The question has been raised as to from whom this universe comes,in whom it rests, and to whom it goes; and the answer has been given that from freedom it comes, in bondage it rests, and goes back into that freedom again. So, when we speak of man as no other than that infinite being which is manifesting itself, we mean that only one very small part thereof is man; this body and this mind which we see are only one part of the whole, only one spot of the infinite being. This whole universe is only one speck of the infinite being; and all our laws, our bondages, our joys and our sorrows, our happinesses and our expectations, are only within this small universe; all our progression and digression are within its small compass.



So you see how childish it is to expect a continuation of this universe -- the creation of our minds -- and to expect to go to heaven, which after all must mean only a repetition of this world that we know. You see at once that it is an impossible and childish desire to make the whole of infinite existence conform to the limited and conditioned existence which we know.

When a man says that he will have again and again this same thing which he is having now, or, as I sometimes put it,when he asks for a comfortable religion, you may know that he has become so degenerate that he cannot think of anything higher than what he is now; he is just his little present surroundings and nothing more. He has forgotten his infinite nature, and his whole idea is confined to these little joys, and sorrows, and heartjealousies of the moment. He thinks that this finite thing is the infinite; and not only so, he will not let this foolishness go. He clings on desperately unto Trishna,and the thirst after life,what the Buddhists call Tanha and Tissa.There may be millions of kinds of happiness,and beings, and laws,and progress, and causation,all acting outside the little universe that we know;and,after all, the whole of this comprises but one section of our infinite nature.

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