(Delivered under the auspices of tile Brooklyn Ethical Society, in the Art Gallery of tile Pouch Mansion, Clinton Avenue, Brooklyn, U.S.A.)
India, although only half the size of the United States, contains a population of over two hundred and ninety millions, and there are three religions which hold sway over them — the Mohammedan, the Buddhist (including the Jain), and the Hindu. The adherents of the first mentioned number about sixty millions, of the second about nine millions, while the last embrace nearly two hundred and six millions. The cardinal features of the Hindu religion are founded on the meditative and speculative philosophy and on the ethical teachings contained in the various books of the Vedas, which assert that the universe is infinite in space and eternal in duration. It never had a beginning, and it never will have an end. Innumerable have been the manifestations of the power of the spirit in the realm of matter, of the force of the Infinite in the domain of the finite; but the Infinite Spirit Itself is self-existent, eternal, and unchangeable. The passage of time makes no mark whatever on the dial of eternity. In its supersensuous region which cannot be comprehended at all by the human understanding, there is no past, and there is no future. The Vedas teach that the soul of man is im mortal. The body is subject to the law of growth and decay, what grows must of necessity decay. But the in dwelling spirit is related to the infinite and eternal life; it never had a beginning and it never will have an end, One of the chief distinctions between the Hindu and the Christian religions is that the Christian religion teaches that each human soul had its beginning at its birth into this world, whereas the Hindu religion asserts that the spirit of man is an emanation of the Eternal Being, and had no more a beginning than God Himself. Innumerable have been and will be its manifestations in its passage from one personality to another, subject to the great law of spiritual evolution, until it reaches perfection, when there is no more change.
It has been often asked: If this be so, why is it we do not remember anything of our past lives? This is our explanation: Consciousness is the name of the surface only of the mental ocean, but within its depths are stored up all our experiences, both pleasant and painful. The desire of the human soul is to find out something that is stable. The mind and the body, in fact all the various phenomena of nature, are in a condition of incessant change. But the highest aspiration of our spirit is to find out something that does not change, that has reached a state of permanent perfection. And this is the aspiration of the human soul after the Infinite! The finer our moral and intellectual development, the stronger will become this aspiration after the Eternal that changes not.
The modern Buddhists teach that everything that cannot be known by the five senses is non-existent, and that it is a delusion to suppose that man is an independent entity. The idealists, on the contrary, claim that each individual is an independent entity, and the external world does not exist outside of his mental conception. But the sure solution of this problem is that nature is a mixture of independence and dependence, of reality and idealism. Our mind and bodies are dependent on the external world, and this dependence varies according to the nature of their relation to it; but the indwelling spirit is free, as God is free, and is able to direct in a greater or lesser degree, according to the state of their development, the movements of our minds and bodies.
Death is but a change of condition. We remain in the same universe, and are subject to the same laws as before. Those who have passed beyond and have attained high planes of development in beauty and wisdom are but the advance-guard of a universal army who are following after them. The spirit of the highest is related to the spirit of the lowest, and the germ of infinite perfection exists in all. We should cultivate the optimistic temperament, and endeavour to see the good that dwells in everything. If we sit down and lament over the imperfection of our bodies and minds, we profit nothing; it is the heroic endeavour to subdue adverse circumstances that carries our spirit upwards. The object of life is to learn the laws of spiritual progress. Christians can learn from Hindus, and Hindus can learn from Christians. Each has made a contribution of value to the wisdom of the world.
Impress upon your children that true religion is positive and not negative, that it does not consist in merely refraining from evil, but in a persistent performance of noble decals. True religion comes not front the teaching of men or the reading of books; it is the awakening of the spirit within us, consequent upon pure and heroic action. Every child born into the world brings with it a certain accumulated experience from previous incarnations; and the impress of this experience is seen in the structure of its mind and body. But the feeling of independence which possesses us all shows there is something in us besides mind and body. The soul that reigns within is independent stud creates the desire for freedom. If we are not free, how can we hope to make the world better? We hold that human progress is the result of the action of the human spirit. What the world is, and what we ourselves are, are the fruits of the freedom of the spirit.
We believe in one God, the Father of us all, who is omnipresent and omnipotent, and who guides and preserves His children with infinite love. We believe in a Personal God as the Christians do, but we go further: we below that we are He! That His personality is manifested in us, that God is in us, and that we are in God We believe there is a germ of truth in all religions, and the Hindu bows down to them all; for in this world, truth is to be found not in subtraction but in addition. We would offer God a bouquet of the most beautiful flowers of all the diverse faiths. We must love God for love's sake, not for the hope of reward. We must do our duty for duty's sake not for the hope of reward. We must worship the beautiful for beauty's sake, not for the hope of reward. Thus in the purity of our hearts shall we see God. Sacrifices genuflexions, mumblings, and mutterings are not religion. They are only good if they stimulate us to the brave performance of beautiful and heroic deeds and lift our thoughts to the apprehension of the divine perfection
What good is it, if we acknowledge in our prayers that God is the Father of us all, and in our daily lives do not treat every man as our brother? Books are only made so that they may point the way to a higher life; but no good results unless the path is trodden wills unflinching steps! Every human personality may be compared to a glass globe. There is the same pure white light — an emission of the divine Being — in the centre of each, but the glass being of different colours and thickness, the rays assume diverse aspects in the transmission. The equality and beauty of each central flame is the same, and the apparent inequality is only in the imperfection of the temporal instrument of its expression. As we rise higher and higher in the scale of being, the medium becomes more and more translucent.