INTRODUCTION
The things we believe are vital. However.. what is often overlooked is that the same truth can be expressed in many different ways; the Buddhist terminology is one, the Christian and Hindu are other's, and should be regarded merely as different languages, each trying to discribe an inner experience, which cannot really be expressed in words.
The rest of the Eightfold Way is the practical application, in all aspects of life, of moral and spiritual values_right aspiration or thought, right speech, right action, right livelihood, right effort, right mindfulness, and right meditation or contemplation.
THE EIGHTFOLD WAY
1. Right aspiration or thought is setting the mind towards self renunciation, loving friendship and truth.
2. Right speech is kindly, gentle speech, which avoids backbiting, harsh and unkind words, and also avoids idle gossip.
3. Right action is conduct that does not injure another; it includes non-killing: non-killing not only human beings, but also those living creatures of the lower orders; not taking what is not given, and control of sensual desires. Some destruction of life is necessary if any life is to
survive, but if there is reverence for all life, including that of the
smallest insect, and grass and trees, then the "rape of the earth", which
is threatening us with world-starvation, could not take place.
4. Right livelihood is implied in right action, but the Buddha made this explicit. We cannot find the ending of sorrow, if we gain our livelihood in a manner injurious to others. What is injurious, each of you must decide for yourselves, but certain professions were definitely prescribed by the Buddha_the soldier's, butcher's, and hunter's, and the trades of manufacturing intoxicants, poisons, and weapons of death and destruction.
5.Right effort means persistent practice, not straining and striving with our own superficial will, but ceaselessly continuing with our endeavours despite countless failures.
6. Right mindfulness, or awareness, including self-knowledge, involves constant watchfulness and truthfulness with ourselves. Modern psychologists have shown the disastrous consequences of lack of self-knowledge, and its necessity in making for integration and inner peace. But right mindfulness means even more than this_a ceaseless awareness of the component parts of our thoughts, minds and bodies, so that we gradually free ourselves from the illusion of being separate self-contained units.
7. Right meditation or contemplation, or "calming the heart within" was called "mental prayer" by Christian mystics, and in former times was practiced in the West, but by its practice is almost unknown today. It means learning to prevent diffuseness of thought, by centring on something suited to the individual temperament_anything will serve from a snow white napkin [which the Buddha gave to a young novice], or by respiration, to the Buddha, or Christ, or Deathlessness. By centring the thoughts, the veil of separateness is pierced and oneness discovered.
THE RENUCIATION OF EGOTISM
Buddhas only show the way. I cannot still the conflict in your heart. You alone can find the means to do that. But find the way you will, and in the end the conflict will cease. You will find there is a bliss in renunciation of egotism.
A TEACHING.. NOT RULES
When I hear various Brothers striving to put the Master's teaching into rules and lists and categories, I think back to what he said:
`What is Dhamma you alone can judge. Of whatsoever teachings you shall be conscious that they conduce to peace and not to passion, to detachment and not to bondage, to wishing for little and not wishing for much, to solitude and not to love of society, to exercise of earnest striving and not to slothe, to contentment and not to complaining, truly, you may then bear in mind that this is the Dhamma, this is the teaching of Truth-Finders of all ages.'
DEEP KNOWLEDGE WITHHELD
A TEACHING NOT A DOCTRINE
The Master took up a handful of leaves and for some time sat silently contemplating them. Then he looked up and said: `What do you think, which are more_the leaves which I hold in my hand, or the leaves remaining on all the trees in this grove?'
`The leaves which you hold in your hand, are few;' replied one, `the leaves remaining on all the trees in this grove are very many.'
`Just so,' when on the Master, `the things that I have told you are few. The things in the universe are many. And why have I not told you of those others? Because those others are without profit to you. They are not necessary for living the Brahma-life; they do not lead to detachment, to the ending of lust and desire, nor to the ending of sorrow.'
`Master,' said another, `tell us what exactly are the only things it is necessary for us to know.'
Only those four great Truths that I have spoken of,' he replied, `that suffering is, that it arises from desiring, wanting and craving and the sense of "I" and "me", that you escape from the burden of suffering when you are liberated from your self and its desires, and I have told you of the practical Eight-fold Path by which this can be achieved.'
What the Master said seemed very clear, but I that even those that belonged to the Order did not understand. They learned the teaching of the Master like a creed or doctrine, and not as a way of life, and some would learn the rules, and they continued to dispute with one another as before.
THE FUTILITY OF MAKING RULES
The Buddha once rebuked his most devoted disciple for wanting to introduce rules to govern the order.. saying:
`Ah! Kassapa, you are ever fond of the making of rules. But the mind of man is ever facile to evade rules unless the heart be willing to keep them, and then no rules need to be imposed, for a man will make them for himself.
In the early days there were fewer precepts and a greater proportion of the Brothers and Sisters attained to sainthood. As people cease to live the true teaching, rules and precepts are made. But no rules orprecepts can shape the lives of men and women. They are counterfeit teaching. It is
only when men and women are reverent towards the Dhamma, and seek to mould their lives in accordance with it, that the true teaching can live and flourish.'
THE JUDGING OF OTHERS
The Master said: `It is a dangerous thing to measure the measure of a man. Only an All-Enlightened-One can do that. It is not by outward actions that a man can be judged, but only by the inward heart, and only an All-Enlightened-One can know that. Two godly people, both restrained in their living, listen to the Dhamma word. One of them understands and applies it. The other is not affected by it. The first is carried forward by the stream of Dhamma; the other is not. But who save an All-Enlightened-One can know this? In outward actions they are the same. Or there may be two others in both of whom wrath and pride are conquered, but in both of whom greed sometimes surges up. The one who understands the Dhamma with his inner being, is carried forward; the other is not. People judge from outer actions; they cannot know the inner heart. He who measures the measure of a man, digs a pit for himself, and it shall be to his hurt for many a long day. One might even acquire the virtues of the other, but his way is not that of the other. It is in his own way that a man must tread and he may not be measured against another man.'
TRUE WEALTH
Much treasure is to be found in the words that fall from the lips of the All-Enlightened-One.
DEATHLESSNESS
If there be a universal principle of death and ceaseless tendency towards destruction, there must also be an opposite principle of none-dying, a tendency towards escaping destruction.
That which is born must die. And behind existence and non-existence, behind birth and death, is the Deathlessness. The ending of the cycle of birth and death and the finding of the immortal - birth and death and all that exists and ceases to exist - ripples on the pools of time - coming to be only to cease to be - and in the depths beneath, Deathlessness!
THE NATURE OF SPIRITUAL PROGRESS
‘Progress on the way is gradual. The Dhamma is like a mighty ocean. It deepens only gradually, sloping down in hollow after hollow, not plunging down by sudden precipice. Even so this Dhamma-discipline - there is no sudden penetration into insight.
REQUIREMENTS FOR A GOOD GOVERNMENT
The Master told them the basis of wise and stable government.
`As long as you hold full and frequent meetings and meet together in concord, just as long as yoy may be expected to prosper and not decline. As long as you do not seek to overturn what has been beforetime appointed, but conform to the Holy Laws and customs, and have respect and reverence for the sages, so long may you be expected to prosper and not decline.
WEALTH AND RICHES
Peace of mind is not easily achieved when men have great wealth.
CHANGE THOUGH SELF-EFFORT ONLY
`Buddhas only show the way. I cannot still the conflict in your heart. You alone can find the means to do that. But find the way you will, and in the end the conflict will cease. You will find there is a bliss in renunciation of self.
SOLITUDE
`Those faring on the way to Truth like solitude.'
THE FOOLISHNESS OF WAR
As the Master approached the two warring armies, he could see the flashing of their weapons, and with his inward eye he had already perceived the cause of their quarrel. Having compassion upon them because of their blindness and their folly, he hastened that he might arrive before they commenced to slaughter one another.
The opposing armies likewise saw the Master approaching, or perhaps they felt the aura of peace he cast before him. They delayed their hostilities until he came up, and standing on the banks of the river, he spoke thus to their leaders:`Rulers and warriors! Which is of more value, a small quantity of land, or the lives of many people_the lives of rulers and great ones?'
`The lives of people,' they replied, `especially the lives of rulers and great ones!'
`Therefore,' replied the Master, `lay aside your passions; throw away your weapons of destruction; conquer your anger instead of your foe, bear loving kindness one to another. Then you will find the means to divide the land fairly between you, and so live in peace.'
Always hatred and anger died down in the Master's presence, and his words seemed to them good. Indeed they marvelled that they had not before thought of the matter thus. They laid aside their weapons, and their leaders met one another and agreed how the land might be shared among them.
DEFINITION OF A MIRACLE
A householder approached Gautama and said: `It would be well if you would give command to some Brother to perform a miracle here. Thus I would become more devoted to the Venerable Gautama.'
The Master replied: `It is not my custom to give commands to the Brothers to perform miracles.' He turned to go , but the householder would not let him do so and repeated his request.
Where upon the Master said: `There are three kinds of miracles. The first is the ability to rise in the air, pass through walls and like. You have heard of this kind of miracle?'
`Yes, Master.'
`There is great danger in the performance of this kind of miracle;' the Master's voice rose slightly. `Therefore I loathe, detest and am ashamed thereof.'
Oh! said the man, taken back. This was the first time he had heard a holy man speak thus. Usually sages and seers regarded the ability to perform miracles as a sign of great sanctity.
The Master went on: `Then there is a second kind of miracle, the kind performed when one claims to read the thoughts and emotions of another.
There is great danger in the performance of these miracles, also. Therefore
these, too, I detest and abhor.'
`Do you then detest and abhor all miracles, Master?'
`No, replied the Master, `there is a third kind of miracle which I love and with which I am pleased. This miracle performed when a person becomes educated, that is to say, he becomes practised in the living of the Brahma-life. A man so educated comprehends the Four Truths; he has learned
the means to destroy desire and craving; he is assured of final liberation and sainthood. That miracle is performed within a man's own self; it needs no charms, or prayer to any god. It is the miracle of overcoming the world, so that nothing of earth has power over such a one. That miracle is the greatest of all miracles, and that miracle I love and venerate.'
Then the householder went away telling everyone that Gautama would perform no miracles, but would show the way to perform the miracle of making saints and that that was a good miracle even as the others were bad.
The Master was called the incomparable physician, but it was men's hearts and minds he healed, not their bodies. None the less, because all are one, he taught the need for compassion towards all who suffer in their bodies.
DISPUTING AMONGST THE SECTARIANS
Some of us were gathering alms when we met such sectarians who were disputing concerning each other's beliefs, and were abusing each other with words that pierced like arrows. When we discribed to the Master what we had seen and heard, he compared them to blind men each seeking to describe an elephant from the part of it which he was touching, and getting angry because the other blind men described it differently as their hands felt different parts.
The Master show that not only did people see things differently in the matter of beliefs, but also that they described even the Dhamma differently according to their different needs and temperaments.
His teaching was utterly different from that of any sect, for it was not concerned with what a man could not prove for himself in his own life, and a man's beliefs were never to be disputed.
One of the novices told me how he had questioned many elders concerning the way in which one found the Pure and Spotless Eye of Truth. One told him that it was found when one ceased taking notice of what was percieved through the six senses, another when one had grasped the Four Noble Truths, while others said it was necessary to comprehend the impermanence of all things.
The novice was bewildered by the diverse answers, and went to the Master, who told him that all had been right, and that each had answered as the Truth seemed to him. "It is as if a man had tryed to discribe a judas tree.
Each would desribe it as he had seen it. One, who had seen it blackened, would say it was like a charred stump; another who had seen it reddish in autumn, would say it was like a lump of flesh; a third might remember it with its bark stripped and compare it to an acacia; while a forth who had sat beneath its shade in summer, would think of it as a shelter from the heat.
THE THEORY OF INACTION
`I have heard you affirm the theory of inaction and train Your disciples in it. I have assumed that persons who say these things are not representing you, or telling lies. But I have no wish to accuse you wrongly, and therefore I come to inquire of you yourself whether such a report is true.'
`
In one way I teach inaction,' replied the Master serenely, `and in another I teach action.'
`How can you teach both?' asked the novice.
`I teach inaction as regards misconduct in deed, in word, and in thought. I teach action as regards good deeds, good words, good thoughts.'
The novice continued, `And what about annihilation? Folk say you are an annihilationist.'
`They are right,' replied the Master, smiling. `I teach annihilation of lust, hatred and infatuation.'
His teaching was utterly different from that of any sect, for it was not concerned with what a man could not prove for himself in his own life, and a man's beliefs were never to be disputed.
THE SCEPTIC
TEACHING KNOWN THROUGH EXPERIENCE
`Folk say you are a conjurer,' he said as soon as he came into the Master's presence, `and that you know glamourous tricks by which you entice away the followers of those holding other views. Is this so?' The Brothers with him watched the Master smiling and knew that the sceptic himself would soon fall under that magic spell, if he were not under it already.
`Hearsay evidence is not dependable evidence,' said the Master, `do not go on hearsay, and do not accept any teaching on hearsay.'
`No', said the sceptic, that is why I came to find out for myself.'
`Furthermore,' continued the Master: `no teaching should be accepted because of reverence for the teacher, or reverence for sacred sayings.'
`No', broke in the questioner. `I should say that a teaching should be accepted only if it is logical and satisfies the reason.'
`No', continued the Master. `No teaching should be accepted merely because it is logical, or because the teacher of it can win in argument with those holding other views.'
`Oh,' exclaimed the man, suprised; `then for what reason should one accept a teaching?'
`You should accept it only if you yourself can prove out of your own experience that it makes for contentment and well-being.'
`I have not heard another teacher speak thus. Can you explain further?'
`If a man spoke harshly to you,' replied the Master, `and you spoke harshly to him in return, answering him point by point with back-biting, what would be the outcome of such words?'
`We should both become very angry,' said the man. `and we might end in blows.'
`You have judged rightly. Would you therefore call such speech blameworthy or praiseworthy?'
`Blameworthy, most certainly, Master. Such words would not make for the well-being of either.'
`If now, your speech were mild and charitable, returning pleasant kindly words for those which were harsh, what then would be the outcome?'
`There would be peace and concord between us, and we might even become friends. Such speech would have made for well-being.'
`You have again judged rightly friend. Therefore out of your own experience you have shown that a teaching which commends gentle and kindly speech, is a good teaching. Now, all worthy people teach their disciples these things.'
`At this point the man exclaimed:`Can I become your disciple?'
The Master's smile broadened. `Be careful, friend, how you do that.
Did I ask you to become my disciple?'
`No, Master, no.'
`Remember what you were told about me being a conjurer, who knows a glamourous trick. Be careful.'
'The people who told me about you were right,' laughed the young man. `You are indeed a conjurer, but it is a good thing this enticing trick of yours. I wish all my friends to be converted by the same enticement.'
Although the Master had said that no teaching should be accepted merely because it was logical, nevertheless he was very clever at answering arguments point by point in logical argument. But people are not won by clever arguments unless their minds are tending in that direction already.
Those of the sects spoke more truly than they knew when they said the Master wove a spell over people. It was a spell of loving-kindness and compassion, which sought only their zeal and asked nothing in return. It was the magic of his serene joy, which healed the conflict of their hearts, and brought peace and well-being to those who listened. Moreover, it was a magic woven from his own knowledge of the things that troubled men.
THE CONVERSION OF A ROBBER
The Master inquired from the king why he had his city guarded with so many armed guards. `It is a robber who is troubling this realm and against whom the king has need to arm. Truly, Master, he is very fierce and terrible and utterly without mercy, and his hands are red with blood. No one dare venture into the countryside now that he is near, even if they were a company of well armed men.'
The Master further inquired: `Does this robber have a large band of other robbers with him, that he strikes such terror into the heart of the people?'
`No, Master, he is alone.'
`Alone! And where is he now dwelling, I will go and talk with him?' said the Master unconcernedly.
`No! No! Master, do not do that,' said a Brother with utter horror. `No one has seen that robber and returned alive. Go not to that robber, but stay and teach those that can receive the teaching.'
The Master smiled, `But perhaps the robber has need of the teaching.'
Another Brother implored, `Then take with you the well-armed guard which the king has ever ready to protect you. No one has ever ventured into the sight of that robber and returned with his life.'
The robber has need only of the teaching; he has no need of an armed guard to accompany me.'
The Master appeared to be thoroughly enjoying the situation, but he now replied seriously: `Did any ever venture into the sight of this robber having left fear behind and compassionate love in his heart?'
`I suppose not,' admitted that Brother reluctantly.
`Then you cannot judge the outcome of the visit of one who does these things. I shall return and bring the robber with me. Ask that they accord him kindness and good will.'
Very despondently the Bother replied: `We shall do as you bid, but sorrow is heavy within us. You have the wisdom of all Buddhas, but you know not that robber.' For the Brothers were young and they did not yet know the power the Master wielded, nor the compassion which would be even now flowing towards the robber.
What happened when the Master walked towards the robber's den, the Brothers later heard from the robber himself. He was planning tomorrow's rain on the king to relieve him of his fingers. He was depending on the fact that the guards were frightened and would fall to his sword easily.
`Adventure!' he cried aloud in exultation. Kings conquer realms! I conquer Kings! Tomorrow I raid the palace!' Then he happened to glance to the right and saw the Master passing. It was a strange sight_a lonely yellow-robed monk walking right past his den. He drew his sword and shouted: `Stop, monk!'
The Master looked up and answered quietly: `I have stopped. It is you who have not,' and he continued walking.
`I say, stop!' shouted the robber again and rushed towards the Master with his drawn sword.
The Master looked him in the eyes and his sword dropped to the ground. What happened he could not rightly remember, except that he stood still and gazed at this strange monk with the compelling sweet smile and placid brow, and eyes that seemed to radiate peace. His mind traveled back to his childhood days, and a certain holy woman who used to come to his father's house for alms. Never since had he seen anything remotely like the face of this monk. Terror, lust, hatred, these things were ever around him. But serene beauty and stillness were something new. His tense muscules relaxed. Unthinking, he sat down. The Master sat down, too. For a little while the robber remained silently watching this charming stranger. He was spellbound. At last he said weakly: `What brings you here?'
`You have need of me, oh Chief!'
`The robber started, `I need of you?'
`Yes.'
The robber tryed to break the spell he felt was being woven round him, and he laughed as he went on, `Need of your fingers only, I think, since treasure you have none.'
The Master held out his hands, saying: `My fingers you may have willingly. But you have need of more than those from me.'
`How so?'
The Master now spoke seriously. `You seek a greater adventure than you have yet conceived, a greater contest than you have yet won. I have come to show you the Way.'
Light began to dawn on the robber as he remembered the strange spell that this monk had seemed to throw around him. He said eagerly: `You mean magic? Can you teach me magic spells?'
The Master's tone was friendly as he replied: `That is child's play to you, oh Chief! For the king and his guards tremble at your name.'
`I know,' said the robber proudly.
`I have come to show you the way to a conquest worthy of a man, worthy of one who knows no fear.'
The robber pondered a moment or two and then said thoughtfully: `You are one who knows no fear. You speak as one who has known adventures and conquered. Yet you are only a monk. But magic!' He paused. `Yes, magic would give me a greater power than ever. All my other conquests would be
only child's play. Is it magic, oh monk?'
`It is magic and it is not magic,' answered the Master.
`I have learned all there is to know of the ways of rape and robbery. You open up new fields for conquest. I would learn the art of magic. I know not why, but I feel I can trust you.'
`Beware, my friend, how you trust me,' replied the Master sternly, `I shall lead you into ways you know not of.'
The robber rose to the challenge, `I am not afraid.' Then he added half to himself: `You called me "friend". No one has called me that since the days my teacher drove me forth because the other students disliked me. I would have a friend, one who stays beside me and yet who is not afraid of me. And now what is this adventure greater than I have yet conceived_ this conquest worthy of man?'
`It is the adventure of the Eightfold Path that leads to conquest of yourself.'
`Of myself?' asked the robber indignantly. `But all the world is afraid of me.. except you. Why should I want to conquer myself?'
`Because you, friend, are the slave of your lusts, your lusts for power and domination. You can no more stop your desire for further conquests than you can stop the grey hairs which gather upon your brow.'
`But all men bow before me and do my will,' protested the robber.
`And you, friend, bow before the lusts that sweep through your mind and do their will, as helpless as the rice which bows before the wind. As a craving slave you permit your passions to be your Master. But I shall show you the way to be free, the way to become the Master of yourself.'
The robber murmured to himself, `Adventure! Power!'
`Yes,' replied the Master, recalling him to the present. `But this adventure will bring you pain and suffering.'
`I have never feared pain and suffering,' said the robber, again rising to the challenge.
`It will take long and the way will be arduous.'
`I have always had patience and hard work has been my delight,' retorted the robber.
`And you will learn the meaning of fear.'
`I, who have never known fear? What is it I shall fear,' he asked with no hesitancy in his tone.
The evil deeds you have done,' the Master spoke very gently.
`I do not understand. But I know that I can trust you, and that you hold before me the challenge of the greatest of all adventures. Master, I follow you.' He paused and added: `But tell me one thing. What did you first mean when you first spoke and you said you had stopped, but I had not?'
The Master smiled, `I meant that I had stopped doing harm to all beings, but you had not.'
`But you, Master, are going to teach me how.'
`Yes, are you ready for this greatest of all adventures?'
`I am.'
Meanwhile the Brothers waited anxiously. I told them of the power the Master wielded because of his all-embracing love, and that, if he had any preference left, it was to suffuse with loving friendship the worse and vilest of people, as a strong archer would prefer a bow difficult to bend. I reported to the king how the Master had said that the robber had need of him, but the king had no more faith, no, nor sense of humour, than had those young Brothers.
Then I said: `If the Master returns bringing with him that robber, what will Your Majesty do?'
The King replied fiercely: `I should have him executed with the least possible delay.'
At that moment I saw the Master returning with another yellow-robed one, and I said: `Suppose, Your Majesty, the Master returns, bringing with the robber dressed in yellow robes, humble and lowly, a man who kills not, steals not, a man that leads the Brahman-life in virtue and goodness as a
Brother of the Order?'
The King replied despondently that in such an event he would have no alternative but to extend to him the protection and defense he extended to all members of the Order. Then he added cheerfully: `But how could virtue ever hold sway over one so depraved?'
I replied: `I do not know; but see, Your Majesty!' and I pointed to the Master and that other yellow-robed one whose face bore the marks of violence . The King turned in the direction I pointed; he began to tremble with terror. At length he gasped: `No, it cannot be he.'
As I expected, the Master, on entering, introduced the Brother. The King tried to control himself, but still trembling he asked for proof that this was indeed the robber. Very reluctantly and still in fear and
trembling, he formally extended to him the protection and benefit he extended to all of the Order. Then he added fiercely: `But fortunate will you be if the villagers extend the same protection and benefit.'
The new Brother answered with gentleness and sorrow: `I know, oh King, I know. If only that were all. Stones and javelins I do not fear, for I must reap as I have sown. But what I do fear is the evil deeds of my past life will never be wiped out.' he turned to the Master, saying: `Shall I ever atone for my evil deeds and find the inner peace of which you tell?
Truly, now myself and my evil deeds seem a foul stinking lump which can never be disolved away.'
The Master replied: `As a man has sown so must he reap. You must go forth and meet the karma of your evil deeds and gather in the harvest that they will bear. But not exactly as a man sows does he reap, for the waters of the Universal and Imperishable are vast. If you seek virtue and centre your thoughts on the imperishable, your evil deeds will be expiated here and now. They would be washed away as would a lump of salt thrown into the river, the same lump of salt would make a cup of water undrinkable.'
The new Brother took the dust from the Master's feet, saying: `I take my refuge in you as my Master. I go to meet the villagers_and my evil deeds.'
The King was deeply affected, as indeed were all at the scene we had witnessed, and he now turned to the Master, saying: `It is wonderful indeed how you are a tamer of the savage and a calmer of the violent. Here is one whom I could not subdue with sword and cudgel, but you have subdued him without either.'
`Ah! Your Majesty, compassionate, loving friendship is stronger than the sword or cudgel. Can you not see that love is everything?'
The King shook his head, `I confess I cannot. Some day, perhaps_I may find the secret of the magic which you seem to wield. But the time is not yet, and now, Master, the duties of kingship summon me.'
`Do as seems fit to you,' replied the Master and the King departed. I had been puzzling over what the Master had said and now asked: `I do not understand how what a man reeps acords with what he has sown, and how, nevertheless, his evil deeds may be wiped away. Could you explain, Master?'
`Evil deeds are not always wiped away; they do not always ripen and fall off. Whether they do depends on whether the evil-doer has found his Being in the Beyond. He who has, and follows the path of virtue, pays for his evil deeds here and now, and though the penalty may seem grievous, his
evil deeds are wiped away and have no aftermath, for he is drawn into the peace of the Beyond. The waters of the Universal are vast and sweet, and are greater than the waters of the seas. All is well with you, friend,' said the Master with great tenderness. `Continue thus through the suffering you will yet meet, and you will be drawn ever deeper into the peace which you then knew.'
`It is the greatest of all adventures,'exclaimed the new disciple triumphantly, and as he spoke I understood how what a man reaps does not always accord with what he has sown, for if it did it would leave out of account the Brahma-life, and the waters of the immortal which are vast beyond measure, and in which evil may be lost even as a lump of salt is lost within the ocean.
