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 VEDANTA PHILOSOPHY 
 
 LECTURE BY 
 
 SWAMI ABHEDANANDA 
 
 DIVINE COMMUNION 
 
 DELIVERED UNDER THE AUSPICES OF THE VEDANTA SOCIETY, 
 
 AT CARNEGIE LYCEUM, NEW YORK, SUNDAY, 
 
 DECEMBER g THt I9OO 
 
 Published by the 
 
 Vedanta 
 
 Society 
 
 
 NEW 
 
 YORK 
 
 
 
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 Price 10 Cents 
 
The usrary of 
 congress, 
 
 Two Copies Received 
 
 NOV. 26 1901 
 
 Copyright entry 
 
 CLAS3 O^xXa No 
 
 COPY 3. 
 

 M He whose heart is unattached to the objects of senses, and whose soul is 
 fixed in Divine Communion with Brahman, attaineth to bliss everlasting."— 
 Bkagavad Gttd t Ch. V^ %U 
 
 DIVINE COMMUNION. 
 
 Divine communion, according to the Christian be- 
 lief, is most intimately related to that ritual which is 
 known by various names, the Lord's Supper, the Eu- 
 charist, Sacrament or Mass. The general belief is that 
 during the celebration of this ritual the souls of those 
 who partake in this holy service commune with each 
 other as well as with Jesus Christ, the Son of God. 
 In Matthew we read : " And as they were eating, 
 Jesus took bread and blessed it and brake it and gave 
 it to the disciples and said, Take, eat; this is my body. 
 And he took the cup, and gave thanks, and gave it to 
 them saying, Drink ye all of it ; for this is my blood of 
 the new testament, which is shed for many for the re- 
 mission of sins." Chap, xxvi, 26-28. * 
 
 These words have given foundation to that memo- 
 rial service called " Holy Communion," which was in- 
 stituted by Jesus the Christ, and which has been prac- 
 tised by all the Christian nations for nearly 1900 years; 
 but if we read the religious history of other nations we 
 find that the eating of bread, or the body of God, and 
 
2 VEDANTA PHILOSOPHY. 
 
 the drinking of wine, or the blood of God, existed 
 among pagan peoples many centuries before Christ 
 was born, and was practised by the Greeks, Egyptians, 
 Persians and the Hindus of the Vedic period. 
 
 Readers of the comparative history of religions 
 know that the Eucharist is one of the oldest rites of an- 
 tiquity. The Greeks called it the Eleusinian mystery. 
 Rev. Robert Taylor said : " The Eleusinian mysteries 
 were the most august of all the pagan ceremonies 
 celebrated, more especially by the Athenians, every 
 fifth year in honor of Ceres, the goddess of corn, who, 
 in allegorical language, had given us her flesh to eat 
 just as Bacchus, the god of wine, in like sense, had 
 given us his blood to drink." 
 
 " Prodicus, a Greek sophist of the fifth century 
 B.C., says that the ancients worshipped bread as 
 Demeter (Ceres) and wine as Dionysus (Bacchus) ;" 
 therefore when they ate the bread and drank the wine, 
 after it had been consecrated, they were eating the 
 flesh and drinking the blood of their deity. " The 
 Eleusinian mysteries were accompanied by many re- 
 ligious rites and ceremonies expressive of the purity 
 and self-denial of the worshipper, and were therefore 
 considered to be an expiation of past sins." Through- 
 out the whole ceremony the name of the Lord was 
 repeated many times. 
 
 The ancient Egyptians annually celebrated the res- 
 urrection of Osiris, their Saviour and Lord, and com- 
 memorated his death by eating the bread and wine 
 consecrated by the priest through many rites and cere- 
 monies. The worshippers who partook of this holy 
 
DIVINE COMMUNION. 3 
 
 sacrament believed that the bread and wine became 
 the veritable flesh and blood of their god Osiris. 
 
 In Persia, many centuries before the birth of Christ, 
 the worshippers of Mithra, who, according to the Par- 
 sees, was the Mediator, Redeemer and Saviour of the 
 world, took the sacrament of bread and wine with 
 the same belief that the Christians do to-day. Justin 
 Martyr, Tertullian, Renan and other scholars believe 
 that the Christian Eucharist was an imitation of the 
 Persian ceremony which was practised by the wor- 
 shippers of Mithra from most ancient times. In India, 
 among the ancient Vedic sacrifices, we find one of 
 special importance for remission of sins. It was a 
 sacrifice of cake and wine. Cake was called Purodasha 
 and wine was called Soma; this cake was made es- 
 pecially for this purpose, was round in shape, its top 
 resembling the back of a tortoise. It was considered 
 to be the symbol of the body of Prajapati, the first- 
 born Lord of all creatures, who sacrificed himself be- 
 fore creation for the good of all, and out of whose 
 body the whole universe arose, The wine of the Soma 
 plant is described in the Vedas as the liquor of im- 
 mortality, the giver of life and strength, the water of 
 life; it was called the nectar which purified the body 
 and soul of all those who drank, and which conferred 
 immortality upon them. The sacrificer in ancient 
 times consecrated this cake, then cut it into pieces, 
 and, chanting the name of the Lord, threw each of 
 those pieces into the sacrificial fire; at the same time 
 he poured consecrated wine into the fire. The remain- 
 ing portions of the cake and wine were reverently 
 
4 VEDANTA PHILOSOPHY. 
 
 eaten by the assembled family. The sins of the past 
 fortnight were confessed, repentance was expressed, 
 forgiveness was asked, and when they drank the divine 
 beverage they thought that they were in communion 
 with the Heavenly King in spirit — that they were one 
 with the Heavenly King and Father of the Universe. 
 Every householder used to make this sacrifice at the 
 end of each fortnight; husband and wife performed it 
 together and ate the cake and drank the wine with the 
 rest of the family. The rich and powerful employed 
 the ordained priests to perform the sacrifice for them. 
 Thus we can see that this hcly communion service 
 was performed by the ancient nations for the expiation 
 of their sins even centuries before Christ instituted it 
 among his disciples; that ritual which is observed to- 
 day by millions of Christians all over the world was 
 performed long before the time of Christ by many 
 nations who had never heard of Him. But the Hindus 
 did not continue this practice; they gave it up when 
 the Vedic seers began to grasp more abstract truths. 
 Their truth-seeking minds could not rest contented 
 with the sacrifices and ceremonials which were de- 
 scribed in the Vedas; they gradually came to see that 
 those sacrifices stood for something greater, and they 
 tried to understand the spiritual significance; they 
 searched for deeper knowledge of the mysteries of the 
 universe; they struggled for the realization of the true 
 nature of the soul and its relation to God, who was the 
 objective Lord and Father of the universe. At that 
 time they began to question whether or not God was 
 objective and extra-cosmic; whether or not the soul 
 
DIVINE COMMUNION. 5 
 
 was created by God. Those seekers after Truth were 
 gradually led beyond that old conception of an ob- 
 jective, personal God, who dwelt in heaven outside of 
 nature. As they progressed higher and higher in 
 spiritual researches and arrived at the Vedantic con- 
 ception of God and the world, their meaning of the 
 Divine communion became higher and more spiritual. 
 
 Here we should remember that as long as God is 
 extra-cosmic, outside of nature, as long as He is far 
 from us, so long there remains a vast gulf of separation 
 between God and man. The more distant God is from 
 us, the less chance there is for us to approach Him 
 and come into direct communion with Him. Such be- 
 ing the conditions, the problem of Divine communion 
 does not arise in the minds of the followers of a re- 
 ligion which makes God unapproachable, as we find 
 to be the case in two of the great religions of the 
 world, Judaism and Mahammedanism. These two re- 
 ligions believe in an extra-cosmic, objective, personal 
 God, who is the all-powerful Creator of the world and 
 oi human souls. 
 
 In Judaism the conception of Jehovah is so tran- 
 scendent, so objective, so strongly marked and so ma- 
 jestic, that there arose a vast sea of separation between 
 Jehovah and the individual souls. The communion or 
 approach of any individual to Him was considered to 
 be almost an insult to the Deity. This difficulty which 
 such a conception produced was understood and felt 
 for the first time by the Alexandrian Jews, like Philo 
 and his followers, who were influenced by the Greek 
 philosophy; they tried to bridge over that sea of sep- 
 
6 VEDANTA PHILOSOPHY. 
 
 aration between God and man by accepting the Logos 
 theory of the Greek philosophers. 
 
 The Logos is described in the writings of Philo as 
 the only begotten son of God, the Father; it was con- 
 sidered to be the Mediator or bridge between God and 
 the world, between the Creator and His creatures ; the 
 same Logos was afterwards identified with Jesus the 
 Christ; and since that time the followers of Christ 
 have believed that no one could come into close com- 
 munion with God except through that especial Logos, 
 or Word, or Mediator, or through Jesus the Christ. 
 The orthodox Christians think that it is impossible for 
 a human being to commune with the Divinity except 
 through the only begotten Son, the Christ. They say 
 that it is blasphemous even to think of the possibility 
 of an individual soul approaching God without com- 
 ing through Jesus; they have forgotten, however, that 
 the expression of " only begotten Son " was first used 
 for the Logos, which was universal, and not for any 
 particular personality. 
 
 Do you know why the Christians say that it is im- 
 possible for any individual to approach God without 
 coming through Christ? Because their conception of 
 God is the same objective, majestic, transcendent and 
 extra-cosmic being as Jehovah of the Jews, under the 
 name of Father in Heaven. As long as this concep- 
 tion of the Father in Heaven remains extra-cosmic, so 
 long such an idea will continue to prevail. 
 
 In Mahammedanism the conception of God is the 
 same as that in Judaism. The Allah is the all-power- 
 ful, transcendent and personal God who dwells in 
 
DIVINE COMMUNION. 7 
 
 heaven, outside of the universe. Like Jehovah, Allah 
 is to be feared rather than to be united with or ap- 
 proached or communed with. According to Ma- 
 hammed, true religion lies in the complete submission 
 to Allah's will, and nothing more. There is no possi- 
 bility of a beatific communion with Allah in the re- 
 ligion of Mahammed. The modern Babists, who are 
 but reformed Mahammedans, still maintain a similar 
 conception of God; they believe in the same Allah, 
 who is extra-cosmic, majestic and outside of the uni- 
 verse. The God of Mahammed lived in a heaven, and 
 from that celestial abode commanded the universe; 
 but the more philosophical class among Mahamme- 
 dans went beyond this conception; they were known 
 as the Sufis, and were almost like the Christian mys- 
 tics of the middle ages. They v/ere the mystics among 
 the Mahammedans. They believed in a communion 
 with God, and that that communion could be estab- 
 lished through love in the state of ecstasy. 
 
 Although these Sufis believed that a human being 
 could approach God, yet they did not accept the idea 
 that a human soul could be one with Him. They were 
 dualists; they believed that the individual soul could 
 be god-like and a temporary union between the soul 
 and God could be accomplished only through love. 
 They did not believe in any other mediator; they even 
 rejected Mahammed as the only prophet of God. The 
 writings of the Sufis are full of Oriental metaphors 
 which seem horrible to many of the practical, matter- 
 of-fact Western minds. Even the mind of a great 
 philosopher like Emerson could not understand the 
 
8 VEDANTA PHILOSOPHY. 
 
 metaphorical language of the God-intoxicated Sufi 
 poet and philosopher, Hafiz. Those who have read 
 the Rubaiyat of Omar Khayyam will understand how 
 difficult it is to grasp the true meaning which under- 
 lies the metaphorical expressions of the Persian Sufis. 
 
 Sufism, which arose about 820 after Christ, was the 
 result of the influence of the Vedanta Philosophy of In- 
 dia upon the dry Mahammedan conception of the ob- 
 jective, personal God or Allah. The peculiarity of 
 Vedanta, on the contrary, lies in a conception of God 
 which is not only objective, but both subjective and 
 objective. He is not merely transcendent but imman- 
 ent. God, according to the Vedanta is not only 
 outside of nature but dwells in every particle and atom 
 in nature; He is not only the soul of the universe, He is 
 the soul of our souls. Although Vedanta does not ob- 
 ject to the worship of an extra-cosmic, personal God, 
 still it does not stop there as other religious systems 
 have done. On the contrary, it says that a man may 
 fear and worship God as the extra-cosmic being for 
 some time, but when his spiritual eye is opened, and 
 when he understands the true nature of the soul and 
 its true relation to God, he begins to realize that God 
 is both objective and subjective. 
 
 The soul, according to Vedanta, is not created by 
 God out of any material which is outside of Himself, 
 but it emanates from the spiritual essence of Divinity; 
 consequently it is of the same substance and the same 
 nature as God Himself. It is immaterial, immortal 
 and unchangeable. God is not separate from the uni- 
 verse; there is no gulf of separation between God who 
 
DIVINE COMMUNION. 9 
 
 is infinite and all-pervading, and the human soul or 
 the world; but He is like the Eternal background of the 
 variegated colors and scenes of the panorama of the 
 phenomenal world. He is like the spiritual canvas 
 upon which are painted the pictures of human souls 
 by the invisible hands of the Almighty Artist. He is 
 the infinite source of all powers and forces which are 
 manifested in the material and physical planes of the 
 universe; He dwells within our souls. 
 
 Every individual soul is a part of the spiritual body 
 of the God of Vedanta; He is nearer to our souls than 
 are our bodies, nearer than our senses, our minds, our 
 intellects; He is the essence of our existence and life. 
 In Him we live and through Him we exist, conse- 
 quently there is no need of any bridge, any mediator, 
 between Him and us. The relation of the individual 
 soul to God being naturally so close and so intimate, 
 the Divine communion in Vedanta has a more spiritual 
 meaning and a deeper significance than that of merely 
 eating the flesh and drinking the blood of God. God 
 has neither flesh nor blood. True communion with 
 Divinity, according to Vedanta, does not come 
 through any external relation to place, time or per- 
 sonality, but it comes to the soul when the innermost 
 door of the soul is open to receive that blissful cur- 
 rent of the Divine Spirit which rushes in with tremen- 
 dous force. It comes when the depths of our hearts 
 are flooded with the one sheet of the water of immor- 
 tality, and when all the weeds of selfishness, hatred, 
 jealousy, sectarianism and bigotry are washed away 
 by the tremendous outrush of the current of that all- 
 
IO VEDANTA PHILOSOPHY. 
 
 loving omniscient Spirit; then rises on the horizon of 
 the soul that self-effulgent sun of wisdom; the soft and 
 benign rays of that eternal sun dispel the darkness of 
 ignorance that had reigned there for ages, and illumine 
 the heart with Divine light. 
 
 Divine communion comes at first like the reunion 
 of two kindred spirits united by the everlasting bond 
 of love, but who are apparently separated by the de- 
 lusive power of forgetfulness. As a child who loves 
 its mother, and knows nothing but that beloved 
 mother, may forget her for the time being when its 
 whole soul is fascinated with the toys of Christmas 
 time; or as a young woman, charmed by jewels and 
 beautiful garments, may forget her lover whom she 
 adores, and considers the embodiment of all happi- 
 ness; even so, the individual soul, bewitched by the ob- 
 jects of sense, may forget the true source of happi- 
 ness, which is more intimately related to it than the 
 mother is to the child or the lover to the beloved one. 
 But, as the joy of the child when it is reunited to the 
 beloved mother — as the joy which comes to the soul of 
 that woman when she again remembers her lover — 
 cannot be described by words, so that happiness which 
 comes through the reunion of the soul with God is 
 beyond the power of utterance. That happiness is not 
 temporary; it is unbounded and everlasting. This 
 reunion leads to a still higher realization of the spirit- 
 ual oneness with God. At that time the soul regains 
 its true nature, breaks through all barriers and walls 
 of limitation and attains to p.erfect freedom and om- 
 niscience; from that time divine qualities begin to flow 
 
DIVINE COMMUNION, II 
 
 through the soul. In that state all questions are 
 solved, all doubts cease, all results of past actions are 
 annulled and all the knots of desire that arise in the 
 self-loving and self-seeking ignorant heart are torn 
 asunder. After this realization there is no more strug- 
 gle for the expiation of sins, no more crying for for- 
 giveness, no more fear of punishment. The human 
 s®ul is transfigured with Divine Spirit. This transfig- 
 uration, or perfect atonement, or at-one-ment with 
 God, is the aim of divine communion. 
 
 Divine communion brings the attainment of God- 
 consciousness-; all other phases of consciousness which 
 are manifested on the lower planes in daily life, merge 
 into this supreme consciousness of the divine nature 
 of the soul; it is called in Sanskrit, Samhadhi; it is the 
 state of God-consciousness ; if any man or woman can 
 reach this state for an instant even, then he or she de- 
 stroys all effects of the sins which he or she may have 
 committed during perhaps hundreds of previous in- 
 carnations. 
 
 No individual soul, whether virtuous or sinful, rich 
 or poor, can ever become truly sinless and happy with- 
 out coming into that state of God-consciousness. You 
 may cry for help and pray for forgiveness day after day 
 and night after night, may ask redemption from sins, 
 but rest assured that he who will forgive sins is your 
 own Self. Your own Divine nature alone can make 
 you free from sins. You may call that Divine nature, 
 God or Buddha or Christ, it is all the same; no one 
 other than the Divine Self possesses the power of for- 
 giving the sins of the individual ego. Remember that 
 
 LtfC. 
 
12 VEDANTA PHILOSOPHY. 
 
 all help that you have received has not come to you 
 from the outside, but it has come from the very bottom 
 of your own soul; you might have thought, through 
 ignorance, that the forgiveness and help came from 
 outside, but the time is sure to come when you will 
 have to realize that all the help you have received in 
 your life, or will receive in the future, is from within; 
 that it is your own Divine Self that will help and for- 
 give you, who, through ignorance and self-delusion, 
 have committed many mistakes, and have played the 
 part of a sinner. 
 
 The highest ideal of divine communion — that is, 
 the attainment of God-consciousness — does not come 
 through ceremony or ritual, nor by muttering passages 
 from the Scriptures, nor by counting beads, nor by 
 confessing sins to a priest, nor by worshipping the de- 
 parted spirit of any holy man; these may be helpful to 
 those whose souls have not awakened to spiritual 
 truths, but God-consciousness comes through the real- 
 ization of our true nature, which is eternally one with 
 the pure, blissful and all-knowing Spirit Divine. 
 
 There are many paths that lead to such realization; 
 each of these paths is described in Vedanta as Yoga, 
 or the method of attaining this consciousness. Those 
 who practise Yoga sincerely, keeping the attainment 
 of divine communion and God-consciousness as the 
 highest ideal, should not stop until it is acquired. Life 
 is not worth living if we cannot become conscious of) 
 our Divine nature in this life. What good can be 
 gained by living like slaves to passions and desires; 
 what shall we gain for our souls by attiring our bodies 
 
DIVINE COMMUNION. 13 
 
 in rich raiment, or by living in beautiful mansions, or 
 by filling high positions in the state or country? 
 These may be of great value to those whose aim is not 
 higher than the attainment of earthly comforts and 
 pleasures of the body. How long will this body stay? 
 Not more than five or six scores of years ; but remem- 
 ber that the soul life is not confined to the life of the 
 body; it is from eternity to eternity. What are you 
 going to do for your souls? 
 
 Have you gained anything for the soul? The treas- 
 ures of the earth do not enrich the soul and com- 
 forts of the body cannot long satisfy that soul which 
 is overburdened with cares, anxieties, suffering and 
 worries, and which is obeying the commands of hun- 
 dreds of masters internal and external. The pleas- 
 ures of the senses do not satisfy the soul which has 
 realized the transitoriness and the ephemeral character 
 of worldly objects. No family ties, no earthly rela- 
 tions, can ever quench the thirst of that soul which 
 longs to drink the water that comes through divine 
 communion alone; no earthly thing can stand in the 
 way of that soul which eagerly seeks the path to re- 
 turn home and rest there peacefully after the tiresome 
 journey along the by-ways in the maze of the phenom- 
 enal world. Vain are the hopes of those who try to 
 be happy by acquiring wealth, or the pleasures of the 
 senses and comforts of the body. Since the beginning 
 of the history of humanity no human soul has ever 
 become truly happy, or peaceful, or blissful in this life 
 by pursuing the pleasures of the senses and comforts 
 of the body. Therefore Vedanta says : " If a man be- 
 
14 VEDANTA PHILOSOPHY. 
 
 comes master of the whole world, still he is not happy; 
 he wants something else." And Jesus says: " What 
 shall it profit a man if he gain the whole world and lose 
 his own soul?" Neither happiness nor immortality 
 can be bought by the almighty dollar. One may be 
 the father of many children, but he must be a fool who 
 expects to be happy on account of many children. 
 True happiness comes to a soul when it renounces the 
 foolish idea of becoming happy through sense pleas- 
 ures and earthly enjoyments, and seeks God-con- 
 sciousness by entering into the gate of divine com- 
 munion. He who has entered that gate by the sincere 
 and earnest practice of Yoga, and has succeeded in re- 
 gaining his true nature, sees Divinity everywhere. To 
 his eyes the beauty of a human face, or of a landscape, 
 appears infinitely more beautiful because behind that 
 beauty he sees the Infinite Source of all beauty; he 
 knows that this external beauty is but a partial expres- 
 sion of that Divine beauty. He feels Divine presence 
 in music, as well as in every sound that enters into his 
 ears. Such a soul perceives Divinity in every object 
 of the senses. 
 
 Then the mysteries of life and death are solved. 
 The whole life, which seems to us meaningless, un- 
 folds higher purpose, nobler and more spiritual mean- 
 ing to one who has reached God-consciousness 
 through Divine communion. He whose soul com- 
 munes with the Divine Spirit within does not care for 
 any celestial felicity; he does not want anything of this 
 world; he is serene, peaceful, restful, happy and always 
 contented, free from worry, anxieties, misery, sorrow, 
 
DIVINE COMMUNION. 1 5 
 
 suffering and fear of death. He knows that he is di- 
 vine. If the whole world persecutes him, tortures him 
 and cuts his body into pieces, even then he resists not, 
 but blesses his persecutors and gently utters : " I am 
 Spirit Divine; swords cannot pierce me, fire cannot 
 burn me, the pains of the body cannot affect me; I am' 
 immortal. I am in the sun, in the moon, in the stars; 
 nay, I am the soul of the persecutor's soul. I am He, 
 I am He. If the whole world go, I do not lose any- 
 thing by it. He says : " I bow down to my Divine 
 Spirit, which does not possess anything, yet which is 
 the Master of all that exists in the universe, or will 
 exist in the future." 
 
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