te of man. Thinkers of great caliber
are of the opinion that we are manifested specimens of undifferentiated
Being, and this differentiated state is _higher than the Absolute_."

Although as Vivekananda says there are thinkers who make this claim, the
idea does not find ready acceptance among theologians, either Eastern, or
Western. Neither do philosophers, as a general thing incline to adopt this
view. The reason for this general disinclination is not difficult of
discovery. It is due to the present state of man on this planet.

If man, as we see and know mankind, is the highest state of Being (not
merely of manifestation, but of Being) "then," they say, "we have nothing
to hope for."

But have we not? May we not hope that man will _manifest_, on this planet a
fuller realization, of that which he _is_ in _Being_, and that, far from
dissolving what consciousness he has, he will but _plus_ this consciousness
by a larger--an all-embracing consciousness that shall make earth a fit
habitation for god-like men?

In Vivekananda's Raja Yoga we find the following:

"There was an old solution that man, after death, remained the same; that
all his good sides, minus his evil sides, remained forever. Logically
stated, this means that man's goal is the world; this world meaning earth
carried to a state higher and with elimination of its evils is the state
they call heaven. This theory, on the face of it, is absurd and puerile
because it cannot be. There cannot be good without evil, or evil without
good. To live in a world where there is all good and no evil, is what
Sanskrit logicians call a 'dream in the air.'"

It is not necessary to argue here that there is no such thing as positive
evil.

St. Paul said: "I know and am persuaded that nothing is unclean of itself;
save that to him who accounteth anything to be unclean, to him it is
unclean."

And again we are assured that "there is nothing good or bad, but thinking
makes it so;" which means that evil has no more foundation in reality than
has thought, and thought is ever-changing; transitory. Evil therefore may
be entirely eliminated by thought, since it is created by thought.

That there is a condition of mankind which has been alluded to as "evil" is
self-evident. The term has been employed to describe a condition of either
an individual, or a society, or a nation or a race, wherein there is in
harmony; disease; unhappiness. Anything that makes for suffering on any
pla