as THIS universe of ours, the universe of the senses, the rational, the intellectual, is bounded on both sides by the illimitable, the unknowable, the ever unknown. Here-in is the search, herein are the inquiries, here are the facts, whence comes the light which is known to the world religion. Essentially, however, religion belongs to the super sensuous and not to the sense plane. It is beyond all reasoning and is not on the plane of intellect. It is a vision, an inspiration, a plunge into the unknown and unknowable, making the unknowable more than known, for it can never be "known." The search has been in the human mind, as I believe, from the very beginning of humanity. There cannot have been human reasoning and intellect in any period of the world's history without this struggle, this search beyond. In our little universe, the human mind, we see a thought arise. Whence it arises we do not know, and when it dis-appears, where it goes we know not either. The macrocosm and the microcosm are, as it were, in the same groove, passing through the same stages, vibrating in the same key.
In these lectures I shall try to bring before you the Hindu theory that religions do not come from without, but from within. It is my belief that religious thought is in man's very constitution, so much so that it is impossible for him to give up religion until he can give up his mind and body, until he can give up thought and life. As long as a man thinks, this struggle must go on, and so long man must have some form of religion. Thus we see various forms of religion in the world.
It is a bewildering study, but it is not, as many of us think, a vain speculation. Amidst this chaos there is harmony, throughout these discordant sounds there is a note of concord, and he who is prepared to listen to it will catch the tone.
The great question of all questions at the present time is this: Taking for grant-ed that the known and the knowable are bounded on both sides by the unknowable and the infinitely unknown, why struggle for that infinite unknown? Why shall we not be content with the known? Why shall we not rest satisfied with eating, drinking, and doing a little good to society? This idea is in the air. From the most learned professor to the prattling baby, we are told to do good to the world, that is all of religion, and that it is useless to trouble ourselves about questions of the beyond. So much is this the case that it has become a truism.
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