naked truth from tl1e out,vard appendages
of religious doc tri11es and see the 'vortl1lessness
of conventio11s that so ofte11 mislead men and
create differences between tl1em. Further,
if religion is understood in tl1is way tl1ere is no
man in tl1e world-be l1e a boy, youth, or an
old perso11-\\rl1o can not practise it, whatever

may be the statio11 of life to wl1icl1 l1e belongs,
be it student or professional life, or be l1e a

lawyer, doctor, carpenter, brazier, scholar, or
philanthropist. If to abolisl1 the se11se of
want and attain Bliss is Religion, who is there.
that is not trying to be religious and will not
try to be so in a greater degree, if proper
methods are pointed out. Herein does not
arise the questio11 of the variety of religionsthat of Christ, of Mahomet, or of the I-Iindus.
Every one in tl1e 'vorld is inevitably trying to
be religious, and can seek to be more completely so by tl1e adoption of proper means.
TI-IE SCIENCE OF RELIGIOK
49
Tl1ere is 110 distir1ctior1 l1ere of caste or creed,

sect or faitl1, dress or clime, age or sex,
profession or positio11. For tl1is Religion is
Uni,-ersal.
If you said that all tl1e people of tl1e \Yorld
Ol1gl1t to accept tl1e Lord Krisl111a as tl1eir Gocl,
\voulcl all tl1e Cl1ristia11s ar1d tl1e l\Ial1on1edar1s
accept tl1atP If )-ou asked ever)r 011e to take
Jesus as tl1eir Lord, 'voulcl all the I-Iinclus and
WlahOilleclaiJS do t}latp _\rld if agai11 you bade
all accept l\Iaho111et as tl1eir Lord, ,yould all
tl1e Clrristians and Hi11dt1s agree to tl1atP
But if you Sa)-' u011, ll1Y Cllristiar1, ~Ial10llledai1
a11cl Hi11dt1 Bretl1rcn, your Lor(l God is E-verBlissful ConscioliS Existe11ce (Bei11g), ~' \vill
tl1ey not accept tlus~ Car1 tl1ey possibl-y
reject it~ ,,~ill tl1ey not clemand Him as tl1e
011ly One \Yllo car1 put an e11d to all tl1eir
n1iseries~
Nor ca11 011e esca1)e tl1is conclusio11 })y

Sa)-ii1g tl1at Christians, Hil1dus, or ~IallOlll
edans clo not COI1cei,;"e J esliS, l(risl1I1a, or
50
Mahomet respectively as their Lord God,tlley are thougl1t to be only the standardbearers of God, the l1t1man incarnations of
divinity. "That if one thinks that way~
It is not tl1e physical body of Jesus, Krishna,
or Mal1omet that V\re are primarily interested
in, nor are "-e so much concer11ed witl1 the
historical place they occupy. Nor are they
immemorable to us because of their different
and interesting ways of preaching God. We
revere them because they knew and felt God.
It is tl1at fact that interests us in their
historical existence and i11 tl1eir manifold ways
of expressing the truth. They might or
might not he on tl1e same plane. Let the
hard-sl1elled theologians and difference-hunters in religion fight over that question eternally and vainly. But did they not belong to a
more or less close family of God~ Did they
not all realize God as Bliss and reveal real
blessedness as true godliness~ Is not that a
sufficient bond of unity among them,-let
TI-IE SCIEXCE OF RELIGIOl\"
51
alo11e other aspects of Godl1ead a11d trutl1 tl1ey

migl1t l1ave realized and expressed. Sl1oulcli1.t
a Cl1ristia11, a Hi11clt1, a11cl a l\Ial1omecia11
find a 111utual i11terest i11 eacl1 otl1ers pro1)l1ets,
inasn1ucl1 as eacl1 of tl1e1n cl1erisl1ed i11 l1is
l1eart Gocl-coi1scious11ess as pri111arily Su1)erior
Bliss-collsciousness9 _\.s Gocl u11ites all religions, is it 11ot tl1e conception a11cl realization
of Him as Bliss, if 11ot ai1)-tl1i11g else~ tl1at
unites tl1e COl1Sciott.Sl1ess of tl1e l)I"OI)llets of all
religio11s~~
011e sl1ot1ld 11ot tl1i11k tl1at tl1is COI1ceptio11 of

God is too al)strnct, lla,~ing 11otl1ing to clo '' itl1
our spiritual l101)es ancl aspirations, \Yhicl1
reqtiire tl1e coi1ce1) tio11 of Gocl as a Perso11al
Being. It is 11ot tl1e coi1ceptio11 of a11 l111per*Bliss-consciousness 1s also stressed In so-culled athetstic
rehg1ons,-such as Buddlusn1 The Buddlnstic .. ~ll Yrrna' 1s
not, as l111staker..ly supposed by \Ye5tern \\nteis, a "blo\\Ing
out of hght," an e~tlnctlon of C\.Istcnce It 1s ralhcr the
stage \\There n:J.ITO\\. 1nd1Yiduahty 1s blotted out and transcendant calm 111 univers,~l!ty 1s re~:ched
This IS ex::ctly \\hnt
comes of higher Bhss-consciousncss, though the nJmc of God
1s not attached to 1t by the Buddhist.
52
sonal Being, as commonly understood, nor

that of a Personal Being, as narrowly C011ceived. God is not a Perso11, as are we in our
narrowness. Our being, consciousness, feelirlg, volition l1ave but a shadow of resemblance
to His Being (Existence), Consciousness, and
Anandam. He is a Person in the transcendental sense. Our being, consciousness, feeling are limited and empirical; His are unlimited and transce11dei1tal. Nor sl1ould He
be thought of as Abstract, Absolute, Impersonal, Unconditional, Remote, and beyond the
reach of all experience-even our inner one.
He, as I l1ave remarked, comes within the
calm experience of me11. It is in Bliss-consciousness that we realize Him. There can
be no otl1er direct proof of His existence. It
is in Him as Bliss that our spiritual hopes and

aspirations find fulfillment-our devotion and
love find an object. No other conception of a
Personal Being who is nothing but ourselves
magnified is required for us. God may be or
TI-lE
SCIE~CE
OF RELIGION
53
become anytl1ing-Personal, Impersonal, _,\Jlmerciful, Or11nipotei1t, etc., etc. \\t-l1at \Ye say
is that \Ve do not require to take note of these.
ll7halever coFiception u__,e have put forth e;cactly
suits our purposes, our hopes. our aspiration-S, arLd our perfeel ion.
Nor sl1ould \Ye tl1i11k tl1at tl1is C0!1Ception of
God ,,-ill make tiS clreaJ.1TY idealists, seyeri11g
our connectio11 "\Yitl1 tl1e cl11ties and responsibi~ties, joys and sorro\YS, of tl1is practical
"\Vorld. If Gocl is Bliss a11cl if \Ye seek Bliss to
kno\v Hin1, \Ye can not 11eglect tl1e duties and
responsilJilities of tl1e "\Yorlcl. Ir1 tl1e performance of tl1er11 \Ye ca11 still feel Bliss. for it is
beyo11d tl1em, a11d so tl1ey can 11ot affect it.
'Ve transcend tl1e joys ar1cl sorro\vs of tl1e
,,-orld in Bliss, but 'Ye do 11ot tra11scend tl1e
duties and respor1sibilities in tl1e se11se of
neglecti11g them. For in doing e,-erytl1ii1geatii1g, dri11ki11g~ seeing, l1eari11g~ feeli11g. sn1elling, tasting . sorro,Ying, feeling I)leasure, performing e\~ery llllllUte dUt) Of tl1e \YOrld-\Ye
7
54
TliE SCIENCE OF RELIGION
do nothing, 've eat, drink, see, l1ear, feel,

sn1ell, taste nothing,-we feel no sorro\v nor
pleasure. We ren1ain unattached; all actions
flo,v from our nature-that is l1un1an. We,
bathed in an u11ending flo,v of Bliss, feel our
"self" to be the dispassionate seer of all our
actions. Our narro'v egoism va11isl1es, the
All-Ego da\Vl1S, a11d Bliss spreads through our
being. We feel that we are playing our
appointed parts on tl1e stage of the ":orld,
\vithout being inwardly affected by the weal
and \voe, love and hate, that the playing of a
part involves.
Verily, in all respects the world can be
likened to a stage. The stage manager
chooses people to help him in the enactment of
a certain play. He allots particular parts to
particular persons-all of them "\York according to his directions. One the stage manager
makes a ki11g, one a minister, one a servant,
another the hero, and so on. One has to play
a sorrowful part, another a joyful one. If
THE
SCIE~CE
OF RELIGION
55
eacl1 011e plays l1is part accorcli11g to tl1e

clirectio11S of tl1e stB ge 11:a11ager, tl1e~1 tl1e play,
\Yith all its di,-ersities of ro11;.iraL serious,
sorro\Yful parts, lJeCOI!~:es sticcessftil. E\-ell
tl1e ii1sig11ifica11t 1)arts lla,-e tl1eir i11dispe11sable places i11 tl1e play. Tl1e success of tl1e
play lies in tl1e perfect pla~-ing 011t of eacl1 part.
Each actor pla)-s l1is part of sorro\Y or fJleastire
realistically, ancl to all Otlt\varcl aiJI)earances
seen1s to be affected lJv it: btit iil\Yardi,- l1e
reni.ains untouched ])y it or b) tl1e passions he
portrays-love, l1ate, clcsire, 111alicc., glor)-,
ht1n1ility. But if any actor, i11 tl1e J)la)~ing of
a part, icle11tified l1i111self \Yitl1 a certain
situatio11 or a 1)artict1lar feeling e~~pressecl ir1
the play and lost l1is O\Yl1 iilcli,-iciualit), he
\vould be tl1oligl1t foolisl1~ to sa~- tl1e least .
.~.~ story 'Yill })ring Otlt the latter }Joint clearly.
Once in tl1e llotise of a ricl1 111a11 tl1e plaJ'- of
Ran1aya11 ,,-as stagecl. I11 tl1e course of tl1e
play it ''as fotrncl tl1at tl1e 11~a11 "\Yllo sl1ould
play the part of Ht1nun1a11 (Inonkey), tl1e
~
56
attendant-friend of Ram, was missing. In

l1is perplexity the stage manager seized upon
an ugly simpleton, Nilkamal by name, and
sought to make l1im e11act the part of Hunuman. Nilkamal at fu:st refused, but was
forced to appear on the stage. His ugly
appeara_nce excited loud laugl1ter among the
spectators and they began to shout in merriment, "Hunuman,Htlnuman!'' Nilkamalcould
hardly bear this. He forgot that it wa~ a
play, and ba"rled out in real exasperation and
disgust, ''Wl1y, Sirs, do you call me Hurtuman?
Why do you laugh~ I am not a Huntlman.
The stage manager made me come out here
this way.'' This excited further roars of
laughter from the audience and they began to
shout in right earnest, "Huntlman, Hunuman!"
Nilkamal, mad with rage and disgust, not
understanding the meaning of all this, retired
from the stage exclaiming, "I am not a
Hunuman; how can I be made a Hunuman. ''
1,HE SCIENCE OF
RELIGIO~
57
1'\ilkamal failed to disti11guisl1 bet,veen the

real Hl.lnurnar" a11d tl1e Hurtun1an of tl1e pla)i.
In tl1is "\vorlcl our Ii,-es are 11otl1ing but r)Iays.
But alas! \Ye identify otlrsel,~es vritl1 tl1e play,
and hence feel disgust_ sorro\Y. pleasure, etc.
"\Ve forget tl1e directio11 a11cl injunction of tl1e
Great Stage ~'ia11ager. In tl1e act of Ii,-ing
our liveS-})laying our parts-\Ye feel as real
all our sorro"\YS a11d pleasures, Ia,~es and l1ates
-in a \Yorcl, \Ye becorae attacl1ed, affectecl.
Tl1is play of tl1e \Yorld is \Yitl1ot1t lJeginning
and encl. E\-ery 011e n1t1st play l1is part, as
assig11ed by tl1e Great Stage l\Ianager, ung,rudgingly; must })lay for tl1e sake of tl1e 11lay
only; must act sorro\,ful 'vhen playing sorrov{ful parts, or pleased \Yl1en playing pleastrrable
parts, but should never be ii1\Yarclly idertfijied
with the plaJ'-\Yith its sorro\YS a11cl pleastrres._
loves and l1ates. ~or sl1ot1ld 011e \Yisl1 to fJla)anotl1ers part. If e,~ery one aspires to play
tl1e role of a ki11g, the pia)- \Yill be i111possil)le.
58
1',fiE SCIENCE OF RELIGION
He wl1o l1as attai11ed to the superior stage of

Bliss-conscious11ess will feel the "rorld to be a
stage and play out his part as best he can,
feeli11g it as such, remembering the Great
Stage Manager (God), and knowing and
feeling His nature in its every aspect- His
plan and direction.
-The derivation of the word "religion" f1om religare, to

bind (see page 10) has been adopted by St Augustine, Lactantius,
Lucretius, and Servius. (See Enc. Brit., lith Edition.)
NOTE
CH_\PTER II
FouR
Fvxn_\~IEXT_-\.L RELIGious ~IETHODS

lla,~e
i11 ti~e
last cllafJter tl1at tl1e

icle11tificatiol1 of tl1e S1)iritu.al self \ritl1 lJocly
and 1nincl is tl1e fu11clar1~e11tal catise of our
pain, Stifferi11g. a11cl lin1itatio11S" a11cl tl1at
because of tl1is icle11tificatioi1 \Ye feel Stlcll
e~citations as pair1 a11cl pleasure\ ae.cl are
alrnost bli11cl to tl1e state of Bliss, or Goclconsciousiless. ,,-e lla,-e also see11 tl1at religion esse11tially consiE,lS i11 tl1e })eri11aJ1eilt
avoidance of sucl1 1)ai11 a11d i11 the uttainrllCilt
of pure Bliss, or Gocl.
As tl1e sun~s true i1nage calli1ot be perceiyed
in tl1e surface of n1o,-i11g \Yater, so tJ1e trtie
blissful 11ature of the Spiritual self-tl1e
reflection of tl1e l-:Lli\-ersal Spirit-ca1111ot be
unclerstoocl o'Ying to tl1e 'Ya,-es of disquietude
tl1at arise from icler1tifica tio11 of tl1e self \Yitl1
the cl1anging states of tl1e }Joel~~ and mi11d~
,,. .e
see::.1
60
As tl1e movi11g waters distort the true image

of the sun, so does tl1e disturbed state of tl1e
mind, through identification, distort tl1e true,
Ever-Blissful nature of our own self.
The purpose of this chapter is to discuss
the easiest, most rational, and most fundamental methods (practical for all) that will
free the Ever-Blissful, Spiritual self from its
baneful connection a11d identification \Vith the
transitory body and mind, thus causing it "to
permanently avoid pain and attain Bliss,
whicJ1 constitutes Religion. Therefore the
fundamental methods to be considered are
religious and involve religious actions, because
only by means of these can the Spiritual self be
freed from the body and mind and thus from
pain, and be made to attain permanent Bliss,
or God.
A general idea of the religious method is
given in one, among a great many, of Christ's
teachings. He says, "Unless ye have lifted
up the Son of man, ye can not enter into the
THE
SCIE~CE
OF
RELIGIO~
61
kingdom of Gocl .. , TI1e "'So11 of n1an'" mear1s

tl1e progei1)~ of man, i.e., the body \Yl1icl1 is
born out of another I1urnan bod)r. It may
seem to us that 'Son of n1an "" n1eans sometiling other tl1an tl1is-tl1at it n1ea11s Christ.
Granti11g tl1is, 'Ye are tl1en to i11terpret tl1e
11ext sayir1g of Christ, "1.,lle Sor1 of 111a11
sl1all be deli,;ered u11to tl1e Ge11tiles ancl l-Ie
si1all be crucified,'' as n1ea11ing tl1at Clrrist, tl1e
Eternal SrJirit, '-ras to be cruci.fiecl lJ)? 111aterial
nails ancl His Spirit destro-y-eel, an expla11ation
\Yl1icl1 is ob,Tiously absurd; for it \Yas tl1e
material bod)'" only, i11 \Vllich tl1e Spirit of
Clrrist ,,-as clotl1ecl, tl1at could possilJly be
crucified, 11ot tl1e S}Jirit. ''; e ca11 explain tl1e
first qtioted sa)-ii1g of Cl1rist in tl1is 'vay:
unless "\Ye car1 transcend ti1e bod,- and realize
ourselves as spirit, \Ye cannot e11ter into the
kingdom or state of tl1at uni,-ersal Spirit.
vVe fi11cl an ecl1o of tl1is in a Sa11skrit couplet of
tl1e Orie11tal scri1)tures:
"If tl1ou canst tra11....
sceilcl the bod-y ancl perceiv-e tl1yself as spirit,
t/
62
thou shalt be eternally blissful and free from

all pain.'' (Wl1en Christ called himself Son of
God, he mear1t the Universal Spirit dwelling
in him.)
Now there are four fundamental, universal
religious methods which, if followed in daily
life, will in time liberate the Spiritual self
from tl1e trammels of its bodily and mental
vehicles. Under these four classes of religious
methods I include all tl1e possible religious
practices that llave ever been el1joined by any
saint or savant or any propl1et of God. Religious practices are inculcated by prophets in
the form of doctrines. JVIenof limited intellect,
failing to interpret the true import of these
doctrines, accept their exoteric or outer meani11g and gradually fall into forms, conventions, and rigid practices. This is the origin
of sectarianism. Rest from work on the sabbath day was i11terpreted by the Jews to mean
rest from all 'vork-even religiotis \vork. This
is the danger to me11 of limited understanding.
TI-IE SCIEXCE OF RELIGION
63
' Te sl1ould ren1e111ber tl1at \Ye are not 111acle

for the sal)batl1, btit tl1at tl1e sabl;atll is
111ade for us: \Ye are 110t made for rules,
rules are made for us- tl1ey cl1a11ge as circun1stances cl1a11ge. \"\r e are to l1old to tl1e
esse11ce of a rule, not clogi11aticall~y to its
form. Cl1a11ge
of for111s a11cl custon1s constiv
tutes for ma11y a cl1a11ge fro111 one religio11
to a11otl1er. But tl1e deepest in1port of all tl1e
doctrines of all tl1e differe11t propl1ets is ofte11
the. same. l\lost 111e11 clo 110 t U11ctersta11d tl1is.
But tl1ere is eqtial da11ger i11 tl1e case of the
intellecttiall)r great. Tl1ey try- to kno,\- tl1e
Higl1est Trutl1 by tl1e exercise of tl1e iirlellcc t
only. Btlt tl1e Higl1est Trutl1 ca11 ])e k110\Yil
011l)r b)r realization. Realization is S0111etl1ing
other than mere UI1clerstandi11g. ,,-e cotilcl not
possibly 1111derstancl tl1e S\Yeet11ess of sugar
if \Ye l1ad 11ot tastecl it. Jtist so, religious
kl10\Yledge is clra\Yl1 from tl1e cleepest exyJeriei1Ce of one "s O\YI1 soul. Tl1is \Ye ofte11 forget
'vl1en \Ye seek to learn about God, religious
u
64
dogmas, and morality. We do not seek to

know tl1ese through inner religious experience.
It is a pity that men of great intellectual
power, successful in their use of reason in the
\vay of discovering the deep truths of the natural sciences, etc., think that they will also
be able to grasp intellectually the highest religious and moral truths. It is also a pity
that the intellect or reason of these men,
instead of being a l1elp, is found to be a bar to
their comprehension of the Highest Truth by
the only means possible-living it in one's life.
Let us consider the four methods characterizing religious growth.
I. INTELLECTUAL METHOD. The commonly-adopted, natural method, not so effective in realizing the end.
Intellectual development and progression
has been natural and hence common to all
rational beings. It is our self-conscious understanding which differentiates us from the
lo,ver animals, that are conscious but not
THE SCIEXCE OF RELIGION
self-conscious.
65
tl1e graclcs ancl })rocesse3
I11
e\"rOltltiOI1 \Ye see tl1at 1}1iS COl1SCiOe.Sl1CSS

gradtlally- l)eC0111es self-co11Scio11S11ess-froin
a1~i111al con_scious11ess self-consciot1Sr1ess arise-s.
Tl1e coi1sciotlSI1ess ~::;-a(luall-y tries to free itself
ancl tries to kno\Y it&elf Jyv itself. a11d it is
tl1t1s cl1ar~gecl i11to self-co11sciot~SI1ess. Tl1is
cl1ange is cltlc to a11 eyolutionalnecessit)-, ar1d
tl1e Ulli,~ersal t;rge to\-rarcl ii1tellectcal I)Ufsui ls is t1 ue to tL.is c--..-o~utiorlal ter1clci1c'r. Tl1e
S1)iiitual se]f. ic:e:: Li{:ecl '' itl1 ,-ariotls (tegrces
ancl sorts of })odily t~:::1cl I11e11tal states, tries
graduall~\- ancl 11aturally to retur11 to itself
tl1rougl1 itself. Tl1e de,-elorn1e11t of tl1e COilscious tl1ougl1t-I)I"Ocess is OilC of tl1e 111etl1ods
\Vl1icl1 the S1)iritual self aclo1)ts 1o rise above
tl1e tran1mels of })ocl-y a11cl n1i11cl. Tl1e eiTorl
of tl1e S1Jiritual self to retur11 to itself-its
lost conclitioi1-ll1rOtigll tl1e de,-elopmei.t t of
tl1ougl1t-process is 11atural. This is tl1e })recess of tl1e '-rorld. Tl1e lJili\-ersal Spirit expresses itself i11 differe11t grades of cle,-elopof
t..
aJ
66
ment, from lower to higl1er. In sto11e a11d earth

there is no life or consciousness. In trees
there is vegetative grovvtl1, an approach to
life, yet no full-grown life and no consciotlS
tl1ought-process at all. In animals there is
life and also consciousness of life. In manthe culmination point-there is life, con- ~
sciousness of it, and also consciousness of the
Self (i.e., Self-consciousness). Hence it is
natural for man to develop himself through
thinking and reasoning, by deep study of
books, by original research work, and by laborious investigations into causes and effects
in the natural world. Tl1e more deeply a man
engages in thought-processes, the more he can
be said to be utilizing the method by which he
has come to be 'vhat he is in the course of the
world-evolution process (i.e., the method by
which consciousness develops into Self-consciousness) and the nearer, kno,vingly or
unknowingly, he approaches the Self. For in
thought we rise above the body. The deliberate
67
following of this method will bring about sure

results. Exercise of tl1ought in study, etc . ,
solely for the acquireme11t of kno,vledge of
a certain thi11g, tl1ougl1 to some extent inlproving tl1e self-coilsciousness~ is not so effective as tl1at tl1ougl1t-process \Yl1icl1 has as its
sole object the transcending of the body and seeirtg the truth.
011e of the defects of this rnethod is tl1at it is a
very slow process for tl1e Spiritt1al self to tl1us
realize itself. It may iil\~o},-e a good deal of
time. vVllile tile Spiritttal self begil1S to
apprel1encl self-consciousness b)T tl1is 111etl1od,
still it is al,vays e11gaged \Yitl1 a series of
passing mental tl1ougl1ts \vitl1 "\Vl1icl1 it has no
relatiort. Tra11quillit)~ of tl1e SJ)irit is sonlething beyond tl1ought or bodil-y se11sation,
though 'vl1en once attained it o,-erflo,vs
both.
II. DEv'"OTION.AL }lETHOD. Tl1is co11sists
in fixi11g the attention of the Spiritt1al self on
one object of tl1ougl1t, rather tl1a11 on different
68
series of thoughts a11d on differe11t Stlbjects, as

in tl1e i11tellectual n1ethod. Under tl1is metl1od
are included all forms of 'vorship (such as
prayer, fron~ which we must eliminate all
thoughts of worldly things), or objects of
revere11ce. Tl1e S1)iritual self must fiX its
attention deeply on wl1atsoever it chooses to
concentrate on. It may be any tl1ing that it
likes. The Spiritual self may create a Personal God, an Impersonal Omnipresent God, or
any other thi11g. It must simply concentrate
on one subject of thought in good earnest.
By this process the Spiritual self becon1es
gradually freed from tl1e disturbances of
vagra11t thoughts-the second series of disturbances-and gets time and opportunity to
think itself in itself. vVhen we pray earnestly, vve forget all bodily sensations and
drive away all intruding thougl1ts tl1at try to
engage our attention.
The deeper our prayer, the more intense is
tl1e satisfaction felt, and this becomes the
69
crilerio11 ]),T... 'vl1icl1 \Ye 111east1re llO\Y far '' e

have approacl1ed Bliss-Gocl. ~.\s tl1e })odii~~
sensatio11s are left lJel1ii1cl a11cl tl1e ,-agra11t
thoug'l1ts are cl1eckecl, tl1e seperiority of tl1is
tl1e foregoi11g n1etl1ocl ])eco111es n1a11ife~t.

Ho\Ye\-er, tl1is 111ethod !)resents certai11
clefects a11d clifficulties. O\-rir1g to tl1e loiJgcoiJtinuecl attacl1I11e11t a11cl sla,-er\-.., of the
S1)iritual self to tl1e ])ocl-y-to ti1is cleep-rooted
bad habit-it i11effectuall\;-.... tries to tur11 its
atte11tion a\Yay fro111 tl1e SI)llere of ])odily a11d
me11tal se11satioi1s. Ho\YC\-er IlltiCll 011e 111av
\Yisl1 to pray or engage i11 aiTY for111 of '' orsl1ip
\Yitl1 one s 'Yl1ole l1cart, one s attc11tioi1 is
mercilessl~y i11,,.acled lTy tl1e raidi11g })odil-y
sensations a11cl ,-agra11t thougl1ts brougl1t in
by memory. l11 I)rayer 'Ye are often 'vlloll)eilgrossed i11 tl1e coi1sicleration of tl1e circtiillstances fa,-oralJle to it. or \Ye are too ready to
renlo,-e any of our clistt1rlJir1g boclil-y discomforts. In spite of all otrr co11Scious efforts our
bad habit, 'vl1icl1 l1as ])ecome a second 11ature
O\ier
&I
70
to us, lords it over tl1e self's wishes. In spite

of our 'vish, our mind becomes restless.
''Wherever your mind shall be there shall
your heart be also," and "Pray God with all
thy heart.'' Instead, we generally pray to
God 'vith our mind and heart occupied with
bodily and mental disturbances. Let us
look for a more effective way by which our
self's effort may be made easier and be more
greatly helped.
III. MEDITATION METHOD. This and
the next metl1od are purely scientific, involving a practical course of training, and
are prescribed by great savants who have
realized the truth personally in their own
lives. I myself lear11ed them from one of these.
There is nothing of mystery in them, or anything to be dreaded as l1armful. They are
very easy, if one is properly acquainted with
them. They will be fou11d to be universally
true. Practicall)r-felt knowledge is the best

proof of their validity and pragmatic utility.
71
By t111dergoing regt1larly tl1e processes of

meditation till tl1ey become a l1abit, we can
bring upon ourselves a state of conscious
sleep. We generally experience tl1is calm and
pleasurable tra11qt1il state just \Yl1er1 \Ye are
falling into dee1J sleep a11d a1)proaching unconsciotisness, or rising fron1 iL ancl approacl1ing
consciotlsness. In tl1is state of conscious
sleep \Ye become free from all tl1ougl1ts and
outer bodily sei1satio11S, a11d tl1e self gets
time to tl1i11k of itself-it con1es i11to tl1e blissful state from tiiile to tin1e, according to tl1e
deptl1 and frequency of its practice of nleditation. In tl1is state \Ye are utterly forgetful
of and free fro111 alll)odil,~ a11d mental disturbances \Yl1icl1 diYert tl1e self~s attention. Bv
tl1is process of n1eclitation tl1e outer organs
~~~
Ill
are COI1trollecl })~- tl1e coiltrolling of the

voluntary ner,-es, as ir1 sleerJ.
But tl1e process of n1editation l1as also its
drawbacks ar1d defects. B~,. tlus process, just
as in sleep, 've lear11 to control only our outer
72
organs, tl1e only difference being tl1at in sleep

the outer organs are at1tomatically controlled,
'vhile in meclitation, on the contrary, tl1e outer
organs are volu11tarily controllecl. This produces a state of "conscious sleep." The Spiritual self the11 experie11ces this state of conscious sleep, being contint1ally disturbed by the
involuntary and internal organs, e.g., lungs,
l1eart, and otl1er organs "\Vl1ich 've mistakenly
suppose to be beyond control.*
~
We must lool~ for a lJetter method than this,
for so long as the S1)iriLual self can not at will
shut out all bodily sensations, even interior ones,
which are the occasions of the rise of fhou,ght, })u L
remains vulnerable to these disttrrbances, it
can have no l1ope of final rest nor time or
opportunity to know itself.
IV.
ORGANIC, SCIENTIFIC METHOD.
St.
Paul said: "I die daily" (1 Cor. 15, 31).
By
*We never knov:.r or learn ho\v to g1 ve rest to these Internal

organs . Because \Ve suppose them to be beyond control, they
.get over\vorh.ed and suddenly stop, which stoppage \Ve term
"Death," or the "Eternal or Great Sleep."
73
tl1is l1e mea11t tl1at l1e kne'v tl1e process of

controlling tl1e ir1ternal organs ancl cot1lcl
,-oltllltari],r"' free his Sririttlal
self fron1 tl1e
....
bocly ancl111ind, tl1e St.!(~de11 freecloin of \Yl1ich .
cltie to tl1e \Yeari:1g 011t of tl1is ?:ross bo~I,- a11c.~
nli11cl, is tern1ecl death. ~ O\Y by t111clergoing a
practical a11cl regt1lar cor:rse of trai11ing i11 Ll1is
scie11tific 111etl1ocl tl1c self ca11 lJe felt as ])eing
separatecl fro111 tl1e bocly.
I \Yill give 011I-y a ge11eral iclea of the })rocess
and tl1e true scier1tific theor,- on \Yl1icl1 it is
basecl. I set it clo\Yll l1cre fro111 n1,-... O\YI1
experience. I ca11 sa)'" it \Yill be four1cl to ])e
u11iversally trtie. ...\11cl I ca12 also safel)' sa..Y
that Bliss, zvhich is, as l poinled out.. OllP
zlllin~ate end, is felt in intense degree i1L the act of
practising this n1eihod. The p1 aclice of il is
itself intensely Blissfu l-.far rnore purel)' Blissjzll, I ve11ture to say, than the arealesl e11jo.yn1ent thaf any o.f our flee serises or the n1 incl con
ever a(ford us. I do not \Yisl1 to gi,-e a1ry 011e
an)- otl1er !)roof of its trt1tl1 than is a._Ctorded by
~
"'
t..
74
his own experience. Tl1e more one practises

it with patience and duration, tl1e more one
feels intensely a11d durably fixed in Bliss.
Owing to the persistence of bad l1abits, the
consciousness of bodily existence, witl1 all its
memories, revives occasionally and fights
against that tranquillity. If any one practises
regularly and for extended periods, it can be
guaranteed that in time l1e will find l1imself in
a highly super-mental slate of Bliss.
e
should not, ho,vever,overwisely seek to imagine
beforehand the possible results to wl1icl1 the
process may lead, and then cease practising the
method after a short trial.
In order to make real progress the following
things are necessary: First, lovi11g attention
to the subject to be learned; second, desire to
learn and an earnest spirit of inquiry; third,
steadfastness until the desired end is attained.
If we go only half-way and then, after a short
practice, reject it, the desired result will not
follo\v. If novices in spiritual practices try to
yv
75
pre-judge tl1e experie11ce of experts, tile)- v~ ill

appear as ridiculous as a cl1ild "\Yl1o tries to
imagine what post-gracluate stuclies 'YOtilci })e
like. It is a great pity tl1at n1en \Yill spe11d
their best efforts ancl tin1e i11 securing 'Yhat is
needed for "\vorlclly existe11ce or in indulging i11
ii1tellectual co11troversv over tl1eories" })ut
seem never to tl1ink it v~ orth tl1eir 'Yl1ile to
realize and patient!)-- experie11ce in life tl1e
truths 'vl1icl1 11ot 0111)~ ,~i,-ify- but impart
meaning to it. l\Iisgtridecl efforts can engage
tl1eir attentio11 longer tl1a11 'Yell-guidecl efforts.
I have been practising the al)o\-e-I11entioned
metl1od for man)~ ~-ears past, a11cl tl1e n1ore I do
so, tl1e more I feel tl1e joy of a state of pernlau
otJ
nent and unfailing Bliss. \v~e sl1ould lJear in

mind that tl1e Spiritual self has })een in
bondage to the bocl)~ for ho'v n1any ages "\Ye
kno\v not. It can110t be freecl in one da\r, nor
'vill short or desultory practice of tl1e n1ethod
take one to the Supreme State of Bliss or
give one control over the internal organs. It
t,
76
will require patient practice for a long, long

time. I guarantee this, l1owever,-tl1at tl1e
follo,ving of this process will bring tl1e great
joy of pure Bliss-co11sciousness. The more \ve
practise it, tl1e more we get that Blissful state.
I \Vish tl1at, as seekers of Bliss, which all of us
are, you should try to experience for yourselves
tl1at universal truLl1 \Vl1icl1 is in all and 1nay be
felt by all. This is not an i11vention of anyone.
It is already there. 'Ve are simply to discover
.
it.
Do not, until you l1ave tested tl1is trutl1,

look upon "\vhat I 'vrite 'vitl1 indifference. It
1nay be that you are tired of hearing various
tl1eories, 11one of whicl1 has hitherto had any
direct bearing on your life. Tl1is is no theory,
but realized truth. I am trying to give you a
general idea of what can be really experienced.
I had tl1e fortune to learn this '' 1-Ioly,
Scientific Truth" from a great saint of India
a good many years ago. You may ask why I
urge you-why I draw your attention to
77
tl1ese facts~ 1-Ia-v-e I ail\' selfisl1 ir1terest~

tl1is I ai1S"',Ter i11 tl1e affiiT~Jati\-e. I \t-iS!l to sell
tl1is trutl1 to )-ou \Yith tl1e l1ope of get ti11g i11
return pure joy b-y l1elpi11g you fi11d your joy
in tl1e practice and realizatio11 of it.
N O\V I lla\'e to e!1ter i11to a little l1:h:.~siclog)-,
\Yl1icl1 ''ill e11a:ble tlS to lii1dersta11tl tl1e I11etl1od,
at least in a ge11eral \Ya~~. I n1u5t descril)e tl1c
\York of ll1e 111ai11 centres a11cl th.e electrical
curre11t tl1at flo\YS fro111 tl1e l)rai11 tl1rougl1
tl1ese ce11tres to t!1e ouler ar1cl i11teri1al organs
a11d keel)S tl1e111 ' il)ra ting \Yi tl1 life.
Tl1ere are six 111air1 ce~1tres tl1rotu!.l1 \Yl1icl1
Pranic Current, -\-ital Ct1rre11t, or Life Electricity fror11 tl1e l:~rai11 is (liscl1arge(l tl1rougl1out tl1e nervous S)-sten1. Tl1ese are:
l\~Iedulla-centre.
Lti111lJar-ce11tre.
Cerv-ical-ce11tre.
Sacral-ce11 tre.
Dorsal-centre.
Cocc)-gcal-centre.
The ])rain is tl1e supreme electrical Po\YerI-Iouse (supreme centre). _t\.11 the centres are
connected "\Yith one another a11cl act under
t.
c_;
.__~
78
the influence of the supreme centre (braincells). Tl1e brain-cells discharge life current,
or electricity, through tl1ese cells, wl1ich i11
turn discl1arge electricity to tl1e different
efferent and afferent nerves whicl1 respectively carry motor impulse and se11sation of
toucl1, sight, etc. This electrical flow from the
brain is tl~e life of the organism (of its internal

and external orga1~s), and it is this electrical
medium through which all our sensation reports reach the brain and cause thought disturbances. The self, if it wishes effectively
to shut out the disturbing reports of bodily
sensations (whicl1 are also the occasions of
the rise of the thought-series), must control
and concentrate the electrical flo"\v and draw
it back from the nervous system as a whole
to the seven main centres (including the
brain), so that by this process it may give
the outer and i11ternal organs perfect rest. In
sleep, the electrical conductivity between the
brain and the outer organs is partially inhib-
THE SCIEKCE OF RELIGION
79
ited, so that ordinary sensations of sound,

touch, etc., cannot reacl1 tl1e brain. But
because tl1is i11hibition is not con1plete, a suff:ciently stro11g stin1ult1s from \vitl10llt restores
this electrical conductivity and is reportecl to
tl1e brain, a"\vakeni11g tl1e I)ersOil. -y-et al,vays
i11 sleep tl1ere is a steacl ~r electrical flo'v i11 to
the inter11al organs,-l1eart, lungs . etc.,-so
tl1at tl1ey keep on tl1robbi11g a11cl 'vorki11g .
.L~s tl1e co11trol of life electrici t)'" i11 slee1) is
11ot~ con1plete, boclily se11sations of discon1fort,
disease, or strong otitside stimuli disturb it.
But tlrrough a scie11tific process of co11trol,
,~,~}ucl1 is 11ot l1ere described i11 cletail.. \Ye ca11
simultaileously COI1trol tl1e exter11al a11d irlternal organs of the system i11 a perfect ''ay.
Tl1at is tl1e ultimate result of practice. But
it 'vill take lo11g.. lor1g )1ears to attain tl1at
l)erfect COiltrol. ...-\s after sleep, '' l1icl1 is rest,
tl1e ot1ter organs are i11,~igoratecl, so tl1e
i11ternal organs, after rest, as a result of
tl1e practice of tl1is scie11tific n1etl1od, are
rrHE SCIENCE OF RELIGION
80
greatly vitalized, and with tl1e coi1sequent increase i11 tl1eir \Vorking po\ver life is prolonged.
As
do not fear to go to sleep, lest for
tl1e time being tl1e Otlter organs remain i11ert,
so we ought not fear to practise death, i.e.,
give rest to the internal organs. Death will
tl1en be under our co11trol; for wl1en we think
this bodily hot1se is u11fit a11d broken, 've shall
be able to leave it of our own accord. "The
last e11emy tl1at sl1all })e destroyed is death.''
(1 Cor. 15, 26.)
We may describe tl1e 1)rocess thus: If the
main telephone office in a town is permanently connected by 'virC:s with differe11t parts
of the town, men telephoning from tl1ose
parts can always, even agai11st the will of the
authorities of the main telephone office, send
''Te
messages to tl1e ce11tral office through the

medium of tl1e electric current running along
the con11ecti1Jg 'vires. If tl1e main telephone
office vvishes to stop communication with the
different parts, it can turn off the main electri-
81
cal S\-ritcl1 ancl tl1ere \Yill be 110 flo\v to tl1e

cli:ITere11t qtiarters of tl1e to\Yil. Sii11ilarly, the
scie11 tific 111etl1od teacl1es a fJrocess e11ablir1g
tiS to clra,,- to its ce11tral part-spi11e a11d
])rai11-tl1e life current distril)uted tlrroughOtlt tl1e orga11s ancl other parts of tl1e })ody.
rfl1e process, rougllly speakiilg'l lies ill lllagiletizing tl1e spi11al coltlll1Il, \Yl1ich contains tl1e
sever1 n1ai11 ce11tres, \Yitl1 tl1e restilt tltat tl1e
distril)utecllife electricit'r is dra\YI1 back to tl1e
"
origi11al centres of cliscl1arge ancl is experie11cecl in the for111 of ligl1t. In this state tl1e
Spiritual self ca11 co11Sciously free ilself fro111
its bodily and n1e11tal clistur1Jances.
The
"
Spiritual self is, as it \Yere, l)eir1g disturbed~
ev-en against its '' isl1, b~- tl1e telepl1011e reports from t\YO classes of people-ge11tlen1en
(tl1ougl1ts) and lo'v class l)eople-(lJodil)'" sensations). In order to ])reak COI1I1ectioi1 ' ' itl1
then1 it l1as 011ly to clra\Y a\Yay tl1e electricity
flo\Yi11g tlrrougl1 tl1e telepl1one \vires to tl1e
central batte~- of its l1ouse b~~ tt1rning oft" tl1e
82
THE SCIENCE OF RELiGION
switch (i.e., practise the fourth method), in

order to enjoy relief.
Attention is the great director and discharger
of energy. It is tl1e active cause of tl1e
discharge of the electrical life current from tl1e
brain to the sensory and motor nerves. For
example, we drive away a troublesome fly by
discharging, tl1rough the power of attention,
the proper electrical current along the motor
nerves, tl1ereby producing tl1e desired movements. I cite this to give an idea of the power
by whicl1 the electrical flow of the system can
be controlled and drawn back to its seven
centres. It is of these seven star-like centres
and their mystery that we find me11tion even
in the chapter on revelation in the Bible. St.
John experienced these seven centres as seven
stars while he was in the spirit. "The mystery
of the seven stars, which thou sa,vest, rrite
them in a book.''-Revelation 1: 19, 20. It
should be noted that whe11 I say the electrical
flow of the body is controlled, I mean all
THE SCIEl'\CE OF RELIGIO:\
83
electrical currents~ lvl1etl1er flo,Yi11g ,-oltinta..

rily or in,-olu11taril~y.
In conclusion I \Yisl1 to describe tl1e nature
of the states 'vl1icl1 er11erge \Yl1en tl1e electrical
flo\v is conlpletely C011trollecl. In tl1e })eginning a n1ost attracti,-e sensatio11 is felt i11 tl1e
course of n1ag11etizi11g tl1e spi11al coltii11Il.
But continued and long practice \Yill l)ri11g
about a state of cor1scious Bliss 'Yl1irl1 counteracts the exciti11g state of our bocl~y-coilscious
ness. This blissjul stale has beell described as
our llniversal ain1 and highest necessil}'~ because
in it U'e are really conscious of God, 01 Bliss, a11d
feel tl1e eXJ)allSiOil of our real sei,-es. Tl1e n1ore
frequently tl1is is experienced, tl1e n1ore otrr
narro'v indivicltialit"y falls a\Ya~~, tl1e sooner
tl1e state of tiniversality is reacl1ecl, and the
closer and more clirect is our toucl1 '-ritl1 \Yl1at
\Ye kno\Y as God. Religion is really notl1ing
but tl1e merging of Otlr ii1di,~i(lualit)~ in
universality. Tl1erefore, in tl1e COI1sciousness
of this Blissful state 've asce11d tl1e steps of
84
1''1-IE SCIENCE OF RELIGION
Religio11. 'Ve leave tl1e noxious atmosphere

of the se11ses a11d vagrant thougl1ts and come
to a region of Heavenly Bliss. "'VVe learn by
this process what will be found to be universally true. When by constant practice the
consciousness of this Blissful state of our
Spiritual self becomes real we find ourselves
always in tl1e Holy presence of the Blissful
God i11 us. We discharge our duties better,
having an eye more for the duties themselves
than for our "egoism" and tl1e pleasure-painconscioustless rising therefrom. Then we can
solve the mystery of existence and impart real
meaning to wl1at is k11o,vn as life.
Underlying all the so-called ReligionsChristianity, Mahomedanism, Hinduismthere is one truth remaining, viz., that unless
you know yourself as spirit,-as tl1e fot1ntainl1ead of Bliss, separate from body and mind,your existence is devoid of meaning and your
life is akin to that of the brute. We can
know God only by knowing ourselves, for our
TI-IE
SCIE~CE
OF RELIGION
85
natures are similar to His. ~1a11 l1as Lee11

created in the image of God. If tl1e 111etl1ocls
l1ere suggested are ear11estly practisecl, ~-ou
'viii kno\Y )-ourself to be a Blissful spirit ar1d
\Yill realize God. In tl1ese thii1Q'S tl1ere is
notl1i11g tl1at is found in Cl1ristianit~- ar!d not
v
also in l\Ial1omeclanis111 aB.cl Hi11cluisi1!, 11ot in

tl1e latter tl1at is 11ot in tl1e forn1er. FurLl1cr,
tl1e metl1ods laid clo\Yll en1l)race all tl1c corlcei,-able mea11s essential to tl1e realizatio11 of
God. The'r do lea\'e out of co:csicleration tl1e
tl1ousand and one COl1\-ei1tional rules a11d
minor practices enjoi11ed }))- tl1e so-called
differe11t religio11s~ because son1e of tl1ese
relate to differences i11 tl1e frm11c of 111i11d of tl1e
indi,Tiduals, l1e11ce are less in11)ortai1 t, tl1ougl1
by no means UI1I1ecessar~-, a11rl becatlse others
come up in tl1e course of practice of these
methods, l1e11ce clo 11ot require fuller treatment i11 our lin1ited SJ)ace.
The superiority of tl1is metl1ocl O\-er others
lies in the fact tl1at it la~ys its hand just on tl1e
t.J
86
thi11g that biilcls us dow11 to our narrow individuality-the life-force that, instead of
being ttirned back and absorbed into the
expansive self-conscious force of the self, goes
outward, keeps our body and mind al,vays in
motion, and causes disturbances to the Spiritual self, in the shape of bodily se11sations and
passing thoughts. Because life-force moves
outward, sensations and thougl1ts disturb and
distort the calm image of ''Self''-consciousness.
This method teacl1es us to turn the life-force
inward. Hence it is direct and immediate. It
takes us straight to the consciousness of the
"Self"-Bliss-God. It does not require the
help of an i11termediary. It controls and
directs the course of the life-force by the
control and regulation of a known and
directly connected manifestation of the lifeforce itself. (It is not desirable nor is it
possible that this process be explained further
in this book.)
The other methods employ the help of the
87
intellect, or tl1ought process, to co11trol tl1e

life-force i11 order to induce C011scious11ess of
tl1e -self'' i11 its Bliss-ful and other as1)ects.
It shot1ld be 11oted tl1at all religiotiS
n1etl1ods
w
in the ,-vorld directl)~ or indirectl)-, tacit!~- or
express!)-, enjoi11 the COiltrol, regtilation, a11d
turning back of tl1e life-force so tl1at \Ye n1ay
tra11scencl tl1e bod~.,. ancl mi11cl and ki10\Y tl1e
self.' in its 11ative state. Tl1e fourtl1 n1etl1ocl
clirectl~r controls itself b-y itself, "\Yl1ereas tl1e
otl1er metl1ods clo it tl1rougl1 sotne otl1er i11termediary-tl1ought, pra-yer, 'vorsl1ip or nleclitation, etc.
Prese11ce of life i11 n1an is existe11ce, absence
of it is deatl1. He11ce tl1e metl1od tl1at teacl1es
life -s direct po,Yer to coiltrol itself n1ust be
tl1e best of all.
N o'v sa,-allts of different ages and cli1nes
have suggested n1etl1ods adapted to tl1e nlental frame ar1d co11dition of tl1e people among
\vhonl tl1ey li'red and preached. Some ha,-e
laid stress on prayer, some on feeling, some
88
1",HE SCIENCE OF RELIGION
on love, some 011 reason or tl1ot1ght, son1e 011

meditation. But their motives l1ave been tl1e
same.
Tl1ey all meant that body sl1ot1ld be
transcended by the control and turning back
of the life-force in\vard, and that the "Self"
should be realized as the image of the sun in
a calm, unruffled water. Their purpose is tl1e
inculcation of just that which the fourth
method teaches directly, without the l1elp
of any intermediary.
At the same time it should be noted that
the practice of this method does not prevent
tl1e cultivation of the intellect, the building up
of the physique, and the activity of a social
and useful life,-a life of the best feelings and
motives, devoted to philantl1ropic "rorks. As
a matter of fact, all-sided training should be
prescribed for all. It positively helps rather
than retards the practice of tl1e method; the
only thing required is that its point of-view be
THE SCIEl\CE OF
RELIGIO~
89
retained. Tl1en all actions, all pursuits, ''ill

result to our aclvantage.
The main tiling i11 tl1is process, in a \-rorcl,
is to understand tl1orougl1l~r tl1e n1~-stery of
the life-force tl1at sustai11s tl1e bouily orgar1isrn
of man, causing it to ,-i!Jrate \Yitl1 life a11cl
energy, illumi11e tl1e i11tellcct~ ancl })uild up a
strong plrysiqtie, for tl1e creatio11 of tl1e icleal
social mar1. Unless \Ye u11clerstand \Yl1at \Ye
are a11d \Yl1at tl1e life \Yitl1 \Yl1ic~1 \Ye lla,-e
daily coni1ectio11 mea11s, our kno\Yle(lge is imperfect. So I say \Ye sllOtilcl anal)-ze tl1e life of
ma11, as it \Yere, i11 a lal)orator~-, find out \Yl1at
it is, and tl1en cle,~ise n1ea11S to 111alie it 'rhat
it ought to })e. Tl1is l)rocess is not of n1y O\Yn
invention; it l1as l)een fou11cl to be uni\rersallv true i11 all clin1es and ages. Truth is
ai,vays fou!1cl to l1e tl1e san1e e'rery,vhere ru1d
by eyer)- one. 011l~-, son1e ti111es it is 011 t of
our sigl1t. Thougl1 seeing, \Ye see not, llearing, \Ye l1ear 11ot. I l1ave 011ly 'visl1ecl to relate
'vhat I l1ave founcl tl1r01Igl1 tl1e l1elp of otl1ers.
~
INSTRUMENTS OF KNO\VLEDGE: RELIGIOUS

PoiNT
oF VIEW
The universality and necessity of tl1e Religious Ideal (Ever-existent, Ever-conscious

Bliss-God) and tl1e practical n1ethods to reacl1
it have been discussed in the previous chapters. Now we wish to discuss the grounds
of validity of the metl1ods. The methods
are essentially practical, and if they are followed the ideal must be reached, whether we
deal with the theories or not. Their ground
of validity is the practical result itself, which
is palpable and real. It is not, be it understood, really necessary to show the theoretical
grounds of validity. But simply to satisfy
others we treat a priori of the validity of
the theories of knowledge on which the methods are based, tl1at their validity may also
be theoretically sho,vn. This will launch us
THE SCIENCE OF RELIGIO:\"
91
i11to tl1e epistemological question: Ho\v ar1cl

llO\V far can \Ye kno\Y tl1e Ideal, tl1e Trutl1~
To sho\Y ho'v 've k110\V tl1e ideal \Ye must consider 110\Y \Ye kno"\v tl1e actual \Yorld. '';-e
n1ust deal \Yith tl1e process of kno,ving tl1e
\Yorld. Tl1en \Ve sl1all see \Yl1etl1er tl1e process of ki10\Ying tl1e \Yorld is tl1e san1e as tl1e
process of kno\Yi11g tl1e lcleal, and \Yl1etl1er
the actual \Yorld is separate fron1 tl1e Icleal or
\Vl1ether the latter per,-ades tl1e forn1er, only
tl1e process of kno,vi11g tl1e t\YO bei11g differe11t.
Before proceeding furtl1er let tis discliSs tl1e
. 'i11struments'' of kno,vleclge-tl1e \Yay by
\Yl1ich ki10Vv-ledge of tl1e \Yorlcl is 111acle possible
to us.
Tl1ere are tl1ree in.strun1enis or 1neans of
ki10\vledge: Perce]Jiion, I nfererlce, I nfuilion.
I. PERCEPTIOX. Our senses are, as it
lvere . '-rindo\vs, tl1rotigl1 \Yl1icl1 stin1uli fron1 tl1e
outside come a11cl strike the n1i11cl, \Yl1ich
passively recei,Tes tl1ese iilll)ressions. Unless
the mind operates, no impression can be made
92
on it by the stimuli coming from tl1e outside

tl1rougl1 the se11se-windows. Mind 11ot only
ft1rnishes tl1e connections to the stimuli
received tl1rougl1 the different senses, but
stores their influences in the form of impressions. But these impressions remain a COilfused, disconnected mass until the discriminative faculty (Buddhi) operates 011 the
impressions. A relevant connection is the11
established and the details of the outer 'vorld
are recognized as sucl1. They are projected,
so to speak, and known in the forms of time
and space, having distinct associations-quantity, quality, measure, and meaning. A house
is then known as a house, and not as a
post. This is the result of the operation of the
Intellect (Buddl1i). First we see an object,
feel it, ancl tl1en hear the sound of it when
struck, our mind receiving these impressions
and storing them. Buddhi interprets them
and seems to project them in the form of a
house \Vith its various parts-size, shape,
1~HE
SCIENCE OF RELIGIOl\
93
color, forn1, fasl1ior1, and its relatio11 to o ll1crs

i11 tl1e prese11t, l)ast, or future-i11 time a11d
space. Tl1is is l1o\v kno,Yledge of tl1e '' orld
arises. Ar1 ir1sa11e perso11 l1as ii11l)ressions
stored in l1is mincl, but they are i11 a cl1aotic
state-not sorted a11d 111ade up i11to distiiK.ct,
\Yell-orcleretl groups lly Buddl1i (l11tellect).
N O\V co111es tl1e questio11: Can Reality
(tl1e Ideal, Ev~er-cor1scious, E,-er-existe11t,
Bliss-Gocl) be kno\Yil b)~ perce})tio11 of tl1is
sort~ Is tl1e process of k.nO\\ ing Lhis \' orld,
viz., by perception, ,-ali(l ir1 tl1e n1atter of
kno\vi11g the I-Iigllest trull1~
N O\V \Ve kno\v Bucl(ll1i ca11 \York 011!~ UJ)Oll
tl1e materials stiPI)lied }))- tl1e se11ses. It is
certain that tl1e ser1ses g'i,-e us 011l~T tl1c
stimuli of qualities a11d ' ariety. :\ot 011ly do
tl1e se11ses give \rariety, but Buddl1i itself deals
\Yitl1 ,-ariety and ren1ai11s i11 tl1e regio11 of
, . ariet-y. Tl1ougl1 it ca11 tlu11k of 'unity in
diversitv... ~" it ca11not be one 'Yitl1 it. Tl1is is its
dra,vback. Perce1)tion ca11 11ot really giv-e tl1e
7
94
true nature of Substance-One, Universalunderlying diverse manifestations. This is

the verdict of Reason itself. When Buddhi
(in the broad sense, tl1ought) turns back upon
itself to judge l1ow far, by interpreting the
sense-impressions, it is capable of kno,ving
Reality, it finds itself hopelessly shut up
'vithin the domain of the sense-world. There
is no loop-hole through "\Vhich it can peep into
tl1e super-sensuous world.
Some may say tl1at because 've drive a
wedge between tl1e sensuous a11d the supersensuous 'vorlds, Reason can not bring itself to
believe that it can have any knowledge of the
super-sensuous. They say that if we think of
the super-sensuous as manifesting in and
through the sensuous, then in knowing the
sensuous-with its connection (teleology, or
adaptation) a11d all the details and varieties by
the processes of the intellect-we sl1all be
knowing the super-sensuous manifested as
''unity in diversity.'' But it may be questioned,
95
\vl1at is the nature of tl1at knoLning? Is it

merely an idea i11 our brain, or is it seeing tl1e
trutl1 (u11ity in di,-ersity) face to face, frrstllailcl and direct~ Does tl1at forn1 of knoLDing
carry tl1e same conviction 'vl1icl1 being one
'vitl1 it 'vould carryf Strrely 11ot, for tl1at
knowing is very partial, defecti,-e. It is
rnerely looking tlrrough a colored glass. ""fl1e
super-se11suous \Yorld lies beyo11d. Tl1ese are
the.. a priori argt11nents against perceptio11
as an i11strument for kno,vi11g Reality, or
God.
Fro111 calm experie11ce, also, 've find tl1at \Ye
can not attain tl1at Blissful state, '' l1icl1 is
Reality a11d tl1e Ideal itself, as sl1o,vn i11 tl1e
previous cl1apters" until \Ye rise to a considerable exte11t froin the restless, percepttial stage.
Tl1e 111ore \Ye lea,,.e behi11d the disturbi11g
J)erceptions and i11terior tl1ougl1ts, tl1e greater
is the possibility of tl1e da\YI1ing of tl1at supermental state of Bliss, or Bliss-God. Orcli11ary
perceptio11 a11cl Bliss see111 to ])e rutitually
u
96
exclusive in commo11 experience. Ho,vever,

none of our n1ethocls is based on pure perception, hence the inability of tl1e latter to
k11ow Reality does not affect the foriner.
II. INFERENCE. This is anotl1er way of
deriving knowledge of the 'vorld. But inference itself is based on experience,-on perception,-be it deductive or inductive. In
our experience \ve find fire wherever there is
smoke; hence if "\Ve see smoke on a11y occasion,
we infer there is fire. This is deductive
inference. But it is possible only because
of our previous experience (perception) of
smoke as being associated with fire. In
inductive inference, also, there is the same
dependence on perception. We observe that
a certain kind of bacillus is the cause of
cholera. We find out the causal connection
between that kind of bacillus and cholera and
at once inductively infer tl1at wherever we
find this bacillus, cholera will be present.
Wl1ile there is a leap l1ere from the known
THE
SCIE~CE
OF H.ELIGION
97
cases of cl1olera to tl1e Ul1kl10"\YI1 cases, still by

inference 'Ye get no 11e\v fact . tl1ough tl1e cases
may be lle\Y. Tl1e ,-er)- possil)ility of tl1e
establisl1n1e11t of causal C01111ectio11 }Jet,-reell
bacilli a11d cl1olera (lepe11cled UI)Ol1 o1)ser\Tatiol1
(perception) of certai11 cases. So i11fere11ce
ultimate!)- cler)e11ds upon perce1)tio11. I11 inferred cases '' e clo 110t get an~- 11e\r trutl111otl1ing really 11e\Y L~1at ''as 11ot fotlllcl i11
ohservecl cases. I11 ol)ser,-cd cases bacilli are
follo,ved lJy cl1olera, and i11 tl1e i11ferrecl
cases, too, bacilli are follo\re<1 by cl1olera-no
new trutl1, tl1ougl1 tl1e cases are fresl1 aJl(l ne\v.
So in all for111s of tl1ougl1t~ reaso11ing" i11ference, or in1aginatio11 \YC are 11ot face to face
with Realit)r. Reaso11 or tl1ougl1t 111a~~ arrange
and systematize facts of experience. It car1 ei1deavor to see tl1i11gs as a lrl1ole. It 111a:- tr)- to
penetrate into tl1e ll1)-stery of tl1e "\Vorld. Btit
its effort is llam}Jerecl b-y tl1e n1aterials on
'vhich it 'vorks-facts of ex})erier1ce, sense
impressio11s. Tl1ey are bald, l1ard facts, dis-
98
connected, limited by our powers of perception. The materials disturb rather than help
the thougl1t process, which also l1as a restless
continuity.
The frrst method, as we pointed out, is the
intellectual method. It busies itself with the
thought process in order to know Realitystate of Bliss and cahn realization. But it fails.
Bodily perceptions disturb, and the thought
process also, due to its worki11g on varied,
restless sense-impressions, forbids our remaining for long in a concentrated state, that we
may kno1v and feel tl1at cahn condition of
Bliss and have the consciousness of unity in
diversity. One merit of the Intellectual
method is that when we are absorbed in the
thought-world, to a certain extent we transcend bodily sensations. But this is always
temporary.
In the other two methods-Devotional and
Meditation-the thought process is less. Still,

it is present. In the devotional method,
99
i.e., in ritual 'Yorship or otl1er"\Yise. in prayer,
congregational or indiviclual, much of the

thought-process is engaged in the arrangement of favorable conditions. Still tl1ere is
the attempt to concentrate on some sul)ject of
'vorship or pra)-er. So far as tl1e di,-ersit)~ i11
thought processes is cl1ecked or pre,~e11ted,
the devotio11al n1etl1od is successful. Still tl1e
defect is this: due to our bad l1abit, confirmed in the course of ages, our concentration is not deep, lea,.ri11g tl1e possibilit)'" of
setting tl1e diversity of tl1ougl1t-processes at
,-~,;ork on the slightest disturbance.
In the lVIeditation method out,Yard formalities, conventions, rites, etc., bei11g clispensed \vith, tl1us barring tl1e possibility of
the thougl1t-processes being set into motio11 as
easily as in the De-v-otional metl1od, COI1Cei1tration is fiXed on one object of thougl1t.
And there is a gradual tencle11cy to lea,-e tl1e

sphere of thought to step into tl1at of Intuition, 'Yhich ,,~e sl1all next C011sider.
100
III. INTUITION. So far we have been

consideri11g the instruments and processes of
kno,ving this sensuous world.
Intuition,
with whicl1 've now deal, is the process by
whicl1 we know the super-sensuous worldthe world that is beyond senses and thoughts.
It is true that the super-sensuous expresses
itself i11 and through the sensuotlS, and to
know tl1e latter i11 completeness is to know the
former, but the process of knowing the two
must be different. To kno\v the latter, perception and tl1ougl1t will be fairly sufficient,
but to kno\V tl1e super-se11suous, Intuition is
required. It is no argument to say that because the super-sensuous expresses itself
through the sensuous, the process of knowing
the latter (Perception and Tl1ought) will also
hold good in the case of tl1e former. For, are
we able to know the sensuous world even, in
all its fullness, by these processes~ Assuredly
not. There is an infinite number of facts,
things, laws, connections in nature, and even
101
in our O\Yll organism, \Yl1icl1 are still antl

probably ever \vill be a sealed hool\. to mankind. Far less, then_ sl1all \Ye be able to kno\Y
\vhat is really beyond se11se-perception and
thought-perception b~- 111ere sense and tl1ougl1t.
Intuition comes fron1 ,,itl1i11: tl1ougl1t
from
v
'vithout. The former gi,-es a face-to-face ,-ie\Y
of Reality; the latter gi,-es an indirect ,-ie\Y
of it. Inttiition, by a stra11ge S)~n1pa tll"y, sees
it in its totalit-y, \Vl1ile tl1ought cl1ops it tip
into parts. Every 111an l1as tl1e pov~-er of intuition, as he l1as tl1e po\Yer of tl1otigl1t.. _A_s
thougl1t can be culti,~ated, so I11tuitior1 ca11 be
developed. In I11tuitioi1 \Ye are i11 tune \Yitl1
Reality-,vith the \Yorld of Bliss'! \vitl1 the
"unity in di,-ersity" \Yith tl1e i11ner la\YS
governing the spiritual 'yorld, 'vitl1 Gocl.
How do \Ye kno\v that \Ye exist~ Tl1rot1gh
sense-perception~ Do tl1e senses first tell us
that 've exist-,vl1ence tl1e consciousness of
existence con1es~ That can nev-er be. For
the consciousness of existence is pre-supposed
102
in tl1e attempt of the senses to let us know

of our existence. Sense cannot consciously
sense anything without our first knowing
that we exist in the very act of sensing.
Does inference, the thought-process, tell us
that we existP Assuredly not. For the materials of thought must be sense-impressions, which, as we have just found, cannot
tell us of our existence, as that feeling is already pre-supposed in them. Nor can the process of thought give us the consciousness of
existence, for the latter is already implied in
the former. When, by comparing ourselves
witl1 the outer world, we endeavor to think or
infer that we exist therein, the consciousness
of existence is already present in the very act
of thinking and inferring. Then, if sense or
thought fails, how do we know that we exist?
It is only by Intuition that we can know this.
This knowing is one form of Intuition. It is

beyond sense and thought-they are made
possible by it.
103
It is very difficult to define Intuition, for it
is too near to every one of us. Every one of

us feels it. Do \Ve not kno\Y ,,,.hat the
consciousness of existence is il Every one
kno"\vs it. It is too fan1iliar to admit of
definition. Ask one llo"\v l1e kno\vs he exists.
He will remain dumb. He kno\vs it, but he
cannot defme it. l-Ie may try to explain, but
his explanation does not reveal wl1at he
inwardly feels. Intuition of every form has
this peculiar character.
The fourth metl1od, explained in the last
chapter, bases itself on Intuition. Tl1e practice of it leads us inwarcl. The more earnest
we are about it, tl1e wider and surer 'vill be our
vision of Reality-God. It is througl1 Intuition that humanity reaches Divinity, that the
sensuous is brought into connection \Yith the
super-sensuous, and tl1at tl1e latter is felt to
express itself in and througl1 the sensuous.
The influence of senses va1rishes, intruding

thoughts disappear, Bliss-God is realized, the
104
consciousness of "all in One and One
dawns upon us.
1~l1is
all"
Intuition is 'vhat all
i11
great savants and prophets of the world lla(l
and still have.

The third method (Meditation-Methotl), as
explainecl in the last chapter, when it is
earnestly practised, carries us also into the
region of Intuition. But it is a bit roundabout, and ordi11arily takes a longer time to
produce i11 us tl1e successive states of the
Intuitional or Realization process.
~
Thus it is by Intuition tl1at God can be
realized in all His aspects. We l1ave no sense
that can reveal knowledge of 1-Iim. Tl1e
senses give knowledge of only His manifestations. No thougl1t or inference can enable
us to kno"\v Him as He truly is. For thought
cannot go beyond what the senses give. It can
only arrange and interpret the im1)ressions of
the senses. When the senses are unable,

thought, as depending upon them, is also
unable to bring us to God. So it is to Intui-
105
tion tl1at \Ve shall have to turn for the kl10\Yledge of God in His Blissful and other aspects.
Religion is truly a11 act of Intuition;
witl1out it the former degrades into tl1e observance of lifeless conventions a11d rites. It is
from tl1e point of ,~ie\v of Intuition tl1at every
fact of tl1e \Yorld fi11ds meaning in its totality.
Tl1e criterion of developme11t in tl1e Spiritual
'vorld is also I11tuition. Men of tl1e world \viii
see how far you are punctual, regular, and devoted in tl1e matter of observing tl1e codes and
canons of \vorldly-\vise morality and Religion,
but the seer of trutl1 \Yill mark l1o\v far )TOu
l1ave progressed in tl1e patl1 of realizationIntuition.
But there are many bars to this Religious
point of vie,v-to the realization of trutl1. These
are some of them: Disease, J\iental Incapacity, Doubt, Indolence, "\Vorldly-mindedness~
False Notion, l\1issing the Point and Instabil-
ity.
Tl1ese are either inherent or engendered and
106
aggravated through association with others.

Besides the above there may be many other
inherent tendencies (Samskaras) which turn
out to be the causes of these. We seem to
have no control over our Samskaras, but our
strong-minded effort (Purushakara) can work
wonders. It can change them, nay, it can
destroy them. When they are changed for
the better they help rather than retard us. It
is tl1rough effort, as facilitated by association
with the good, that new tendencies (Samskaras)
can be formed and the bad ones cl1anged.
Until we associate with those who have seen,

felt, and realized Religion in their lives we can
not fully know what it is, and in what its universality and necessity lie.
Everybody in the world is a seeker after
truth. The spirit of inquiry is in all. But it
is dulled and the willingness to know the trutl1
is dampened, because distractions are many,
tendencies are or grow to be perverse, and
monsters of the world are also numerous.
THE SCIE:"\CE OF
RELIGIQ~.:
But still \Ye are me11" not ani111als.
107
It is
never too late to mencl or seek. Search a11d
you "\vill find, "I~11ock, and it sl1all 1)e opened
unto vou."
...
Ol\I
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THE

S\VAIVII YOGANANDA, A.B.

YOGODA AND SAT SANGA liEA.DQUARTERS

LOS ANGELES, CALIF.

ment, unbounded devotwn to the cause of general educaiwn,

TillS BOOK IS INSCRIBED 1 0

HON'BLE MAHARAJA SIR MANINDRA CHANDRA

NUNDY, K.C.I E, OF KASilVIBA.ZAR (BENGAL), INDIA

The Universality, Necessity and Oneness of

The Four Fundamental Religious lVlethods.

The Instrun1ents of l{nowledge: The lleligious Point of View.

within it lies implicit but under circumstances

Personal, Merciful, or anything, bttt these

lack motive power. We are not necessarily

God. We should take religion and God out

that in order to understand the real necessity of

God and religion we must throw emphasis on

But tl1e qtiestion arises, when there is one God,

tenets, and conventions may be held to form

follow the same religio11, for there is but one,

God is one, necessary for all of us, so Religion is

or sects, but there is only one Religion. What

certain beliefs about God, the 11niverse, and

THE SCIENCE OF RELIGION

OF RELIGION: THE DISTINCTION BETWEEN

First we must know what Religion is, then

THE SCIENCE OF RELIGION

there are a thousand and one proximate or

THE SCIENCE OF RELIGION

pleasure and happiness to be Bliss. Ho\v

'filE SCIENCE OF RELIGlON

\vill be sl1o\vn tl1at tl1e seeking of God becomes

Another says: ''I wa11t to do good in tl1e

THE SCIENCE OF RELIGION

people also, you 'vill find that tl1ere is the

THE SCIENCE OF RELIGION

a11d me and all. Tl1is l1appiness is Bliss, a

religion necessarily consists in the permanent

THE SCIENCE OF RELIGION

can deny tl1at he "\Vants to avoid pain

THE SCIENCE OF RELIGION

to get l1appiness, or Bliss. But your means are

THE SCIENCE OF RELIGION

TI-IE SCIENCE OF RELIGION

witl1 a vie'v to how you may bring undistt1rbed

course tl1is should not be understood as an

THE SCIENCE OF RELIGION

us the birtl1right of free tl1inking or free action~

any, must be subservient to tl1e one given.

THE SCIENCE OF RELIGION

Is not tl1e definition already g'ive11 of Religion

THE SCIENCE OF RELIGION

By looking, then, into the motive of the

by the analysis of man's motive for action.

TilE SCIENCE OF RELIGION

instincts are either subservient to the instinct

TilE SCIENCE OF RELIGION

Religion for us- our principles and actio11S

TilE SCIENCE OF RELIGION

fortunately \Ve are not al,vays fully alive to it.

not shrink fro111 runni11g into dangers to

and led to consider the true Religion, the

THE SCIENCE OF RELIGION

\Visl1 to orientalize an occide11tal, place him