ion of mental desires. The soul is moved by
desire for perfect happiness. The mind seeks to satisfy this craving for
happiness in increased activities; in accumulation; in so-called pleasure,
i.e. always looking outside--thinking outside, living in the outside--the
_maya_. But the soul has but one answer to this quest for happiness. It is
love, because only love and wisdom give immortality--which is
self-preservation in the true sense.

It is written in the Shruti: "Brahman is wisdom and bliss."

No higher text can be given the disciple.

Wisdom comes from reflection upon the results of Experience, in the search
for happiness.

When the mind has sounded the depths of its resources, and the urge forward
can not be appeased, when the voice of the inner self--the soul, cannot be
silenced; the disciple pauses to ask _the way_. He wants to know what it is
all about, and why it is that all he has so striven and struggled for fails
to satisfy. He wants to know how to avoid pain; and how to find the most
direct road to that satisfaction which endures; and which is not synonymous
with the so-called "pleasures" of the senses.

When this stage of development has been reached, the disciple is ready for
another phase of Experience which shall extend his consciousness into
those areas of knowledge, in which the Real is distinguishable from the
Illusory.

Experience will then teach him that only Love is real.

That which is for the permanent good of all, as opposed to that which is
transitory and only seemingly satisfying to the few, may be said to
constitute the perception of the Real, and the avoidance of Illusion.

To exchange a present seeming advantage to the physical environment, for a
future and permanent satisfaction of the soul is the prerogative of the
wise--the soul that has discovered itself and its mission.

In all organisms below the scale of the human, there is a constant growth
in complexity of organism, with specialization of functions.

When we come to this last-mentioned stage of human development, we find
that there is no more specialization in the way of development of the
physical functions. Instead, there is a determined effort at perfecting
the higher functions, through the gradations of consciousness, until the
spiritual consciousness of the individual entity has been awakened.

Then, indeed, has been awakened the "divine man" and the path to
immortality is henceforth comparatively short, although b