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obligations and tasks. Hence, as Patanjali puts it, desirelessness is the consciousness of supremacy in him who is free from thirst for objects, either perceived by himself, or heard from others.'
From one more point of view it remains for us to consider the doctrine of the Kingdom of God. We have to see how any one desirous of getting an admission into Heaven was to proceed. The Saviour declared that everything was possible by faith. But the question is: what did he mean by faith? Was he only seeking mental acquiescence in his own miraculous birth? Surely not, for he does not say so anywhere himself. We have read the Bible over and over again in search of any remark of Jesus showing that he claimed any superiority for himself on the ground of his immaculate conception, or desired that he should be worshipped for his personality; but, needless to say, in vain. As regards the allegation that he was the Son of the Most High and on that ground entitled to worship, we think absolutely no case is made out for that view. Jesus nowhere said that he alone was the Son of God. On the contrary, over and over again do we come across the assurance that if a man kept his sayings he, too, would become the Son of God. In the Sermon on the Mount he declared (Matth. V, 16):
THE KINGDOM OF GOD.
"Let your light so shine before men that they may see your good works, and glorify your Father which is in Heaven"
About half a dozen times, at least, is the expression, your Father which is in heaven," employed in the course of that memorable discourse. There is no distinction or reservation made in favour of any particular
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