SWAMIJI'S TIME

SWAMIJI'S TIME J K SIVAN

RAMAKISHNA PARAMAHAMSA

''MY MASTER''

"Religion can be given and taken more tangibly, more really than anything else in the world." Be therefore spiritual first; have something to give, and then stand before the world and give it.

Religion is not talk, nor doctrines,nor theories, nor is it sectarianism. Religion cannot live in sects and societies. It is the relation between the soul and God; how can it be made into a society?

It would then degenerate into business. Wherever there is business, or business principles in religion, spirituality dies.

Religion does not consist in erecting temples, or building churches, or attending public worship. It is not to be found in books, nor in words, nor in lectures, nor in organizations. Religion consists in realization.

As a fact, we all know that nothing will satisfy us until we know the truth for ourselves. However we may argue, however much we may hear, but one thing will satisfy us, and that is our own realization. Such an experience is possible for everyone of us, if we will only try. The first ideal of this attempt to realize religion is that of renunciation. As far as we can, we must give up.

Light and darkness, enjoyment of the world and enjoyment of God will never go together. " Ye cannot serve God and Mammon."

The second idea that I learned from my Master, and which is perhaps the most vital, is the wonderful truth that the religions

of the world are not contradictory nor antagonistic; they are but various phases of One Eternal Religion. One Infinite Religion existed all through eternity and will ever exist, and this Religion is expressing itself in various countries, in various ways. Therefore we must respect all religions and we must try to accept them all as far as we can. Religions manifest themselves not only according to race and geographical position, but according to individual powers. In one man religion is manifesting itself as intense activity, as work. In another it is manifesting itself as intense devotion, in yet another as mysticism, in others as philosophy, and so forth.

It is wrong when we say to others: " Your methods are not right." To learn this central secret that the Truth may be one and yet many at the same time, that we may have different visions of the same Truth from different standpoints, is exactly what must be done.

Then, instead of antagonism to anyone, we shall have infinite sympathy with all.