'ኣ i 弼 I | f *: I ፵'፡ ' H #" '4 « اشعه شهٔ • i t o, ..} : * * n o, t o ql I to n * -_. ', هد: ای معتدریه به فعقب نشسته : k Af','R', '3'
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I ii t g , মঙ্গ, ‘’... .: , , * - I 电_ 绩 * وية الي" ليلة . t ::و نټ ',ې د ي-Iy ',۹' دا ,',"; . ': ث,.{..":ج ، بي: اي' , ،,؟ ; , ۰ o (sesies wo 蚤*库 arحساعی-ع - డార్క్లార్క్షా -ణోత్య్ర -తాళాత ፵ 한 =་ས་ཝཱ ጙ *: بایسه شعه retained consistently, with the dić-oãdvice tates of reason and conscience, and the [wນື່ນໆt bé withgo, 飄薇 requirements of progressing civilizātion. What is deficient in the na tional spiritual store it of course sup- . plies by borrowing froin other nations. but it takes care to give a national shape to what it borrows as far as practicable. Although it other nations and encourages them to exert their utmost to propagate. theisin among their respective nations it exhorts them to maintain strictly the national aspect of their propagandistic policy and not jumble up the mode of propagation suited to one nation with that suited to another. ‘. I have described, Genticthen, the doctrines and the essential chracteristics of Brahmoism as for as the limits I have assigned to my lecture allow me to do. I now address Inyself to the Brahmo portion of my audience and ask my fellow-religionists how far they are acting up to the dictates of such a noble and exalied religion—noble in its regard to the sacred interests of truth, noble in its anxiety to maintain catholicity of feeling, aoble in its solicitude to meet the requirements of nationality-“ a namo” to quote the words of Professor Newman “dear and sacred as the name of wife and mother to everyo soutdohcarted man.” 1 *
An enquiry of prt is at times . necessary for purposes of self-correc. tion. I shall conduct this enquiry in the present instance in a critical and if |
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s ', ) •,• * - 1, $ •ጽ \ քն ' ; .. W of 蠶 **“ʼa, f | * * * *, ፩'ኣጆ :* نامہ ప్ర్రు s 笠 ஃப் ** d “. ...}} o Α ده { ". ..." -‘ , # ", o * بسته باشند. به o TMy * $ ' : 'v': یا سامانه ها: بیای இம்: : : Misiu! .#karictures. ei thë:::::::de: ”* - I = R * I f ¦ 4Τιξη." * I " . . 蠍。,n of ox, g ড়ে নাম o '.'L 1*型* * * * * or f ****ኳ'ያዥ ̊ , ' * 岔被漩 ੰ # in the Brahmo church that spiritual Ani: erro#ು! öpiiiišn: §ow. revails ኔኖ excitement is trye religion. A priori, i pal member 6f our church flas:dé 예 r | clared the highest religiousostate g a * to be a state of “passion or frenży.” expresses sympathy with the theists of . . יי ריקי יי י ירו י . . As long as: we romain in a state of spiritual excitement, we think we are acting like true religious beings; when that excitement leaves, . us, we consider ourselves as spiritually miserable and complain of shushkoła or spiritual dryness. Excitement is no true test of spiritual progress. True spiritual progress consists in the cultivation of steady and sustained divine love. The God-animated man is superior to the God-intoxicated man. A state of intoxication is transient. The love of God should be natural to ህS as breath. An attempt to keep the soul in a continual state of spiritual excitement is not only ineffectual in the nature of things but is also a bar to spiritual progress. It is true that the first sight of the Altogether-Lovely intoxicates a man but as his love becomes gradually mature, it attains a steady and sober character. Constant silent communion with God. is the best means of promoting spiri. tual growth ; we should constantly drink life from the Life of lift a I & * s t «l thereby grow in spiritual (treng ቅ የ r i
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t * ‘.... ، ، ، ، ، ، و ήί; .#魯' 冷 a f ь в і Brahmos took *### sia o ' ' ' ' : , , , *,* 蠍"* w to: o مما " : wo & A'. 姆被 罩 函 ንፋጽ ጳ፡ ** per spirit: - قوة وية i § 甲总队 . .#" "it n 'i . ίξ, '\უჭ;* 1', او دا وه ił 缸 影 랑*
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