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mes we try to run our neighbors down a little； just to show that they are not quite equal to our level。 We try to snatch from others some things which belong to them； or take credit to ourselves for things to which we are not fairly entitled。 But all the time we are acting so it is perfectly obvious that we are weaving veils between ourselves and others。 You cannot have dealings with another person in a purely truthful way； and be continually trying to cheat that person out of money； or out of his good name and reputation。 If you are doing that； however much in the background you may be doing it； you are not looking the person fairly in the facethere is a cloud between you all the time。 So long as your soul is not purified from all these really absurd and ridiculous little desires and superiorities and self…satisfactions； which make up so much of our lives； just so long as that happens you do not and you cannot see the truth。 But when it happens to a person； as it does happen in times of great and deep and bitter experience； when it happens that all these trumpery little objects of life are swept away； then occasionally； with astonishment； the soul sees that。 It is also the soul of the others around。 Even if it does not become aware of an absolute identity； it perceives that there is a deep relationship and communion between itself and others； and it comes to understand how it may really be true that to him whose soul is purified the self is literally the Self of all creatures。
Ordinary men and those who go on more intellectual and less intuitional lines will say that these ideas are really contrary to human nature and to nature generally。 Yet I think that those people who say this in the name of Science are extremely unscientific； because a very superficial glance at nature reveals that the very same thing is taking place throughout nature。 Consider the madrepores； corallines； or sponges。 You find； for instance； that constantly the little self of the coralline or sponge is functioning at the end of a stem and casting forth its tentacles into the water to gain food and to breathe the air out of the water。 That little animalcule there； which is living in that way； imagines no doubt that it is working all for itself； and yet it is united down the stem at whose extremity it stands； with the life of the whole madrepore or sponge to which it belongs。 There is the common life of the whole and the individual life of each； and while the little creature at the end of the stem is thinking （if it is conscious at all） that its whole energies are absorbed in its own maintenance； it really is feeding the common life through the stem to which it belongs； and in its turn it is being fed by that common life。
You have only to look at an ordinary tree to see the same thing going on。 Each little leaf on a tree may very naturally have sufficient consciousness to believe that it is an entirely separate being maintaining itself in the sunlight and the air； withering away and dying when the winter comes onand there is an end of it。 It probably does not realize that all the time it is being supported by the sap which flows from the trunk of the tree； and that in its turn it is feeding the tree； toothat its self is the self of the whole tree。 If the leaf could really understand itself； it would see that its self was deeply； intimately connected； practically one with the life of the whole tree。 Therefore； I say that this Indian view is not unscientific。 On the contrary； I am sure that it is thoroughly scientific。
Let us take another passage； out of the 'Svetasvatara Upanishad；' which； speaking of the self says： 〃He is the one God； hidden in all creatures； all pervading； the self within all； watching over all works； shadowing all creatures； the witness； the perceiver； the only one free from qualities。〃
And now we can return to the point where we left the argument at the beginning of this discourse。 We said； you remember； that the Self is certainly no mere bundle of qualitiesthat the very nature of the mind forbids us thinking that。 For however fine and subtle any quality or group of qualities may be； we are irresistibly compelled by the nature of the mind itself to look for the Self； not in any quality or qualities； but in the being that PERCEIVES those qualities。 The passage I have just quoted says that being is 〃The one God； hidden in all creatures； all pervading； the self within all 。 。 。 the witness； the perceiver； the only one free from qualities。〃 And the more you think about it the clearer I think you will see that this passage is correctthat there can be only ONE witness； ONE perceiver； and that is the one God hidden in all creatures； 〃Sarva Sakshi；〃 the Universal Witness。
Have you ever had that curious feeling； not uncommon； especially in moments of vivid experience and emotion； that there was at the back of your mind a witness； watching everything that was going on； yet too deep for your ordinary thought to grasp？ Has it not occurred to youin a moment say of great danger when the mind was agitated to the last degree by fears and anxietiessuddenly to become perfectly calm and collected； to realize that NOTHING can harm you； that you are identified with some great and universal being lifted far over this mortal world and unaffected by its storms？ Is it not obvious that the real Self MUST be something of this nature； a being perceiving all； but itself remaining unperceived？ For indeed if it were perceived it would fall under the head of some definable quality； and so becoming the object of thought would cease to be the subject； would cease to be the Self。
The witness is and must be 〃free from qualities。〃 For since it is capable of perceiving ALL qualities it must obviously not be itself imprisoned or tied in any qualityit must either be entirely without quality； or if it have the potentiality of quality in it； it must have the potentiality of EVERY quality； but in either case it cannot be in bondage to any quality； and in either case it would appear that there can be only ONE such ultimate Witness in the universe。 For if there were two or more such Witnesses； then we should be compelled to suppose them distinguished from one another by something； and that something could only be a difference of qualities； which would be contrary to our conclusion that such a Witness cannot be in bondage to any quality。
There is then I take itas the text in question saysonly one Witness； one Self； throughout the universe。 It is hidden in all living things； men and animals and plants； it pervades all creation。 In every thing that has consciousness it is the Self； it watches over all operations； it overshadows all creatures； it moves in the depths of our hearts； the perceiver； the only being that is cognizant of all and yet free from all。
Once you really appropriate this truth； and assimilate it in the depths of your mind； a vast change （you can easily imagine） will take place within you。 The whole world will be transformed； and every thought and act of which you are capable will take on a different color and complexion。 Indeed the revolution will be so vast that it would be quite impossible for me within the limits of this discourse to describe i