The Powers of mind – Swami Vivekananda

The Powers of mind – Swami Vivekananda

The CompleteWorks of Swami Vivekanada www.ramakrishnavivekananda.info

WORK AND ITS SECRET

One of the greatest lessons I have learnt in my life is to pay as much attention to the means of work as to its end. He was a great man from whom I learnt it, and his own life was a practical demonstration of this great principle I have been always learning great lessons from that one principle, and it appears to me that all the secret of success is there; to pay as much attention to the means as to the end.
Our great defect in life is that we are so much drawn to the ideal, the goal is so much more enchanting, so much more alluring, so much bigger in our mental horizon, that we lose sight of the details altogether.

But whenever failure comes, if we analyse it critically, in ninety-nine per cent of cases we shall find that it was because we did not pay attention to the means. Proper attention to the finishing, strengthening, of the means is what we need. With the means all right, the end must come. We forget that it is the cause that produces the effect; the effect cannot come by itself; and unless the causes are exact, proper, and powerful, the effect will not be produced. Once the ideal is chosen and the means determined, we may almost let go the ideal, because we are sure it will be there, when the means are perfected. When the cause is there, there is no more difficulty about the effect, the effect is bound to come. If we take care of the cause, the effect will take care of itself. The realization of the ideal is the effect. The means are the cause: attention to the means, therefore, is the great secret of life. We also read this in the Gita and learn that we have to work, constantly work with all our power; to put our whole mind in the work, whatever it be, that we are doing. At the same time, we must not be attached. That is to say, we must not be drawn away from the work by anything else; still, we must be able to quit the work whenever we like.

If we examine our own lives, we find that the greatest cause of sorrow is this: we take up something, and put our whole energy on it — perhaps it is a failure and yet we cannot give it up. We know that it is hurting us, that any further clinging to it is simply bringing misery on us; still, we cannot tear ourselves away from it. The bee came to sip the honey, but its feet stuck to the honey-pot and it could not get away. Again and again, we are finding ourselves in that state. That is the whole secret of existence. Why are we here? We came here to sip the honey, and we find our hands and feet sticking to it. We are caught, though we came to catch. We came to enjoy; we are being enjoyed. We came to rule; we are being ruled. We came to work; we are being worked. All the time, we find that. And this comes into every detail of our life. We are being worked upon by other minds, and we are always struggling to work on other minds. We want to enjoy the pleasures of life; and they eat into our vitals. We want to get everything from nature, but we find in the long run that nature takes everything from us — depletes us, and casts us aside.

Had it not been for this, life would have been all sunshine. Never mind! With all its failures and successes, with all its joys and sorrows, it can be one succession of sunshine, if only we are not caught.

That is the one cause of misery: we are attached, we are being caught. Therefore says the Gita: Work constantly; work, but be not attached; be not caught. Reserve unto yourself the power of detaching yourself from everything, however beloved, however much the soul might yearn for it, however great the pangs of misery you feel if you were going to leave it; still, reserve the power of leaving it whenever you want. The weak have no place here, in this life or in any other life. Weakness leads to slavery. Weakness leads to all kinds of misery, physical and mental. Weakness is death. There are hundreds of thousands of microbes surrounding us, but they cannot harm us unless we become weak, until the body is ready and predisposed to receive them. There may be a million microbes of misery, floating about us. Never mind! They dare not approach us, they have no power to get a hold on us, until the mind is weakened. This is the great fact: strength is life, weakness is death. Strength is felicity, life eternal, immortal; weakness is constant strain and misery: weakness is death.

Attachment is the source of all our pleasures now. We are attached to our friends, to our relatives; we are attached to our intellectual and spiritual works; we are attached to external objects, so that we get pleasure from them. What, again, brings misery but this very attachment? We have to detach ourselves to earn joy. If only we had power to detach ourselves at will, there would not be any misery. That man alone will be able to get the best of nature, who, having the power of attaching himself to a thing with all his energy, has also the power to detach himself when he should do so. The difficulty is that there must be as much power of attachment as that of detachment. There are men who are never attracted by anything. They can never love, they are hard-hearted and apathetic; they escape most of the miseries of life. But the wall never feels misery, the wall never loves, is never hurt; but it is the wall, after all. Surely it is better to be attached and caught, than to be a wall. Therefore the man who never loves, who is hard and stony, escaping most of the miseries of life, escapes also its joys. We do not want that. That is weakness, that is death. That soul has not been awakened that never feels weakness, never feels misery. That is a callous state. We do not want that.

At the same time, we not only want this mighty power of love, this mighty power of attachment, the power of throwing our whole soul upon a single object, losing ourselves and letting ourselves be annihilated, as it were, for other souls — which is the power of the gods — but we want to be higher even than the gods. The perfect man can put his whole soul upon that one point of love, yet he is unattached. How comes this? There is another secret to learn.

The beggar is never happy. The beggar only gets a dole with pity and scorn behind it, at least with the thought behind that the beggar is a low object. He never really enjoys what he gets.

We are all beggars. Whatever we do, we want a return. We are all traders. We are traders in life, we are traders in virtue, we are traders in religion. And alas! we are also traders in love.

If you come to trade, if it is a question of give-and-take, if it is a question of buy-and-sell, abide by the laws of buying and selling. There is a bad time and there is a good time; there is a rise and a fall in prices: always you expect the blow to come. It is like looking at the mirrors Your face is reflected: you make a grimace — there is one in the mirror; if you laugh, the mirror laughs. This is buying and selling, giving and taking.

We get caught. How? Not by what we give, but by what we expect. We get misery in return for our love; not from the fact that we love, but from the fact that we want love in return. There is no misery where there is no want. Desire, want, is the father of all misery. Desires are bound by the laws of success and failure. Desires must bring misery.

The great secret of true success, of true happiness, then, is this: the man who asks for no return, the perfectly unselfish man, is the most successful. It seems to be a paradox. Do we not know that every man who is unselfish in life gets cheated, gets hurt? Apparently, yes. “Christ was unselfish, and yet he was crucified.” True, but we know that his unselfishness is the reason, the cause of a great victory — the crowning of millions upon millions of lives with the blessings of true success.

Ask nothing; want nothing in return. Give what you have to give; it will come back to you — but do not think of that now, it will come back multiplied a thousandfold — but the attention must not be on that. Yet have the power to give: give, and there it ends. Learn that the whole of life is giving, that nature will force you to give. So, give willingly. Sooner or later you will have to give up. You come into life to accumulate. With clenched hands, you want to take. But nature puts a hand on your throat and makes your hands open. Whether you will it or not, you have to give. The moment you say, “I will not”, the blow comes; you are hurt. None is there but will be compelled, in the long run, to give up everything. And the more one struggles against this law, the more miserable one feels. It is because we dare not give, because we are not resigned enough to accede to this grand demand of nature, that we are miserable. The forest is gone, but we get heat in return. The sun is taking up water from the ocean, to return it in showers. You are a machine for taking and giving: you take, in order to give. Ask, therefore, nothing in return; but the more you give, the more will come to you. The quicker you can empty the air out of this room, the quicker it will be filled up by the external air; and if you close all the doors and every aperture, that which is within will remain, but that which is outside will never come in, and that which is within will stagnate, degenerate, and become poisoned. A river is continually emptying itself into the ocean and is continually filling up again. Bar not the exit into the ocean. The moment you do that, death seizes you.

Be, therefore, not a beggar; be unattached This is the most terrible task of life! You do not calculate the dangers on the path. Even by intellectually recognising the difficulties, we really do not know them until we feel them. From a distance we may get a general view of a park: well, what of that? We feel and really know it when we are in it. Even if our every attempt is a failure, and we bleed and are torn asunder, yet, through all this, we have to preserve our heart — we must assert our Godhead in the midst of all these difficulties. Nature wants us to react, to return blow for blow, cheating for cheating, lie for lie, to hit back with all our might. Then it requires a superdivine power not to hit back, to keep control, to be unattached.

Every day we renew our determination to be unattached. We cast our eyes back and look at the past objects of our love and attachment, and feel how every one of them made us miserable. We went down into the depths of despondency because of our “love”! We found ourselves mere slaves in the hands of others, we were dragged down and down! And we make a fresh determination: “Henceforth, I will be master of myself; henceforth, I will have control over myself.” But the time comes, and the same story once more! Again the soul is caught and cannot get out. The bird is in a net, struggling and fluttering. This is our life.

I know the difficulties. Tremendous they are, and ninety per cent of us become discouraged and lose heart, and in our turn, often become pessimists and cease to believe in sincerity, love, and all that is grand and noble. So, we find men who in the freshness of their lives have been forgiving, kind, simple, and guileless, become in old age lying masks of men. Their minds are a mass of intricacy. There may be a good deal of external policy, possibly. They are not hot-headed, they do not speak, but it would be better for them to do so; their hearts are dead and, therefore, they do not speak. They do not curse, not become angry; but it would be better for them to be able to be angry, a thousand times better, to be able to curse. They cannot. There is death in the heart, for cold hands have seized upon it, and it can no more act, even to utter a curse, even to use a harsh word.

All this we have to avoid: therefore I say, we require superdivine power. Superhuman power is not strong enough. Superdivine strength is the only way, the one way out. By it alone we can pass through all these intricacies, through these showers of miseries, unscathed. We may be cut to pieces, torn asunder, yet our hearts must grow nobler and nobler all the time.

It is very difficult, but we can overcome the difficulty by constant practice. We must learn that nothing can happen to us, unless we make ourselves susceptible to it. I have just said, no disease can come to me until the body is ready; it does not depend alone on the germs, but upon a certain predisposition which is already in the body. We get only that for which we are fitted. Let us give up our pride and understand this, that never is misery undeserved. There never has been a blow undeserved: there never has been an evil for which I did not pave the way with my own hands. We ought to know that. Analyse yourselves and you will find that every blow you have received, came to you because you prepared yourselves for it. You did half, and the external world did the other half: that is how the blow came. That will sober us down. At the same time, from this very analysis will come a note of hope, and the note of hope is: “I have no control of the external world, but that which is in me and nearer unto me, my own world, is in my control. If the two together are required to make a failure, if the two together are necessary to give me a blow, I will not contribute the one which is in my keeping; and how then can the blow come? If I get real control of myself, the blow will never come.”

We are all the time, from our childhood, trying to lay the blame upon something outside ourselves. We are always standing up to set right other people, and not ourselves. If we are miserable, we say, “Oh, the world is a devil’s world.” We curse others and say, “What infatuated fools!” But why should we be in such a world, if we really are so good? If this is a devil’s world, we must be devils also; why else should we be here? “Oh, the people of the world are so selfish!” True enough; but why should we be found in that company, if we be better? Just think of that.

We only get what we deserve. It is a lie when we say, the world is bad and we are good. It can never be so. It is a terrible lie we tell ourselves.

This is the first lesson to learn: be determined not to curse anything outside, not to lay the blame upon any one outside, but be a man, stand up, lay the blame on yourself. You will find, that is always true. Get hold of yourself.

Is it not a shame that at one moment we talk so much of our manhood, of our being gods — that we know everything, we can do everything, we are blameless, spotless, the most unselfish people in the world; and at the next moment a little stone hurts us, a little anger from a little Jack wounds us — any fool in the street makes “these gods” miserable! Should this be so if we are such gods? Is it true that the world is to blame? Could God, who is the purest and the noblest of souls, be made miserable by any of our tricks? If you are so unselfish, you are like God. What world can hurt you? You would go through the seventh hell unscathed, untouched. But the very fact that you complain and want to lay the blame upon the external world shows that you feel the external world — the very fact that you feel shows that you are not what you claim to be. You only make your offence greater by heaping misery upon misery, by imagining that the external world is hurting you, and crying out, “Oh, this devil’s world! This man hurts me; that man hurts me! ” and so forth. It is adding lies to misery.

We are to take care of ourselves — that much we can do — and give up attending to others for a time. Let us perfect the means; the end will take care of itself. For the world can be good and pure, only if our lives are good and pure. It is an effect, and we are the means. Therefore, let us purify ourselves. Let us make ourselves perfect.

THE POWERS OF MIND

All over the world there has been the belief in the supernatural throughout the ages. All of us have heard of extraordinary happenings, and many of us have had some personal experience of them. I would rather introduce the subject by telling you certain facts which have come within my own experience. I once heard of a man who, if any one went to him with questions in his mind, would answer them immediately; and I was also informed that he foretold events. I was curious and went to see him with a few friends. We each had something in our minds to ask, and, to avoid mistakes, we wrote down our questions and put them in our pockets. As soon as the man saw one of us, he repeated our questions and gave the answers to them. Then he wrote something on paper, which he folded up, asked me to sign on the back, and said, “Don’t look at it; put it in your pocket and keep it there till I ask for it again.” And so on to each one of us. He next told us about some events that would happen to us in the future. Then he said, “Now, think of a word or a sentence, from any language you like.” I thought of a long sentence from Sanskrit, a language of which he was entirely ignorant. “Now, take out the paper from your pocket,” he said. The Sanskrit sentence was written there! He had written it an hour before with the remark, “In confirmation of what I have written, this man will think of this sentence.” It was correct. Another of us who had been given a similar paper which he had signed and placed in his pocket, was also asked to think of a sentence. He thought of a sentence in Arabic, which it was still less possible for the man to know; And my friend found this written down on the paper.
Another of us was a physician. He thought of a sentence from a German medical book. It was written on his paper.

Several days later I went to this man again, thinking possibly I had been deluded somehow before. I took other friends, and on this occasion also he came out wonderfully triumphant.

Another time I was in the city in India, and I was told of a Brâhmin there who could produce numbers of things from where, nobody knew. This man was in business there; he was a respectable gentleman. And I asked him to show me his tricks. It so happened that this man had a fever, and in India there is a general belief that if a holy man puts his hand on a sick man he would be well. This Brahmin came to me and said, “Sir, put your hand on my head, so that my fever may be cured.” I said, “Very good; but you show me your tricks.” He promised. I put my hand on his head as desired, and later he came to fulfil his promise. He had only a strip of cloth about his loins, we took off everything else from him. I had a blanket which I gave him to wrap round himself, because it was cold, and made him sit in a corner. Twenty-five pairs of eyes were looking at him. And he said, “Now, look, write down anything you want.” We all wrote down names of fruits that never grew in that country, bunches of grapes, oranges, and so on. And we gave him those bits of paper. And there came from under his blanket, bushels of grapes, oranges, and so forth, so much that if all that fruit was weighed, it would have been twice as heavy as the man. He asked us to eat the fruit. Some of us objected, thinking it was hypnotism; but the man began eating himself — so we all ate. It was all right.

He ended by producing a mass of roses. Each flower was perfect, with dew-drops on the petals, not one crushed, not one injured. And masses of them! When I asked the man for an explanation, he said, “It is all sleight of hand.”

Whatever it was, it seemed to be impossible that it could be sleight of hand merely. From whence could he have got such large quantities of things?

Well, I saw many things like that. Going about India you find hundreds of similar things in different places. These are in every country. Even in this country you will find some such wonderful things. Of course there is a great deal of fraud, no doubt; but then, whenever you see fraud, you have also to say that fraud is an imitation. There must be some truth somewhere, that is being imitated; you cannot imitate nothing. Imitation must be of something substantially true.

In very remote times in India, thousands of years ago, these facts used to happen even more than they do today. It seems to me that when a country becomes very thickly populated, psychical power deteriorates. Given a vast country thinly inhabited, there will, perhaps, be more of psychical power there. These facts, the Hindus, being analytically minded. took up and investigated. And they came to certain remarkable conclusions; that is, they made a science of it. They found out that all these, though extraordinary, are also natural; there is nothing supernatural. They are under laws just the same as any other physical phenomenon. It is not a freak of nature that a man is born with such powers. They can be systematically studied, practiced, and acquired. This science they call the science of Râja-Yoga. There are thousands of people who cultivate the study of this science, and for the whole nation it has become a part of daily worship.

The conclusion they have reached is that all these extraordinary powers are in the mind of man. This mind is a part of the universal mind. Each mind is connected with every other mind. And each mind, wherever it is located, is in actual communication with the whole world.

Have you ever noticed the phenomenon that is called thought-transference? A man here is thinking something, and that thought is manifested in somebody else, in some other place. With preparations — not by chance — a man wants to send a thought to another mind at a distance, and this other mind knows that a thought is coming, and he receives it exactly as it is sent out. Distance makes no difference. The thought goes and reaches the other man, and he understands it. If your mind were an isolated something here, and my mind were an isolated something there, and there were no connection between the two, how would it be possible for my thought to reach you? In the ordinary cases, it is not my thought that is reaching you direct; but my thought has got to be dissolved into ethereal vibrations and those ethereal vibrations go into your brain, and they have to be resolved again into your own thoughts. Here is a dissolution of thought, and there is a resolution of thought. It is a roundabout process. But in telepathy, there is no such thing; it is direct.

This shows that there is a continuity of mind, as the Yogis call it. The mind is universal. Your mind, my mind, all these little minds, are fragments of that universal mind, little waves in the ocean; and on account of this continuity, we can convey our thoughts directly to one another.

You see what is happening all around us. The world is one of influence. Part of our energy is used up in the preservation of our own bodies. Beyond that, every particle of our energy is day and night being used in influencing others. Our bodies, our virtues, our intellect, and our spirituality, all these are continuously influencing others; and so, conversely, we are being influenced by them. This is going on all around us. Now, to take a concrete example. A man comes; you know he is very learned, his language is beautiful, and he speaks to you by the hour; but he does not make any impression. Another man comes, and he speaks a few words, not well arranged, ungrammatical perhaps; all the same, he makes an immense impression. Many of you have seen that. So it is evident that words alone cannot always produce an impression. Words, even thoughts contribute only one-third of the influence in making an impression, the man, two-thirds. What you call the personal magnetism of the man — that is what goes out and impresses you.

In our families there are the heads; some of them are successful, others are not. Why? We complain of others in our failures. The moment I am unsuccessful, I say, so-and-so is the cause of the failure. In failure, one does not like to confess one’s own faults and weaknesses. Each person tries to hold himself faultless and lay the blame upon somebody or something else, or even on bad luck. When heads of families fail, they should ask themselves, why it is that some persons manage a family so well and others do not. Then you will find that the difference is owing to the man — his presence, his personality.

Coming to great leaders of mankind, we always find that it was the personality of the man that counted. Now, take all the great authors of the past, the great thinkers. Really speaking, how many thoughts have they thought? Take all the writings that have been left to us by the past leaders of mankind; take each one of their books and appraise them. The real thoughts, new and genuine, that have been thought in this world up to this time, amount to only a handful. Read in their books the thoughts they have left to us. The authors do not appear to be giants to us, and yet we know that they were great giants in their days. What made them so? Not simply the thoughts they thought, neither the books they wrote, nor the speeches they made, it was something else that is now gone, that is their personality. As I have already remarked, the personality of the man is two-thirds, and his intellect, his words, are but one-third. It is the real man, the personality of the man, that runs through us. Our actions are but effects. Actions must come when the man is there; the effect is bound to follow the cause.

The ideal of all education, all training, should be this man-making. But, instead of that, we are always trying to polish up the outside. What use in polishing up the outside when there is no inside? The end and aim of all training is to make the man grow. The man who influences, who throws his magic, as it were, upon his fellow-beings, is a dynamo of power, and when that man is ready, he can do anything and everything he likes; that personality put upon anything will make it work.

Now, we see that though this is a fact, no physical laws that we know of will explain this. How can we explain it by chemical and physical knowledge? How much of oxygen, hydrogen, carbon, how many molecules in different positions, and how many cells, etc., etc. can explain this mysterious personality? And we still see, it is a fact, and not only that, it is the real man; and it is that man that lives and moves and works, it is that man that influences, moves his fellow-beings, and passes out, and his intellect and books and works are but traces left behind. Think of this. Compare the great teachers of religion with the great philosophers. The philosophers scarcely influenced anybody’s inner man, and yet they wrote most marvellous books. The religious teachers, on the other hand, moved countries in their lifetime. The difference was made by personality. In the philosopher it is a faint personality that influences; in the great prophets it is tremendous. In the former we touch the intellect, in the latter we touch life. In the one case, it is simply a chemical process, putting certain chemical ingredients together which may gradually combine and under proper circumstances bring out a flash of light or may fail. In the other, it is like a torch that goes round quickly, lighting others.

The science of Yoga claims that it has discovered the laws which develop this personality, and by proper attention to those laws and methods, each one can grow and strengthen his personality. This is one of the great practical things, and this is the secret of all education. This has a universal application. In the life of the householder, in the life of the poor, the rich, the man of business, the spiritual man, in every one’s life, it is a great thing, the strengthening of this personality. There are laws, very fine, which are behind the physical laws, as we know. That is to say, there are no such realities as a physical world, a mental world, a spiritual world. Whatever is, is one. Let us say, it is a sort of tapering existence; the thickest part is here, it tapers and becomes finer and finer. The finest is what we call spirit; the grossest, the body. And just as it is here in microcosm, it is exactly the same in the macrocosm. The universe of ours is exactly like that; it is the gross external thickness, and it tapers into something finer and finer until it becomes God.

We also know that the greatest power is lodged in the fine, not in the coarse. We see a man take up a huge weight, we see his muscles swell, and all over his body we see signs of exertion, and we think the muscles are powerful things. But it is the thin thread-like things, the nerves, which bring power to the muscles; the moment one of these threads is cut off from reaching the muscles, they are not able to work at all. These tiny nerves bring the power from something still finer, and that again in its turn brings it from something finer still — thought, and so on. So, it is the fine that is really the seat of power. Of course we can see the movements in the gross; but when fine movements take place, we cannot see them. When a gross thing moves, we catch it, and thus we naturally identify movement with things which are gross. But all the power is really in the fine. We do not see any movement in the fine, perhaps, because the movement is so intense that we cannot perceive it. But if by any science, any investigation, we are helped to get hold of these finer forces which are the cause of the expression, the expression itself will be under control. There is a little bubble coming from the bottom of a lake; we do not see it coming all the time, we see it only when it bursts on the surface; so, we can perceive thoughts only after they develop a great deal, or after they become actions. We constantly complain that we have no control over our actions, over our thoughts. But how can we have it? If we can get control over the fine movements, if we can get hold of thought at the root, before it has become thought, before it has become action, then it would be possible for us to control the whole. Now, if there is a method by which we can analyse, investigate, understand, and finally grapple with those finer powers, the finer causes, then alone is it possible to have control over ourselves, and the man who has control over his own mind assuredly will have control over every other mind. That is why purity and morality have been always the object of religion; a pure, moral man has control of himself. And all minds are the same, different parts of one Mind. He who knows one lump of clay has known all the clay in the universe. He who knows and controls his own mind knows the secret of every mind and has power over every mind

Now, a good deal of our physical evil we can get rid of, if we have control over the fine parts; a good many worries we can throw off, if we have control over the fine movements; a good many failures can be averted, if we have control over these fine powers. So far, is utility. Yet beyond, there is something higher.

Now, I shall tell you a theory, which I will not argue now, but simply place before you the conclusion. Each man in his childhood runs through the stages through which his race has come up; only the race took thousands of years to do it, while the child takes a few years. The child is first the old savage man — and he crushes a butterfly under his feet. The child is at first like the primitive ancestors of his race. As he grows, he passes through different stages until he reaches the development of his race. Only he does it swiftly and quickly. Now, take the whole of humanity as a race, or take the whole of the animal creation, man and the lower animals, as one whole. There is an end towards which the whole is moving. Let us call it perfection. Some men and women are born who anticipate the whole progress of mankind. Instead of waiting and being reborn over and over again for ages until the whole human race has attained to that perfection, they, as it were, rush through them in a few short years of their life. And we know that we can hasten these processes, if we be true to ourselves. If a number of men, without any culture, be left to live upon an island, and are given barely enough food, clothing, and shelter, they will gradually go on and on, evolving higher and higher stages of civilization. We know also, that this growth can be hastened by additional means. We help the growth of trees, do we not? Left to nature they would have grown, only they would have taken a longer time; we help them to grow in a shorter time than they would otherwise have taken. We are doing all the time the same thing, hastening the growth of things by artificial means. Why cannot we hasten the growth of man? We can do that as a race Why are teachers sent to other countries? Because by these means we can hasten the growth of races. Now, can we not hasten the growth of individuals? We can. Can we put a limit to the hastening? We cannot say how much a man can grow in one life. You have no reason to say that this much a man can do and no more. Circumstances can hasten him wonderfully. Can there be any limit then, till you come to perfection? So, what comes of it? — That a perfect man, that is to say, the type that is to come of this race, perhaps millions of years hence, that man can come today. And this is what the Yogis say, that all great incarnations and prophets are such men; that they reached perfection in this one life. We have had such men at all periods of the world’s history and at all times. Quite recently, there was such a man who lived the life of the whole human race and reached the end — even in this life. Even this hastening of the growth must be under laws. Suppose we can investigate these laws and understand their secrets and apply them to our own needs; it follows that we grow. We hasten our growth, we hasten our development, and we become perfect, even in this life. This is the higher part of our life, and the science of the study of mind and its powers has this perfection as its real end. Helping others with money and other material things and teaching them how to go on smoothly in their daily life are mere details.

The utility of this science is to bring out the perfect man, and not let him wait and wait for ages, just a plaything in the hands of the physical world, like a log of drift-wood carried from wave to wave and tossing about in the ocean. This science wants you to be strong, to take the work in your own hand, instead of leaving it in the hands of nature, and get beyond this little life. That is the great idea.

Man is growing in knowledge, in power, in happiness. Continuously, we are growing as a race. We see that is true, perfectly true. Is it true of individuals? To a certain extent, yes. But yet, again comes the question: Where do you fix the limit? I can see only at a distance of so many feet. But I have seen a man close his eyes and see what is happening in another room. If you say you do not believe it, perhaps in three weeks that man can make you do the same. It can be taught to anybody. Some persons, in five minutes even, can be made to read what is happening in another man’s mind. These facts can be demonstrated.

Now, if these things are true, where can we put a limit? If a man can read what is happening in another’s mind in the corner of this room, why not in the next room? Why not anywhere? We cannot say, why not. We dare not say that it is not possible. We can only say, we do not know how it happens. Material scientists have no right to say that things like this are not possible; they can only say, “We do not know.” Science has to collect facts, generalise upon them, deduce principles, and state the truth — that is all. But if we begin by denying the facts, how can a science be?

There is no end to the power a man can obtain. This is the peculiarity of the Indian mind, that when anything interests it, it gets absorbed in it and other things are neglected. You know how many sciences had their origin in India. Mathematics began there. You are even today counting 1, 2, 3, etc. to zero, after Sanskrit figures, and you all know that algebra also originated in India, and that gravitation was known to the Indians thousands of years before Newton was born.

You see the peculiarity. At a certain period of Indian history, this one subject of man and his mind absorbed all their interest. And it was so enticing, because it seemed the easiest way to achieve their ends. Now, the Indian mind became so thoroughly persuaded that the mind could do anything and everything according to law, that its powers became the great object of study. Charms, magic, and other powers, and all that were nothing extraordinary, but a regularly taught science, just as the physical sciences they had taught before that. Such a conviction in these things came upon the race that physical sciences nearly died out. It was the one thing that came before them. Different sects of Yogis began to make all sorts of experiments. Some made experiments with light, trying to find out how lights of different colours produced changes in the body. They wore a certain coloured cloth, lived under a certain colour, and ate certain coloured foods. All sorts of experiments were made in this way. Others made experiments in sound by stopping and unstopping their ears. And still others experimented in the sense of smell, and so on.

The whole idea was to get at the basis, to reach the fine parts of the thing. And some of them really showed most marvellous powers. Many of them were trying to float in the air or pass through it. I shall tell you a story which I heard from a great scholar in the West. It was told him by a Governor of Ceylon who saw the performance. A girl was brought forward and seated cross-legged upon a stool made of sticks crossed. After she had been seated for a time, the show-man began to take out, one after another, these cross-bars; and when all were taken out, the girl was left floating in the air. The Governor thought there was some trick, so he drew his sword and violently passed it under the girl; nothing was there. Now, what was this? It was not magic or something extraordinary. That is the peculiarity. No one in India would tell you that things like this do not exist. To the Hindu it is a matter of course. You know what the Hindus would often say when they have to fight their enemies — “Oh, one of our Yogis will come and drive the whole lot out!” It is the extreme belief of the race. What power is there in the hand or the sword? The power is all in the spirit.

If this is true, it is temptation enough for the mind to exert its highest. But as with every other science it is very difficult to make any great achievement, so also with this, nay much more. Yet most people think that these powers can be easily gained. How many are the years you take to make a fortune? Think of that! First, how many years do you take to learn electrical science or engineering? And then you have to work all the rest of your life.

Again, most of the other sciences deal with things that do not move, that are fixed. You can analyse the chair, the chair does not fly from you. But this science deals with the mind, which moves all the time; the moment you want to study it, it slips. Now the mind is in one mood, the next moment, perhaps, it is different, changing, changing all the time. In the midst of all this change it has to be studied, understood, grasped, and controlled. How much more difficult, then, is this science! It requires rigorous training. People ask me why I do not give them practical lessons. Why, it is no joke. I stand upon this platform talking to you and you go home and find no benefit; nor do I. Then you say, “It is all bosh.” It is because you wanted to make a bosh of it. I know very little of this science, but the little that I gained I worked for thirty years of my life, and for six years I have been telling people the little that I know. It took me thirty years to learn it; thirty years of hard struggle. Sometimes I worked at it twenty hours during the twenty-four; sometimes I slept only one hour in the night; sometimes I worked whole nights; sometimes I lived in places where there was hardly a sound, hardly a breath; sometimes I had to live in caves. Think of that. And yet I know little or nothing; I have barely touched the hem of the garment of this science. But I can understand that it is true and vast and wonderful.

Now, if there is any one amongst you who really wants to study this science, he will have to start with that sort of determination, the same as, nay even more than, that which he puts into any business of life.

And what an amount of attention does business require, and what a rigorous taskmaster it is! Even if the father, the mother, the wife, or the child dies, business cannot stop! Even if the heart is breaking, we still have to go to our place of business, when every hour of work is a pang. That is business, and we think that it is just, that it is right.

This science calls for more application than any business can ever require. Many men can succeed in business; very few in this. Because so much depends upon the particular constitution of the person studying it. As in business all may not make a fortune, but everyone can make something, so in the study of this science each one can get a glimpse which will convince him of its truth and of the fact that there have been men who realised it fully.

This is the outline of the science. It stands upon its own feet and in its own light, and challenges comparison with any other science. There have been charlatans, there have been magicians, there have been cheats, and more here than in any other field. Why? For the same reason, that the more profitable the business, the greater the number of charlatans and cheats. But that is no reason why the business should not be good. And one thing more; it may be good intellectual gymnastics to listen to all the arguments and an intellectual satisfaction to hear of wonderful things. But, if any one of you really wants to learn something beyond that, merely attending lectures will not do. That cannot be taught in lectures, for it is life; and life can only convey life. If there are any amongst you who are really determined to learn it, I shall be very glad to help them.