{"1": {"fulltext": "133\\n2 M6\\npy l", "height": "4640", "width": "2916", "jp2-path": "vedntaphilos00abhe_0001.jp2"}, "2": {"fulltext": "", "height": "4680", "width": "2988", "jp2-path": "vedntaphilos00abhe_0002.jp2"}, "3": {"fulltext": "TWO COPIES RECEIVED-\\nft\\n^S#\\nSECOND COPY,\\nVEDANTA PHILOSOPHY ._\\nLECTURE BY\\n3547 JAN l:\\nSWAMI ABHEDANANDA\\nThe Motherhood of God\\nTuxedo Hall, New York, November 12th, 1899\\nPublished by the Vedaxta Society\\nNEW YORK\\nPRICE, 10 CENTS", "height": "4744", "width": "2916", "jp2-path": "vedntaphilos00abhe_0003.jp2"}, "4": {"fulltext": "54258\\nA A\\nCopyright, 1899, by SWAMI ABHEDANANDA, NEW YORK", "height": "4668", "width": "2964", "jp2-path": "vedntaphilos00abhe_0004.jp2"}, "5": {"fulltext": "M I am the Father and Mother of the universe. Bhagavad Gita, ix, 17.\\nWhy does the God-lover find such pleasure in addressing the Deity\\nas Mother Because the child is more free with its Mother, and conse-\\nquently she is dearer to the child than any one else. Life and Sayings\\nof Ramakrishna, by F. Max Miiller,p. 118.\\nTHE flOTHERHOOD OF GOD.*\\nThe worship of God as the Mother of the universe,\\nas our Divine Mother, is unknown to the people of the\\nWest.f Since the introduction of Christianity into\\nEurope, the conception of God as the Creator and\\nFather of the universe, has been preached by the\\ntheologians and priests of Christendom. Jesus, the\\nfounder of Christianity, worshipped God as His\\nFather, and prayed to Him as the Father of the uni-\\nverse; consequently, those who follow Jesus and His\\nteachings worship God through this relation, estab-\\nlished by their Master. The relation between father\\nand son is much higher than that of the creator and\\nhis creatures, or the master and his servant. The\\nmore we advance in spirituality and the nearer we ap-\\nproach God, the closer becomes our relation to Him.\\nThe worship of God is impossible without having\\nsome kind of relation between the worshipper and the\\nobject of worship.\\nLecture delivered in Tuxedo Hall New York, November 12, 1899,\\nunder title of God, our Eternal Mother.\\nt In America Theodore Parker was the first who spoke of God as\\nour Mother.", "height": "4728", "width": "2912", "jp2-path": "vedntaphilos00abhe_0005.jp2"}, "6": {"fulltext": "2 VEDANTA PHILOSOPHY.\\nIn the Hebrew religion God (Jehovah) was con-\\nceived of as the creator, ruler and governor of the uni-\\nverse. He was like a most powerful and despotic\\nmonarch. All creatures were related to Jehovah as\\nsubjects to their ruler. As a ruler punishes his dis-\\nobedient subjects, so Jehovah punished those who dis-\\nobeyed Him or His laws. The duty of a subject was\\nalmost the same as that of a slave to his master. As\\na slave serves his master through fear of punish-\\nment, so the Hebrews served Jehovah. The transi-\\ntion from such a relation to that of father and son\\nwas indeed a great step. It was no longer an external\\nrelation to power and strength, but became a kind of\\nkinship, of internal or blood relation, such as exists\\nbetween an earthly father and his son. There is a tie\\nof love which binds a son to his father, and such a\\ntie brings the individual soul much nearer to the\\nCreator of the universe. As the earthly father of an\\nindividual is ordinarily considered to be his creator,\\nbecause of his begetting him and bringing him into\\nexistence out of nothing, so, when the undeveloped\\nhuman mind began to think of the creation of the uni-\\nverse, it imagined that the Creator was one who begot\\nthe universe and produced it out of nothing. Con-\\nsequently the Creator became the Father of the uni-\\nverse.\\nAll our conceptions of God begin with anthropo-\\nmorphism, that is, with giving God human attributes\\nin a greatly magnified degree, and end in de-anthropo-\\nmorphism, that is, with making Him free from all hu-\\nman attributes. At the first stage of our conception", "height": "4668", "width": "2984", "jp2-path": "vedntaphilos00abhe_0006.jp2"}, "7": {"fulltext": "THE MOTHERHOOD OF GOD. 3\\nof God He appears to us as an extra-cosmic Being,\\nas the Creator of the universe, who is separate from\\nthe universe and dwells outside of it r just as a car-\\npenter is separate from the chair or table which he\\nmakes, or as the father is separate from the son whom\\nhe creates. The Hebrew conception of Jehovah was\\npurely anthropomorphic. He was an extra-cosmic\\nBeing. He dwelt in a heaven outside of the universe\\nand possessed all human attributes. He created the\\nuniverse out of nothing, fashioned it and became its\\nruler. The same Jehovah, when considered as the\\nFather of the universe by Jesus and His followers, did\\nnot lose His extra-cosmic nature. Even to-day the\\nmajority of Christians do not go beyond this idea of\\nan extra-cosmic God. They worship the same extra-\\ncosmic Jehovah as the Creator of the universe, as their\\nfather. Jehovah is always masculine. He is never\\ndescribed as feminine.\\nAccording to the Hebrews the masculine element\\nof nature possessed all activity, strength and power;\\nthe male principle was recognized as the generator,\\nand the female principle of nature was thought to be\\nlower, insignificant, powerless and passive. The fe-\\nmale principle of nature was the producer and bearer\\nof what the male principle created; consequently\\neverything that represented the female principle\\nwas considered as unimportant. This explains why\\nwomanhood was estimated so low by the writers of\\nthe Old and New Testaments, especially by the\\ngreat apostle to the Gentiles. Even the very appear-\\nance and existence of woman on earth depended upon", "height": "4728", "width": "2916", "jp2-path": "vedntaphilos00abhe_0007.jp2"}, "8": {"fulltext": "4 VEDANTA PHILOSOPHY.\\na man s rib, according to Genesis. Although the\\nCreator was represented by the Hebrews as masculine\\nand all-powerful, when they explained the genesis of\\nthe world they could not deny the presence of the\\nfeminine element which helped the Creator in bring-\\ning life into existence. In the Mosaic account of\\nGenesis we read And the spirit cf God moved upon\\nthe face of the waters, (Gen. I. 2), which literally\\nmeans that the Creator impregnated the waters or\\nthe female element of nature. And, as God, that is,\\nthe male element, was extra-cosmic, outside of nature,\\nand possessed all activity and power, He became the\\nobject of worship; and the female element or nature\\nwas entirely ignored. Every Christian admits the ex-\\nistence of nature, the female principle; but she has\\nnever been worshipped or adored. The idea of\\nFather grew stronger and stronger and the mother\\nnature was left aside as passive and powerless, and\\nwas ultimately ignored. As long as the conception\\nof God remains as extra-cosmic, separate from nature,\\nwhich is passive, so long will He appear as Father\\nalone. The more we comprehend God as immanent\\nand resident in nature, the more clearly we under-\\nstand that God is our Mother as well as our Father.\\nWhen we see that nature or the feminine principle is\\ninseparable from the Being or the masculine element,\\nwhen we realize that nature is not passive and power-\\nless but the Divine Energy, then we understand that\\nGod is one stupendous Whole, in whom exist both\\nthe masculine and feminine principles. Then we no", "height": "4692", "width": "3024", "jp2-path": "vedntaphilos00abhe_0008.jp2"}, "9": {"fulltext": "THE MOTHERHOOD OF GOD. 5\\nlonger separate nature from God, but we recognize\\nnature as a part of the manifested Divine Energy.\\nThe tendency of modern science is towards this\\nend. The doctrine of evolution, correlation of forces,\\npersistence of energy, all these clearly prove that the\\nphenomena of the whole universe and the various\\nforces of the external and internal world are but the\\nexpressions of one eternal energy. The theory of\\nevolution explains only the mode in which that\\neternal energy produces this phenomenal universe.\\nScience has disproved the old theory of creation out\\nof nothing through the fiat of an extra-cosmic God,\\nand has shown that something can never come out of\\nnothing. Science teaches that the universe existed in\\na potential state in that energy, and gradually through\\nthe process of evolution the whole potentiality has\\nbecome kinetic or actual. That eternal energy is not\\nan unintelligent energy, but is intelligent. Where-\\never we cast our eyes either in the external or inter-\\nnal world, we find the expression, not of a fortuitous\\nor accidental combination of matter and mechanical\\nforces, but of regular laws guided by definite pur-\\npose. This universe is not a chaos but a cosmos, one\\nharmonious whole. It is not an aimless chain of\\nchanges which we call evolution, but there is an or-\\nderly hidden purpose at every step of evolution.\\nTherefore, that energy is intelligent. We may call\\nthis self-existing, intelligent, eternal cosmic energy\\nthe Mother of the universe. She is the source of in-\\nfinite forces and infinite phenomena. This eternal", "height": "4692", "width": "2916", "jp2-path": "vedntaphilos00abhe_0009.jp2"}, "10": {"fulltext": "VEDANTA PHILOSOPHY.\\nenergy is called in Sanskrit, Prakriti, Latin procrea-\\ntrix, the creative power of the universe.\\nTvam para Prakritih sdkshdt Brahmanah\\nparamdtmanah,\\nTvatto jdtamjagat sarvam tvam jag at janani Shive\\nThou art the Para Prakriti or the divine energy\\nof the Supreme Being. Of Thee is born everything\\nof the universe, therefore Thou art the Mother of the\\nuniverse/ As all the forces of nature are but the\\nmanifestations of this Divine Energy, She is called all-\\npowerful. Wherever there is the expression of any\\nforce or power in the universe, there is the manifesta-\\ntion of the eternal Prakriti or the Divine Mother. It\\nis more appropriate to call that Energy mother than\\nfather, because like a mother, that Energy holds with-\\nin her the germ of the phenomenal universe before\\nevolution, develops and sustains it, projects it on space\\nand preserves it when it is born. She is the Mother\\nof the Trinity, Creator, Preserver and Destroyer. She\\nis the source of all activity. She is the Sakti, force in\\naction. A creator, when deprived of his creative\\npower, is no longer the creator. As the creative\\npower is one of the expressions of that eternal\\nEnergy, so the Creator or Brahma is looked upon by\\nthe Hindus as the child of the universal Divine\\nMother; so, is the Preserver and the Destroyer. The\\nHindus have understood this Eternal Energy as the\\nMother of the universe and have worshipped Her from\\nprehistoric times, the Vedic period. Here you must\\nremember that this Divine Energy is not the same as\\nthe powerless and passive nature which was rejected", "height": "4680", "width": "2984", "jp2-path": "vedntaphilos00abhe_0010.jp2"}, "11": {"fulltext": "THE MOTHERHOOD OF GOD. 7\\nand ignored by the Hebrews and the Christians. You\\nmust not mistake this worship of the Divine Mother\\nfor Nature-worship. In the Rig Veda, the most\\nancient of the Hindu Scriptures, we read: The\\nMother Divine says I am the Queen of the universe,\\nthe giver of all wealth and fruits of works. I am in-\\ntelligent and omniscient. Although I am one, by\\nMy powers I appear as manifold. I cause war for\\nprotecting men, I kill the enemy and bring peace on\\nearth. I stretch out heaven and earth. I have pro-\\nduced the Father. As the wind blows by itself, so I\\nproduce all phenomena by My own will. I am inde-\\npendent and responsible to none. I am beyond the\\nsky, beyond this earth. My glory is the phenomenal\\nuniverse; such am I by My power/ Thus the Di-\\nvine Mother is described as all in all. We live and\\nmove and have our existence in that Divine Mother.\\nWho can live for a moment if that Eternal Energy-\\nceases to manifest? All our mental and physical\\nactivity depends on Her. She is doing whatever She\\nchooses to do. She is independent. She obeys\\nnone. She is the producer of every event that oc-\\ncurs in the universe. She makes one appear good,\\nspiritual and divine, while it is She who makes an-\\nother appear as wicked and sinful. It is through Her\\npower we perform virtuous deeds or commit sinful\\nacts. But She is beyond good and evil, beyond virtue\\nand vice. Her forces are neither good nor evil, but\\nthey appear so to us when we look at them from dif-\\n*Rig Veda, x, hymn, 125.", "height": "4704", "width": "2948", "jp2-path": "vedntaphilos00abhe_0011.jp2"}, "12": {"fulltext": "8 VEDANTA PHILOSOPHY.\\nferent standpoints and compare them with one an-\\nother.\\nWhen that all-pervading Divine Energy manifests,\\nit expresses itself in two sets of opposite forces. The\\none set has the tendency towards God and is called\\nVidya in Sanskrit. The other tends towards world-\\nliness and is called Avidya. The one leads to freedom\\nand happiness, and the other to bondage and suffer-\\ning. The one is knowledge, the other is ignorance.\\nThe one is light, the other is darkness. Each indi-\\nvidual soul is the center where these opposite forces\\nare constantly working and fighting with one another.\\nWhen Vidya, or the powers which lead Godward, pre-\\ndominate, we advance towards God and become re-\\nligious, spiritual and unselfish; but when its opposite,\\nthe Avidya power, prevails, we become worldly,\\nselfish and wicked. When the former is predominant\\nthe latter is overcome, and vice versa. These powers\\nexist in each individual, though they vary in the de-\\ngree of their strength in each. The man or woman,\\nin whom the former, that is, the Godward-leading-\\npowers prevail, is called devotional, prayerful, right-\\neous, pure in heart, unselfish. These qualities are\\nbut expressions of Vidya powers within us. Such\\nhigher powers are latent in all, even in those who do\\nnot show such qualities. All persons can rouse those\\nlatent powers by practicing devotion, prayer, right-\\neousness, purity, unselfishness. The easiest way to\\nattain these powers is by the worship of the Vidya\\nSakti, or that aspect of the Divine Mother or Divine\\nEnergy which represents all the powers that lead to", "height": "4668", "width": "3000", "jp2-path": "vedntaphilos00abhe_0012.jp2"}, "13": {"fulltext": "THE MOTHERHOOD OF GOD. 9\\nspiritual perfection. By worship or devotion we\\nmean constant remembrance of that aspect. If we\\nconstantly think of the Source of all spirituality and\\nof all the higher powers which make one spiritual,\\nsurely, those powers will be aroused in us, and we\\nshall become spiritual, righteous and unselfish.\\nTherefore the Hindus worship this Vidya Sakti.\\nWhen they worship that aspect, they do not deny, or\\nignore the opposite aspect which leads to worldliness,\\nbut they make it subordinate to the higher Vidya as-\\npect. Sometimes they think of these opposite forces\\nseparately, personify them and make them the female\\nattendants of the Divine Mother. The Divine\\nMother has many attendants. All the evil forces of\\nnature are Her attendants. She stands in the center of\\nthe universe radiant in Her own glory, like the sun\\nwhen surrounded on all sides by thick dark clouds.\\nWherever there is any expression of extraordinary\\nrighteousness and spirituality, there is special mani-\\nfestation of the Divine Mother. There is Her incar-\\nnation. The Divine Mother incarnates sometimes\\nin the form of a man, and sometimes in the form of a\\nwoman, to establish order and righteousness. All\\nmen and women are Her children. But there is\\nsomething more in woman. As woman represents\\nmotherhood on earth, so all women, whether married\\nor unmarried, are representatives of that Almighty\\nDivine Mother of the universe. It is for this reason\\nwomen are so highly revered and honored by the Hin-\\ndus. There is no country in the world except India\\nwhere God the Supreme Being is worshipped from", "height": "4704", "width": "2936", "jp2-path": "vedntaphilos00abhe_0013.jp2"}, "14": {"fulltext": "IO VEDANTA PHILOSOPHY.\\ntime immemorial as the Divine Mother of the uni-\\nverse. India is the only country where the earthly\\nmother is looked upon as the living Deity, and where\\na man learns in his childhood One mother is greater\\nthan a thousand fathers. You have heard many\\nstories regarding the condition of women in India.\\nMost of these are grossly exaggerated, some are ut-\\nterly false and some are partially true. The familiar\\nAmerican story of Hindu mothers throwing their\\nbabes into the Ganges to become food for crocodiles,\\nis unknown among the Hindus. In the first place,\\ncrocodiles cannot live in a strong current like that of\\nthe Ganges. I have traveled the length of this\\nmighty river from its mouth to its source, some fifteen\\nhundred miles, but never saw any such acts. These\\nstatements were heard by me for the first time after\\ncoming to America, though tales and pictures to this\\neffect have been quite common in this country in\\nbooks for th.e young. There is not time to go into a\\ndiscussion of those points to-day, but so far I can as-\\nsure you, that you will not find any other country\\nWhere every living mother as Sir Monier Monier\\nWilliams says is venerated as a kind of deity by her\\nchildren, where every village or city has its special\\nguardian mother, called (in Sanskrit) Mata. It is ex-\\ntremely difficult for a Western mind to grasp exactly\\nwhat the Hindus mean when they say that every\\nwoman is a representative of the Divine Mother. A\\nvery simple illustration will give you an idea of the\\nrespect the Hindus have for women. In Sanskrit\\nHinduism and Brahmanism, p. 222.", "height": "4704", "width": "3020", "jp2-path": "vedntaphilos00abhe_0014.jp2"}, "15": {"fulltext": "THE MOTHERHOOD OF GOD. II\\nwhen two names are used together, the rule of\\ngrammar is that the more honorable should stand\\nfirst. In Sanskrit we say women and men, not men\\nand women; instead of father and mother, we say\\nmother and father; instead of husband and wife, wife\\nand husband, because a woman is always more honor-\\nable than a man. In India wives do not adopt their hus-\\nbands names, they do not merge their individuality\\ninto that of their husbands as women do in the West,\\nbut they keep their own name separate. If a wife s\\nname be Radha, and her husband s name be Krishna,\\nand if we say them together, we would say Radha-\\nKrishna and never Krishna-Radha. The wife s name\\nmust be said first. So we say Sita-Rama; Sita is the\\nwife and Rama is the husband. Again, when God in-\\ncarnates in a man form, as in Krishna or Rama, the\\nwife of such an incarnation will be worshipped as the\\nincarnation of the Mother. The wife will be worshipped\\nfirst and then the husband. A Western mind does\\nnot easily appreciate the wonderful reverence for\\nwomanhood which the Hindus have.\\nThe Divine Mother is the personal God, the same as\\nIswara in Sanskrit; and Brahman or the Absolute\\nSubstance or the Universal Spirit is the impersonal\\nBeing. Brahman is formless, nameless and without\\nany attributes. It is the ocean of absolute intel-\\nligence, existence and bliss. It has no activity. It is\\nthe Godhead of Fichte, the Substantia of Spinoza. It\\ntranscends all phenomena. Before phenomenal\\nmanifestation Divine Energy rested on the bosom of\\nthat ocean of Absolute Being in a potential state. It is", "height": "4704", "width": "2952", "jp2-path": "vedntaphilos00abhe_0015.jp2"}, "16": {"fulltext": "I 2 VEDANTA PHILOSOPHY.\\nthe dormant state of activity somewhat like our deep\\nsleep state when all activity is latent. As in deep\\nsleep all the mental and physical powers exist in us\\nin an unmanifested condition and nothing is lost, so,\\nbefore the beginning of the cosmic evolution all the\\nphenomenal forces of the universe remained dormant\\nin that Energy. There were no phenomena, no mani-\\nfestation of any powers whatever. Again, as in our\\nwaking state all the latent powers manifest and we are\\nable to walk, move, talk and are tremendously active,\\nso, when a portion of that Impersonal Being wakes up,\\nas it were, and manifests the latent cosmic powers out\\nof the sleeping Energy, the evolution of the cosmic\\nEnergy begins and the Impersonal Being appears as\\nthe Creator of the universe and its Preserver.\\nThen the Impersonal Being is called personal, on\\naccount of that manifested energy. According to the\\nHindus that impersonal Brajhman is neithej masculine\\nnor feminine. But the personal God is masculine and\\nfeminine both in one. Energy and Being are insep-\\narable in the personal God. As pure Being without\\nenergy cannot produce any phenomena and as Energy\\npossesses all activity and is the mother of all forces\\nand phenomena, the personal God is most appro-\\npriately called the Mother of the universe. As fire\\nand its burning power or heat are inseparable, so Be-\\ning and Energy are inseparable and one. Those who\\nworship the masculine aspect of God, in reality wor-\\nship the male child born of that Divine Mother. Be-\\ncause the activity, strength and power which make\\none masculine, owe their origin to that Divine En-", "height": "4696", "width": "3080", "jp2-path": "vedntaphilos00abhe_0016.jp2"}, "17": {"fulltext": "THE MOTHERHOOD OF GOD. 1 3\\nergy. But those who worship the Divine Mother\\nworship the Whole all gods, all angels and all spir-\\nits that exist in the universe.\\nThe wonderful effect of this conception of the\\nMotherhood of God is to be found in the daily life of\\nalmost every Hindu woman as well as man. A Hindu\\nwoman thinks that she is a j)art of the Divine Mother,\\nnay one with Her. She looks at all men and women\\nof the world as her own children. She thinks herself\\nas the blessed Mother of the world. How can such a\\nwoman be unkind to anybody? Her pure motherly\\nlove flows towards all men and women equally.\\nThere is no room for any impure thought or feeling\\nor passion in such a heart. That perfect motherly\\nfeeling makes her ultimately live like the Divine\\nMother on earth. Her ideal God in human form is\\nher own child. She worships the incarnation of God\\nas her most beloved child. Just as Mary was the\\nmother of Jesus, so the Hindu women in India often\\nlook upon themselves as the mother of Krishna, the\\nHindu Christ, or of Rama, another incarnation.\\nChristian mothers, perhaps, will be able to appreciate\\nthis to a certain extent. If a Christian mother thinks\\nthat she is Christ s mother and loves Him as she loves\\nher own child, the effect will be wonderful. She will\\nthen understand what Divine Motherhood is. The\\nHindus think this is the easiest way for women to at-\\ntain to that love which makes one unselfish and di-\\nvine. A mother can sacrifice everything for her\\nchild; she naturally loves the child without seeking\\nany return, though there are mothers who do not", "height": "4744", "width": "2984", "jp2-path": "vedntaphilos00abhe_0017.jp2"}, "18": {"fulltext": "14 VEDANTA PHILOSOPHY.\\npossess pure, unselfish motherly love. A true mother,\\nhowever, loves her child above everything. If such a\\nchild be an incarnation of God Himself, how easy it\\nwill be for the mother to attain to the highest goal of\\nreligion. I know a lady in India who became a widow\\nwhen she was young. She did not marry again. She\\nwas not like the ordinary woman of the world who\\nthinks that a husband is essential for her happi-\\nness and that marriage is the highest ideal of life.\\nShe lived the pure life of a nun and worshipped\\nKrishna as her own child. She became so advanced\\nin spirituality that now hundreds of educated men and\\nwomen of high rank in Calcutta come to see her, to\\ntake spiritual instruction from her. They kiss the dust\\nof her feet as devout Roman Catholics kiss the feet\\nof the statue of Mary, revere her and call her the\\nMother of God, Mother of Krishna, the Shepherd.\\nShe is still living near Calcutta. She feels in herself\\nthe presence of the blessed Mother of the universe.\\nAnother wonderful result of this conception of God\\nas the Mother of the universe, is that when a man\\nworships God as his mother, he always thinks of him-\\nself as a child in its Mother s arms. As a child does\\nnot fear anything when it is near its mother, so the\\nworshipper of the Divine Mother is never afraid of\\nanything. He sees the Blessed Mother everywhere.\\nIn every woman he sees the manifestation of his\\nEternal Mother. Consequently, every woman on\\nearth is his mother. He conquers all lust and sense\\ndesires. He sees woman in a different light. He\\nworships every woman mentally. I have seen a man", "height": "4696", "width": "3040", "jp2-path": "vedntaphilos00abhe_0018.jp2"}, "19": {"fulltext": "THE MOTHERHOOD OF GOD. 1 5\\nwho lived on this earth like a living child of the Di-\\nvine Mother, always protected and taken care of by\\nHer. He worshipped God as the Mother of the uni-\\nverse. Through that worship he became pure, right-\\neous and spiritual. He used to say O, my Mother,\\nThou art all in all. Thou art my Guide, my Leader\\nand Strength/ His Divine Mother showed him the\\ntrue nature of man and woman. He bowed down\\nbefore all women, young, mature and old, and said to\\nthem You are the living representatives of my Di-\\nvine Mother on earth. How can a child have any\\nother relation to one who is the same as its real\\nmother? By this kind of devotion he conquered all\\nlust and worldliness. His child-like, whole-souled\\nand rapturous self-consecration to the Divine Mother\\nis a landmark in the religious history of India, His\\nwhole life, which was the personification of purity,\\nself-control, self-resignation and filial love to the Di-\\nvine Mother, stands as a mighty testimony to the\\nreality and effectiveness of the worship of God as the\\nMother of the universe. When he sang the praises\\nof the Divine Mother, he gave life to every word he\\nuttered, and no soul could hear him without being\\nmoved to tears by deep devotional feelings, without\\nrealizing that this wonderful child was in direct com-\\nmunion with his Divine Mother. His Divine Mother\\nshowed him that each woman w T as her incarnation, so\\nhe worshipped and honored all women as a son might\\nworship his own mother. Some Western people may\\nlaugh at such reverence, but a Hindu is extremely\\nproud of it. He knows how to honor a woman.", "height": "4744", "width": "2984", "jp2-path": "vedntaphilos00abhe_0019.jp2"}, "20": {"fulltext": "1 6 VEDANTA PHILOSOPHY.\\nProfessor Max Miiller was much impressed with the\\nwonderful life of this great sage, and recently pub-\\nlished his life and sayings.* He was once asked It\\nwe are the children of your Divine Mother, why does\\nShe not take care of us? Why does She not come to\\nus and take us up in Her arms? The sage replied:\\nA mother has several children. To one she has given\\na doll, to another some candy, to the third a music\\nbox, according as each one likes. Thus when they\\nbegin to play and are absorbed they forget their\\nmother; she in the meanwhile looks after her house-\\nhold work. But the moment any one of them gets\\ntired of the play, and, throwing aside the plaything,\\ncries for the mother, Mamma, mamma dear! she\\nruns quick to him, takes him up in her arms, kisses\\nhim often and often and caresses him. So, oh man!\\nbeing absorbed in your play with the playthings of\\nthe world you have forgotten your Divine Mother;\\nwhen you get tired of your play, and, throwing aside\\nthe toys, you cry for Her sincerely and with the sim-\\nplicity of a child, She will come at once and take you\\nup in Her arms. Now you want to play and She has\\ngiven you all that you need at present.\\nEach one of us will see the Divine Mother sooner\\nor later. The Mother is always taking care of us and\\nprotecting us whether we feel it or not, whether we\\nrealize it or not. O, Mother Divine! Thou art the\\neternal Energy, the infinite source of the universe.\\nThy powers manifest in the infinite variety of names\\n*See Life and Sayings of Ramakrishna, by F. Max MuJler. Pub-\\nlished by Charles Sciibner s Sons, New York.", "height": "4728", "width": "3012", "jp2-path": "vedntaphilos00abhe_0020.jp2"}, "21": {"fulltext": "THE MOTHERHOOD OF GOD. I 7\\nand forms. Being deluded by the power of ignorance\\nwe forget Thee, and take pleasure in the playthings\\nof the w T orld. But when we come to Thee, take Thy\\nrefuge and worship Thee, Thou makest us free from\\nignorance and worldliness, and givest eternal happi-\\nness by keeping us, Thine own children, on Thy\\nbosom.\\nThe lecture by the Swami Abhedananda on The Mother-\\nhood of God is serious, logical, awakening, and one can\\nhardly help feeling that only use and wont prevent us from\\nrecognizing that the phrase, The Fatherhood of God, is\\nreally assailable. Says Swami Abhedananda,\\nWe live and move and have our existence in that Divine\\nMother. At present we are, as a rule, not much beyond\\nthe old Israelitish notion of Jehovah and here we find this\\nenlightened Indian s teaching specially rational and whole-\\nsome. The Hebrew religion gave us the picture of a Jeho-\\nvah, stern, arbitrary, and exacting as an Eastern autocrat.\\nSays; the Swami, The same Jehovah, when considered as the\\nFather of the universe by Jesus and His followers, did not\\nlose this extra-cosmic nature. Even to-day the majority of\\nthe Christians cannot go beyond this idea of an extra-cosmic\\nGod. And that is where we are to-day for the most part.\\nWhat if the profound Eastern idea of the Motherhood of\\nGod, allied to our already fruitful idea of the immanent (in-\\nstead of transcendent) God, should turn out to be the prac-\\ntical emancipation of the Western mind, delivering it from\\nthe anthropomorphic images that cluster about this extra-\\ncosmic God, and introducing it to a thought of God which\\nwill bring Him absolutely near We have\\nlong needed a little more of this superstition and senti-\\nment in this happy English isle. Let us be hospitable to\\nall who bring out from the treasury things new and old,\\nthe pearl of great price. Especially let us be hospitable\\nto the interesting thinkers who increasingly remind us of\\nthe ancient proverb that wisdom comes from the East.\\nExtracts from the leading editorial of Light London, July\\n8th, 1899.", "height": "4700", "width": "2964", "jp2-path": "vedntaphilos00abhe_0021.jp2"}, "22": {"fulltext": "029 819 700 5\\nPUBLICATIONS OF THE VEDANTA SOCIETY\\nLECTURES BY SWAMI VIVEKANANDA\\nTHE IDEAL OF A UNIVERSAL RELIGION.\\nTHE COSMOS.\\nTHE ATMAN.\\nTHE REAL AND APPARENT MAN.\\nBHAKTI YOGA.\\nWORLD S FAIR ADDRESSES, io cents each; i cent each for postage.\\nTHE VEDANTA PHILOSOPHY.\\nA\\nLONDON ADDRESSES ON VEDANTA, 15 cents each; 1 cent each for\\npostage.\\nKARMA YOGA (8 Lectures), bound, 50 cents; 4 cents postage.\\nRAJA YOGA, new edition, 376 pages, bound, $1.50; 11 cents postage\\nLECTURES BY SWAMI ABHEDANANDA\\nTHE MOTHERHOOD OF GOD.\\nTHE RELATION OF SOUL TO GOD.\\nCOSMIC EVOLUTION AND ITS PURPOSE.\\nTHE PHILOSOPHY OF GOOD AND EVIL.\\nTHE WAY TO THE BLESSED LIFE.\\nWHY A HINDU IS A VEGETARIAN, 10 cents each; 1 cent each for\\npostage.\\nREINCARNATION (3 lectures), 25 cents.\\nOther lectures by Swarai Abhedananda will be published during the season\\nof 1899-1900.\\nPERIODICALS\\nAWAKENED INDIA, monthly, $1.00 a year.\\nTHE BRAHMAVADIN, fortnightly, $2.00 a year.\\nThese magazines are published in India, and contain articles and lectures by\\nthe Swarnis.\\nOrders received and filled promptly by the\\nCORRESPONDING SECRETARY\\nOF THE VEDANTA SOCIETY.", "height": "4744", "width": "3056", "jp2-path": "vedntaphilos00abhe_0022.jp2"}, "23": {"fulltext": "", "height": "4708", "width": "2976", "jp2-path": "vedntaphilos00abhe_0023.jp2"}, "24": {"fulltext": "LIBRARY OF CONGRESS\\n029 819 700 5", "height": "4704", "width": "3040", "jp2-path": "vedntaphilos00abhe_0024.jp2"}}