457 − There is one thing especially in which creeds and churches surrender themselves to the devil, and that is in their anathemas. When the priest chants Anathema Maranatha, then I see a devil praying.

458 − No doubt, when the priest curses, he is crying to God; but it is the God of anger and darkness to whom he devotes himself along with his enemy; for as he approaches God, so shall God receive him.

459 − I was much plagued by Satan, until I found that it was God who was tempting me; then the anguish of him passed out of my soul for ever.

460 − I hated the devil and was sick with his temptations and tortures; and I could not tell why the voice in his departing words was so sweet that when he returned often and offered himself to me, it was with sorrow I refused him. Then I discovered it was Krishna at His tricks and my hate was changed into laughter.

461 − They explained the evil in the world by saying that Satan had prevailed against God; but I think more proudly of my Beloved. I believe that nothing is done but by His will in heaven or hell, on earth or on the waters.

7 April 1970

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462 − In our ignorance we are like children proud of our success in walking erect and unaided and too eager to be aware of the mother's steadying touch on the shoulder. When we wake, we look back and see that God was leading and upholding us always.

463 − At first whenever I fell back into sin, I used to weep and rage against myself and against God for having suffered it. Afterwards it was as much as I could dare to ask, “Why hast thou rolled me again in the mud, O my playfellow?” Then even that came to my mind to seem too bold and presumptuous; I could only get up in silence, look at him out of the corner of my eyes − and clean myself.

8 April 1970

464 − God has so arranged life that the world is the soul's husband; Krishna its divine paramour. We owe a debt of service to the world and are bound to it by a law, a compelling opinion, and a common experience of pain and pleasure, but our heart's worship and our free and secret joy are for our Lover.

465 − The joy of God is secret and wonderful; it is a mystery and a rapture at which common sense makes mouths of mockery; but the soul that has once tasted 

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it, can never renounce, whatever worldly disrepute, torture and affliction it may bring us.

9 April 1970 

466 − God, the world Guru, is wiser than thy mind; trust Him and not that eternal self-seeker and arrogant sceptic.

467 − The sceptic mind doubts always because it cannot understand, but the faith of the God-lover persists in knowing although it cannot understand. Both are necessary to our darkness, but there can be no doubt which is the mightier. What I cannot understand now, I shall some day master, but if I lose faith and love, I fall utterly from the goal which God has set before me.

468 − I may question God, my guide and teacher, and ask Him, “Am I right or hast Thou in thy love and wisdom suffered my mind to deceive me?” Doubt thy mind, if thou wilt, but doubt not that God leads thee.

10 April 1970  

469 − Because thou wert given at first imperfect conceptions about God, now thou ragest and deniest  

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Him. Man, dost thou doubt thy teacher because he gave not thee the whole of knowledge at the beginning? Study rather that imperfect truth and put it in its place, so that thou mayst pass on safely to the wider knowledge that is now opening before thee.

470 − This is how God in His love teaches the child soul and the weakling, taking them step by step and withholding the vision of His ultimate and yet unattainable mountain-tops. And have we not all some weakness? Are we not all in His sight but as little children?

471 − This I have seen that whatever God has withheld from me, He withheld in His love and wisdom. Had I grasped it then, I would have turned some great good into a great poison. Yet sometimes when we insist, He gives us poison to drink that we may learn to turn from it and taste with knowledge His ambrosia and His nectar.

11 April 1970

472 − Even the atheist ought now to be able to see that creation marches towards some infinite and mighty purpose which evolution in its very nature supposes. But infinite purpose and fulfilment presupposes an infinite wisdom that prepares, guides, shapes, protects and justifies. Revere then that Wisdom and worship it with thoughts in thy soul if not with incense in a temple, and even though 

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thou deny it the heart of infinite Love and the mind of infinite self- effulgence. Then though thou know it not, it is still Krishna whom thou reverest and worshippest.

12 April 1970

473 − The Lord of Love has said, “They who follow after the Unknowable and Indefinable, follow after Me and I accept them.” He has justified by His word the Illusionist and the Agnostic. Why then, O devotee, dost thou rail at him whom thy Master has accepted?

13 April 1970

474 − Calvin, who justified eternal Hell, knew not God but made one terrible mask of Him His eternal reality. If there were an unending Hell, it could only be a seat of unending rapture; for God is Ananda and than the eternity of His bliss there is no other eternity.

475 − Dante, when he said that God's perfect love created eternal Hell, wrote perhaps wiselier than he knew; for from stray glimpses I have sometimes thought there is a Hell where our souls suffer aeons of 

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intolerable ecstasy and wallow as if for ever in the utter embrace of Rudra, the sweet and terrible.

14 April 1970

476 − Discipleship to God the Teacher, sonship to God the Father, tenderness of God the Mother, clasp of the hand of the divine Friend, laughter and sport with our Comrade and boy Playfellow, blissful servitude to God the Master, rapturous love of our divine Paramour, these are the seven beatitudes of life in the human body. Canst thou unite all these in a single supreme and rainbow-hued relation? Then hast thou no need of any heaven and thou exceedest the emancipation of the Adwaitin.

15 April 1970

477 − When will the world change into the model of heaven? When all mankind becomes boys and girls together with God revealed as Krishna and Kali, the happiest boy and strongest girl of the crowd, playing together in the gardens of Paradise. The Semitic Eden was well enough, but Adam and Eve were too grown up and its God Himself too old and stern and solemn for the offer of the Serpent to be resisted.

478 − The Semites have afflicted mankind with the conception of a God who is a stern and dignified king  

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and solemn judge and knows not mirth. But we who have seen Krishna, know Him for a boy fond of play and a child full of mischief and happy laughter.

479 − A God who cannot smile could not have created this humorous universe.

17 April 1970

480 − God took a child to fondle him in His bosom of delight; but the mother wept and would not be consoled because her child no longer existed.

481 − When I suffer from pain or grief or mischance, I say, “So, my old Playfellow, thou hast taken again to bullying me,” and I sit down to possess the pleasure of the pain, the joy of the grief, the good fortune of the mischance; then He sees He is found out and takes His ghosts and bugbears away from me.

18 April 1970

482 − The seeker after divine knowledge finds in the description of Krishna stealing the robes of the Gopis one of the deepest parables of God's ways with the soul, the devotee a perfect rendering in divine act 

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of his heart's mystic experiences, the prurient and the Puritan (two faces of one temperament) only a lustful story. Men bring what they have in themselves and see it reflected in the Scripture.

483 − My lover took away my robe of sin and I let it fall, rejoicing; then he plucked at my robe of virtue, but I was ashamed and alarmed and prevented him. It was not till he wrested it from me by force that I saw how my soul had been hidden from me.

22 April 1970

484 − Sin is a trick and a disguise of Krishna to conceal Himself from the gaze of the virtuous. Behold, O Pharisee, God in the sinner, sin in thyself purifying thy heart; clasp thy brother.

 19 April 1970 

485 − Love of God, charity towards men is the first step towards perfect wisdom.

486 − He who condemns failure and imperfection, is condemning God; he limits his own soul and cheats his own vision. Condemn not, but observe Nature, help and heal thy brothers and strengthen by sympathy their capacities and their courage.

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487 − Love of man, love of woman, love of things, love of thy neighbour, love of thy country, love of animals, love of humanity are all the love of God reflected in these living images. So love and grow mighty to enjoy all, to help all and to love for ever.

488 − If there are things that absolutely refuse to be transformed or remedied into God's more perfect image, they may be destroyed with tenderness in the heart, but ruthlessness in the smiting. But make sure first that God has given thee thy sword and thy mission.

489 − I should love my neighbour not because he is neighbourhood, − for what is there in neighbourhood and distance? nor because the religions tell me he is my brother, − for where is the root of that brotherhood? but because he is myself. Neighbourhood and distance affect the body, the heart goes beyond them. Brotherhood is of blood or country or religion or humanity, but when self-interest clamours what becomes of this brotherhood? It is only by living in God and turning mind and heart and body into the image of his universal unity that that deep, disinterested and unassailable love becomes possible.

20 April 1970  

490 − When I live in Krishna, then ego and self-interest vanish and only God himself can qualify my love bottomless and illimitable.  

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491 − Living in Krishna, even enmity becomes a play of love and the wrestling of brothers.

492 − To the soul that has hold of the highest beatitude, life cannot be an evil or a sorrowful illusion; rather all life becomes the rippling love and laughter of a divine Lover and Playfellow.

21 April 1970

493 − Canst thou see God as the bodiless Infinite and yet love Him as a man loves his mistress? Then has the highest truth of the Infinite been revealed to thee. Canst thou also clothe the Infinite in one secret embraceable body and see Him seated in each and all of these bodies that are visible and sensible? Then has its widest and profoundest truth come also into thy possession.

494 − Divine Love has simultaneously a double play, an universal movement, deep, calm and bottomless like the nether Ocean, which broods upon the whole world and each thing that is in it as upon a level bed with an equal pressure, and a personal movement, forceful, intense and ecstatic like the dancing surface of the same Ocean, which varies the height and force of its billows and chooses the objects it shall fall upon with the kiss of its foam and spray and the clasp of its engulfing waters.