Complete Works of Swami Vivekananda - Vol-7
(RECORDED BY MISS S. E. WALDO, A DISCIPLE)
WEDNESDAY, July 10, 1895.
There are sixty-five million Mohammedans in India, some of them
Sufis. Sufis identify man with God, and through them this
idea came into Europe. They say, "I am that Truth"; but they have
an esoteric as well as an exoteric doctrine, although Mohammed
himself did not hold it.
"Hashshashin" has become our word "assassin", because an old
sect of Mohammedanism killed nonbelievers as a part of its creed.
A pitcher of water has to be present in the Mohammedan worship as
a symbol of God filling the universe.
The Hindus believe that there will be ten Divine Incarnations.
Nine have been and the tenth is still to come.
* * *
Shankara sometimes resorts to sophistry in order to prove that the
ideas in the books go to uphold his philosophy. Buddha was more
brave and sincere than any teacher. He said: "Believe no book; the
Vedas are all humbug. If they agree with me, so much the better
for the books. I am the greatest book; sacrifice and prayer are
useless." Buddha was the first human being to give to the world a
complete system of morality. He was good for good's sake, he loved
for love's sake.
Shankara says: God is to be reasoned on, because the Vedas say so.
Reason helps inspiration; books and realised reason - or
individualized perception - both are proofs of God. The Vedas are,
according to him, a sort of incarnation of universal knowledge.
The proof of God is that He brought forth the Vedas, and the proof
of the Vedas is that such wonderful books could only have been
given out by Brahman. They are the mine of all knowledge, and they
have come out of Him as a man breathes out air; therefore we know
that He is infinite in power and knowledge. He may or may not have
created the world, that is a trifle; to have produced the Vedas is
more important! The world has come to know God through the Vedas;
no other way there is.
And so universal is this belief, held by Shankara, in the
all-inclusiveness of the Vedas that there is even a Hindu proverb
that if a man loses his cow, he goes to look for her in the Vedas!
Shankara further affirms that obedience to ceremonial is not
knowledge. Knowledge of God is independent of moral duties, or
sacrifice or ceremonial, or what we think or do not think, just as
the stump is not affected when one man takes it for a ghost and
another sees it as it is.
Vedanta is necessary because neither reasoning nor books can show
us God. He is only to be realised by super conscious perception,
and Vedanta teaches how to attain that. You must get beyond
personal God (Ishvara) and reach the Absolute Brahman. God is the
perception of every being: He is all there is to be perceived.
That which says "I" is Brahman, but although we, day and night,
perceive Him; we do not know that we are perceiving Him. As soon
as we become aware of this truth, all misery goes; so we must get
knowledge of the truth. Reach unity; no more duality will come.
But knowledge does not come by sacrifice, but by seeking,
worshipping, knowing the Atman.
Brahmavidyâ is the highest knowledge, knowing the Brahman; lower
knowledge is science. This is the teaching of the Mundakopanishad
or the Upanishad for Sannyâsins. There are two sorts of knowledge
- principal and secondary. The unessential is that part of the
Vedas dealing with worship and ceremonial, also all secular
knowledge. The essential is that by which we reach the Absolute.
It (the Absolute) creates all from Its own nature; there is
nothing to cause, nothing outside. It is all energy, It is all
there is. He who makes all sacrifices to himself, the Atman, he
alone knows Brahman. Fools think outside worship the highest;
fools think works can give us God. Only those who go through the
Sushumnâ (the "path" of the Yogis) reach the Atman. They must go
to a Guru to learn. Each part has the same nature as the whole;
all springs from the Atman. Meditation is the arrow, the whole
soul going out to God is the bow, which speeds the arrow to its
mark, the Atman. As finite, we can never express the Infinite, but
we are the Infinite. Knowing this we argue with no one.
Divine wisdom is to be got by devotion, meditation, and chastity.
"Truth alone triumphs, and not untruth. Through truth alone the
way is spread to Brahman" - where alone love and truth are.
(RECORDED BY MISS S. E. WALDO, A DISCIPLE)
THURSDAY, July 11, 1895.
Without mother-love no creation could continue. Nothing is
entirely physical, nor yet entirely metaphysical; one presupposes
the other and explains the other. All Theists agree that there is
a background to this visible universe, they differ as to the
nature or character of that background. Materialists say there is
no background.
In all religions the super conscious state is identical. Hindus,
Christians, Mohammedans, Buddhists, and even those of no creed,
all have the very same experience when they transcend the body. .
. .
The purest Christians in the world were established in India by
the Apostle Thomas about twenty-five years after the death of
Jesus. This was while the Anglo-Saxons were still savages,
painting their bodies and living in caves. The Christians in India
once numbered about three millions, but now there are about one
million.
Christianity is always propagated by the sword. How wonderful that
the disciples of such a gentle soul should kill so much! The three
missionary religions are the Buddhist, Mohammedan, and Christian.
The three older ones, Hinduism, Judaism and Zoroastrianism, never
sought to make converts. Buddhists never killed, but converted
three-quarters of the world at one time by pure gentleness.
The Buddhists were the most logical agnostics. You can really stop
nowhere between nihilism and absolutism. The Buddhists were
intellectually all-destroyers, carrying their theory to its
ultimate logical issue. The Advaitists also worked out their
theory to its logical conclusion and reached the Absolute - one
identified Unit Substance out of which all phenomena are being
manifested. Both Buddhists and Advaitists have a feeling of
identity and non-identity at the same time; one of these feelings
must be false, and the other true. The nihilist puts the reality
in non-identity, the realist puts the reality in identity; and
this is the fight which occupies the whole world. This is the
"tug-of-war".
The realist asks, "How does the nihilist get any idea of
identity?" How does the revolving light appear a circle? A point
of rest alone explains motion. The nihilist can never explain the
genesis of the delusion that there is a background; neither can
the idealist explain how the One becomes the many. The only
explanation must come from beyond the sense-plane; we must rise to
the super conscious, to a state entirely beyond sense-perception.
That metaphysical power is the further instrument that the
idealist alone can use. He can experience the Absolute; the man
Vivekananda can resolve himself into the Absolute and then come
back to the man again. For him, then the problem is solved and
secondarily for others, for he can show the way to others. Thus
religion begins where philosophy ends. The "good of the world"
will be that what is now super conscious for us will in ages to
come be the conscious for all. Religion is therefore the highest
work the world has; and because man has unconsciously felt this,
he has clung through all the ages to the idea of religion.
Religion, the great milch cow, has given many kicks, but never
mind, it gives a great deal of milk. The milkman does not mind the
kick of the cow which gives much milk. Religion is the greatest
child to be born, the great "moon of realisation"; let us feed it
and help it grow, and it will become a giant. King Desire and King
Knowledge fought, and just as the latter was about to be defeated,
he was reconciled to Queen Upanishad and a child was born to him,
Realisation, who saved the victory to him.(From the
Prabodha-chandrodaya, a Vedantic Sanskrit masque.)
Love concentrates all the power of the will without effort, as
when a man falls in love with a woman.
The path of devotion is natural and pleasant. Philosophy is taking
the mountain stream back to its force. It is a quicker method but
very hard. Philosophy says, "Check everything." Devotion says,
"Give the stream, have eternal self-surrender." It is a longer
way, but easier and happier.
"Thine am I forever; henceforth whatever I do, it is Thou doing
it. No more is there any me or mine."
"Having no money to give, no brains to learn, no time to practice
Yoga, to Thee, O sweet One, I give myself, to Thee my body and
mind."
No amount of ignorance or wrong ideas can put a barrier between
the soul and God. Even if there be no God, still hold fast to
love. It is better to die seeking a God than as a dog seeking only
carrion. Choose the highest ideal, and give your life up to that.
"Death being so certain, it is the highest thing to give up life
for a great purpose."
Love will painlessly attain to philosophy; then after knowledge
comes Parâbhakti (supreme devotion).
Knowledge is critical and makes a great fuss over everything; but
Love says, "God will show His real nature to me" and accepts all.
RABBIA
Rabbia, sick upon her bed,
By two saints was visited -
Holy Malik, Hassan wise -
Men of mark in Moslem eyes.
Hassan said, "Whose prayer is pure
Will God's chastisements endure."
Malik, from a deeper sense
Uttered his experience:
"He who loves his master's choice
Will in chastisement rejoice."
Rabbia saw some selfish will
In their maxims lingering still,
And replied "O men of grace,
He who sees his Master's face,
Will not in his prayers recall
That he is chastised at all !"
- Persian Poem
(RECORDED BY MISS S. E. WALDO, A DISCIPLE)
FRIDAY, July 12, 1895. (Shankara's Commentary.)
Fourth Vyasa Sutra. "Âtman (is) the aim of all."
Ishvara is to be known from the Vedanta; all Vedas point to Him
(Who is the Cause; the Creator, Preserver and Destroyer). Ishvara
is the unification of the Trinity, known as Brahmâ, Vishnu, and
Shiva, which stand at the head of the Hindu Pantheon. "Thou art
our Father who takest us to the other shore of the dark ocean"
(Disciple's words to the Master).
The Vedas cannot show you Brahman, you are That already; they can
only help to take away the veil that hides the truth from our
eyes. The first veil to vanish is ignorance; and when that is
gone, sin goes; next desire ceases, selfishness ends, and all
misery disappears. This cessation of ignorance can only come when
I know that God and I are one; in other words, identify yourself
with Atman, not with human limitations. Dis-identify yourself with
the body, and all pain will cease. This is the secret of healing.
The universe is a case of hypnotisation; de-hypnotise yourself and
cease to suffer.
In order to be free we have to pass through vice to virtue, and
then get rid of both. Tamas is to be conquered by Rajas, both are
to be submerged in Sattva; then go beyond the three qualities.
Reach a state where your very breathing is a prayer.
Whenever you learn (gain anything) from another man's words, know
that you had the experience in a previous existence, because
experience is the only teacher.
With all powers comes further misery, so kill desire. Getting any
desire is like putting a stick into a nest of hornets. Vairâgya is
finding, out that desires are but gilded balls of poison.
"Mind is not God" (Shankara). "Tat tvam asi" "Aham Brahmâsmi"
("That thou art", "I am Brahman"). When a man realises this, all
the knots of his heart are cut asunder, all his doubts vanish".
Fearlessness is not possible as long as we have even God over us;
we must be God. What is disjoined will be forever disjoined; if
you are separate from God, then you can never be one with Him, and
vice versa. If by virtue you are joined to God, when that ceases,
disjunction will come. The junction is eternal, and virtue only
helps to remove the veil. We are âzâd (free), we must realise it.
"Whom the Self chooses" means we are the Self and choose
ourselves.
Does seeing depend upon our own efforts or does it depend upon
something outside? It depends upon ourselves; our efforts take off
the dust, the mirror does not change. There is neither knower,
knowing, nor known. "He who knows that he does not know, knows
It." He who has a theory knows nothing.
The idea that we are bound is only an illusion.
Religion is not of this world; it is "heart-cleansing", and its
effect on this world is secondary. Freedom is inseparable from the
nature of the Atman. This is ever pure, ever perfect, ever
unchangeable. This Atman you can never know. We can say nothing
about the Atman but "not this, not this".
"Brahman is that which we can never drive out by any power of mind
or imagination." (Shankara).
* * *
The universe is thought, and the Vedas are the words of this
thought. We can create and uncreate this whole universe. Repeating
the words, the unseen thought is aroused, and as a result a seen
effect is produced. This is the claim of a certain sect of Karmis.
They think that each one of us is a creator. Pronounce the words,
the thought which corresponds will arise, and the result will
become visible. "Thought is the power of the word, the word is the
expression of the thought," say Mimâmsakas, a Hindu philosophical
sect.
(RECORDED BY MISS S. E. WALDO, A DISCIPLE)
SATURDAY, July 13th, 1895.
Everything we know is a compound, and all sense-knowledge comes
through analysis. To think that mind is a simple, single, or
independent is dualism. Philosophy is not got by studying books;
the more you read books, the more muddled becomes the mind. The
idea of unthinking philosophers was that the mind was a simple,
and this led them to believe in free-will. Psychology, the
analysis of the mind, shows the mind to be a compound, and every
compound must be held together by some outside force; so the will
is bound by the combination of outside forces. Man cannot even
will to eat unless he is hungry. Will is subject to desire. But we
are free; everyone feels it.
The agnostic says this idea is a delusion. Then, how do you prove
the world? Its only proof is that we all see it and feel it; so
just as much we all feel freedom. If universal consensus affirms
this world, then it must be accepted as affirming freedom; but
freedom is not of the will as it is. The constitutional belief of
man in freedom is the basis of all reasoning. Freedom is of the
will as it was before it became bound. The very idea of free-will
shows every moment man's struggle against bondage. The free can be
only one, the Unconditioned, the Infinite, the Unlimited. Freedom
in man is now a memory, an attempt towards freedom.
Everything in the universe is struggling to complete a circle, to
return to its source, to return to its only real Source, Atman.
The search for happiness is a struggle to find the balance, to
restore the equilibrium. Morality is the struggle of the bound
will to get free and is the proof that we have come from
perfection. . . .
The idea of duty is the midday sun of misery scorching the very
soul. "O king, drink this one drop of nectar and be happy." ("I am
not the doer", this is the nectar.)
Let there be action without reaction; action is pleasant, all
misery is reaction. The child puts its hand in the flame, that is
pleasure; but when its system reacts, then comes the pain of
burning. When we can stop that reaction, then we have nothing to
fear. Control the brain and do not let it read the record; be the
witness and do not react; only thus can you be happy. The happiest
moments we ever know are when we entirely forget ourselves. Work
of your own free will, not from duty. We have no duty. This world
is just a gymnasium in which we play; our life is an eternal
holiday.
The whole secret of existence is to have no fear. Never fear what
will become of you, depend on no one. Only the moment you reject
all help are you free. The full sponge can absorb no more.
* * *
Even fighting in self-defence is wrong, though it is higher than
fighting in aggression. There is no "righteous" indignation,
because indignation comes from not recognising sameness in all
things.
(RECORDED BY MISS S. E. WALDO, A DISCIPLE)
SUNDAY, July 14, 1895.
Philosophy in India means that through which we see God, the
rationale of religion; so no Hindu could ever ask for a link
between religion and philosophy.
Concrete, generalised, abstract are the three stages in the
process of philosophy. The highest abstraction in which all things
agree is the One. In religion we have first, symbols and forms;
next, mythologies; and last, philosophy. The first two are for the
time being; philosophy is the underlying basis of all, and the
others are only stepping stones in the struggle to reach the
Ultimate.
In Western religion the idea is that without the New Testament and
Christ there could be no religion. A similar belief exists in
Judaism with regard to Moses and the Prophets, because these
religions are dependent upon mythology only. Real religion, the
highest, rises above mythology; it can never rest upon that.
Modern science has really made the foundations of religion strong.
That the whole universe is one, is scientifically demonstrable.
What the metaphysicians call "being", the physicist calls
"matter", but there is no real fight between the two, for both are
one. Though an atom is invisible, unthinkable, yet in it are the
whole power and potency of the universe. That is exactly what the
Vedantist says of Atman. All sects are really saying the same
thing in different words.
Vedanta and modern science both posit a self-evolving Cause. In
Itself are all the causes. Take for example the potter shaping a
pot. The potter is the primal cause, the clay the material cause,
and the wheel the instrumental cause; but the Atman is all three.
Atman is cause and manifestation too. The Vedantist says the
universe is not real, it is only apparent. Nature is God seen
through nescience. The Pantheists say, God has become nature or
this world; the Advaitists affirm that God is appearing as this
world, but He is not this world.
We can only know experience as a mental process, a fact in the
mind as well as a mark in the brain. We cannot push the brain back
or forward, but we can the mind; it can stretch over all time -
past, present, and future; and so facts in the mind are eternally
preserved. All facts are already generalised in mind, which is
omnipresent.
Kant's great achievement was the discovery that "time, space, and
causation are modes of thought," but Vedanta taught this ages ago
and called it "Maya." Schopenhauer stands on reason only and
rationalises the Vedas. . . . Shankara maintained the orthodoxy of
the Vedas.
* * *
"Treeness" or the idea of "tree", found out among trees is
knowledge, and the highest knowledge is One. . . .
Personal God is the last generalization of the universe, only
hazy, not clear-cut and philosophic. . . .
Unity is self-evolving, out of which everything comes.
Physical science is to find out facts, metaphysics is the thread
to bind the flowers into a bouquet. Every abstraction is
metaphysical; even putting manure at the root of a tree involves a
process of abstraction. . . .
Religion includes the concrete, the more generalized and the
ultimate unity. Do not stick to particularisations. Get to the
principle, to the One. . . .
Devils are machines of darkness, angels are machines of light; but
both are machines. Man alone is alive. Break the machine, strike
the balance and then man can become free. This is the only
world where man can work out his salvation.
"Whom the Self chooses" is true. Election is true, but put it
within. As an external and fatalistic doctrine, it is horrible.
(RECORDED BY MISS S. E. WALDO, A DISCIPLE)
MONDAY, July 15, 1895.
Where there is polyandry, as in Tibet, women are physically
stronger than the men. When the English go there, these women
carry large men up the mountains.
In Malabar, although of course polyandry does not obtain there,
the women lead in everything. Exceptional cleanliness is apparent
everywhere and there is the greatest impetus to learning. When I
myself was in that country, I met many women who spoke good
Sanskrit, while in the rest of India not one woman in a million
can speak it. Mastery elevates, and servitude debases. Malabar has
never been conquered either by the Portuguese or by the
Mussulmans.
The Dravidians were a non-Aryan race of Central Asia who preceded
the Aryans, and those of Southern India were the most civilised.
Women with them stood higher than men. They subsequently divided,
some going to Egypt, others to Babylonia, and the rest remaining
in India.
(RECORDED BY MISS S. E. WALDO, A DISCIPLE)
TUESDAY, July 16, 1895. (Shankara)
The "unseen cause" (Or mass of subtle impressions.) leads us to
sacrifice and worship, which in turn produce seen results; but to
attain liberation we must first hear, then think or reason, and
then meditate upon Brahman.
The result of works and the result of knowledge are two different
things. "Do" and "Do not do" are the background of all morality,
but they really belong only to the body and the mind. All
happiness and misery are inextricably connected with the senses,
and body is necessary to experience them. The higher the body, the
higher the standard of virtue, even up to Brahma; but all have
bodies. As long as there is a body, there must be pleasure and
pain; only when one has got rid of the body can one escape them.
The Atman is bodiless, says Shankara.
No law can make you free, you are free. Nothing can give you
freedom, if you have it not already. The Atman is self-illumined.
Cause and effect do not reach there, and this disembodiedness is
freedom. Beyond what was, or is, or is to be, is Brahman. As an
effect, freedom would have no value; it would be a compound, and
as such would contain the seeds of bondage. It is the one real
factor. Not to be attained, hut the real nature of the soul.
Work and worship, however, are necessary to take away the veil, to
lift oh the bondage and illusion. They do not give us freedom; but
all the same, without effort on our own part we do not open our
eyes and see what we are. Shankara says further that
Advaita-Vedanta is the crowning glory of the Vedas; hut the lower
Vedas are also necessary, because they teach work and worship, and
through these many come to the Lord. Others may come without any
help but Advaita. Work and worship lead to the same result as
Advaita.
Books cannot teach God, but they can destroy ignorance; their
action is negative. To hold to the books and at the same time open
the way to freedom is Shankara's great achievement. But after all,
it is a kind of hair-splitting. Give man first the concrete, then
raise him to the highest by slow degrees. This is the effort of
the various religions and explains their existence and why each is
suited to some stage of development. The very books are a part of
the ignorance they help to dispel. Their duty is to drive out the
ignorance that has come upon knowledge. "Truth shall drive out
untruth." You are free and cannot he made so. So long as you have
a creed, you have no God. "He who knows he knows, knows nothing."
Who can know the Knower? There are two eternal facts in existence,
God and the universe, the former unchangeable, the latter
changeable. The world exists eternally. Where your mind cannot
grasp the amount of change, you call it eternally. . . . You see
the stone or the bas-relief on it, but not both at once; yet both
are one.
* * *
Can you make yourself at rest even for a second? All Yogis say you
can. . . .
The greatest sin is to think yourself weak. No one is greater:
realise you are Brahman. Nothing has power except what you give
it. We are beyond the sun, the stars, the universe. Teach the
Godhood of man. Deny evil, create none. Stand up and say, I am the
master, the master of all. We forge the chain, and we alone can
break it.
No action can give you freedom; only knowledge can make you free,
Knowledge is irresistible; the mind cannot take it or reject it.
When it comes the mind has to accept it; so it is not a work of
the mind; only, its expression comes in the mind.
Work or worship is to bring you back to your own nature. It is an
entire illusion that the Self is the body; so even while living
here in the body, we can be free. The body has nothing in common
with the Self. Illusion is taking the real for the unreal - not
"nothing at all".
(RECORDED BY MISS S. E. WALDO, A DISCIPLE)
WEDNESDAY, July 17, 1895.
Râmânuja divides the universe into Chit, Achit, and Ishvara - man,
nature, and God; conscious, subconscious, and super conscious.
Shankara, on the contrary, says that Chit, the soul, is the same
as God. God is truth, is knowledge, is infinity; these are not
qualities. Any thought of God is a qualification, and all that can
be said of Him is "Om tat sat".
Shankara further asks, can you see existence separate from
everything else? Where is the differentiation between two objects?
Not in sense-perception, else all would be one in it. We have to
perceive in sequence. In getting knowledge of what a thing is, we
get also something which it is not. The differentiae are in the
memory and are got by comparison with what is stored there.
Difference is not in the nature of a thing, it is in the brain.
Homogeneous one is outside, differentiae are inside (in the mind);
so the idea of "many" is the creation of the mind.
Differentiae become qualities when they are separate but joined in
one object. We cannot say positively what differentiation is. All
that we see and feel about things is pure and simple existence,
"isness". All else is in us. Being is the only positive proof we
have of anything. All differentiation is really "secondary
reality", as the snake in the rope, because the serpent, too, had
a certain reality, in that something was seen although
misapprehended. When the knowledge of the rope becomes negative,
the knowledge of the snake becomes positive, and vice versa; but
the fact that you see only one does not prove that the other is
non-existent. The idea of the world is an obstruction covering the
idea of God and is to be removed, but it does have an existence.
Shankara says again, perception is the last proof of existence. It
is self-effulgent and self-conscious, because to go beyond the
senses we should still need perception. Perception is independent
of the senses, of all instruments, unconditioned. There can be no
perception without consciousness; perception has self-luminosity,
which in a lesser degree is called consciousness. Not one act of
perception can be unconscious; in fact, consciousness is the
nature of perception. Existence and perception are one thing, not
two things joined together. That which is infinite; so, as
perception is the last it is eternal. It is always subjective; is
its own perceiver. Perception is not: perception brings mind. It
is absolute, the only knower, so perception is really the Atman.
Perception itself perceives, but the Atman cannot be a knower,
because a "knower" becomes such by the action of knowledge; but,
Shankara says, "This Atman is not I", because the consciousness "I
am" (Aham) is not in the Atman. We are but the reflections of that
Atman; and Atman and Brahman are one.
When you talk and think of the Absolute, you have to do it in the
relative; so all these logical arguments apply. In Yoga,
perception and realisation are one. Vishishtâdvaita, of which
Ramanuja is the exponent, is seeing partial unity and is a step
toward Advaita. Vishishta means differentiation. Prakriti is the
nature of the world, and change comes upon it. Changeful thoughts
expressed in changeful words can never prove the Absolute. You
reach only something that is minus certain qualities, not Brahman
Itself; only a verbal unification, the highest abstraction, but
not the nonexistence of the relative.
(RECORDED BY MISS S. E. WALDO, A DISCIPLE)
THURSDAY, July 18, 1895.
(The lesson today was mainly Shankara's argument against the
conclusion of the Sânkhya philosophy.)
The Sankhyas say that consciousness is a compound, and beyond
that, the last analysis gives us the Purusha, Witness, but that
there are many Purushas - each of us is one. Advaita, on the
contrary, affirms that Purushas can be only One, that Purusha
cannot be conscious, unconscious, or have any qualification, for
either these qualities would bind, or they would eventually cease;
so the One must be without any qualities, even knowledge, and It
cannot be the cause of the universe or of anything. "In the
beginning, existence only, One without a second", says the Vedas.
* * *
The presence of Sattva with knowledge does not prove that Sattva
is the cause of knowledge; on the contrary, Sattva calls out what
was already existing in man, as the fire heats an iron ball placed
near it by arousing the heat latent in it, not by entering into
the ball.
Shankara says, knowledge is not a bondage, because it is the
nature of God. The world ever is, whether manifested or
unmanifested; so an eternal object exists.
Jnâna-bala-kriyâ (knowledge, power, activity) is God. Nor does He
need form, because the finite only needs form to interpose as an
obstruction to catch and hold infinite knowledge; but God really
needs no such help. There is no "moving soul", there is only one
Atman. Jiva (individual soul) is the conscious ruler of this body,
in whom the five life principles come into unity, and yet that
very Jiva is the Atman, because all is Atman. What you think about
it is your delusion and not in the Jiva. You are God, and whatever
else you may think is wrong. You must worship the Self in Krishna,
not Krishna as Krishna. Only by worshipping the Self can freedom
be won. Even personal God is but the Self objectified. "Intense
search after my own reality is Bhakti", says Shankara.
All the means we take to reach God are true; it is only like
trying to find the pole-star by locating it through the stars that
are around it.
* * *
The Bhagavad-Gita is the best authority on Vedanta.
(RECORDED BY MISS S. E. WALDO, A DISCIPLE)
FRIDAY, July 19, 1895.
So long as I say "you", I have the right to speak of God
protecting us. When I see another, I must take all the
consequences and put in the third, the ideal, which stands between
us; that is the apex of the triangle. The vapour becomes snow,
then water, then Ganga; but when it is vapour, there is no Ganga,
and when it is water, we think of no vapour in it. The idea of
creation or change is inseparably connected with will. So long as
we perceive this world in motion, we have to conceive will behind
it. Physics proves the utter delusion of the senses; nothing
really is as ever see, hear, feel, smell, taste it. Certain
vibrations producing certain results affect our senses; we know
only relative truth.
The Sanskrit word for truth is "isness" (Sat). From our present
standpoint, this world appears to us as will and consciousness.
Personal God is as much an entity for Himself as we are for
ourselves, and no more. God can also be seen as a form, just as we
are seen. As men, we must have a God; as God, we need none. This
is why Shri Ramakrishna constantly saw the Divine Mother ever
present with him, more real than any other thing around him; but
in Samâdhi all went but the Self. Personal God comes nearer and
nearer until He melts away, and there is no more Personal God and
no more "I", all is merged in Self.
Consciousness is a bondage. The argument from design claims that
intelligence precedes form; but if intelligence is the cause of
anything, it itself is in its turn an effect. It is Maya. God
creates us, and we create God, and this is Maya. The circle is
unbroken; mind creates body, and body creates mind; the egg brings
the chicken, the chicken the egg; the tree the seed, the seed the
tree. The world is neither entirely differentiated nor yet
entirely homogeneous. Man is free and must rise above both sides.
Both are right in their place; but to reach truth, "isness", we
must transcend all that we now know of existence, will,
consciousness, doing, going, knowing. There is no real
individuality of the Jiva (separate soul); eventually it, as a
compound, will go to pieces. Only that which is beyond further
analysis is "simple", and that alone is truth, freedom,
immortality, bliss. All struggles for the preservation of this
illusive individuality are really vices. All struggles to lose
this individuality are virtues. Everything in the universe is
trying to break down this individuality, either consciously or
unconsciously. All morality is based upon the destruction of
separateness or false individuality, because that is the cause of
all sin. Morality exists first; later, religion codifies it.
Customs come first, and then mythology follows to explain them.
While things are happening, they come by a higher law than
reasoning; that arises later in the attempt to understand them.
Reasoning is not the motive power, it is "chewing the cud"
afterwards. Reason is the historian of the actions of the human
beings.
* * *
Buddha was a great Vedantist (for Buddhism was really only an
offshoot of Vedanta), and Shankara is often called a "hidden
Buddhist". Buddha made the analysis, Shankara made the synthesis
out of it. Buddha never bowed down to anything - neither Veda, nor
caste, nor priest, nor custom. He fearlessly reasoned so far as
reason could take him. Such a fearless search for truth and such
love for every living thing the world has never seen. Buddha was
the Washington of the religious world; he conquered a throne only
to give it to the world, as Washington did to the American people.
He sought nothing for himself.
(RECORDED BY MISS S. E. WALDO, A DISCIPLE)
SATURDAY, July 20, 1895.
Perception is our only real knowledge or religion. Talking about
it for ages will never make us know our soul. There is no
difference between theories and atheism. In fact, the atheist is
the truer man. Every step I take in the light is mine forever.
When you go to a country and see it, then it is yours. We have
each to see for ourselves; teachers can only "bring the food", we
must eat it to be nourished. Argument can never prove God save as
a logical conclusion.
It is impossible to find God outside of ourselves. Our own souls
contribute all the divinity that is outside of us. We are the
greatest temple. The objectification is only a faint imitation of
what we see within ourselves.
Concentration of the powers of the mind is our only instrument to
help us see God. If you know one soul (your own), you know all
souls, past, present, and to come. The will concentrates the mind,
certain things excite and control this will, such as reason, love,
devotion, breathing. The concentrated mind is a lamp that shows us
every corner of the soul.
No one method can suit all. These different methods are not steps
necessary to be taken one after another. Ceremonials are the
lowest form; next God external, and after that God internal. In
some cases gradation may be needed, but in many only one way is
required. It would be the height of folly to say to everyone, "You
must pass through Karma and Bhakti before you can reach Jnana."
Stick to your reason until you reach something higher; and you
will know it to be higher, because it will not jar with reason.
The stage beyond consciousness is inspiration (Samâdhi); but never
mistake hysterical trances for the real thing. It is a terrible
thing to claim this inspiration falsely, to mistake instinct for
inspiration. There is no external test for inspiration, we know it
ourselves; our guardian against mistake is negative - the voice of
reason. All religion is going beyond reason, but reason is the
only guide to get there. Instinct is like ice, reason is the
water, and inspiration is the subtlest form or vapour; one follows
the other. Everywhere is this eternal sequence - unconsciousness,
consciousness, intelligence - matter, body, mind - and to us it
seems as if the chain began with the particular link we first lay
hold of. Arguments on both sides are of equal weight, and both are
true. We must reach beyond both, to where there is neither the one
nor the other. These successions are all Maya.
Religion is above reason, supernatural. Faith is not belief, it is
the grasp on the Ultimate, an illumination. First hear, then
reason and find out all that reason can give about the Atman; let
the flood of reason flow over It, then take what remains. If
nothing remains, thank God you have escaped a superstition. When
you have determined that nothing can take away the Atman, that It
stands every test, hold fast to this and teach it to all. Truth
cannot be partial; it is for the good of all. Finally, in perfect
rest and peace meditate upon It, concentrate your mind upon It,
make yourself one with It. Then no speech is needed; silence will
carry the truth. Do not spend your energy in talking, but meditate
in silence; and do not let the rush of the outside world disturb
you. When your mind is in the highest state, you are unconscious
of it. Accumulate power in silence and become a dynamo of
spirituality. What can a beggar give? Only a king can give, and he
only when he wants nothing himself.
Hold your money merely as custodian for what is God's. Have no
attachment for it. Let name and fame and money go; they are a
terrible bondage. Feel the wonderful atmosphere of freedom. You
are free, free, free! Oh, blessed am I! Freedom am I! I am the
Infinite! In my soul I can find no beginning and no end. All is my
Self. Say this unceasingly.
(RECORDED BY MISS S. E. WALDO, A DISCIPLE)
SUNDAY, July 21, 1895. (Patanjali's Yoga Aphorisms)
Yoga is the science of restraining the Chitta (mind) from breaking
into Vrittis (modifications). Mind is a mixture of sensation and
feelings, or action and reaction; so it cannot be permanent. The
mind has a fine body and through this it works on the gross body.
Vedanta says that behind the mind is the real Self. It accepts the
other two, but posits a third, the Eternal, the Ultimate, the last
analysis, the unit, where there is no further compound. Birth is
re-composition, death is de-composition, and the final analysis is
where Atman is found; there being no further division possible,
the perdurable is reached.
The whole ocean is present at the back of each wave, and all
manifestations are waves, some very big, some small; yet all are
the ocean in their essence, the whole ocean; but as waves each is
a part. When the waves are stilled, then all is one; "a spectator
without a spectacle", says Patanjali. When the mind is active, the
Atman is mixed up with it. The repetition of old forms in quick
succession is memory.
Be unattached. Knowledge is power, and getting one you get the
other. By knowledge you can even banish the material world. When
you can mentally get rid of one quality after another from any
object until all are gone, you can at will make the object itself
disappear from your consciousness.
Those who are ready, advance very quickly and can become Yogis in
six months. The less developed may take several years; and anyone
by faithful work and by giving up everything else and devoting
himself solely to practice can reach the goal in twelve years.
Bhakti will bring you there without any of these mental
gymnastics, but it is a slower way.
Ishvara is the Atman as seen or grasped by mind. His highest name
is Om; so repeat it, meditate on it, and think of all its
wonderful nature and attributes. Repeating the Om continually is
the only true worship. It is not a word, it is God Himself.
Religion gives you nothing new; it only takes off obstacles and
lets you see your Self. Sickness is the first great obstacle; a
healthy body is the best instrument. Melancholy is an almost
insuperable barrier. If you have once known Brahman, never after
can you be melancholy. Doubt, want of perseverance, mistaken ideas
are other obstacles.
* * *
Prânas are subtle energies, sources of motion. There are ten in
all, five inward and five outward. One great current flows
upwards, and the other downwards. Prânâyâma is controlling the
Pranas through breathing. Breath is the fuel, Prana is the steam,
and the body is the engine. Pranayama has three parts, Puraka
(in-breathing), Kumbhaka (holding the breath), Rechaka
(out-breathing). . . .
The Guru is the conveyance in which the spiritual influence is
brought to you. Anyone can teach, but the spirit must be passed on
by the Guru to the Shishya (disciple), and that will fructify. The
relation between Shishyas is that of brotherhood, and this is
actually accepted by law in India. The Guru passes the thought
power, the Mantra, that he has received from those before him; and
nothing can be done without a Guru. In fact, great danger ensues.
Usually without a Guru, these Yoga practices lead to lust; but
with one, this seldom happens. Each Ishta has a Mantra. The Ishta
is the ideal peculiar to the particular worshipper; the Mantra is
the external word to express it. Constant repetition of the word
helps to fix the ideal firmly in the mind. This method of worship
prevails among religious devotees all over India.
(RECORDED BY MISS S. E. WALDO, A DISCIPLE)
TUESDAY, July 23, 1895. (Bhagavad-Gita, Karma-Yoga)
To attain liberation through work, join yourself to work but
without desire, looking for no result. Such work leads to
knowledge, which in turn brings emancipation. To give up work
before you know, leads to misery. Work done for the Self gives no
bondage. Neither desire pleasure nor fear pain from work. It is
the mind and body that work, not I. Tell yourself this unceasingly
and realise it. Try not to know that you work.
Do all as a sacrifice or offering to the Lord. Be in the world,
but not of it, like the lotus leaf whose roots are in the mud but
which remains always pure. Let your love go to all, whatever they
do to you. A blind man cannot see colour, so how can we see evil
unless it is in us? We compare what we see outside with what we
find in ourselves and pronounce judgment accordingly. If we are
pure, we cannot see impurity. It may exist, but not for us. See
only God in every man, woman and child; see it by the antarjyotis,
"inner light", and seeing that, we can see naught else. Do not
want this world, because what you desire you get. Seek the Lord
and the Lord only. The more power there is, the more bondage, the
more fear. How much more afraid and miserable are we than the ant!
Get out of it all and come to the Lord. Seek the science of the
maker and not that of the made.
"I am the doer and the deed." "He who can stem the tide of lust
and anger is a great Yogi."
"Only by practice and non-attachment can we conquer mind." . . .
Our Hindu ancestors sat down and thought on God and morality, and
so have we brains to use for the same ends; but in the rush of
trying to get gain, we are likely to lose them again.
* * *
The body has in itself a certain power of curing itself and many
things can rouse this curative power into action, such as mental
conditions, or medicine, or exercise, etc. As long as we are
disturbed by physical conditions, so long we need the help of
physical agencies. Not until we have got rid of bondage to the
nerves, can we disregard them.
There is the unconscious mind, but it is below consciousness,
which is just one part of the human organism. Philosophy is
guess-work about the mind. Religion is based upon sense contact,
upon seeing, the only basis of knowledge. What comes in contact
with the super conscious mind is fact. Âptas are those who have
"sensed" religion. The proof is that if you follow their method,
you too will see. Each science requires its own particular method
and instruments. An astronomer cannot show you the rings of Saturn
by the aid of all the pots and pans in the kitchen. He needs a
telescope. So, to see the great facts of religion, the methods of
those who have already seen must be followed. The greater the
science the more varied the means of studying it. Before we came
into the world, God provided the means to get out; so all we have
to do is to find the means. But do not fight over methods. Look
only for realisation and choose the best method you can find to
suit you. Eat the mangoes and let the rest quarrel over the
basket. See Christ, then you will be a Christian. All else is
talk; the less talking the better.
The message makes the messenger. The Lord makes the temple; not
vice versa.
Learn until "the glory of the Lord shines through your face", as
it shone through the face of Shvetaketu.
Guess against guess makes fight; but talk of what you have been,
and no human heart can resist it. Paul was converted against his
will by realisation.
TUESDAY AFTERNOON. (After dinner there was a short conversation in
the course of which the Swami said:)
Delusion creates delusion. Delusion creates itself and destroys
itself, such is Maya. All knowledge (so-called), being based on
Maya, is a vicious circle, and in time that very knowledge
destroys itself. "Let go the rope", delusion cannot touch the
Atman. When we lay hold of the rope - identify ourselves with Maya
- she has power over us. Let go of it, be the Witness only, then
you can admire the picture of the universe undisturbed.
(RECORDED BY MISS S. E. WALDO, A DISCIPLE)
WEDNESDAY, July 24, 1895.
The powers acquired by the practice of Yoga are not obstacles for
the Yogi who is perfect, but are apt to be so for the beginner,
through the wonder and pleasure excited by their exercise. Siddhis
are the powers which mark success in the practice; and they may be
produced by various means, such as the repetition of a Mantra, by
Yoga practice, meditation, fasting, or even by the use of herbs
and drugs. The Yogi, who has conquered all interest in the powers
acquired and who renounces all virtue arising from his actions,
comes into the "cloud of virtue" (name of one of the states of
Samadhi) and radiates holiness as a cloud rains water.
Meditation is on a series of objects, concentration is on one
object.
Mind is cognised by the Atman, but it is not self-illuminated. The
Atman cannot be the cause of anything. How can it be? How can the
Purusha join itself to Prakriti (nature)? It does not; it is only
illusively thought to do so. . . .
Learn to help without pitying or feeling that there is any misery.
Learn to be the same to enemy and to friend; then when you can do
that and no longer have any desire, the goal is attained.
Cut down the banyan tree of desire with the axe of non-attachment,
and it will vanish utterly. It is all illusion. "He from whom
blight and delusion have fallen, he who has conquered the evils of
association, he alone is âzâd (free)."
To love anyone personally is bondage. Love all alike, then all
desires fall off.
Time, the "eater of everything", comes, and all has to go. Why try
to improve the earth, to paint the butterfly? It all has to go at
last. Do not be mere white mice in a treadmill, working always and
never accomplishing anything. Every desire is fraught with evil,
whether the desire itself be good or evil. It is like a dog
jumping for a piece of meat which is ever receding from his reach,
and dying a dog's death at last. Do not be like that. Cut off all
desire.
* * *
Paramâtman as ruling Maya is Ishvara; Paramâtman as under Maya is
Jivâtman. Maya is the sum total of manifestation and will utterly
vanish.
Tree-nature is Maya, it is really God-nature which we see under
the veil of Maya. The "why" of anything is in Maya. To ask why
Maya came is a useless question, because the answer can never be
given in Maya, and beyond Maya who will ask it? Evil creates
"why", not "why" the evil, and it is evil that asks "why".
Illusion destroys illusion. Reason itself, being based upon
contradiction, is a circle and has to kill itself.
Sense-perception is an inference, and yet all inference comes from
perception.
Ignorance reflecting the light of God is seen; but by itself it is
zero. The cloud would not appear except as the sunlight falls on
it.
There were four travellers who came to a high wall. The first one
climbed with difficulty to the top and without looking back,
jumped over. The second clambered up the wall, looked over, and
with a shout of delight disappeared. The third in his turn climbed
to the top, looked where his companions had gone, laughed with
joy, and followed them. But the fourth one came back to tell what
had happened to his fellow-travellers. The sign to us that there
is something beyond is the laugh that rings back from those great
ones who have plunged from Maya's wall.
* * *
Separating ourselves from the Absolute and attributing certain
qualities to It give us Ishvara. It is the Reality of the universe
as seen through our mind. Personal devil is the misery of the
world seen through the minds of the superstitious.
(RECORDED BY MISS S. E. WALDO, A DISCIPLE)
THURSDAY, July 25, 1895. (Patanjali's Yoga Aphorisms)
"Things may be done, caused to be done, or approved of", and the
effect upon us is nearly equal.
Complete continence gives great intellectual and spiritual power.
The Brahmachârin must be sexually pure in thought, word, and deed.
Lose regard for the body; get rid of the consciousness of it so
far as possible.
Âsana (posture) must be steady and pleasant; and constant
practice, identifying the mind with the Infinite, will bring this
about.
Continual attention to one object is contemplation.
When a stone is thrown into still water, many circles are made,
each distinct but all interacting; so with our minds; only in us
the action is unconscious, while with the Yogi it is conscious. We
are spiders in a web, and Yoga practice will enable us like the
spider to pass along any strand of the web we please. Non-Yogis
are bound to the particular spot where they are.
* * *
To injure another creates bondage and hides the truth. Negative
virtues are not enough; we have to conquer Maya, and then she will
follow us. We only deserve things when they cease to bind us. When
the bondage ceases, really and truly, all things come to us. Only
those who want nothing are masters of nature.
Take refuge in some soul who has already broken his bondage, and
in time he will free you through his mercy. Higher still is to
take refuge in the Lord (Ishvara), but it is the most difficult;
only once in a century can one be found who has really done it.
Feel nothing, know nothing, do nothing, have nothing, give up all
to God, and say utterly, "Thy will be done". We only dream this
bondage. Wake up and let it go. Take refuge in God, only so can we
cross the desert of Maya. "Let go thy hold, Sannyasin bold, say,
Om tat sat, Om!"
It is our privilege to be allowed to be charitable, for only so
can we grow. The poor man suffers that we may be helped; let the
giver kneel down and give thanks, let the receiver stand up and
permit. See the Lord back of every being and give to Him. When we
cease to see evil, the world must end for us, since to rid us of
that mistake is its only object. To think there is any
imperfection creates it. Thoughts of strength and perfection alone
can cure it. Do what good you can, some evil will inhere in it;
but do all without regard to personal result, give up all results
to the Lord, then neither good nor evil will affect you.
Doing work is not religion, but work done rightly leads to
freedom. In reality all pity is darkness, because whom to pity?
Can you pity God? And is there anything else? Thank God for giving
you this world as a moral gymnasium to help your development, but
never imagine you can help the world. Be grateful to him who
curses you, for he gives you a mirror to show what cursing is,
also a chance to practice self-restraint; so bless him and be
glad. Without exercise, power cannot come out; without the mirror,
we cannot see ourselves.
Unchaste imagination is as bad as unchaste action. Controlled
desire leads to the highest result. Transform the sexual energy
into spiritual energy, but do not emasculate, because that is
throwing away the power. The stronger this force, the more can be
done with it. Only a powerful current of water can do hydraulic
mining.
What we need today is to know there is a God and that we can see
and feel Him here and now. A Chicago professor says, "Take care of
this world, God will take care of the next." What nonsense! If we
can take care of this world, what need of a gratuitous Lord to
take care of the other!
(RECORDED BY MISS S. E. WALDO, A DISCIPLE)
FRIDAY, July 26, 1895. (Brihadâranyakopanishad)
Love all things only through and for the Self. Yâjnavalkya said to
Maitreyi, his wife, "Through the Atman we know all things." The
Atman can never be the object of knowledge, nor can the Knower be
known. He who knows he is the Atman, he is law unto himself. He
knows he is the universe and its creator. . . .
Perpetuating old myths in the form of allegories and giving them
undue importance fosters superstition and is really weakness.
Truth must have no compromise. Teach truth and make no apology for
any superstition; neither drag truth to the level of the listener.
(RECORDED BY MISS S. E. WALDO, A DISCIPLE)
SATURDAY, July 27, 1895. (Kathopanishad)
Learn not the truth of the Self save from one who has realised it;
in all others it is mere talk. Realisation is beyond virtue and
vice, beyond future and past; beyond all the pairs of opposites.
"The stainless one sees the Self, and an eternal calm comes in the
Soul." Talking, arguing, and reading books, the highest flights of
the intellect, the Vedas themselves, all these cannot give
knowledge of the Self.
In us are two - The God-soul and the man-soul. The sages know that
the latter is but the shadow, that the former is the only real
Sun.
Unless we join the mind with the senses, we get no report from
eyes, nose, ears, etc. The external organs are used by the power
of the mind. Do not let the senses go outside, and then you can
get rid of body and the external world.
This very "x" which we see here as an external world, the departed
see as heaven or hell according to their own mental states. Here
and hereafter are two dreams, the latter modelled on the former;
get rid of both, all is omnipresent, all is now. Nature, body, and
mind go to death, not we; we never go nor come. The man Swami
Vivekananda is in nature, is born, and dies; but the self which we
see as Swami Vivekananda is never born and never dies. It is the
eternal and unchangeable Reality.
The power of the mind is the same whether we divide it into five
senses or whether we see only one. A blind man says, "Everything
has a distinct echo, so I clap my hands and get that echo, and
then I can tell everything that is around me." So in a fog the
blind man can safely lead the seeing man. Fog or darkness makes no
difference to him.
Control the mind, cut off the senses, then you are a Yogi; after
that, all the rest will come. Refuse to hear, to see, to smell, to
taste; take away the mental power from the external organs. You
continually do it unconsciously as when your mind is absorbed; so
you can learn to do it consciously. The mind can put the senses
where it pleases. Get rid of the fundamental superstition that we
are obliged to act through the body. We are not. Go into your own
room and get the Upanishads out of your own Self. You are the
greatest book that ever was or ever will be, the infinite
depository of all that is. Until the inner teacher opens, all
outside teaching is in vain. It must lead to the opening of the
book of the heart to have any value.
The will is the "still small voice", the real Ruler who says "do"
and "do not". It has done all that binds us. The ignorant will
leads to bondage, the knowing will can free us. The will can be
made strong in thousands of ways; every way is a kind of Yoga, but
the systematised Yoga accomplishes the work more quickly. Bhakti,
Karma, Raja, and Jnana-Yoga get over the ground more effectively.
Put on all powers, philosophy, work, prayer, meditation - crowd
all sail, put on all head of steam - reach the goal. The sooner,
the better. . . .
Baptism is external purification symbolising the internal. It is
of Buddhist origin.
The Eucharist is a survival of a very ancient custom of savage
tribes. They sometimes killed their great chiefs and ate their
flesh in order to obtain in themselves the qualities that made
their leaders great. They believed that in such a way the
characteristics that made the chief brave and wise would become
theirs and make the whole tribe brave and wise, instead of only
one man. Human sacrifice was also a Jewish idea and one that clung
to them despite many chastisements from Jehovah. Jesus was gentle
and loving, but to fit him into Jewish beliefs, the idea of human
sacrifice, in the form of atonement or as a human scapegoat, had
to come in. This cruel idea made Christianity depart from the
teachings of Jesus himself and develop a spirit of persecution and
bloodshed. . . .
Say, "it is my nature", never say, "It is my duty" - to do
anything whatever.
"Truth alone triumphs, not untruth." Stand upon Truth, and you
have got God.
* * *
From the earliest times in India the Brahmin caste have held
themselves beyond all law; they claim to be gods. They are poor,
but their weakness is that they seek power. Here are about sixty
millions of people who are good and moral and hold no property,
and they are what they are because from their birth they are
taught that they are above law, above punishment. They feel
themselves to be "twice-born", to be sons of God.
(RECORDED BY MISS S. E. WALDO, A DISCIPLE)
SUNDAY, July 28, 1895. [Avadhuta Gita or "Song of the Purified" by
Dattâtreya (Dattatreya, the son of Atri and Anasuyâ, was an
incarnation of Brahmâ, Vishnu and Shiva.)]
"All knowledge depends upon calmness of mind."
"He who has filled the universe, He who is Self in self, how shall
I salute Him!"
To know the Atman as my nature is both knowledge and realisation.
"I am He, there is not the least doubt of it."
"No thought, no word, no deed, creates a bondage for me. I am
beyond the senses, I am knowledge and bliss."
There is neither existence nor non-existence, all is Atman. Shake
off all ideas of relativity; shake off all superstitions; let
caste and birth and Devas and all else vanish. Why talk of being
and becoming? Give up talking of dualism and Advaitism! When were
you two, that you talk of two or one? The universe is this Holy
One and He alone. Talk not of Yoga to make you pure; you are pure
by your very nature. None can teach you.
Men like him who wrote this song are what keep religion alive.
They have actually realised; they care for nothing, feel nothing
done to the body, care not for heat and cold or danger or
anything. They sit still and enjoy the bliss of Atman, while
red-hot coals burn their body, and they feel them not.
"When the threefold bondage of knower, knowledge, and known
ceases, there is the Atman."
"Where the delusion of bondage and freedom ceases, there the Atman
is."
"What if you have controlled the mind, what if you have not? What
if you have money, what if you have not? You are the Atman ever
pure. Say, 'I am the Atman. No bondage ever came near me. I am the
changeless sky; clouds of belief may pass over me, but they do not
touch me.'"
"Burn virtue, burn vice. Freedom is baby talk. I am that immortal
Knowledge. I am that purity."
"No one was ever bound, none was ever free. There is none but me.
I am the Infinite, the Ever-free. Talk not to me! What can change
me, the essence of knowledge! Who can teach, who can be taught?"
Throw argument, throw philosophy into the ditch.
"Only a slave sees slaves, the deluded delusion, the impure
impurity."
Place, time causation are all delusions. It is your disease that
you think you are bound and will be free. You are the
Unchangeable. Talk not. Sit down and let all things melt away,
they are but dreams. There is no differentiation, no distinction,
it is all superstition; therefore be silent and know what you are.
"I am the essence of bliss." Follow no ideal, you are all there
is. Fear naught, you are the essence of existence. Be at peace. Do
not disturb yourself. You never were in bondage, you never were
virtuous or sinful. Get rid of all these delusions and be at
peace. Whom to worship? Who worships? All is the Atman. To speak,
to think is superstition. Repeat over and over, "I am Atman", "I
am Atman". Let everything else go.
(RECORDED BY MISS S. E. WALDO, A DISCIPLE)
MONDAY, July 29, 1895.
We sometimes indicate a thing by describing its surroundings. When
we say "Sachchidananda" (Existence-Knowledge-Bliss), we are merely
indicating the shores of an indescribable Beyond. Not even can we
say "is" about it, for that too is relative. Any imagination, any
concept is in vain. Neti, neti ("Not this, not this") is all that
can be said, for even to think is to limit and so to lose.
The senses cheat you day and night. Vedanta found that out ages
ago; modern science is just discovering the same fact. A picture
has only length and breadth, and the painter copies nature in her
cheating by artificially giving the appearance of depth. No two
people see the same world. The highest knowledge will show you
that there is no motion, no change in anything; that the very idea
of it is all Maya. Study nature as a whole, that is, study motion.
Mind and body are not our real self; both belong to nature, but
eventually we can know the ding an sich. Then mind and body
being transcended, all that they conceive goes. When you cease
utterly to know and see the world, then you realise Atman. The
superseding of relative knowledge is what we want. There is no
infinite mind or infinite knowledge, because both mind and
knowledge are limited. We are now seeing through a veil; then we
reach the "x", which is the Reality of all our knowing.
If we look at a picture through a pin-hole in a cardboard, we get
an utterly mistaken notion; yet what we see is really the picture.
As we enlarge the hole, we get a clearer and clearer idea. Out of
the reality we manufacture the different views in conformity with
our mistaken perceptions of name and form. When we throw away the
cardboard, we see the same picture, but we see it as it is. We put
in all the attributes, all the errors; the picture itself is
unaltered thereby. That is because Atman is the reality of all;
all we see is Atman, but not as we see it, as name and form; they
are all in our veil, in Maya.
They are like spots in the object-glass of a telescope, yet it is
the light of the sun that shows us the spots; we could not even
see the illusion save for the background of reality which is
Brahman. Swami Vivekananda is just the speck on the object-glass;
I am Atman, real, unchangeable, and that reality alone enables me
to see Swami Vivekananda. Atman is the essence of every
hallucination; but the sun is never identified with the spots on
the glass, it only shows them to us. Our actions, as they are evil
or good, increase or decrease the "spots"; but they never affect
the God within us. Perfectly cleanse the mind of spots and
instantly we see, "I and my father are one".
We first perceive, then reason later. We must have this perception
as a fact, and it is called religion, realisation. No matter if
one never heard of creed or prophet or book. Let him get this
realisation, and he needs no more. Cleanse the mind, this is all
of religion; and until we ourselves clear off the spots, we cannot
see the Reality as it is. The baby sees no sun; he has not yet the
measure of it in himself. Get rid of the defects within yourself,
and you will not be able to see any without. A baby sees robbery
done, and it means nothing to him. Once you find the hidden object
in a puzzle picture, you see it ever more; so when once you are
free and stainless, you see only freedom and purity in the world
around. That moment all the knots of the heart are cut asunder,
all crooked places are made straight, and this world vanishes as a
dream. And when we awake, we wonder how we ever came to dream such
trash!
"Getting whom, misery mountain high has no power to move the
soul."
With the axe of knowledge cut the wheels asunder, and the Atman
stands free, even though the old momentum carries on the wheel of
mind and body. The wheel can now only go straight, can only do
good. If that body does anything bad, know that the man is not
Jivanmukta; he lies if he makes that claim. But it is only when
the wheels have got a good straight motion (from cleansing the
mind) that the axe can be applied. All purifying action deals
conscious or unconscious blows on delusion. To call another a
sinner is the worst thing you can do. Good action done ignorantly
produces the same result and helps to break the bondage.
To identify the sun with the spots on the object-glass is the
fundamental error. Know the sun, the "I", to be ever unaffected by
anything, and devote yourself to cleansing the spots. Man is the
greatest being that ever can be. The highest worship there is, is
to worship man as Krishna, Buddha, Christ. What you want, you
create. Get rid of desire. . . .
The angels and the departed are all here, seeing this world as
heaven. The same "x" is seen by all according to their mental
attitude. The best vision to be had of the "x" is here on this
earth. Never want to go to heaven, that is the worst delusion.
Even here, too much wealth and grinding poverty are both bondages
and hold us back from religion. Three great gifts we have: first,
a human body. (The human mind is the nearest reflection of God, we
are "His own image".) Second, the desire to be free. Third, the
help of a noble soul, who has crossed the ocean of delusion, as a
teacher. When you have these three, bless the Lord; you are sure
to be free.
What you only grasp intellectually may be overthrown by a new
argument; but what you realise is yours for ever. Talking, talking
religion is but little good. Put God behind everything - man,
animal, food, work; make this a habit.
Ingersoll once said to me: "I believe in making the most out of
this world, in squeezing the orange dry, because this world is all
we are sure of." I replied: "I know a better way to squeeze the
orange of this world than you do, and I get more out of it. I know
I cannot die, so I am not in a hurry; I know there is no fear, so
I enjoy the squeezing. I have no duty, no bondage of wife and
children and property; I can love all men and women. Everyone is
God to me. Think of the joy of loving man as God! Squeeze your
orange this way and get ten thousand fold more out of it. Get
every single drop."
That which seems to be the will is the Atman behind, it is really
free.
MONDAY AFTERNOON.
Jesus was imperfect because he did not live up fully to his own
ideal, and above all because he did not give woman a place equal
to man. Women did everything for him, and yet he was so bound by
the Jewish custom that not one was made an apostle. Still he was
the greatest character next to Buddha, who in his turn was not
fully perfect. Buddha, however, recognised woman's right to an
equal place in religion, and his first and one of his greatest
disciples was his own wife, who became the head of the whole
Buddhistic movement among the women of India. But we ought not to
criticise these great ones, we should only look upon them as far
above ourselves. Nonetheless we must not pin our faith to any man,
however great; we too must become Buddhas and Christs.
No man should be judged by his defects. The great virtues a man
has are his especially, his errors are the common weaknesses of
humanity and should never be counted in estimating his character.
* * *
Vira, the Sanskrit word for "heroic", is the origin of our word
"virtue", because in ancient times the best fighter was regarded
as the most virtuous man.