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  and universal teachings. It aims at explaining the philosophy of life
  in a simple, rational and practical way. It has an uplifting and vital
  message for persons in all walks of life.

  You are cordially invited to the lectures by Swami Prakashananda of
  India delivered every Sunday at 11 A. M. and 8 P. M.

  Tuesday and Thursday class lectures and individual lessons are for
  the members. Any sincere truthseeker is eligible to membership.

  For further information please inquire or write to the Secretary.




  The Inner Consciousness

  How to Awaken and Direct It


  _By_

  SWAMI PRAKASHANANDA


  Published by
  THE VEDANTA SOCIETY
  OF SAN FRANCISCO
  2963 Webster Street
  San Francisco, California
  U. S. A.



  Copyright, 1921,
  by
  Vedanta Society of S. F.




THE INNER CONSCIOUSNESS

How to Awaken and Direct It


In theoretical as well as applied psychology no term is more misleading,
or confusing than the term consciousness. We use the term often in our
conversation; we come across it in our study; but when we are asked to
define it properly, to explain its significance, its meaning, or the
idea for which that word stands, we are unable to do so. And that is
because there are so many varied ideas concerning consciousness. There
are so many aspects of consciousness, there are so many states of
consciousness that we get mixed up--that is, we confuse one with the
other. So we must know thoroughly the true significance of the term.
Then we can make such distinctions as inner consciousness and outer
consciousness.

What is truly meant by consciousness, or what is the principle back of
that term? There are many ideas which cannot be expressed properly for
lack of words, or lack of terms. The word consciousness is really
derived from the Latin root =scio=, to know, and =con=, together; so the
word consciousness from the derivative meaning would signify: to know
together. We use the term generally in the sense of being conscious of
a fact. That is, consciousness means knowing an object, as it were;
knowing something. But the word consciousness really indicates two
things--subject and object. It implies the duality of existence. There
is one who is the knower, the subject, the ego, the perceiver. I know
it; I am conscious of it; I perceive it; I think about it. Therefore
there is always the subject, the ego--I--as the background of any form
of consciousness.

Then there must be something to be conscious of, something which we
perceive, something which we know, something which we understand, and
that something is the object. So, "knowing together" means we know the
subject and object together--that is, they both exist; one cannot exist
without the other. So wherever there is a subject, there is also an
object. That means that wherever there is a thinker, there must be
something to think about; otherwise there is no meaning back of the term
"thinker". Whenever we use the term "perceiver", we must know that there
is something to be perceived. The same is true of consciousness.
Whenever we use the term "consciousness", we must know it includes
both--the one who is conscious of something, and something of which that
one is conscious. Therefore the word "consciousness" implies duality.

There is another meaning back of "consciousness" which we often fail to
understand, or about which we do not stop to think deeply. That is why
we miss it. Consciousness not only implies the idea of becoming
conscious of a thing, or the state of being conscious of something, but
there is also the idea of identification back of it.

What is the meaning of identification? By identification we mean a state
in which we become almost one with a thing. When we become one with a
thing we become conscious of it. Of course ordinarily we may not be
wholly identified with it, but the word consciousness indicates that,
and judging our modes of thought, or observing the practical phases of
our life, we shall see that there is identification.

Take for instance, the word "body-consciousness". What does it mean? It
means that not only are we conscious of the body, but we are also
identified with it. I can not separate myself from the body; I am almost
one with it. I have become mixed up, as it were, with the body and its
conditions. There the subject or ego is hidden; only the object of
consciousness, the object of perception is there. So that is another
meaning of consciousness.

The deepest and purest meaning of consciousness is this: the absolute
consciousness. There is the Sanskrit word "chit". You will come across
that word in the study of the Upanishads, in the Vedas, in the Gita, and
in many such books. You will find not only ancient sages, but the sages
of modern times have been using the term "Sat-chit-ananda", meaning the
Divine Spirit. Sat-chit-ananda--what is its meaning? It means absolute
existence, absolute consciousness, absolute bliss. These three are not
the qualities of the Divine Spirit, but they are the essence--one with
it. So chit is the word of pure consciousness. In the understanding of
pure consciousness, we have to eliminate the duality of existence, the
duality of subject and object. It stands alone; it is that of which the
subject and object are lower manifestations, or expressions. It is that
which makes everything possible, which gives life and soul to the
subject and object, as it were. So that is pure consciousness, the
basic, the fundamental, the principle back of everything that is
indicated by pure consciousness.

There is a beautiful Sanskrit verse which expresses this idea.

  "Na Tatra Suryo bhati na chandra tarakam
  Nema Vidyuto bhanti Kutoyam agni
  Tameva bhantam anubhati sarvam
  Tasya bhasha Sarvamidam bibhati" (Kathopanishad, Chap. V. 15).

In describing the pure, the basic, fundamental principle of life and
creation--the pure light, the self-effulgent, self-caused Divine
Intelligence--Vedic sages sang in this way: "There the sun does not
shine, nor the moon, nor the lightning, what to speak of the mortal
fire. That shining, everything shines; by its light everything is
illumined",--by its essence everything becomes full of consciousness.

There is another Sanskrit word which expresses the same idea,
Kaivalyam, the state of being alone; that which is self-caused; that
which is not dependent on anything; that which is freedom itself;
which is above everything. Do you see? There all differentiation
vanishes--differentiation of subject and object, I and thou. All these
ideas are merged, as it were, in that absolute consciousness. So the
pure consciousness is that.

However, when we apply the term consciousness in our daily lives, in its
varied relation to various channels of existence, in our varied
experiences, in different states and conditions, we have to understand
it from a dualistic standpoint, and we also have to study other phases
of consciousness, such as inner consciousness and outer consciousness,
soul-consciousness and body consciousness. All these terms we bring in
to explain the different details, or the different stages of
development, or the different stages of experience through which we have
to pass.

In order to be able to understand the inner consciousness, we must know
it in its relation to the outer consciousness. The light can be
understood only in its relation to darkness. Praise can be understood
only in its relation to blame. Joy can be understood only in its
relation to suffering or pain. One who is not really hungry cannot
really appreciate the value of food. So, many ideas exist only
relatively. It is the same with the inner and outer consciousness. We
must understand both--then both become clear. What is meant then by
outer consciousness? Outer consciousness means consciousness in which we
are cognizant of external things--gross forms, gross objects, sense
objects. Now, every moment of our lives, the senses bring in these
impressions. The senses come in touch with the external objects of
nature, gross things, gross objects, objects of vision, objects of
touch, objects of taste. All these objects of perception exist in gross
form, and there is the impression within ourselves, or there are
impressions of varied sorts. That is outer consciousness--consciousness
of the outer-world, the objective world.

I am not going to enter here into a detailed exposition of what is
called idealism, or realism. But outer consciousness must mean this to
us: there is the idea of objective perception, and there is the
objective world. We know that there is external nature, and all the time
we are impressed with this idea. So when we cannot extricate ourselves
from the realm and domain of forms and objects, when we cannot rise
above the sense perceptions--the gross sense perceptions--when we cannot
divest our minds of these externalities, as it were, then you will
understand this state to be the outer consciousness.

Coming nearer the practical idea--there is the body-consciousness. As I
stated previously, that means that we are conscious of the body, the
body in all its phases, in all its senses, and in all its aspects.

Then there is a consciousness within ourselves. You may say that only
through mind can we understand this, only through thought processes can
we get knowledge of external nature. That is true, but in order to
explain the inner consciousness properly, I have to bring in this idea
of the outer consciousness where all these things exist; where there
are nothing but external things, nothing but sense impressions, nothing
but outer objects and their impressions.

What is meant by inner consciousness? Inner consciousness means:
consciousness of inner forces, consciousness of inner perceptions,
consciousness of what is called soul energy, consciousness of the Divine
in the soul. That is a consciousness of something distinct and separate
from the sense impressions, from bodily conditions, from external gross
objects, from external perceptions.

Now this question may arise in your mind: Why should we try to awaken
our inner consciousness? What benefit do we gain by it? We always ask
that question. What are we going to gain by it? Why should we try to
arouse the inner consciousness, if the outer consciousness is as
explained? What harm is there in living in the outer consciousness only?
Our life means that, our life means the varied duties of life--the
varied responsibilities. Our life means its relation to our
fellow-beings, to the world, to so many material things, to so many
objects, to so many phases of external life. Our life means all
this--and what is the harm in living in that state of consciousness? Why
should we try to awaken our inner consciousness? Is there any necessity
for it? Is it absolutely necessary--is it indispensably necessary to
enter that life? Yes, it is absolutely necessary for persons in all
walks of life. Why? Because while living in the outer consciousness we
are not really contented. We always complain, either openly or mentally.
Something is always lacking in our life. Just ask yourself this
question: Are we really happy? It is not that we have to give up our
external life, our material life. It is not that we have to eliminate
all these things completely from our life. No. But we have to know where
we stand, and we have to understand the purpose and the meaning of our
external life, or outer consciousness. We must know why we have to go
through life's duties. We must know why we have to perform so many
activities. What is the purpose? What is the idea back of it? Why are
those condemned who neglect their duties, who shirk their
responsibilities, who do not try to perform their functions, their
duties properly? The idea is this: First of all, we are ignorant of the
meaning and purpose of life. We cannot explain definitely the reason for
all these activities. We do not know why we live in the midst of sense
perceptions. Why are we experiencing these things? We have certain
desires, we have certain tendencies, certain emotions, certain
passions. We are regulated by them; we are carried away by them against
our will. We are, as it were, enslaved by certain things, and we go on,
not knowing whence we have come or whither we are going, or what is the
mission of our life. That is why the question was asked in ancient times
by the Vedic sages:

"What is that, knowing which, everything else will be known?" What is
that fountainhead, knowing which, we shall understand the meaning and
purpose of life--knowing which, everything would be explained?
Everything appears to be detached, purposeless, meaningless. What is
that, knowing which, everything would be illumined? That is the
question. That is the desire, in reality, in every human heart. We may
not be able to explain it; we may not know it properly at times; but it
is there, and only the sages have put the question definitely. That is
why we must try to get into that realm of pure consciousness, as I
explained. There are different grades of inner consciousness. The deeper
we search, the more we understand, the more will that pure consciousness
be unfolded which alone holds the key. To illuminate, to unfold, to
explain everything in our life, we must come to that.

There is another reason why we must try to go beyond the outer and
enter into the inner consciousness, and that is this: There is always
reaction in our life--that is, when we live in the external
consciousness, there is always reaction. Suffering is caused by
reaction. Our miseries, our pains, our complaints, our doubts, our
troubles, our disillusionments, our despair, have always been caused by
the outer consciousness. For instance, when we live in the midst of
sense perceptions we want to possess certain objects which we have
perceived, impressions of which have been gathered through the senses.
First of all, the senses come in touch with external things. It may be a
little food, a little form; it may be a little object; but it is there.
That impression gets hold of us, and what do we want to do? We want to
get that object; we want to possess it; we want to own it. When we
cannot own it, there is suffering, there is heart-burning.

Suppose I love some object. I try my best to possess it. I cannot do it.
Something stands in the way and takes it away from me--snatches it away.
There is suffering. There is misery. In this way we are constantly
becoming dependent on external things. These outer things, these
external things, these objects of the senses get hold of us. They enter
our lives and completely hold sway over us, and we are carried away by
them. Then we are thrown back, as it were, into ourselves; because
nature's laws work relentlessly--and there are changes--there are
separations.

You may say such ideas bring gloominess, pessimism into our lives. What
difference does it make if we become a little gloomy, or if we become
pessimistic? What has your optimism given us? What do the passing joys
bring us? They bring us nothing but reaction. So-called optimism does
not land us anywhere. It rather leads us into complex situations and
conditions. Rather we should hail with joy that sort of pessimism, true
pessimism, which brings us face to face with the truth, which enables us
to see things in their true color. Yes, we must face things boldly. It
is not simply by patchwork that we gain in life, it is only by bold
search and uncompromising investigation. It is by going to the root and
the bottom of things that we gain--truly gain--and accomplish something
which is worth achieving. So we must not be afraid of analysing things
in a deeper way. You see around you nature's changes and separations.
You love a person. That person dies, or is taken away to other lands.
You are miserable and prostrated with grief. Again, you have possessed
certain things and you lose them--you lose a fortune in a few days, or
in a few weeks, or in a few months. You are overcome with sorrow. That
is life, and that is what is meant by outer consciousness. It is not
that you must not have possessions; it is not that you must not have
good homes; it is not that you must not love others. But do it
knowingly; do it not as a slave, but as a master; not as a dependent
worm, but as the witness you should approach these things.

Many things there are which must be taken into our lives necessarily.
Unhappily we delude ourselves; we forget ourselves; we lose our heads;
we lose our judgment; and we are carried away by the currents of life,
not knowing whither we are going. When we are caught up in the whirl of
conditions, when we are lost in the labyrinthian maze of circumstances,
then we wake up for a while. Again we forget. So that is the outer
consciousness, which has separations everywhere. You cannot depend upon
anything. As soon as you depend upon anything--lean on anything--it is
taken away from you, and what is to be done? That is why we must try to
search for something which is more internal, which is not so changeable,
on whom, or on which you can depend to a greater extent, because
everything is relative until we get to the Absolute. We must find
something which is better, which is greater. And that is our
search--that should be our search. So, while living a life of outer
consciousness you will analyse and you will see how all your complex
conditions regarding which you complain, all the entanglements which we
notice in different lives, all the confusion and friction which we see
at home or abroad, all the heart-burnings, disillusionment and suffering
which we notice amongst individuals--all these can be traced to that
outer consciousness, that slavery, that dependence upon the material
things of life. That is why we have to open up our inner consciousness.
That is why we want to know if there is anything beyond the veil of the
senses. That is why we must know whether there is anything back of this
changeable condition of the senses and this changeable condition of the
body.

Now, you may ask the question, how do we know that there is such a thing
as soul-energy, or that there are inner forces? How do we know? We know
as we know everything in life. We have to follow the same methods. How
do you know the different details of a machine? You study that machine.
You follow three processes--that is, three steps you must take in
everything. First of all, you get hold of a book, or you go to a person
who knows about the machine and you ask him questions. You look over
different descriptions of the details of the machine, then you think for
yourself; you judge for yourself. You revolve all these details within
your mind. You analyse, and gradually you begin to handle the machine
yourself--practical experience you must acquire.

For instance, if you want to know about electricity, what do you do? You
get hold of a book on the subject of electricity. Then you go to a
professor and receive instruction. Then you go to the laboratory and
handle different machines and study them.

Suppose you want to learn music, you follow the same process. And it is
the same with this subject of the inner consciousness. First of all, you
have to study; you must read books, or you must consult some persons who
know. Would you believe blindly? Would you accept blindly that which
they tell you? No. In no study must we accept anything blindly. Blind
belief does not lead us anywhere. We must search thoroughly without any
fear. Truth can stand all the tests of analysis, all the tests of
observation. And if it is not truth, it can not stand the test. So
always keep the reasoning faculty, or power of analysis sharpened, ready
to observe, ready to understand, ready to reason out. At every point
you must reason. And the more is this true with regard to the study of
these inner things. Why? Because there are so many dangers and
difficulties in studying these inner things. Many promising lives have
been failures owing to a lack of proper understanding, owing to
ignorance, owing to indiscriminate search or indiscriminate
investigation. You cannot be too cautious--you cannot be too careful in
studying these things.

These, then, are the steps you have to take. First, study and go to a
person who has studied these things and who knows these things. In every
book you will notice you are asked to go to a teacher. As you need a
teacher in different fields of knowledge, so you need a teacher in this
field too, and the more so because the objects which you are going to
learn, the principles which you are going to master, are so subtle.
Machines you can handle properly, because they are external things. You
can grasp them. You can see them. But in studying this subject you have
to study that which is very subtle, which is very fine. That is why you
need more care. You need the help, you need the guidance of some one who
is an expert teacher. And then you analyse yourself and reason--always
reason. But do not bring that sort of skepticism into your life which
is dangerous, which, as it were, clogs up all the channels of
experience, which covers, or shuts up, all the avenues of knowledge,
which makes one give up the search without proper study and
investigation. Do not become skeptical in that way. Many have a tendency
to become skeptical and give up the search. We have no honest right to
demand any knowledge unless we have studied properly, or investigated
closely. So open your mind, your heart, your soul to conviction. At the
same time, do not take anything for granted, but be ready to learn.
Always be receptive, always be responsive. Then we have to apply certain
direct means; we have to follow certain practical methods in order to
accomplish our purpose.

Now, of all the different methods which are handed down to us from the
great sages and masters, one method is important, and that is
concentration. Why is concentration upheld as a great method? Can we not
awaken the inner consciousness by prayer, by worship, by devotion, by
Divine love, and in many other ways? Certainly, we can. But in the path
of concentration we can rise step by step--it is the most scientific
method. Of course every path can be made scientific we may say, or
every path can be followed step by step. True. But we can combine
certain methods. Take, for instance, devotion. Devotion is a great
thing. The love for an ideal, we need; it is important; in this country
it is necessary. But if we allow ourselves to be carried away by
heightened emotions, or by wrought-up feelings, we may develop
fanaticism. There have been instances in which devotion, love, Divine
love--when not combined with proper concentration, or proper
analysis--have landed persons in the realm of emotionalism, or
sentimentality, or fanaticism. They are led into the realm of bigotry
and narrowness and carried away by these things. So try to balance
devotion, with proper reasoning and it will be a great, helpful method.
True prayer can open up our inner communion and help us to unfold. Pure
self-analysis is another method. But concentration has been found to be
very helpful for many, many people--for the majority of people--if it
can be followed under the guidance of proper teachers and if it can be
followed methodically. But some might say that there is danger in
concentration. There is no danger in concentration. Consciously or
unconsciously we apply it in every field of knowledge. Without
concentration what can you do? As Emerson said, "The one prudence in
life is concentration; the one evil is dissipation." In war, in
politics, in business, in trade, in the management of all commercial and
social affairs, concentration is the secret of success.

And what is meant by concentration? Concentration includes two things.
One is gathering up scattered energies; another is focussing these
scattered energies of mind.

As I explained, outer consciousness means this: We are dependent on the
senses and outward things. That is, when we try to think of inner
things, we are held back by our dependence on things external. We are
all the time living in these external impressions, and cannot enter into
the inner realm of understanding.

And how does concentration help us? Concentration helps us to withdraw
our scattered minds from different directions. The mind has been
scattered. It wanders among various objects, which are impressions in
our minds. The mind has been divided, and thus mental energy is
dissipated. Very little energy is left for the accomplishment of the
real ideals in life. But gradually we learn by concentration how to
withdraw the scattered forces of the mind and how to focus them upon the
chosen ideal.

There are many details, but I am only mentioning the most important
points.

When, through proper training and daily practice, one is able to learn
how to gather up the wandering mind, and withdraw these different powers
of the mind from different sources and focus them on one thing, then so
much energy has been combined, as it were, and we can accomplish
something. Otherwise, so much of our energy has been dissipated.

Regarding the difficulties and dangers of concentration, let me mention
that there are difficulties in all paths, in all fields of knowledge.
Nothing worth achieving has been accomplished without a little
difficulty, without a little sacrifice, without a little sincere and
earnest effort. You know, curiosity-seekers never reach anything in
life. Those who are sincere and earnest searchers and seekers have
gradually unfolded themselves and reached the higher realms of
understanding. So there is no real danger in concentration. We must
start with that idea, and not be hasty. Many of us try to take things
like a pill. We take a pill, and it must accomplish its results.
Concentration is not a pill--and we do not know what accumulated
experiences and impressions are at our backs. Through different lives
and through the present life we have been gathering up so many things.
We are performing so many karmas, as we say, and we have to eliminate so
many things in our lives. Through proper effort we shall remove many
obstacles, many difficulties, and our task will become easier and
easier.

Now, the Yogis, in figurative language call this opening up of the inner
consciousness the awakening of the Kundalini. You will see--if you
analyse your life--that there are a few things which are constantly
holding your attention. The mind, as it were, is drawn into certain
realms. As I explained in the beginning, sense perceptions are in
different forms and include many things--our eating, our drinking, all
sorts of habits and many other things. Thus the best of our energies are
swallowed up, as it were, by these things. The Yogis claim that the
nerve centers--the lower nerve centers--have absorbed these energies and
the energies are chained there, or enslaved there, and you have to
release them. There are two sides, the physiological and mental.
Physiologically, when we begin to practise concentration, this energy is
gradually released from the lower centers. It is called the awakening of
Kundalini--coiled-up energy--energy in latent form or enslaved form.
Simultaneously our mind is released from its impressions and begins to
work in a higher realm.

Time will not permit me to enter into the details of this subject, but I
just want to touch upon some important points, so that you will think
and study and investigate more.

A few points I must try to impress upon your mind. I must repeat that
first of all these things should be studied under the guidance of proper
teachers, and secondly, that you need not believe anything blindly. I
want to impress this upon your mind because these things are established
facts and those who have experienced them know these things. They are
not the results of mere speculation, or mere imagination, because those
teachers who would try to teach you will tell you from the beginning
that you have to eliminate all the ideas of imagination. You must give
up imagining things. Many of us have a tendency to imagine too much,
constantly seeing visions and other things. You must eliminate those
notions from the beginning, and must try to live in realities, in facts
and true experiences. So you must not accept anything credulously, but
try to study and investigate for yourself.

The Yogis declare that there is a hollow canal in the spinal column, and
that the base of the spinal column, in the majority of persons, is
closed. When these energies are released, they must find a passage and
they must be allowed to go through this canal, and as this released
energy rises into higher and higher centers, we enter into inner and
inner stages of illumination. And when that energy reaches the
brain--the highest center, the pineal gland--there the illumination
becomes absolute; that is, we reach that pure state of consciousness of
which I have spoken.

You will find as you progress that there are physiological experiences
and mental experiences. As we have physiological experiences we shall
see that the whole nervous system is changing. Our bodies are full of
vibrating currents. Our whole life is full of vibrating currents, and we
must know how to direct them, how to adjust them. And that is why I said
the teachers would ask you to give up that idea of imagining things. We
imagine and speculate too much. We must not accept anything unless it is
realized, and that is why the student must be properly directed.

And why is it necessary that the student should be directed? Because of
ignorance of the subtle forces involved. As these physiological
experiences go on, layer after layer of the mind is opened up, but you
must let these experiences alone. You must not identify yourself with
them. Do you not see that in order to eliminate these external
conditions and enter into the inner realms of consciousness, we have to
rise above the body consciousness? Therefore, if we identify ourselves
with these vibrations, or any kind of physiological experiences, we are
going against what we are trying to accomplish. We would be
inconsistent. So put the chemicals together and let the crystallization
take care of itself. Gradually the latent energy awakens, and the energy
working in the life is concentrated. Gradually you will see a new vista
of knowledge and wisdom opening before you. A new land, a new realm of
experience is coming to you, and that needs the master mind. Instead of
allowing ourselves to become enslaved again by these conditions, we must
rise above them as the master. We must become the director. Instead of
allowing the mind to take the reins, we must take the reins in our own
hands. You, as part of the Divine Spirit, have that mastery and power.
You have that strength within you, and you are going to be the director.
And so you have to tell the mind and the senses and the little things in
your life that you are the master. They must know who is the master, and
who is going to direct the situation. In this way we have to direct
properly, knowing the ideal thoroughly, knowing where we are going,
what we are trying to accomplish, eliminating all the selfish ideals,
eliminating all the obstacles and difficulties as much as possible.

Yes, there are obstacles; there are difficulties, and we are frightened
by them. But you must remember these difficulties and obstacles can be
overcome. They come to test our strength, and we overcome them, we
unfold our latent and dormant powers. So never give way. Never give up
after you accept a method. Be not hasty in adopting a method, but once
you have taken it up, follow it with the utmost pertinacity. Follow it
with that sincerity and earnestness of purpose necessary for
accomplishment in all walks of life and in all fields of achievement.
And then go on, day after day, practising it, following it with
un-ending patience and perseverance.

Gradually a time will come when you will see that there is a realm, or
there are different realms of inner consciousness which are being
unfolded to you. By degrees you will come to that state of Divine
illumination which will make you really blessed. The blessedness of that
state cannot be described--it must be felt--it must be experienced.

I will conclude this topic with the admonition that we must be
absolutely sincere, and we must not apply these things in any other way
than for spiritual unfoldment. There is the danger. We have a tendency
to apply them in different realms--lower states--and for selfish
purposes. We must avoid that. To many, you must remember, it may be a
life task. For many, it may take several lives. Some may accomplish it
in a few years. To others, again--persons of sincerity and
steadfastness--it may come quickly. But whatever time it takes, we must
be determined and we must start with this idea, that even before passing
away from this life, we will reach a very high state of consciousness,
and we will unfold that Divine, cosmic, universal, absolute
consciousness, which alone can make us really happy and blessed.


       *       *       *       *       *




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=Sayings of Sri Ramakrishna=

  Cloth, $1.25; Postage 10 cents.


=The Life of Swami Vivekananda (4 Vols.)=

  Each Vol., Cloth, $2.50; Postage 18 cents.


=Complete works of Swami Vivekananda (5 Vols.)=

  Each Vol., Cloth, $2.50; Postage 15 cents.


Besides the above, many important books and pamphlets on Vedanta
philosophy by the Swamis, Sanskrit translations of Upanishads,
etc., for sale at the Society headquarters, 2963 Webster St.,
San Francisco, Cal.




VEDANTA PERIODICALS


=Prabuddha Bharata=--Monthly.

  $1.50 a year.
  Mayavati P. O. St. Almora, U. P. India.


=Vedanta Kesari=--Monthly.

  $1.50 a year.
  Mylapore, Madras, India.


=Message of the East=--Monthly.

  $2.00 a year.
  1 Queensberry St., Boston, Mass.







