buys a picture at a cost of a hundred thousand dollars perhaps, but it is the man who understands art that enjoys it; and if a man is without knowledge of art it is useless to him, he is only the owner. All over the world, it is the wise man who enjoys the happiness of the world. The ignorant man never enjoys; he has to work for others unconsciously. Thus far we have seen the theories of these Advaitist philosophers, how there is but one _Âtman_; there cannot be two. We have seen how in the whole of this universe there is but One Existence, and that One Existence when seen through the senses is called the world, the world of matter. When It is seen through the mind It is called the world of thoughts and ideas, and when It is seen as it is, then It is the One Infinite Being. You must bear this in mind; it is not that there is a soul in man, although I had to take that for granted in order to explain it at first, but that there is only One Existence, and that one the _Âtman_, the Self, and when this is perceived through the senses, through sense imageries, It is called the body. When It is perceived through thought, It is called the mind. When It is perceived in Its own nature, It is the _Âtman_, the One Only Existence. So, it is not that there are three things in one, the body and the mind and the Self, although that was a convenient way of putting it in the course of explanation; but all is that _Âtman_, and that one Being is sometimes called the body, sometimes the mind, and sometimes the Self, according to different vision. There is but one Being which the ignorant call the world. When a man goes higher in knowledge he calls the very same Being the world of thought. Again when knowledge itself comes, all illusions vanish, and man finds it is all nothing but _Âtman_. I am that One Existence. This is the last conclusion. There are neither three nor two in the universe; it is all One. That One, under the illusion of _Mâyâ_ is seen as many, just as a rope is seen as a snake. It is the very rope that is seen as a snake. There are not two things there, a rope separate and a snake separate. No man sees two things there. Dualism and non-dualism are very good philosophic terms, but in perfect perception we never perceive the real and the false at the same time. We are all born monists, we cannot help it. We always perceive the one. When we perceive the rope, we do not perceive the snake at all, and when we see the snake, we do not see the rope at all; it has vanished. When you see illusion, you do not see real men. Suppose one of your friends is coming from a distance in the street; you know him very well, but through the haze and mist that is before you, you think it is another man. When you see your friend as another man, you do not see your friend at all, he has vanished. You are perceiving only one. Suppose your friend is Mr. A., but when you perceive Mr. A. as Mr. B. you do not see Mr. A. at all. In each case you perceive only one. When