ng good, and are evidently very proud of
your discovery that there is no distinction between good and evil. Well,
if loving God and your neighbour is equivalent to being good, then it
follows that not loving God and not loving your neighbour is equivalent to
not being good, or to being evil. There is, then, a very plain distinction
between good and bad. And yet you say that you turned a somersault when
you discovered that there was no such distinction. It is true that the
nature of this distinction is often dependent on the degree of latitude
and longitude where men are congregated, and still more on the intention
of the agent. This is very ancient knowledge. The old Hindu philosophers
went still farther, and said of an assassin and his victim, 'The one does
not commit murder, and the other is not murdered.' That goes still farther
than your somersault. At all events, we entirely agree with each other,
that everything which is done out of love to God and our neighbour is
good, and everything which is done through selfishness is bad. The old
philosopher in India must have turned more somersaults than you; but what
he had in his mind in doing it does not concern us here. But it was not so
bad as it sounds, and I believe that what you say, that there is no real
distinction between good and evil, is not so bad as it sounds.

"We have now reached that stage that we must admit that there is a mind
within us, in our inner world, and a mind without us, in the outer world.
What we call this mind, the Ego, the soul within us, and the Non-ego, the
world-soul, the God without us, is a matter of indifference. The Brahmans
appear to me to have found the best expression. They call the fundamental
cause of the soul, of the Ego, the Self, and the fundamental cause of the
Non-ego, of the World-soul, of God, the highest Self. They go still
farther, and hold these two selves to be in their deepest nature one and
the same--but of this another time. To-day I am content, if you will admit,
that our mind is not mere steam, nor the world merely a steam-engine, but
that in order that the machine shall run, that the eye shall see, the ear
hear, the mind think, add, and subtract, we need a seer, a hearer, a
thinker. More than this I will not inflict on you to-day; but you see that
without deviating a finger's breadth from the straight path of reason,
that is from correct and honest addition and subtraction, we finally come
to the soul-phantom and to