Swami Vivekananda was born (Narendra Nath Datta) to an aristocratic Bengali family in Calcutta, India. His father was an attorney and his mother a woman of faith and strong character.
Narendra found out that he loved and excelled in music, gymnastics and studies. He also practiced meditation. While attending Calcutta University and struggling with doubts about the existence of God, he decided to visit Sri Ramakrishna who was staying at the local Kali Temple. Upon meeting he asked Sri Ramakrishna the simple question, “Sir, have you seen God?” And without a moment’s hesitation Sri Ramakrishna replied: “Yes, I have. I see Him as clearly as I see you, only in a much intenser sense.”
Narendra was impressed by that answer and the calming authentic kind nature of Sri Ramakrishna. Shortly after that encounter Narendra became a disciple of Sri Ramakrishna Paramahamsa. He studied Advaita Vedanta (non-dualism) and other disciplines.
After his masters passing Narendra led Ramakrishna’s students and established a new monastic brotherhood. In 1887 he took the formal vows of sannyasa, thereby assuming new name Swami Vivekananda. He believed that serving his fellow man was an effective way to worship God.
He started to travel throughout the Indian continent and in 1893 found himself at the “Parliament of the World’s Religions” in Chicago, USA. This turned out to be the watershed moment for all western civilization, as Swami Vivekananda introduced Eastern religious thought and practices to the New World.
In 1897 Swami Vivekananda founded the Ramakrishna Math and Ramakrishna Mission, a philanthropic and spiritual organization. He continued to travel and teach in the United Stated and in Europe. India also rediscovered it spiritual roots.
Before his Mahasamadhi he wrote: “It may be that I shall find it good to get outside my body, to cast it off like a worn out garment. But I shall not cease to work. I shall inspire men everywhere until the whole world shall know that it is one with God.”
RESPONSE TO WELCOME
At the World’s Parliament of Religions, Chicago, September 11, 1893
Sisters and Brothers of America,
It fills my heart with joy unspeakable to rise in response to the warm and cordial welcome which you have given us. I thank you in the name of the most ancient order of monks in the world; I thank you in the name of the mother of religions; and I thank you in the name of millions and millions of Hindu people of all classes and sects.
My thanks, also, to some of the speakers on this platform who, referring to the delegates from the Orient, have told you that these men from far-off nations may well claim the honour of bearing to different lands the idea of toleration. I am proud to belong to a religion which has taught the world both tolerance and universal acceptance. We believe not only in universal toleration, but we accept all religions as true. I am proud to belong to a nation which has sheltered the persecuted and the refugees of all religions and all nations of the earth. I am proud to tell you that we have gathered in our bosom the purest remnant of the Israelites, who came to Southern India and took refuge with us in the very year in which their holy temple was shattered to pieces by Roman tyranny. I am proud to belong to the religion which has sheltered and is still fostering the remnant of the grand Zoroastrian nation. I will quote to you, brethren, a few lines from a hymn which I remember to have repeated from my earliest boyhood, which is every day repeated by millions of human beings:
“As the different streams having their sources in different places all mingle their water in the sea, so, O Lord, the different paths which men take through different tendencies, various though they appear, crooked or straight, all lead to Thee.”
The present convention, which is one of the most august assemblies ever held, is in itself a vindication, a declaration to the world of the wonderful doctrine preached in the Gita:
“Whosoever comes to Me, through whatsoever form, I reach him; all men are struggling through paths which in the end lead to me.”
Sectarianism, bigotry, and its horrible descendant, fanaticism, have long possessed this beautiful earth. They have filled the earth with violence, drenched it often and often with human blood, destroyed civilization and sent whole nations to despair. Had it not been for these horrible demons, human society would be far more advanced than it is now. But their time is come; and I fervently hope that the bell that tolled this morning in honour of this convention may be the death-knell of all fanaticism, of all persecutions with the sword or with the pen, and of all uncharitable feelings between persons winding their way to the same goal.
WHY WE DISAGREE
September 15, 1893
I will tell you a little story. You have heard the eloquent speaker who has just finished say, “Let us cease from abusing each other,” and he was very sorry that there should be always so much variance.
But I think I should tell you a story which would illustrate the cause of this variance. A frog lived in a well. It had lived there for a long time. It was born there and brought up there, and yet was a little, small frog. Of course the evolutionists were not there then to tell us whether the frog lost its eyes or not, but, for our story’s sake, we must take it for granted that it had its eyes, and that it every day cleansed the water of all the worms and bacilli that lived in it with an energy that would do credit to our modern bacteriologists. In this way it went on and became a little sleek and fat. Well, one day another frog that lived in the sea came and fell into the well.
“Where are you from?”
“I am from the sea.”
“The sea! How big is that? Is it as big as my well?” and he took a leap from one side of the well to the other.
“My friend,” said the frog of the sea, “how do you compare the sea with your little well?”
Then the frog took another leap and asked, “Is your sea so big?”
“What nonsense you speak, to compare the sea with your well!”
“Well, then,” said the frog of the well, “nothing can be bigger than my well; there can be nothing bigger than this; this fellow is a liar, so turn him out.”
That has been the difficulty all the while.
I am a Hindu. I am sitting in my own little well and thinking that the whole world is my little well. The Christian sits in his little well and thinks the whole world is his well. The Mohammedan sits in his little well and thinks that is the whole world. I have to thank you of America for the great attempt you are making to break down the barriers of this little world of ours, and hope that, in the future, the Lord will help you to accomplish your purpose.
THE ATMAN: ITS BONDAGE AND FREEDOM
(Delivered in America)
According to the Advaita philosophy, there is only one thing real in the universe, which it calls Brahman; everything else is unreal, manifested and manufactured out of Brahman by the power of Maya. To reach back to that Brahman is our goal. We are each one of us that Brahman, that Reality, plus this Maya. If we can get rid of this Maya or ignorance then we become what we really are. According to this philosophy, each man consists of three parts — the body, the internal organ or the mind, and behind that, what is called the Atman, the Self. The body is the external coating and the mind is the internal coating of the Atman who is the real perceiver, the real enjoyer, the being in the body who is working the body by means of the internal organ or the mind.
The Atman is the only existence in the human body which is immaterial. Because it is immaterial, it cannot be a compound, and because it is not a compound, it does not obey the law of cause and effect, and so it is immortal. That which is immortal can have no beginning because everything with a beginning must have an end. It also follows that it must be formless; there cannot be any form without matter. Everything that has form must have a beginning and an end. We have none of us seen a form which had not a beginning and will not have an end. A form comes out of a combination of force and matter. This chair has a peculiar form, that is to say a certain quantity of matter is acted upon by a certain amount of force and made to assume a particular shape. The shape is the result of a combination of matter and force. The combination cannot be eternal; there must come to every combination a time when it will dissolve. So all forms have a beginning and an end. We know our body will perish; it had a beginning and it will have an end. But the Self having no form, cannot be bound by the law of beginning and end. It is existing from infinite time; just as time is eternal, so is the Self of man eternal. Secondly, it must be all-pervading. It is only form that is conditioned and limited by space; that which is formless cannot be confined in space. So, according to Advaita Vedanta, the Self, the Atman, in you, in me, in every one, is omnipresent. You are as much in the sun now as in this earth, as much in England as in America. But the Self acts through the mind and the body, and where they are, its action is visible.
Each work we do, each thought we think, produces an impression called in Sanskrit Samskaras upon the mind and the sum total of these impressions becomes the tremendous force which is called “character”. The character of a man is what he has created for himself; it is the result of the mental and physical actions that he has done in his life. The sum total of the Samskaras is the force which gives a man the next direction after death. A man dies; the body falls away and goes back to the elements; but the Samskaras remain, adhering to the mind which, being made of fine material, does not dissolve, because the finer the material, the more persistent it is. But the mind also dissolves in the long run, and that is what we are struggling for.
In this connection, the best illustration that comes to my mind is that of the whirlwind. Different currents of air coming from different directions meet and at the meeting-point become united and go on rotating; as they rotate, they form a body of dust, drawing in bits of paper, straw, etc., at one place, only to drop them and go on to another, and so go on rotating, raising and forming bodies out of the materials which are before them. Even so the forces, called Prana in Sanskrit, come together and form the body and the mind out of matter, and move on until the body falls down, when they raise other materials to make another body, and when this falls, another rises, and thus the process goes on. Force cannot travel without matter. So when the body falls down, the mind-stuff remains, Prana in the form of Samskaras acting on it; and then it goes on to another point, raises up another whirl from fresh materials, and begins another motion; and so it travels from place to place until the force is all spent; and then it falls down, ended. So when the mind will end, be broken to pieces entirely, without leaving any Samskaras, we shall be entirely free, and until that time we are in bondage; until then the Atman is covered by the whirl of the mind, and imagines it is being taken from place to place. When the whirl falls down, the Atman finds that It is all-pervading. It can go where It likes, is entirely free, and is able to manufacture any number of minds or bodies It likes; but until then It can go only with the whirl. This freedom is the goal towards which we are all moving.
Suppose there is a ball in this room and we each have a mallet in our hands and begin to strike the ball, giving it hundreds of blows, driving it from point to point, until at last it flies out of the room. With what force and in what direction will it go out? These will be determined by the forces that have been acting upon it all through the room. All the different blows that have been given will have their effects. Each one of our actions, mental and physical, is such a blow. The human mind is a ball which is being hit. We are being hit about this room of the world all the time and our passage out of it is determined by the force of all these blows. In each case, the speed and direction of the ball is determined by the hits it has received; so all our actions in this world will determine our future birth. Our present birth, therefore, is the result of our past. This is one case: suppose I give you an endless chain, in which there is a black link and a white link alternately, without beginning and without end, and suppose I ask you the nature of the chain. At first you will find a difficulty in determining its nature, the chain being infinite at both ends, but slowly you find out it is a chain. You soon discover that this infinite chain is a repetition of the two links, black and white, and these multiplied infinitely become a whole chain. If you know the nature of one of these links, you know the nature of the whole chain, because it is a perfect repetition. All our lives, past, present, and future, form, as it were, an infinite chain, without beginning and without end, each link of which is one life, with two ends, birth and death. What we are and do here is being repeated again and again, with but little variation. So if we know these two links, we shall know all the passages we shall have to pass through in this world. We see, therefore, that our passage into this world has been exactly determined by our previous passages. Similarly we are in this world by our own actions. Just as we go out with the sum total of our present actions upon us, so we see that we come into it with the sum total of our past actions upon us; that which takes us out is the very same thing that brings us in. What brings us in? Our past deeds. What takes us out? Our own deeds here, and so on and on we go. Like the caterpillar that takes the thread from its own mouth and builds its cocoon and at last finds itself caught inside the cocoon, we have bound ourselves by our own actions, we have thrown the network of our actions around ourselves. We have set the law of causation in motion, and we find it hard to get ourselves out of it. We have set the wheel in motion, and we are being crushed under it. So this philosophy teaches us that we are uniformly being bound by our own actions, good or bad.
The Atman never comes nor goes, is never born nor dies. It is nature moving before the Atman, and the reflection of this motion is on the Atman; and the Atman ignorantly thinks it is moving, and not nature. When the Atman thinks that, it is in bondage; but when it comes to find it never moves, that it is omnipresent, then freedom comes. The Atman in bondage is called Jiva. Thus you see that when it is said that the Atman comes and goes, it is said only for facility of understanding, just as for convenience in studying astronomy you are asked to suppose that the sun moves round the earth, though such is not the case. So the Jiva, the soul, comes to higher or lower states. This is the well-known law of reincarnation; and this law binds all creation.
People in this country think it too horrible that man should come up from an animal. Why? What will be the end of these millions of animals? Are they nothing? If we have a soul, so have they, and if they have none, neither have we. It is absurd to say that man alone has a soul, and the animals none. I have seen men worse than animals.
The human soul has sojourned in lower and higher forms, migrating from one to another, according to the Samskaras or impressions, but it is only in the highest form as man that it attains to freedom. The man form is higher than even the angel form, and of all forms it is the highest; man is the highest being in creation, because he attains to freedom.
All this universe was in Brahman, and it was, as it were, projected out of Him, and has been moving on to go back to the source from which it was projected, like the electricity which comes out of the dynamo, completes the circuit, and returns to it. The same is the case with the soul. Projected from Brahman, it passed through all sorts of vegetable and animal forms, and at last it is in man, and man is the nearest approach to Brahman. To go back to Brahman from which we have been projected is the great struggle of life. Whether people know it or not does not matter. In the universe, whatever we see of motion, of struggles in minerals or plants or animals is an effort to come back to the centre and be at rest. There was an equilibrium, and that has been destroyed; and all parts and atoms and molecules are struggling to find their lost equilibrium again. In this struggle they are combining and re-forming, giving rise to all the wonderful phenomena of nature. All struggles and competitions in animal life, plant life, and everywhere else, all social struggles and wars are but expressions of that eternal struggle to get back to that equilibrium.
The going from birth to death, this travelling, is what is called Samsara in Sanskrit, the round of birth and death literally. All creation, passing through this round, will sooner or later become free. The question may be raised that if we all shall come to freedom, why should we struggle to attain it? If everyone is going to be free, we will sit down and wait. It is true that every being will become free, sooner or later; no one can be lost. Nothing can come to destruction; everything must come up. If that is so, what is the use of our struggling? In the first place, the struggle is the only means that will bring us to the centre, and in the second place, we do not know why we struggle. We have to. “Of thousands of men some are awakened to the idea that they will become free.” The vast masses of mankind are content with material things, but there are some who awake, and want to get back, who have had enough of this playing, down here. These struggle consciously, while the rest do it unconsciously.
The alpha and omega of Vedanta philosophy is to “give up the world,” giving up the unreal and taking the real. Those who are enamored of the world may ask, “Why should we attempt to get out of it, to go back to the centre? Suppose we have all come from God, but we find this world is pleasurable and nice; then why should we not rather try to get more and more of the world? Why should we try to get out of it?” They say, look at the wonderful improvements going on in the world every day, how much luxury is being manufactured for it. This is very enjoyable. Why should we go away, and strive for something which is not this? The answer is that the world is certain to die, to be broken into pieces and that many times we have had the same enjoyments. All the forms which we are seeing now have been manifested again and again, and the world in which we live has been here many times before. I have been here and talked to you many times before. You will know that it must be so, and the very words that you have been listening to now, you have heard many times before. And many times more it will be the same. Souls were never different, the bodies have been constantly dissolving and recurring. Secondly, these things periodically occur. Suppose here are three or four dice, and when we throw them, one comes up five, another four, another three, and another two. If you keep on throwing, there must come times when those very same numbers will recur. Go on throwing, and no matter how long may be the interval, those numbers must come again. It cannot be asserted in how many throws they will come again; this is the law of chance. So with souls and their associations. However distant may be the periods, the same combinations and dissolutions will happen again and again. The same birth, eating and drinking, and then death, come round again and again. Some never find anything higher than the enjoyments of the world, but those who want to soar higher find that these enjoyments are never final, are only by the way.
Every form, let us say, beginning from the little worm and ending in man, is like one of the cars of the Chicago Ferris Wheel which is in motion all the time, but the occupants change. A man goes into a car, moves with the wheel, and comes out. The wheel goes on and on. A soul enters one form, resides in it for a time, then leaves it and goes into another and quits that again for a third. Thus the round goes on till it comes out of the wheel and becomes free.
Astonishing powers of reading the past and the future of a man’s life have been known in every country and every age. The explanation is that so long as the Atman is within the realm of causation — though its inherent freedom is not entirely lost and can assert itself, even to the extent of taking the soul out of the causal chain, as it does in the case of men who become free — its actions are greatly influenced by the causal law and thus make it possible for men, possessed with the insight to trace the sequence of effects, to tell the past and the future.
So long as there is desire or want, it is a sure sign that there is imperfection. A perfect, free being cannot have any desire. God cannot want anything. If He desires, He cannot be God. He will be imperfect. So all the talk about God desiring this and that, and becoming angry and pleased by turns is babies’ talk, but means nothing. Therefore it has been taught by all teachers, “Desire nothing, give up all desires and be perfectly satisfied.”
A child comes into the world crawling and without teeth, and the old man gets out without teeth and crawling. The extremes are alike, but the one has no experience of the life before him, while the other has gone through it all. When the vibrations of ether are very low, we do not see light, it is darkness; when very high, the result is also darkness. The extremes generally appear to be the same, though one is as distant from the other as the poles. The wall has no desires, so neither has the perfect man. But the wall is not sentient enough to desire, while for the perfect man there is nothing to desire. There are idiots who have no desires in this world, because their brain is imperfect. At the same time, the highest state is when we have no desires, but the two are opposite poles of the same existence. One is near the animal, and the other near to God.
THE REAL AND THE APPARENT MAN
(Delivered in New York)
Here we stand, and our eyes look forward sometimes miles ahead. Man has been doing that since he began to think. He is always looking forward, looking ahead. He wants to know where he goes even after the dissolution of his body. Various theories have been propounded, system after system has been brought forward to suggest explanations. Some have been rejected, while others have been accepted, and thus it will go on, so long as man is here, so long as man thinks. There is some truth in each of these systems. There is a good deal of what is not truth in all of them. I shall try to place before you the sum and substance, the result, of the inquiries in this line that have been made in India. I shall try to harmonize the various thoughts on the subject, as they have come up from time to time among Indian philosophers. I shall try to harmonize the psychologists and the metaphysicians, and, if possible, I shall harmonize them with modern scientific thinkers also.
The one theme of the Vedanta philosophy is the search after unity. The Hindu mind does not care for the particular; it is always after the general, nay, the universal. “What is that, by knowing which everything else is to be known?” That is the one theme. “As through the knowledge of one lump of clay all that is of clay is known, so, what is that, by knowing which this whole universe itself will be known?” That is the one search.
The whole of this universe, according to the Hindu philosophers, can be resolved into one material, which they call Akasha. Everything that we see around us, feel, touch, taste, is simply a differentiated manifestation of this Akasha. It is all-pervading, fine. All that we call solids, liquids, or gases, figures, forms, or bodies, the earth, sun, moon, and stars — everything is composed of this Akasha.
What force is it which acts upon this Akasha and manufactures this universe out of it? Along with Akasha exists universal power; all that is power in the universe, manifesting as force or attraction — nay, even as thought — is but a different manifestation of that one power which the Hindus call Prana.
This Prana, acting on Akasha, is creating the whole of this universe. In the beginning of a cycle, this Prana, as it were, sleeps in the infinite ocean of Akasha. It existed motionless in the beginning. Then arises motion in this ocean of Akasha by the action of this Prana, and as this Prana begins to move, to vibrate, out of this ocean come the various celestial systems, suns, moons, stars, earth, human beings, animals, plants, and the manifestations of all the various forces and phenomena. Every manifestation of power, therefore, according to them, is this Prana. Every material manifestation is Akasha.
When this cycle will end, all that we call solid will melt away into the next form, the next finer or the liquid form; that will melt into the gaseous, and that into finer and more uniform heat vibrations, and all will melt back into the original Akasha, and what we now call attraction, repulsion, and motion, will slowly resolve into the original Prana. Then this Prana is said to sleep for a period, again to emerge and to throw out all those forms; and when this period will end, the whole thing will subside again. Thus this process of creation is going down, and coming up, oscillating backwards and forwards. In the language of modern science, it is becoming static during one period, and during another period it is becoming dynamic. At one time it becomes potential, and at the next period it becomes active. This alteration has gone on through eternity.
Yet, this analysis is only partial. This much has been known even to modern physical science. Beyond that, the research of physical science cannot reach. But the inquiry does not stop in consequence. We have not yet found that one, by knowing which everything else will be known. We have resolved the whole universe into two components, into what are called matter and energy, or what the ancient philosophers of India called Akasha and Prana. The next step is to resolve this Akasha and the Prana into their origin. Both can be resolved into the still higher entity which is called mind. It is out of mind, the Mahat, the universally existing thought-power, that these two have been produced. Thought is a still finer manifestation of being than either Akasha or Prana. It is thought that splits itself into these two. The universal thought existed in the beginning, and that manifested, changed, evolved itself into these two Akasha and Prana: and by the combination of these two the whole universe has been produced.
We next come to psychology. I am looking at you. The external sensations are brought to me by the eyes; they are carried by the sensory nerves to the brain. The eyes are not the organs of vision. They are but the external instruments, because if the real organ behind, that which carries the sensation to the brain, is destroyed, I may have twenty eyes, yet I cannot see you. The picture on the retina may be as complete as possible, yet I shall not see you. Therefore, the organ is different from its instruments; behind the instruments, the eyes, there must be the organ So it is with all the sensations. The nose is not the sense of smell; it is but the instrument, and behind it is the organ. With every sense we have, there is first the external instrument in the physical body; behind that in the same physical body, there is the organ; yet these are not sufficient. Suppose I am talking to you, and you are listening to me with close attention. Something happens, say, a bell rings; you will not, perhaps, hear the bell ring. The pulsations of that sound came to your ear, struck the tympanum, the impression was carried by the nerve into the brain; if the whole process was complete up to carrying the impulse to the brain, why did you not hear? Something else was wanting — the mind was not attached to the organ. When the mind detaches itself from the organ, the organ may bring any news to it, but the mind will not receive it. When it attaches itself to the organ, then alone is it possible for the mind to receive the news. Yet, even that does not complete the whole. The instruments may bring the sensation from outside, the organs may carry it inside, the mind may attach itself to the organ, and yet the perception may not be complete. One more factor is necessary; there must be a reaction within. With this reaction comes knowledge. That which is outside sends, as it were, the current of news into my brain. My mind takes it up, and presents it to the intellect, which groups it in relation to pre-received impressions and sends a current of reaction, and with that reaction comes perception. Here, then, is the will. The state of mind which reacts is called Buddhi, the intellect. Yet, even this does not complete the whole. One step more is required. Suppose here is a camera and there is a sheet of cloth, and I try to throw a picture on that sheet. What am I to do? I am to guide various rays of light through the camera to fall upon the sheet and become grouped there. Something is necessary to have the picture thrown upon, which does not move. I cannot form a picture upon something which is moving; that something must be stationary, because the rays of light which I throw on it are moving, and these moving rays of light, must be gathered, unified, coordinated, and completed upon something which is stationary. Similar is the case with the sensations which these organs of ours are carrying inside and presenting to the mind, and which the mind in its turn is presenting to the intellect. This process will not be complete unless there is something permanent in the background upon which the picture, as it were, may be formed, upon which we may unify all the different impressions. What is it that gives unity to the changing whole of our being? What is it that keeps up the identity of the moving thing moment after moment? What is it upon which all our different impressions are pieced together, upon which the perceptions, as it were, come together, reside, and form a united whole? We have found that to serve this end there must be something, and we also see that that something must be, relatively to the body and mind, motionless. The sheet of cloth upon which the camera throws the picture is, relatively to the rays of light, motionless, else there will be no picture. That is to say, the perceiver must be an individual. This something upon which the mind is painting all these pictures, this something upon which our sensations, carried by the mind and intellect, are placed and grouped and formed into a unity, is what is called the soul of man.
We have seen that it is the universal cosmic mind that splits itself into the Akasha and Prana, and beyond mind we have found the soul in us. In the universe, behind the universal mind, there is a Soul that exists, and it is called God. In the individual it is the soul of man. In this universe, in the cosmos, just as the universal mind becomes evolved into Akasha and Prana, even so, we may find that the Universal Soul Itself becomes evolved as mind. Is it really so with the individual man? Is his mind the creator of his body, and his soul the creator of his mind? That is to say, are his body, his mind, and his soul three different existences or are they three in one or, again, are they different states of existence of the same unit being? We shall gradually try to find an answer to this question. The first step that we have now gained is this: here is this external body, behind this external body are the organs, the mind, the intellect, and behind this is the soul. At the first step, we have found, as it were, that the soul is separate from the body, separate from the mind itself. Opinions in the religious world become divided at this point, and the departure is this. All those religious views which generally pass under the name of dualism hold that this soul is qualified, that it is of various qualities, that all feelings of enjoyment, pleasure, and pain really belong to the soul. The non-dualists deny that the soul has any such qualities; they say it is unqualified.
Let me first take up the dualists, and try to present to you their position with regard to the soul and its destiny; next, the system that contradicts them; and lastly, let us try to find the harmony which non-dualism will bring to us. This soul of man, because it is separate from the mind and body, because it is not composed of Akasha and Prana, must be immortal. Why? What do we mean by mortality? Decomposition. And that is only possible for things that are the result of composition; anything that is made of two or three ingredients must become decomposed. That alone which is not the result of composition can never become decomposed, and, therefore, can never die. It is immortal. It has been existing throughout eternity; it is uncreated. Every item of creation is simply a composition; no one ever saw creation come out of nothing. All that we know of creation is the combination of already existing things into newer forms. That being so, this soul of man, being simple, must have been existing forever, and it will exist for ever. When this body falls off, the soul lives on. According to the Vedantists, when this body dissolves, the vital forces of the man go back to his mind and the mind becomes dissolved, as it were, into the Prana, and that Prana enters into the soul of man, and the soul of man comes out, clothed, as it were, with what they call the fine body, the mental body, or spiritual body, as you may like to call it. In this body are the Samskaras of the man. What are the Samskaras? This mind is like a lake, and every thought is like a wave upon that lake. Just as in the lake waves rise and then fall down and disappear, so these thought-waves are continually rising in the mind-stuff and then disappearing, but they do not disappear forever. They become finer and finer, but they are all there, ready to start up at another time when called upon to do so. Memory is simply calling back into waveform some of those thoughts which have gone into that finer state of existence. Thus, everything that we have thought, every action that we have done, is lodged in the mind; it is all there in fine form, and when a man dies, the sum total of these impressions is in the mind, which again works upon a little fine material as a medium. The soul, clothed, as it were, with these impressions and the fine body, passes out, and the destiny of the soul is guided by the resultant of all the different forces represented by the different impressions. According to us, there are three different goals for the soul.
Those that are very spiritual, when they die, follow the solar rays and reach what is called the solar sphere, through which they reach what is called the lunar sphere, and through that they reach what is called the sphere of lightning, and there they meet with another soul who is already blessed, and he guides the new-comer forward to the highest of all spheres, which is called the Brahmaloka, the sphere of Brahma. There these souls attain to omniscience and omnipotence, become almost as powerful and all-knowing as God Himself; and they reside there forever, according to the dualists, or, according to the non-dualists, they become one with the Universal at the end of the cycle. The next class of persons, who have been doing good work with selfish motives, are carried by the results of their good works, when they die, to what is called lunar sphere, where there are various heavens, and there they acquire fine bodies, the bodies of gods. They become gods and live there and enjoy the blessing of heaven for a long period; and after that period is finished, the old Karma is again upon them, and so they fall back again to the earth; they come down through the spheres of air and clouds and all these various regions, and, at last, reach the earth through raindrops. There on the earth they attach themselves to some cereal which is eventually eaten by some man who is fit to supply them with material to make a new body. The last class, namely, the wicked, when they die, become ghosts or demons, and live somewhere midway between the lunar sphere and this earth. Some try to disturb mankind, some are friendly; and after living there for some time they also fall back to the earth and become animals. After living for some time in an animal body they get released, and come back, and become men again, and thus get one more chance to work out their salvation. We see, then, that those who have nearly attained to perfection, in whom only very little of impurity remains, go to the Brahmaloka through the rays of the sun; those who were a middling sort of people, who did some good work here with the idea of going to heaven, go to the heavens in the lunar sphere and there obtain god-bodies; but they have again to become men and so have one more chance to become perfect. Those that are very wicked become ghosts and demons, and then they may have to become animals; after that they become men again and get another chance to perfect themselves. This earth is called the Karma-Bhumi, the sphere of Karma. Here alone man makes his good or bad Karma. When a man wants to go to heaven and does good works for that purpose, he becomes as good and does not as such store up any bad Karma. He just enjoys the effects of the good work he did on earth; and when this good Karma is exhausted, there come, upon him the resultant force of all the evil Karma he had previously stored up in life, and that brings him down again to this earth. In the same way, those that become ghosts remain in that state, not giving rise to fresh Karma, but suffer the evil results of their past misdeeds, and later on remain for a time in an animal body without causing any fresh Karma. When that period is finished, they too become men again. The states of reward and punishment due to good and bad Karmas are devoid of the force generating fresh Karmas; they have only to be enjoyed or suffered. If there is an extraordinarily good or an extraordinarily evil Karma, it bears fruit very quickly. For instance, if a man has been doing many evil things all his life, but does one good act, the result of that good act will immediately appear, but when that result has been gone through, all the evil acts must produce their results also. All men who do certain good and great acts, but the general tenor of whose lives has not been correct, will become gods; and after living for some time in god-bodies, enjoying the powers of gods, they will have again to become men; when the power of the good acts is thus finished, the old evil comes up to be worked out. Those who do extraordinarily evil acts have to put on ghost and devil bodies, and when the effect of those evil actions is exhausted, the little good action which remains associated with them, makes them again become men. The way to Brahmaloka, from which there is no more fall or return, is called the Devayana, i.e. the way to God; the way to heaven is known as Pitriyana, i.e. the way to the fathers.
Man, therefore, according to the Vedanta philosophy, is the greatest being that is in the universe, and this world of work the best place in it, because only herein is the greatest and the best chance for him to become perfect. Angels or gods, whatever you may call them, have all to become men, if they want to become perfect. This is the great centre, the wonderful poise, and the wonderful opportunity — this human life.
We come next to the other aspect of philosophy. There are Buddhists who deny the whole theory of the soul that I have just now been propounding. “What use is there,” says the Buddhist, “to assume something as the substratum, as the background of this body and mind? Why may we not allow thoughts to run on? Why admit a third substance beyond this organism, composed of mind and body, a third substance called the soul? What is its use? Is not this organism sufficient to explain itself? Why take anew a third something?” These arguments are very powerful. This reasoning is very strong. So far as outside research goes, we see that this organism is a sufficient explanation of itself — at least, many of us see it in that light. Why then need there be a soul as substratum, as a something which is neither mind nor body but stands as a background for both mind and body? Let there be only mind and body. Body is the name of a stream of matter continuously changing. Mind is the name of a stream of consciousness or thought continuously changing. What produces the apparent unity between these two? This unity does not really exist, let us say. Take, for instance, a lighted torch, and whirl it rapidly before you. You see a circle of fire. The circle does not really exist, but because the torch is continually moving, it leaves the appearance of a circle. So there is no unity in this life; it is a mass of matter continually rushing down, and the whole of this matter you may call one unity, but no more. So is mind; each thought is separate from every other thought; it is only the rushing current that leaves behind the illusion of unity; there is no need of a third substance. This universal phenomenon of body and mind is all that really is; do not posit something behind it. You will find that this Buddhist thought has been taken up by certain sects and schools in modern times, and all of them claim that it is new — their own invention. This has been the central idea of most of the Buddhist philosophies, that this world is itself all-sufficient; that you need not ask for any background at all; all that is, is this sense-universe: what is the use of thinking of something as a support to this universe? Everything is the aggregate of qualities; why should there be a hypothetical substance in which they should in here? The idea of substance comes from the rapid interchange of qualities, not from something unchangeable which exists behind them. We see how wonderful some of these arguments are, and they appeal easily to the ordinary experience of humanity — in fact, not one in a million can think of anything other than phenomena. To the vast majority of men nature appears to be only a changing, whirling, combining, mingling mass of change. Few of us ever have a glimpse of the calm sea behind. For us it is always lashed into waves; this universe appears to us only as a tossing mass of waves. Thus we find these two opinions. One is that there is something behind both body and mind which is an unchangeable and immovable substance; and the other is that there is no such thing as immovability or unchangeability in the universe; it is all change and nothing but change. The solution of this difference comes in the next step of thought, namely, the non-dualistic.
It says that the dualists are right in finding something behind all, as a background which does not change; we cannot conceive change without there being something unchangeable. We can only conceive of anything that is changeable, by knowing something which is less changeable, and this also must appear more changeable in comparison with something else which is less changeable, and so on and on, until we are bound to admit that there must be something which never changes at all. The whole of this manifestation must have been in a state of non-manifestation, calm and silent, being the balance of opposing forces, so to say, when no force operated, because force acts when a disturbance of the equilibrium comes in. The universe is ever hurrying on to return to that state of equilibrium again. If we are certain of any fact whatsoever, we are certain of this. When the dualists claim that there is a something which does not change, they are perfectly right, but their analysis that it is an underlying something which is neither the body nor the mind, a something separate from both, is wrong. So far as the Buddhists say that the whole universe is a mass of change, they are perfectly right; so long as I am separate from the universe, so long as I stand back and look at something before me, so long as there are two things — the looker-on and the thing looked upon — it will appear always that the universe is one of change, continuously changing all the time. But the reality is that there is both change and changelessness in this universe. It is not that the soul and the mind and the body are three separate existences, for this organism made of these three is really one. It is the same thing which appears as the body, as the mind, and as the thing beyond mind and body, but it is not at the same time all these. He who sees the body does not see the mind even, he who sees the mind does not see that which he calls the soul, and he who sees the soul — for him the body and mind have vanished. He who sees only motion never sees absolute calm, and he who sees absolute calm — for him motion has vanished. A rope is taken for a snake. He who sees the rope as the snake, for him the rope has vanished, and when the delusion ceases and he looks at the rope, the snake has vanished.
There is then but one all-comprehending existence, and that one appears as manifold. This Self or Soul or Substance is all that exists in the universe. That Self or Substance or Soul is, in the language of non-dualism, the Brahman appearing to be manifold by the interposition of name and form. Look at the waves in the sea. Not one wave is really different from the sea, but what makes the wave apparently different? Name and form; the form of the wave and the name which we give to it, “wave”. This is what makes it different from the sea. When name and form go, it is the same sea. Who can make any real difference between the wave and the sea? So this whole universe is that one Unit Existence; name and form have created all these various differences. As when the sun shines upon millions of globules of water, upon each particle is seen a most perfect representation of the sun, so the one Soul, the one Self, the one Existence of the universe, being reflected on all these numerous globules of varying names and forms, appears to be various. But it is in reality only one. There is no “I” nor “you”; it is all one. It is either all “I” or all “you”. This idea of duality, calf two, is entirely false, and the whole universe, as we ordinarily know it, is the result of this false knowledge. When discrimination comes and man finds there are not two but one, he finds that he is himself this universe. “It is I who am this universe as it now exists, a continuous mass of change. It is I who am beyond all changes, beyond all qualities, the eternally perfect, the eternally blessed.”
There is, therefore, but one Atman, one Self, eternally pure, eternally perfect, unchangeable, unchanged; it has never changed; and all these various changes in the universe are but appearances in that one Self.
Upon it name and form have painted all these dreams; it is the form that makes the wave different from the sea. Suppose the wave subsides, will the form remain? No, it will vanish. The existence of the wave was entirely dependent upon the existence of the sea, but the existence of the sea was not at all dependent upon the existence of the wave. The form remains so long as the wave remains, but as soon as the wave leaves it, it vanishes, it cannot remain. This name and form is the outcome of what is called Maya. It is this Maya that is making individuals, making one appear different from another. Yet it has no existence. Maya cannot be said to exist. Form cannot be said to exist, because it depends upon the existence of another thing. It cannot be said as not to exist, seeing that it makes all this difference. According to the Advaita philosophy, then, this Maya or ignorance — or name and form, or, as it has been called in Europe, “time, space, and causality” — is out of this one Infinite Existence showing us the manifoldness of the universe; in substance, this universe is one. So long as anyone thinks that there are two ultimate realities, he is mistaken. When he has come to know that there is but one, he is right. This is what is being proved to us every day, on the physical plane, on the mental plane, and also on the spiritual plane. Today it has been demonstrated that you and I, the sun, the moon, and the stars are but the different names of different spots in the same ocean of matter, and that this matter is continuously changing in its configuration. This particle of energy that was in the sun several months ago may be in the human being now; tomorrow it may be in an animal, the day after tomorrow it may be in a plant. It is ever coming and going. It is all one unbroken, infinite mass of matter, only differentiated by names and forms. One point is called the sun; another, the moon; another, the stars; another, man; another, animal; another, plant; and so on. And all these names are fictitious; they have no reality, because the whole is a continuously changing mass of matter. This very same universe, from another standpoint, is an ocean of thought, where each one of us is a point called a particular mind. You are a mind, I am a mind, everyone is a mind; and the very same universe viewed from the standpoint of knowledge, when the eyes have been cleared of delusions, when the mind has become pure, appears to be the unbroken Absolute Being, the ever pure, the unchangeable, the immortal.
What then becomes of all this threefold eschatology of the dualist, that when a man dies he goes to heaven, or goes to this or that sphere, and that the wicked persons become ghosts, and become animals, and so forth? None comes and none goes, says the non-dualist. How can you come and go? You are infinite; where is the place for you to go? In a certain school a number of little children were being examined. The examiner had foolishly put all sorts of difficult questions to the little children. Among others there was this question: “Why does not the earth fall ?” His intention was to bring out the idea of gravitation or some other intricate scientific truth from these children. Most of them could not even understand the question, and so they gave all sorts of wrong answers. But one bright little girl answered it with another question: “Where shall it fall?” The very question of the examiner was nonsense on the face of it. There is no up and down in the universe; the idea is only relative. So it is with regard to the soul; the very question of birth and death in regard to it is utter nonsense. Who goes and who comes? Where are you not? Where is the heaven that you are not in already? Omnipresent is the Self of man. Where is it to go? Where is it not to go? It is everywhere. So all this childish dream and puerile illusion of birth and death, of heavens and higher heavens and lower worlds, all vanish immediately for the perfect. For the nearly perfect it vanishes after showing them the several scenes up to Brahmaloka. It continues for the ignorant.
How is it that the whole world believes in going to heaven, and in dying and being born? I am studying a book, page after page is being read and turned over. Another page comes and is turned over. Who changes? Who comes and goes? Not I, but the book. This whole nature is a book before the soul, chapter after chapter is being read and turned over, and every now and then a scene opens. That is read and turned over. A fresh one comes, but the soul is ever the same — eternal. It is nature that is changing, not the soul of man. This never changes. Birth and death are in nature, not in you. Yet the ignorant are deluded; just as we under delusion think that the sun is moving and not the earth, in exactly the same way we think that we are dying, and not nature. These are all, therefore, hallucinations. Just as it is a hallucination when we think that the fields are moving and not the railway train, exactly in the same manner is the hallucination of birth and death. When men are in a certain frame of mind, they see this very existence as the earth, as the sun, the moon, the stars; and all those who are in the same state of mind see the same things. Between you and me there may be millions of beings on different planes of existence. They will never see us, nor we them; we only see those who are in the same state of mind and on the same plane with us. Those musical instruments respond which have the same attunement of vibration, as it were; if the state of vibration, which they call “man-vibration”, should be changed, no longer would men be seen here; the whole “man-universe” would vanish, and instead of that, other scenery would come before us, perhaps gods and the god-universe, or perhaps, for the wicked man, devils and the diabolic world; but all would be only different views of the one universe. It is this universe which, from the human plane, is seen as the earth, the sun, the moon, the stars, and all such things — it is this very universe which, seen from the plane of wickedness, appears as a place of punishment. And this very universe is seen as heaven by those who want to see it as heaven. Those who have been dreaming of going to a God who is sitting on a throne, and of standing there praising Him all their lives, when they die, will simply see a vision of what they have in their minds; this very universe will simply change into a vast heaven, with all sorts of winged beings flying about and a God sitting on a throne. These heavens are all of man’s own making. So what the dualist says is true, says the Advaitin, but it is all simply of his own making. These spheres and devils and gods and reincarnations and transmigrations are all mythology; so also is this human life. The great mistake that men always make is to think that this life alone is true. They understand it well enough when other things are called mythologies, but are never willing to admit the same of their own position. The whole thing as it appears is mere mythology, and the greatest of all lies is that we are bodies, which we never were nor even can be. It is the greatest of all lies that we are mere men; we are the God of the universe. In worshipping God we have been always worshipping our own hidden Self. The worst lie that you ever tell yourself is that you were born a sinner or a wicked man. He alone is a sinner who sees a sinner in another man. Suppose there is a baby here, and you place a bag of gold on the table. Suppose a robber comes and takes the gold away. To the baby it is all the same; because there is no robber inside, there is no robber outside. To sinners and vile men, there is vileness outside, but not to good men. So the wicked see this universe as a hell, and the partially good see it as heaven, while the perfect beings realize it as God Himself. Then alone the veil falls from the eyes, and the man, purified and cleansed, finds his whole vision changed. The bad dreams that have been torturing him for millions of years, all vanish, and he who was thinking of himself either as a man, or a god, or a demon, he who was thinking of himself as living in low places, in high places, on earth, in heaven, and so on, finds that he is really omnipresent; that all time is in him, and that he is not in time; that all the heavens are in him, that he is not in any heaven; and that all the gods that man ever worshipped are in him, and that he is not in any one of those gods. He was the manufacturer of gods and demons, of men and plants and animals and stones, and the real nature of man now stands unfolded to him as being higher than heaven, more perfect than this universe of ours, more infinite than infinite time, more omnipresent than the omnipresent ether. Thus alone man becomes fearless, and becomes free. Then all delusions cease, all miseries vanish, all fears come to an end forever. Birth goes away and with it death; pains fly, and with them fly away pleasures; earths vanish, and with them vanish heavens; bodies vanish, and with them vanishes the mind also. For that man disappears the whole universe, as it were. This searching, moving, continuous struggle of forces stops for ever, and that which was manifesting itself as force and matter, as struggles of nature, as nature itself, as heavens and earths and plants and animals and men and angels, all that becomes transfigured into one infinite, unbreakable, unchangeable existence, and the knowing man finds that he is one with that existence. “Even as clouds of various colors come before the sky, remain there for a second and then vanish away,” even so before this soul are all these visions coming, of earths and heavens, of the moon and the gods, of pleasures and pains; but they all pass away leaving the one infinite, blue, unchangeable sky. The sky never changes; it is the clouds that change. It is a mistake to think that the sky is changed. It is a mistake to think that we are impure, that we are limited, that we are separate. The real man is the one Unit Existence.
Two questions now arise. The first is: “Is it possible to realize this? So far it is doctrine, philosophy, but is it possible to realize it?” It is. There are men still living in this world for whom delusion has vanished forever. Do they immediately die after such realization? Not so soon as we should think. Two wheels joined by one pole are running together. If I get hold of one of the wheels and, with an axe, cut the pole asunder, the wheel which I have got hold of stops, but upon the other wheel is its past momentum, so it runs on a little and then falls down. This pure and perfect being, the soul, is one wheel, and this external hallucination of body and mind is the other wheel, joined together by the pole of work, of Karma. Knowledge is the axe which will sever the bond between the two, and the wheel of the soul will stop — stop thinking that it is coming and going, living and dying, stop thinking that it is nature and has wants and desires, and will find that it is perfect, desire less. But upon the other wheel, that of the body and mind, will be the momentum of past acts; so it will live for some time, until that momentum of past work is exhausted, until that momentum is worked away, and then the body and mind fall, and the soul becomes free. No more is there any going to heaven and coming back, not even any going to the Brahmaloka, or to any of the highest of the spheres, for where is he to come from, or to go to? The man who has in this life attained to this state, for whom, for a minute at least, the ordinary vision of the world has changed and the reality has been apparent, he is called the “Living Free”. This is the goal of the Vedantin, to attain freedom while living.
Once in Western India I was travelling in the desert country on the coast of the Indian Ocean. For days and days I used to travel on foot through the desert, but it was to my surprise that I saw every day beautiful lakes, with trees all round them, and the shadows of the trees upside down and vibrating there. “How wonderful it looks and they call this a desert country!” I said to myself. Nearly a month I travelled, seeing these wonderful lakes and trees and plants. One day I was very thirsty and wanted to have a drink of water, so I started to go to one of these clear, beautiful lakes, and as I approached, it vanished. And with a flash it came to my brain, “This is the mirage about which I have read all my life,” and with that came also the idea that throughout the whole of this month, every day, I had been seeing the mirage and did not know it. The next morning I began my march. There was again the lake, but with it came also the idea that it was the mirage and not a true lake. So is it with this universe. We are all travelling in this mirage of the world day after day, month after month, year after year, not knowing that it is a mirage. One day it will break up, but it will come back again; the body has to remain under the power of past Karma, and so the mirage will come back. This world will come back upon us so long as we are bound by Karma: men, women, animals, plants, our attachments and duties, all will come back to us, but not with the same power. Under the influence of the new knowledge the strength of Karma will be broken, its poison will be lost. It becomes transformed, for along with it there comes the idea that we know it now, that the sharp distinction between the reality and the mirage has been known.
This world will not then be the same world as before. There is, however, a danger here. We see in every country people taking up this philosophy and saying, “I am beyond all virtue and vice; so I am not bound by any moral laws; I may do anything I like.” You may find many fools in this country at the present time, saying, “I am not bound; I am God Himself; let me do anything I like.” This is not right, although it is true that the soul is beyond all laws, physical, mental, or moral. Within law is bondage; beyond law is freedom. It is also true that freedom is of the nature of the soul, it is its birthright: that real freedom of the soul shines through veils of matter in the form of the apparent freedom of man. Every moment of your life you feel that you are free. We cannot live, talk, or breathe for a moment without feeling that we are free; but, at the same time, a little thought shows us that we are like machines and not free. What is true then? Is this idea of freedom a delusion? One party holds that the idea of freedom is a delusion; another says that the idea of bondage is a delusion. How does this happen? Man is really free, the real man cannot but be free. It is when he comes into the world of Maya, into name and form, that he becomes bound. Free will is a misnomer. Will can never be free. How can it be? It is only when the real man has become bound that his will comes into existence, and not before. The will of man is bound, but that which is the foundation of that will is eternally free. So, even in the state of bondage which we call human life or god-life, on earth or in heaven, there yet remains to us that recollection of the freedom which is ours by divine right. And consciously or unconsciously we are all struggling towards it. When a man has attained his own freedom, how can he be bound by any law? No law in this universe can bind him, for this universe itself is his.
He is the whole universe. Either say he is the whole universe or say that to him there is no universe. How can he have then all these little ideas about sex and about country? How can he say, I am a man, I am a woman I am a child? Are they not lies? He knows that they are. How can he say that these are man’s rights, and these others are woman’s rights? Nobody has rights; nobody separately exists. There is neither man nor woman; the soul is sexless, eternally pure. It is a lie to say that I am a man or a woman, or to say that I belong to this country or that. All the world is my country, the whole universe is mine, because I have clothed myself with it as my body. Yet we see that there are people in this world who are ready to assert these doctrines, and at the same time do things which we should call filthy; and if we ask them why they do so, they tell us that it is our delusion and that they can do nothing wrong. What is the test by which they are to be judged? The test is here.
Though evil and good are both conditioned manifestations of the soul, yet evil is the most external coating, and good is the nearer coating of the real man, the Self. And unless a man cuts through the layer of evil he cannot reach the layer of good, and unless he has passed through both the layers of good and evil he cannot reach the Self. He who reaches the Self, what remains attached to him? A little Karma, a little bit of the momentum of past life, but it is all good momentum. Until the bad momentum is entirely worked out and past impurities are entirely burnt, it is impossible for any man to see and realize truth. So, what is left attached to the man who has reached the Self and seen the truth is the remnant of the good impressions of past life, the good momentum. Even if he lives in the body and works incessantly, he works only to do good; his lips speak only benediction to all; his hands do only good works; his mind can only think good thoughts; his presence is a blessing wherever he goes. He is himself a living blessing. Such a man will, by his very presence, change even the most wicked persons into saints. Even if he does not speak, his very presence will be a blessing to mankind. Can such men do any evil; can they do wicked deeds? There is, you must remember, all the difference of pole to pole between realization and mere talking. Any fool can talk. Even parrots talk. Talking is one thing, and realizing is another. Philosophies, and doctrines, and arguments, and books, and theories, and churches, and sects, and all these things are good in their own way; but when that realization comes, these things drop away. For instance, maps are good, but when you see the country itself, and look again at the maps, what a great difference you find! So those that have realized truth do not require the ratiocinations of logic and all other gymnastics of the intellect to make them understand the truth; it is to them the life of their lives, concretized, made more than tangible. It is, as the sages of the Vedanta say, “even as a fruit in your hand”; you can stand up and say, it is here. So those that have realized the truth will stand up and say, “Here is the Self”. You may argue with them by the year, but they will smile at you; they will regard it all as child’s prattle; they will let the child prattle on. They have realized the truth and are full. Suppose you have seen a country, and another man comes to you and tries to argue with you that that country never existed, he may go on arguing indefinitely, but your only attitude of mind towards him must be to hold that the man is fit for a lunatic asylum. So the man of realization says, “All this talk in the world about its little religions is but prattle; realization is the soul, the very essence of religion.” Religion can be realized. Are you ready? Do you want it? You will get the realization if you do, and then you will be truly religious. Until you have attained realization there is no difference between you and atheists. The atheists are sincere, but the man who says that he believes in religion and never attempts to realize it is not sincere.
The next question is to know what comes after realization. Suppose we have realized this oneness of the universe, that we are that one Infinite Being, and suppose we have realized that this Self is the only Existence and that it is the same Self which is manifesting in all these various phenomenal forms, what becomes of us after that? Shall we become inactive, get into a corner and sit down there and die away? “What good will it do to the world?” That old question! In the first place, why should it do good to the world? Is there any reason why it should? What right has any one to ask the question, “What good will it do to the world?” What is meant by that? A baby likes candies. Suppose you are conducting investigations in connection with some subject of electricity and the baby asks you, “Does it buy candies?” “No” you answer. “Then what good will it do?” says the baby. So men stand up and say, “What good will this do to the world; will it give us money?” “No.” “Then what good is there in it?” That is what men mean by doing good to the world. Yet religious realization does all the good to the world. People are afraid that when they attain to it, when they realize that there is but one, the fountains of love will be dried up, that everything in life will go away, and that all they love will vanish for them, as it were, in this life and in the life to come. People never stop to think that those who bestowed the least thought on their own individualities have been the greatest workers in the world. Then alone a man loves when he finds that the object of his love is not any low, little, mortal thing. Then alone a man loves when he finds that the object of his love is not a clod of earth, but it is the veritable God Himself. The wife will love the husband the more when she thinks that the husband is God Himself. The husband will love the wife the more when he knows that the wife is God Himself. That mother will love the children more who thinks that the children are God Himself. That man will love his greatest enemy who knows that that very enemy is God Himself. That man will love a holy man who knows that the holy man is God Himself, and that very man will also love the unholiest of men because he knows the background of that unholiest of men is even He, the Lord. Such a man becomes a world-mover for whom his little self is dead and God stands in its place. The whole universe will become transfigured to him. That which is painful and miserable will all vanish; struggles will all depart and go. Instead of being a prison-house, where we every day struggle and fight and compete for a morsel of bread, this universe will then be to us a playground. Beautiful will be this universe then! Such a man alone has the right to stand up and say, “How beautiful is this world!” He alone has the right to say that it is all good. This will be the great good to the world resulting from such realization, that instead of this world going on with all its friction and clashing, if all mankind today realize only a bit of that great truth, the aspect of the whole world will be changed, and, in place of fighting and quarrelling, there would be a reign of peace. This indecent and brutal hurry which forces us to go ahead of everyone else will then vanish from the world. With it will vanish all struggle, with it will vanish all hate, with it will vanish all jealousy, and all evil will vanish away forever. Gods will live then upon this earth. This very earth will then become heaven, and what evil can there be when gods are playing with gods, when gods are working with gods, and gods are loving gods? That is the great utility of divine realization. Everything that you see in society will be changed and transfigured then. No more will you think of man as evil; and that is the first great gain. No more will you stand up and sneeringly cast a glance at a poor man or woman who has made a mistake. No more, ladies, will you look down with contempt upon the poor woman who walks the street in the night, because you will see even there God Himself. No more will you think of jealousy and punishments. They will all vanish; and love, the great ideal of love, will be so powerful that no whip and cord will be necessary to guide mankind aright.
If one millionth part of the men and women who live in this world simply sit down and for a few minutes say, “You are all God, O ye men and O ye animals and living beings, you are all the manifestations of the one living Deity!” the whole world will be changed in half an hour. Instead of throwing tremendous bomb-shells of hatred into every corner, instead of projecting currents of jealousy and of evil thought, in every country people will think that it is all He. He is all that you see and feel. How can you see evil until there is evil in you? How can you see the thief, unless he is there, sitting in the heart of your heart? How can you see the murderer until you are yourself the murderer? Be good, and evil will vanish for you. The whole universe will thus be changed. This is the greatest gain to society. This is the great gain to the human organism. These thoughts were thought out, worked out amongst individuals in ancient times in India. For various reasons, such as the exclusiveness of the teachers and foreign conquest, those thoughts were not allowed to spread. Yet they are grand truths; and wherever they have been working, man has become divine. My whole life has been changed by the touch of one of these divine men, about whom I am going to speak to you next Sunday; and the time is coming when these thoughts will be cast abroad over the whole world. Instead of living in monasteries, instead of being confined to books of philosophy to be studied only by the learned, instead of being the exclusive possession of sects and of a few of the learned, they will all be sown broadcast over the whole world, so that they may become the common property of the saint and the sinner, of men and women and children, of the learned and of the ignorant. They will then permeate the atmosphere of the world, and the very air that we breathe will say with every one of its pulsations, “Thou art That”. And the whole universe with its myriads of suns and moons, through everything that speaks, with one voice will say, “Thou art That”.
It is my hope that you are inspired by the words and deeds of Swami Vivekananda.