From Inspired Talks of Volume 7 of The Complete Works of Swami Vivekananda – Chapter I- Recorded by Miss S.E.Waldo, A Disciple
MONDAY, August 5, 1895.
The question is: Is it necessary to pass through all the lower stages to reach the highest, or can a plunge be taken at once? The modern American boy takes twenty-five years to attain that which his forefathers took hundreds of years to do. The present-day Hindu gets in twenty years to the height reached in eight thousand years by his ancestors. On the physical side, the embryo goes from the amoeba to man in the womb. These are the teachings of modern science. Vedanta goes further and tells us that we not only have to live the life of all past humanity, but also the future life of all humanity. The man who does the first is the educated man, the second is the Jivanmukta, for ever free (even while living).
Time is merely the measure of our thoughts, and thought being inconceivably swift, there is no limit to the speed with which we can live the life ahead. So it cannot be stated how long it would take to live all future life. It might be in a second, or it might take fifty lifetimes. It depends on the intensity of the desire. The teaching must therefore be modified according to the needs of the taught. The consuming fire is ready for all, even water and chunks of ice quickly consume. Fire a mass of bird-shot, one at least will strike; give a man a whole museum of truths, he will at once take what is suited to him. Past lives have moulded our tendencies; give to the taught in accordance with his tendency. Intellectual, mystical, devotional, practical — make one the basis, but teach the others with it. Intellect must be balanced with love, the mystical nature with reason, while practice must form part of every method. Take every one where he stands and push him forward. Religious teaching must always be constructive, not destructive.
Each tendency shows the life-work of the past, the line or radius along which that man must move. All radii lead to the centre. Never even attempt to disturb anyone’s tendencies; to do that puts back both teacher and taught. When you teach Jnana, you must become a Jnani and stand mentally exactly where the taught stands. Similarly in every other Yoga. Develop every faculty as if it were the only one possessed, this is the true secret of so-called harmonious development. That is, get extensity with intensity, but not at its expense. We are infinite. There is no limitation in us, we can be as intense as the most devoted Mohammedan and as broad as the most roaring atheist.
The way to do this is not to put the mind on any one subject, but to develop and control the mind itself; then you can turn it on any side you choose. Thus you keep the intensity and extensity. Feel Jnana as if it were all there was, then do the same with Bhakti, with Raja (-Yoga), with Karma. Give up the waves and go to the ocean, then you can have the waves as you please. Control the “lake” of your own mind, else you cannot understand the lake of another’s mind.
The true teacher is one who can throw his whole force into the tendency of the taught. Without real sympathy we can never teach well. Give up the notion that man is a responsible being, only the perfect man is responsible. The ignorant have drunk deep of the cup of delusion and are not sane. You, who know, must have infinite patience with these. Have nothing but love for them and find out the disease that has made them see the world in a wrong light, then help them to cure it and see aright. Remember always that only the free have free will; all the rest are in bondage and are not responsible for what they do. Will as will is bound. The water when melting on the top of the Himalayas is free, but becoming the river, it is bound by the banks; yet the original impetus carries it to the sea, and it regains its freedom. The first is the “fall of man”, the second is the “resurrection”. Not one atom can rest until it finds its freedom.
Some imaginations help to break the bondage of the rest. The whole universe is imagination, but one set of imaginations will cure another set. Those which tell us that there is sin and sorrow and death in the world are terrible; but the other set which says ever, “I am holy, there is God, there is no pain”, these are good and help to break the bondage of the others. The highest imagination that can break all the links of the chain is that of Personal God.
“Om tat sat” is the only thing beyond Maya, but God exists eternally. As long as the Niagara Falls exist, the rainbow will exist; but the water continually flows away. The falls are the universe, and the rainbow is personal God; and both are eternal. While the universe exists, God must exist. God creates the universe, and the universe creates God; and both are eternal. Maya is neither existence nor non-existence. Both the Niagara Falls and the rainbow are eternally changeable. . . . Brahman seen through Maya. Persians and Christians split Maya into two and call the good half “God” and the bad half the “devil”. Vedanta takes Maya as a whole and recognises a unity beyond it — Brahman. . . .
Mohammed found that Christianity was straying out from the Semitic fold and his teachings were to show what Christianity ought to be as a Semitic religion, that it should hold to one God. The Aryan idea that “I and my Father are one” disgusted and terrified him. In reality the conception of the Trinity was a great advance over the dualistic idea of Jehovah, who was for ever separate from man. The theory of incarnation is the first link in the chain of ideas leading to the recognition of the oneness of God and man. God appearing first in one human form, then re-appearing at different times in other human forms, is at last recognised as being in every human form, or in all men. Monistic is the highest stage, monotheistic is a lower stage. Imagination will lead you to the highest even more rapidly and easily than reasoning.
Let a few stand out and live for God alone and save religion for the world. Do not pretend to be like Janaka when you are only the “progenitor” of delusions. (The name Janaka means “progenitor” and belonged to a king who, although he still held his kingdom for the sake of his people, had given up everything mentally.) Be honest and say, “I see the ideal but I cannot yet approach it”; but do not pretend to give up when you do not. If you give up, stand fast. If a hundred fall in the fight, seize the flag and carry it on. God is true for all that, no matter who fails. Let him who falls hand on the flag to another to carry on; it can never fall.
When I am washed and clean, why shall impurity be added on to me? Seek first the kingdom of Heaven, and let everything else go. Do not want anything “added into you”; be only glad to get rid of it. Give up and know that success will follow, even if you never see it. Jesus left twelve fishermen, and yet those few blew up the Roman Empire.
Sacrifice on God’s altar earth’s purest and best. He who struggles is better than he who never attempts. Even to look on one who has given up has a purifying effect. Stand up for God; let the world go. Have no compromise. Give up the world, then alone you are loosened from the body. When it dies, you are âzâd, free. Be free. Death alone can never free us. Freedom must be attained by our own efforts during life; then, when the body falls, there will be no rebirth for the free.
Truth is to be judged by truth and by nothing else. Doing good is not the test of truth; the Sun needs no torch by which to see it. Even if truth destroys the whole universe, still it is truth; stand by it.
Practising the concrete forms of religion is easy and attracts the masses; but really there is nothing in the external.
“As the spider throws her web out of herself and draws it in, even so this universe is thrown out and drawn in by God.”