Complete Works Of Swami Vivekananda: Vol 1 Part 15

Let us study this message first. At the beginning of this century it was almost feared that religion was at an end. Under the tremendous sledge-hammer blows of scientific research, old superst.i.tions were crumbling away like ma.s.ses of porcelain. Those to upon religion meant only a bundle of creeds and meaningless ceremonials were in despair; they were at their wit's end. Everything was slipping between their fingers. For a time it seemed inevitable that the surging tide of agnosticism and materialism would sweep all before it. There were those who did not dare utter what they thought. Many thought the case hopeless and the cause of religion lost once and for ever. But the tide has turned and to the rescue has come - what? The study of comparative religions. By the study of different religions we find that in essence they are one. When I was a boy, this scepticism reached me, and it seemed for a time as if I must give up all hope of religion. But fortunately for me I studied the Christian religion, the Mohammedan, the Buddhistic, and others, and what was my surprise to find that the same foundation principles taught by my religion were also taught by all religions. It appealed to me this way. What is the truth? I asked. Is this world true? Yes. Why? Because I see it. Are the beautiful sounds we just heard (the vocal and instrumental music) true? Yes. Because we heard them. We know that man has a body, eyes, and ears, and he has a spiritual nature which we cannot see. And with his spiritual faculties he can study these different religions and find that whether a religion is taught in the forests and jungles of India or in a Christian land, in essentials all religions are one. This only shows us that religion is a const.i.tutional necessity of the human mind. The proof of one religion depends on the proof of all the rest. For instance, if I have six fingers, and no one else has, you may well say that is abnormal. The same reasoning may be applied to the argument that only one religion is true and all others false. One religion only, like one set of six fingers in the world, would be unnatural. We see, therefore, that if one religion is true, all others must be true. There are differences in non-essentials, but in essentials they are all one. If my five fingers are true, they prove that your five fingers are true too. Wherever man is, he must develop a belief, he must develop his religious nature.

And another fact I find in the study of the various religions of the world is that there are three different stages of ideas with regard to the soul and G.o.d. In the first place, all religions admit that, apart from the body which perishes, there is a certain part or something which does not change like the body, a part that is immutable, eternal, that never dies; but some of the later religions teach that although there is a part of us that never dies, it had a beginning. But anything that has a beginning must necessarily have an end. We - the essential part of us - never had a beginning, and will never have an end. And above us all, above this eternal nature, there is another eternal Being, without end - G.o.d. People talk about the beginning of the world, the beginning of man. The word beginning simply means the beginning of the cycle. It nowhere means the beginning of the whole Cosmos. It is impossible that creation could have a beginning. No one of you can imagine a time of beginning. That which has a beginning must have an end. "Never did I not exist, nor you, nor will any of us ever hereafter cease to be," says the Bhagavad-Gita. Wherever the beginning of creation is mentioned, it means the beginning of a cycle. Your body will meet with death, but your soul, never.

Along with this idea of the soul we find another group of ideas in regard to its perfection. The soul in itself is perfect. The Old Testament of the Hebrews admits man perfect at the beginning. Man made himself impure by his own actions. But he is to regain his old nature, his pure nature. Some speak of these things in allegories, fables, and symbols. But when we begin to a.n.a.lyse these statements, we find that they all teach that the human soul is in its very nature perfect, and that man is to regain that original purity. How? By knowing G.o.d. Just as the Bible says, "No man can see G.o.d but through the Son." What is meant by it? That seeing G.o.d is the aim and goal of all human life. The sonship must come before we become one with the Father. Remember that man lost his purity through his own actions. When we suffer, it is because of our own acts; G.o.d is not to be blamed for it.

Closely connected with these ideas is the doctrine - which was universal before the Europeans mutilated it - the doctrine of reincarnation. Some of you may have heard of and ignored it. This idea of reincarnation runs parallel with the other doctrine of the eternity of the human soul. Nothing which ends at one point can be without a beginning and nothing that begins at one point can be without an end. We cannot believe in such a monstrous impossibility as the beginning of the human soul. The doctrine of reincarnation a.s.serts the freedom of the soul. Suppose there was an absolute beginning. Then the whole burden of this impurity in man falls upon G.o.d. The all-merciful Father responsible for the sins of the world! If sin comes in this way, why should one suffer more than another? Why such partiality, if it comes from an all-merciful G.o.d? Why are millions trampled underfoot? Why do people starve who never did anything to cause it? Who is responsible? If they had no hand in it, surely, G.o.d would be responsible. Therefore the better explanation is that one is responsible for the miseries one suffers. If I set the wheel in motion, I am responsible for the result. And if I can bring misery, I can also stop it. It necessarily follows that we are free. There is no such thing as fate. There is nothing to compel us. What we have done, that we can undo.

To one argument in connection with this doctrine I will ask your patient attention, as it is a little intricate. We gain all our knowledge through experience; that is the only way. What we call experiences are on the plane of consciousness. For ill.u.s.tration: A man plays a tune on a piano, he places each finger on each key consciously. He repeats this process till the movement of the fingers becomes a habit. He then plays a tune without having to pay special attention to each particular key. Similarly, we find in regard to ourselves that our tendencies are the result of past conscious actions. A child is born with certain tendencies. Whence do they come? No child is born with a tabula rasa - with a clean, blank page - of a mind. The page has been written on previously. The old Greek and Egyptian philosophers taught that no child came with a vacant mind. Each child comes with a hundred tendencies generated by past conscious actions. It did not acquire these in this life, and we are bound to admit that it must have had them in past lives. The rankest materialist has to admit that these tendencies are the result of past actions, only they add that these tendencies come through heredity. Our parents, grandparents, and greatgrandparents come down to us through this law of heredity. Now if heredity alone explains this, there is no necessity of believing in the soul at all, because body explains everything. We need not go into the different arguments and discussions on materialism and spiritualism. So far the way is clear for those who believe in an individual soul. We see that to come to a reasonable conclusion we must admit that we have had past lives. This is the belief of the great philosophers and sages of the past and of modern times. Such a doctrine was believed in among the Jews. Jesus Christ believed in it. He says in the Bible, "Before Abraham was, I am." And in another place it is said, "This is Elias who is said to have come."

All the different religions which grew among different nations under varying circ.u.mstances and conditions had their origin in Asia, and the Asiatics understand them well. When they came out from the motherland, they got mixed up with errors. The most profound and n.o.ble ideas of Christianity were never understood in Europe, because the ideas and images used by the writers of the Bible were foreign to it. Take for ill.u.s.tration the pictures of the Madonna. Every artist paints his Madonna according to his own pre-conceived ideas. I have been seeing hundreds of pictures of the Last Supper of Jesus Christ, and he is made to sit at a table. Now, Christ never sat at a table; he squatted with others, and they had a bowl in which they dipped bread - not the kind of bread you eat today. It is hard for any nation to understand the unfamiliar customs of other people. How much more difficult was it for Europeans to understand the Jewish customs after centuries of changes and accretions from Greek, Roman, and other sources! Through all the myths and mythologies by which it is surrounded it is no wonder that the people get very little of the beautiful religion of Jesus, and no wonder that they have made of it a modern shop-keeping religion.

To come to our point. We find that all religions teach the eternity of the soul, as well as that its l.u.s.tre has been dimmed, and that its primitive purity is to be regained by the knowledge of G.o.d. What is the idea of G.o.d in these different religions? The primary idea of G.o.d was very vague. The most ancient nations had different Deities - sun, earth, fire, water. Among the ancient Jews we find numbers of these G.o.ds ferociously fighting with each other. Then we find Elohim whom the Jews and the Babylonians worshipped. We next find one G.o.d standing supreme. But the idea differed according to different tribes. They each a.s.serted that their G.o.d was the greatest. And they tried to prove it by fighting. The one that could do the best fighting proved thereby that its G.o.d was the greatest. Those races were more or less savage. But gradually better and better ideas took the place of the old ones. All those old ideas are gone or going into the lumber-room. All those religions were the outgrowth of centuries; not one fell from the skies. Each had to be worked out bit by bit. Next come the monotheistic ideas: belief in one G.o.d, who is omnipotent and omniscient, the one G.o.d of the universe. This one G.o.d is extra-cosmic; he lies in the heavens. He is invested with the gross conceptions of His originators. He has a right side and a left side, and a bird in His hand, and so on and so forth. But one thing we find, that the tribal G.o.ds have disappeared for ever, and the one G.o.d of the universe has taken their place: the G.o.d of G.o.ds. Still He is only an extra-cosmic G.o.d. He is unapproachable; nothing can come near Him. But slowly this idea has changed also, and at the next stage we find a G.o.d immanent in nature.

In the New Testament it is taught, "Our Father who art in heaven" - G.o.d living in the heavens separated from men. We are living on earth and He is living in heaven. Further on we find the teaching that He is a G.o.d immanent in nature; He is not only G.o.d in heaven, but on earth too. He is the G.o.d in us. In the Hindu philosophy we find a stage of the same proximity of G.o.d to us. But we do not stop there. There is the non-dualistic stage, in which man realises that the G.o.d he has been worshipping is not only the Father in heaven, and on earth, but that "I and my Father are one." He realises in his soul that he is G.o.d Himself, only a lower expression of Him. All that is real in me is He; all that is real in Him is I. The gulf between G.o.d and man is thus bridged. Thus we find how, by knowing G.o.d, we find the kingdom of heaven within us.

In the first or dualistic stage, man knows he is a little personal soul, John, James, or Tom; and he says, "I will be John, James, or Tom to all eternity, and never anything else." As well might the murderer come along and say, "I will remain a murderer for ever." But as time goes on, Tom vanishes and goes back to the original pure Adam.

"Blessed are the pure in heart, for they shall see G.o.d." Can we see G.o.d? Of course not. Can we know G.o.d? Of course not. If G.o.d can be known, He will be G.o.d no longer. Knowledge is limitation. But I and my Father are one: I find the reality in my soul. These ideas are expressed in some religions, and in others only hinted. In some they were expatriated. Christ's teachings are now very little understood in this country. If you will excuse me, I will say that they have never been very well understood.

The different stages of growth are absolutely necessary to the attainment of purity and perfection. The varying systems of religion are at bottom founded on the same ideas. Jesus says the kingdom of heaven is within you. Again he says, "Our father who art in Heaven." How do you reconcile the two sayings? In this way: He was talking to the uneducated ma.s.ses when he said the latter, the ma.s.ses who were uneducated in religion. It was necessary to speak to them in their own language. The ma.s.ses want concrete ideas, something the senses can grasp. A man may be the greatest philosopher in the world, but a child in religion. When a man has developed a high state of spirituality he can understand that the kingdom of heaven is within him. That is the real kingdom of the mind. Thus we see that the apparent contradictions and perplexities in every religion mark but different stages of growth. And as such we have no right to blame anyone for his religion. There are stages of growth in which forms and symbols are necessary; they are the language that the souls in that stage can understand.

The next idea that I want to bring to you is that religion does not consist in doctrines or dogmas. It is not what you read, nor what dogmas you believe that is of importance, but what you realise. "Blessed are the pure in heart, for they shall see G.o.d," yea, in this life. And that is salvation. There are those who teach that this can be gained by the mumbling of words. But no great Master ever taught that external forms were necessary for salvation. The power of attaining it is within ourselves. We live and move in G.o.d. Creeds and sects have their parts to play, but they are for children, they last but temporarily. Books never make religions, but religions make books. We must not forget that. No book ever created G.o.d, but G.o.d inspired all the great books. And no book ever created a soul. We must never forget that. The end of all religions is the realising of G.o.d in the soul. That is the one universal religion. If there is one universal truth in all religions, I place it here - in realising G.o.d. Ideals and methods may differ, but that is the central point. There may be a thousand different radii, but they all converge to the one centre, and that is the realisation of G.o.d: something behind this world of sense, this world of eternal eating and drinking and talking nonsense, this world of false shadows and selfishness. There is that beyond all books, beyond all creeds, beyond the vanities of this world and it is the realisation of G.o.d within yourself. A man may believe in all the churches in the world, he may carry in his head all the sacred books ever written, he may baptise himself in all the rivers of the earth, still, if he has no perception of G.o.d, I would cla.s.s him with the rankest atheist. And a man may have never entered a church or a mosque, nor performed any ceremony, but if he feels G.o.d within himself and is thereby lifted above the vanities of the world, that man is a holy man, a saint, call him what you will. As soon as a man stands up and says he is right or his church is right, and all others are wrong, he is himself all wrong. He does not know that upon the proof of all the others depends the proof of his own. Love and charity for the whole human race, that is the test of true religiousness. I do not mean the sentimental statement that all men are brothers, but that one must feel the oneness of human life. So far as they are not exclusive, I see that the sects and creeds are all mine; they are all grand. They are all helping men towards the real religion. I will add, it is good to be born in a church, but it is bad to die there. It is good to be born a child, but bad to remain a child. Churches, ceremonies, and symbols are good for children, but when the child is grown, he must burst the church or himself. We must not remain children for ever. It is like trying to fit one coat to all sizes and growths. I do not deprecate the existence of sects in the world. Would to G.o.d there were twenty millions more, for the more there are, there will be a greater field for selection. What I do object to is trying to fit one religion to every case. Though all religions are essentially the same, they must have the varieties of form produced by dissimilar circ.u.mstances among different nations. We must each have our own individual religion, individual so far as the externals of it go.

Many years ago, I visited a great sage of our own country, a very holy man. We talked of our revealed book, the Vedas, of your Bible, of the Koran, and of revealed books in general. At the close of our talk, this good man asked me to go to the table and take up a book; it was a book which, among other things, contained a forecast of the rainfall during the year. The sage said, "Read that." And I read out the quant.i.ty of rain that was to fall. He said, "Now take the book and squeeze it." I did so and he said, "Why, my boy, not a drop of water comes out. Until the water comes out, it is all book, book. So until your religion makes you realise G.o.d, it is useless. He who only studies books for religion reminds one of the fable of the a.s.s which carried a heavy load of sugar on its back, but did not know the sweetness of it."

Shall we advise men to kneel down and cry, "O miserable sinners that we are!" No, rather let us remind them of their divine nature. I will tell you a story. A lioness in search of prey came upon a flock of sheep, and as she jumped at one of them, she gave birth to a cub and died on the spot. The young lion was brought up in the flock, ate gra.s.s, and bleated like a sheep, and it never knew that it was a lion. One day a lion came across the flock and was astonished to see in it a huge lion eating gra.s.s and bleating like a sheep. At his sight the flock fled and the lion-sheep with them. But the lion watched his opportunity and one day found the lion-sheep asleep. He woke him up and said, "You are a lion." The other said, "No," and began to bleat like a sheep. But the stranger lion took him to a lake and asked him to look in the water at his own image and see if it did not resemble him, the stranger lion. He looked and acknowledged that it did. Then the stranger lion began to roar and asked him to do the same. The lion-sheep tried his voice and was soon roaring as grandly as the other. And he was a sheep no longer.

My friends, I would like to tell you all that you are mighty as lions. If the room is dark, do you go about beating your chest and crying, "It is dark, dark, dark!" No, the only way to get the light is to strike a light, and then the darkness goes. The only way to realise the light above you is to strike the spiritual light within you, and the darkness of sin and impurity will flee away. Think of your higher self, not of your lower.

Some questions and answers here followed.

Q. A man in the audience said, "If ministers stop preaching h.e.l.l-fire, they will have no control over their people."

A. They had better lose it then. The man who is frightened into religion has no religion at all. Better teach him of his divine nature than of his animal.

Q. What did the Lord mean when he said, "The kingdom of heaven is not of this world?"

A. That the kingdom of heaven is within us. The Jewish idea was a kingdom of heaven upon this earth. That was not the idea of Jesus.

Q. Do you believe we come up from the animals?

A. I believe that, by the law of evolution, the higher beings have come up from the lower kingdoms.

Q. Do you know of anyone who remembers his previous life ?

A. I have met some who told me they did remember their previous life. They had reached a point where they could remember their former incarnations.

Q. Do you believe in Christ's crucifixion?

A. Christ was G.o.d incarnate; they could not kill him. That which was crucified was only a semblance, a mirage. Q. If he could have produced such a semblance as that, would not that have been the greatest miracle of all?

A. I look upon miracles as the greatest stumbling-blocks in the way of truth. When the disciples of Buddha told him of a man who had performed a socalled miracle - had taken a bowl from a great height without touching it - and showed him the bowl, he took it and crushed it under his feet and told them never to build their faith on miracles, but to look for truth in everlasting principles. He taught them the true inner light - the light of the spirit, which is the only safe light to go by. Miracles are only stumbling-blocks. Let us brush them aside.

Q. Do you believe Jesus preached the Sermon on the Mount? A. I do believe he did. But in this matter I have to go by the books as others do, and I am aware that mere book testimony is rather shaky ground. But we are all safe in taking the teachings of the Sermon on the Mount as a guide. We have to take what appeals to our inner spirit. Buddha taught five hundred years before Christ, and his words were full of blessings: never a curse came from his lips, nor from his life; never one from Zoroaster, nor from Confucius.

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THE HINDU RELIGION My religion is to learn. I read my Bible better in the light of your Bible and the dark prophecies of my religion become brighter when compared with those of your prophets. Truth has always been universal. If I alone were to have six fingers on my hand while all of you had only five, you would not think that my hand was the true intent of nature, but rather that it was abnormal and diseased. Just so with religion. If one creed alone were to be true and all the others untrue, you would have a right to say that that religion was diseased; if one religion is true, all the others must be true. Thus the Hindu religion is your property as well as mine. Of the two hundred and ninety millions of people inhabiting India, only two millions are Christians, sixty millions Mohammedans and all the rest are Hindus.

The Hindus found their creed upon the ancient Vedas, a word derived from Vid, "to know". These are a series of books which, to our minds, contain the essence of all religion; but we do not think they alone contain the truths. They teach us the immortality of the soul. In every country and every human breast there is a natural desire to find a stable equilibrium - something that does not change. We cannot find it in nature, for all the universe is nothing but an infinite ma.s.s of changes. But to infer from that that nothing unchanging exists is to fall into the error of the Southern school of Buddhists and the Chrvkas, which latter believe that all is matter and nothing mind, that all religion is a cheat, and morality and goodness, useless superst.i.tions. The Vedanta philosophy teaches that man is not bound by his five senses. They only know the present, and neither the future nor the past; but as the present signifies both past and future, and all three are only demarcations of time, the present also would be unknown if it were not for something above the senses, something independent of time, which unifies the past and the future in the present.

But what is independent? Not our body, for it depends upon outward conditions; nor our mind, because the thoughts of which it is composed are caused. It is our soul. The Vedas say the whole world is a mixture of independence and dependence, of freedom and slavery, but through it all shines the soul independent, immortal, pure, perfect, holy. For if it is independent, it cannot perish, as death is but a change, and depends upon conditions; if independent, it must be perfect, for imperfection is again but a condition, and therefore dependent. And this immortal and perfect soul must be the same in the highest G.o.d as well as in the humblest man, the difference between them being only in the degree in which this soul manifests itself.

But why should the soul take to itself a body? For the same reason that I take a looking-gla.s.s - to see myself. Thus, in the body, the soul is reflected. The soul is G.o.d, and every human being has a perfect divinity within himself, and each one must show his divinity sooner or later. If I am in a dark room, no amount of protestation will make it any brighter - I must light a match. Just so, no amount of grumbling and wailing will make our imperfect body more perfect. But the Vedanta teaches - call forth your soul, show your divinity. Teach your children that they are divine, that religion is a positive something and not a negative nonsense; that it is not subjection to groans when under oppression, but expansion and manifestation.

Every religion has it that man's present and future are modified by the past, and that the present is but the effect of the past. How is it, then, that every child is born with an experience that cannot be accounted for by hereditary transmission? How is it that one is born of good parents, receives a good education and becomes a good man, while another comes from besotted parents and ends on the gallows? How do you explain this inequality without implicating G.o.d? Why should a merciful Father set His child in such conditions which must bring forth misery? It is no explanation to say G.o.d will make amends; later on - G.o.d has no blood-money. Then, too, what becomes of my liberty, if this be my first birth? Coming into this world without the experience of a former life, my independence would be gone, for my path would be marked out by the experience of others. If I cannot be the maker of my own fortune, then I am not free. I take upon myself the blame for the misery of this existence, and say I will unmake the evil I have done in another existence. This, then, is our philosophy of the migration of the soul. We come into this life with the experience of another, and the fortune or misfortune of this existence is the result of our acts in a former existence, always becoming better, till at last perfection is reached.

We believe in a G.o.d, the Father of the universe, infinite and omnipotent. But if our soul at last becomes perfect, it also must become infinite. But there is no room for two infinite unconditional beings, and hence we believe in a Personal G.o.d, and we ourselves are He. These are the three stages which every religion has taken. First we see G.o.d in the far beyond, then we come nearer to Him and give Him omnipresence so that we live in Him; and at last we recognise that we are He. The idea of an Objective G.o.d is not untrue - in fact, every idea of G.o.d, and hence every religion, is true, as each is but a different stage in the journey, the aim of which is the perfect conception of the Vedas. Hence, too, we not only tolerate, but we Hindus accept every religion, praying in the mosque of the Mohammedans, worshipping before the fire of the Zoroastrians, and kneeling before the cross of the Christians, knowing that all the religions, from the lowest fetishism to the highest absolutism, mean so many attempts of the human soul to grasp and realise the infinite, each determined by the conditions of its birth and a.s.sociation, and each of them marking a stage of progress. We gather all these flowers and bind them with the twine of love, making a wonderful bouquet of worship.

If I am G.o.d, then my soul is a temple of the Highest, and my every motion should be a worship - love for love's sake, duty for duty's sake, without hope of reward or fear of punishment. Thus my religion means expansion, and expansion means realisation and perception in the highest sense - no mumbling words or genuflections. Man is to become divine, realising the divine more and more from day to day in an endless progress.

( Summary of a lecture delivered before the Ethical Society, Brooklyn, at the, Pouch Gallery in Clinton Avenue, on the 30th December, 1894. Reproduced from the Brooklyn Standard Union.)

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WHAT IS RELIGION? A huge locomotive has rushed on over the line and a small worm that was creeping upon one of the rails saved its life by crawling out of the path of the locomotive. Yet this little worm, so insignificant that it can be crushed in a moment, is a living something, while this locomotive, so huge, so immense, is only an engine, a machine. You say the one has life and the other is only dead matter and all its powers and strength and speed are only those of a dead machine, a mechanical contrivance. Yet the poor little worm which moved upon the rail and which the least touch of the engine would have deprived of its life is a majestic being compared to that huge locomotive. It is a small part of the Infinite and, therefore, it is greater than this powerful engine. Why should that be so? How do we know the living from the dead? The machine mechanically performs all the movements its maker made it to perform, its movements are not those of life. How can we make the distinction between the living and the dead, then? In the living there is freedom, there is intelligence; in the dead all is bound and no freedom is possible, because there is no intelligence. This freedom that distinguishes us from mere machines is what we are all striving for. To be more free is the goal of all our efforts, for only in perfect freedom can there be perfection. This effort to attain freedom underlies all forms of worship, whether we know it or not.

If we were to examine the various sorts of worship all over the world, we would see that the rudest of mankind are worshipping ghosts, demons, and the spirits of their forefathers - serpent worship, worship of tribal G.o.ds, and worship of the departed ones. Why do they do this? Because they feel that in some unknown way these beings are greater, more powerful than themselves, and limit their freedom. They, therefore, seek to propitiate these beings in order to prevent them from molesting them, in other words, to get more freedom. They also seek to win favour from these superior beings, to get by gift of the G.o.ds what ought to be earned by personal effort.

On the whole, this shows that the world is expecting a miracle. This expectation never leaves us, and however we may try, we are all running after the miraculous and extraordinary. What is mind but that ceaseless inquiry into the meaning and mystery of life? We may say that only uncultivated people are going after all these things, but the question still is there: Why should it be so? The Jews were asking for a miracle. The whole world has been asking for the same these thousands of years. There is, again, the universal dissatisfaction. We make an ideal but we have rushed only half the way after it when we make a newer one. We struggle hard to attain to some goal and then discover we do not want it. This dissatisfaction we are having time after time, and what is there in the mind if there is to be only dissatisfaction? What is the meaning of this universal dissatisfaction? It is because freedom is every man's goal. He seeks it ever, his whole life is a struggle after it. The child rebels against law as soon as it is born. Its first utterance is a cry, a protest against the bondage in which it finds itself. This longing for freedom produces the idea of a Being who is absolutely free. The concept of G.o.d is a fundamental element in the human const.i.tution. In the Vedanta, Sat-chit-nanda (Existence-Knowledge-Bliss) is the highest concept of G.o.d possible to the mind. It is the essence of knowledge and is by its nature the essence of bliss. We have been stifling that inner voice long enough, seeking to follow law and quiet the human nature, but there is that human instinct to rebel against nature's laws. We may not understand what the meaning is, but there is that unconscious struggle of the human with the spiritual, of the lower with the higher mind, and the struggle attempts to preserve one's separate life, what we call our "individuality".

Even h.e.l.ls stand out with this miraculous fact that we are born rebels; and the first fact of life - the inrushing of life itself - against this we rebel and cry out, "No law for us." As long as we obey the laws we are like machines, and on goes the universe, and we cannot break it. Laws as laws become man's nature. The first inkling of life on its higher level is in seeing this struggle within us to break the bond of nature and to be free. "Freedom, O Freedom! Freedom, O Freedom!" is the song of the soul. Bondage, alas, to be bound in nature, seems its fate.

Why should there be serpent, or ghost, or demon worship and all these various creeds and forms for having miracles? Why do we say that there is life, there is being in anything? There must be a meaning in all this search, this endeavour to understand life, to explain being. It is not meaningless and vain. It is man's ceaseless endeavour to become free. The knowledge which we now call science has been struggling for thousands of years in its attempt to gain freedom, and people ask for freedom. Yet there is no freedom in nature. It is all law. Still the struggle goes on. Nay, the whole of nature from the very sun to the atoms is under law, and even for man there is no freedom. But we cannot believe it. We have been studying laws from the beginning and yet cannot - nay, will not - believe that man is under law. The soul cries ever, "Freedom, O Freedom!" With the conception of G.o.d as a perfectly free Being, man cannot rest eternally in this bondage. Higher he must go, and unless the struggle were for himself, he would think it too severe. Man says to himself, "I am a born slave, I am bound; nevertheless, there is a Being who is not bound by nature. He is free and Master of nature."

The conception of G.o.d, therefore, is as essential and as fundamental a part of mind as is the idea of bondage. Both are the outcome of the idea of freedom. There cannot be life, even in the plant, without the idea of freedom. In the plant or in the worm, life has to rise to the individual concept. It is there, unconsciously working, the plant living its life to preserve the variety, principle, or form, not nature. The idea of nature controlling every step onward overrules the idea of freedom. Onward goes the idea of the material world, onward moves the idea of freedom. Still the fight goes on. We are hearing about all the quarrels of creeds and sects, yet creeds and sects are just and proper, they must be there. The chain is lengthening and naturally the struggle increases, but there need be no quarrels if we only knew that we are all striving to reach the same goal.

The embodiment of freedom, the Master of nature, is what we call G.o.d. You cannot deny Him. No, because you cannot move or live without the idea of freedom. Would you come here if you did not believe you were free? It is quite possible that the biologist can and will give some explanation of this perpetual effort to be free. Take all that for granted, still the idea of freedom is there. It is a fact, as much so as the other fact that you cannot apparently get over, the fact of being under nature.

Bondage and liberty, light and shadow, good and evil must be there, but the very fact of the bondage shows also this freedom hidden there. If one is a fact, the other is equally a fact. There must be this idea of freedom. While now we cannot see that this idea of bondage, in uncultivated man, is his struggle for freedom, yet the idea of freedom is there. The bondage of sin and impurity in the uncultivated savage is to his consciousness very small, for his nature is only a little higher than the animal's. What he struggles against is the bondage of physical nature, the lack of physical gratification, but out of this lower consciousness grows and broadens the higher conception of a mental or moral bondage and a longing for spiritual freedom. Here we see the divine dimly shining through the veil of ignorance. The veil is very dense at first and the light may be almost obscured, but it is there, ever pure and undimmed - the radiant fire of freedom and perfection. Man personifies this as the Ruler of the Universe, the One Free Being. He does not yet know that the universe is all one, that the difference is only in degree, in the concept.

The whole of nature is worship of G.o.d. Wherever there is life, there is this search for freedom and that freedom is the same as G.o.d. Necessarily this freedom gives us mastery over all nature and is impossible without knowledge. The more we are knowing, the more we are becoming masters of nature. Mastery alone is making us strong and if there be some being entirely free and master of nature, that being must have a perfect knowledge of nature, must be omnipresent and omniscient. Freedom must go hand in hand with these, and that being alone who has acquired these will be beyond nature.

Blessedness, eternal peace, arising from perfect freedom, is the highest concept of religion underlying all the ideas of G.o.d in Vedanta - absolutely free Existence, not bound by anything, no change, no nature, nothing that can produce a change in Him. This same freedom is in you and in me and is the only real freedom.

G.o.d is still, established upon His own majestic changeless Self. You and I try to be one with Him, but plant ourselves upon nature, upon the trifles of daily life, on money, on fame, on human love, and all these changing forms in nature which make for bondage. When nature shines, upon what depends the shining? Upon G.o.d and not upon the sun, nor the moon, nor the stars. Wherever anything shines, whether it is the light in the sun or in our own consciousness, it is He. He shining, all shines after Him.

Now we have seen that this G.o.d is self-evident, impersonal, omniscient, the Knower and Master of nature, the Lord of all. He is behind all worship and it is being done according to Him, whether we know it or not. I go one step further. That at which all marvel, that which we call evil, is His worship too. This too is a part of freedom. Nay, I will be terrible even and tell you that, when you are doing evil, the impulse behind is also that freedom. It may have been misguided and misled, but it was there; and there cannot be any life or any impulse unless that freedom be behind it. Freedom breathes in the throb of the universe. Unless there is unity at the universal heart, we cannot understand variety. Such is the conception of the Lord in the Upanishads. Sometimes it rises even higher, presenting to us an ideal before which at first we stand aghast - that we are in essence one with G.o.d. He who is the colouring in the wings of the b.u.t.terfly, and the blossoming of the rose-bud, is the power that is in the plant and in the b.u.t.terfly. He who gives us life is the power within us. Out of His fire comes life, and the direst death is also His power. He whose shadow is death, His shadow is immortality also. Take a still higher conception. See how we are flying like hunted hares from all that is terrible, and like them, hiding our heads and thinking we are safe. See how the whole world is flying from everything terrible. Once when I was in Varanasi, I was pa.s.sing through a place where there was a large tank of water on one side and a high wall on the other. It was in the grounds where there were many monkeys. The monkeys of Varanasi are huge brutes and are sometimes surly. They now took it into their heads not to allow me to pa.s.s through their street, so they howled and shrieked and clutched at my feet as I pa.s.sed. As they pressed closer, I began to run, but the faster I ran, the faster came the monkeys and they began to bite at me. It seemed impossible to escape, but just then I met a stranger who called out to me, "Face the brutes." I turned and faced the monkeys, and they fell back and finally fled. That is a lesson for all life - face the terrible, face it boldly. Like the monkeys, the hardships of life fall back when we cease to flee before them. If we are ever to gain freedom, it must be by conquering nature, never by running away. Cowards never win victories. We have to fight fear and troubles and ignorance if we expect them to flee before us.