Vedanta preaches the ideal, and the ideal, as we know, is always far ahead of the real, of the practical, as we may call it. There are two tendencies in human nature: one to reconcile the ideal with life and the other to elevate life to the ideal. It is a great thing to understand this; for we are often tempted by the former. I think that I can do a certain kind of work. Most of it, perhaps, is bad; most of it, perhaps, has a motive power of passion behind it—anger, or greed, or selfishness. Now, if any man comes to preach to me a certain ideal, the first step towards which is to give up selfishness, to give up self-enjoyment, I think that that is impractical. But when a man brings an ideal which can be reconciled with my selfishness, I am glad and at once jump at it. That is the ideal for me. As the word orthodox has been manipulated into various forms, so has the word practical. “My doxy is orthodoxy; your doxy is heterodoxy.” So with practicality. What I think is practical is to me the only practicality in the world. If I am a shopkeeper, I think shop-keeping the only practical pursuit in the world. If I am a thief, I think stealing is the best means of being practical; others are not practical. You see how we all use this word practical for things we like and can do. Therefore I will ask you to understand that Vedanta, though it is intensely practical, is always so in the sense of the ideal. It does not preach an impossible ideal, however high it be, and it is high enough for an ideal.
In one word, this ideal is that you are divine. “Thou art That.” This is essence of Vedanta. After all its ramifications and intellectual gymnastics. you know the human soul to be pure and omniscient; you see that such some superstitions as birth and death are entire nonsense when spoken of in connection with the soul. The soul was never born and will never die, and all these ideas that we are going to die and are afraid to die are mere superstitions. And all this ideas as that we can do this, or cannot do that, are superstitions. We can do everything. The Vedanta teaches men to have faith in themselves first. As certain religions of the world say that a man who does not believe in a Personal God outside of himself is an atheist, so the Vedanta says, a man who does not believe in himself is an atheist. Not believing in the glory of our own soul is what the Vedanta calls atheism. To many this is, no doubt, a terrible idea; and most of us think that this ideal can never be reached; but the Vedanta insists that it can be realized by everyone. There is neither man nor woman or child, nor difference of race or sex, nor anything that stands as a bar to the realization of the ideal, because Vedanta shows that it is realized already, it is already there!