(Sunday, 5th January)
(Portions of this lecture were published in Vol. III, The published portions are reproduced here in small type. The year of the lecture is not known.)
Many of you remember the thrill of joy with which in your childhood you saw the glorious rising sun; all of you, sometimes in your life, stand and gaze upon the glorious setting sun, and at least in imagination, try to pierce through the beyond. This, in fact, is at the bottom of the whole universe — this rising from and this setting into the beyond, this whole universe coming up out of the unknown, and going back again into the unknown, crawling in as a child out of darkness, and crawling out again as an old man into darkness.
This universe of ours, the universe of the senses, the rational, the intellectual, is bounded on both sides by the illimitable, the unknowable, the ever unknown. Herein is the search, herein art the inquiries, here are the facts; from this comes the light which is known to the world as religion. Essentially, however, religion belongs to the supersensuous and not to the sense plane. It is beyond all reasoning, and not on the plane of intellect. It is a vision, an inspiration, a plunge into the unknown and unknowable making the unknowable more than known, for it can never be "known". This search has been in the human mind, as I believe from the very beginning of humanity. There cannot have been human reasoning and intellect in any period of the world's history without this struggle, this search beyond. In our little universe this human mind, we see a thought arise. Whence it rises we do not know, and when it disappears, where it goes, we know not either. The macrocosm and the microcosm are, as it were in the same groove, passing through the same stages, vibrating in the same key.
I shall try to bring before you the Hindu theory that religions do not come from without, but from within. It is my belief that religious thought is in man's very constitution, so much so that it is impossible for him to give up religion until he can give up his mind and body, until he can stop thought and life. As long as a man thinks, this struggle must go on, and so long man must have some form of religion. Thus we see various forms of religion in the world. It is a bewildering study; but it is not, as many of us think, a vain speculation. Amidst this chaos there is harmony, throughout these discordant sounds there is a note of concord; and he who is prepared to listen to it, will catch the tone.
The great question of all questions at the present time is this: Taking for granted that the knowable and the known are bounded on both sides by the unknowable and the infinitely unknown, why struggle for that unknown? Why shall we not be content with the known? Why shall we not rest satisfied with eating, drinking, and doing a little good to society? This idea is in the air. From the most learned professor to the prattling baby, we are told, "Do good to the world, that is all of religion, and don't bother your head about questions of the beyond." So much so is this the case that it has become a truism.
But fortunately we must inquire into the beyond. This present, this expressed, is only one part of that unexpressed. The sense universe is, as it were, only one portion, one bit of that infinite spiritual universe projected into the plane of sense consciousness. How can this little bit of projection be explained, be understood, without knowing that which is beyond? It is said of Socrates that one day while lecturing at Athens, he met a Br‚hmana who had travelled into Greece, and Socrates told the Brahmana that the greatest study for mankind is man. And the Brahmana sharply retorted, "How can you know man until you know God?" This God, this eternally Unknowable, or Absolute, or Infinite, or without name — you may call Him by what name you like — is the rationale, the only explanation, the raison d'etre of that which is known and knowable, this present life. Take anything before you, the most material thing — take any one of these most materialistic sciences, such as chemistry or physics, astronomy or biology — study it, push the study forward and forward, and the gross forms will begin to melt and become finer and finer, until they come to a point where you are bound to make a tremendous leap from these material things into the immaterial. The gross melts into the fine, physics into metaphysics in every department of knowledge.
So with everything we have — our society, our relations With each other, our religion, and what you call ethics. There are attempts at producing a system of ethics from mere grounds of utility. I challenge any man to produce such a rational system of ethics. Do good to others. Why? Because it is the highest utility. Suppose a man says, "I do not care for utility; I want to cut the throats of others and make myself rich." What will you answer? It is out-Heroding Herod! But where is the utility of my doing good to the world? Am I a fool to work my life out that others may be happy? Why shall I myself not be happy, if there is no other sentiency beyond society, no other power in the universe beyond the five senses? What prevents me from cutting the throats of my brothers so long as I can make myself safe from the police, and make myself happy. What will you answer? You are bound to show some utility. When you are pushed from your ground you answer, "My friend, it is good to be good." What is the power in the human mind which says, "It is good to do good", which unfolds before us in glorious view the grandeur of the soul, the beauty of goodness, the all attractive power of goodness, the infinite power of goodness? That is what we call God. Is it not?
Secondly, I want to tread on a little more delicate ground. I want your attention, and ask you not to make any hasty conclusions from what I say. We cannot do much good to this world. Doing good to the world is very good. But can we do much good to the world? Have we done much good these hundreds of years that we have been struggling — have we increased the sum total of the happiness in the world? Thousands of means have been created every day to conduce to the happiness of the world, and this has been going on for hundreds and thousands of years. I ask you: Is the sum total of the happiness in the world today more than what it divas a century ago? It cannot be. Each wave that rises in the ocean must be at the expense of a hollow some where. If one nation becomes rich and powerful, it must be at the expense of another nation somewhere. Each piece of machinery that is invented will make twenty people rich and a twenty thousand people poor. It is the law of competition throughout. The sum total of the energy displayed remains the same throughout. It is, too, a foolhardy task. It is unreasonable to state that we can have happiness without misery. With the increase of all these means, you are increasing the want of the world, and increased wants mean insatiable thirst which will never be quenched. What can fill this want, this thirst? And so long as there is this thirst, misery is inevitable. It is the very nature of life to be happy and miserable by turns. Then again is this world left to you to do good to it? Is there no other power working in this universe? Is God dead and gone, leaving His universe to you and me — the Eternal, the Omnipotent the All-merciful, the Ever-awakened, the One who never sleeps when the universe is sleeping, whose eyes never blink? This infinite sky is, as it were, His ever-open eye. Is He dead and gone? Is He not acting in this universe? It is going on; you need not be in a hurry; you need not make yourself miserable.
[The Swami here told the story of the man who wanted a ghost to work for him, but who, when he had the ghost, could not keep him employed, until he gave him a curly dog's tail to straighten.]
Such is the case with us, with this doing good to the universe. So, my brothers, we are trying to straighten out the tail of the dog these hundreds and thousands of years. It is like rheumatism. You drive it out from the feet, and it goes to the head; you drive it from the head, and it goes somewhere else.
This will seem to many of you to be a terrible, pessimistic view of the world, but it is not. Both pessimism and optimism are wrong. Both are taking up the extremes. So long as a man has plenty to eat and drink, and good clothes to wear, he becomes a great optimist; but that very man, when he loses everything, becomes a great pessimist. When a man loses all his money and is very poor, then and then alone, with the greatest force come to him the ideas of brotherhood of humanity. This is the world, and the more I go to different countries and see of this world, and the older I get, the more I am trying to avoid both these extremes of optimism and pessimism. This world is neither good nor evil. It is the Lord's world. It is beyond both good and evil, perfect in itself. His will is going on, showing all these different pictures; and it will go on without beginning and without end. It is a great gymnasium in which you and I, and millions of souls must come and get exercises, and make ourselves strong and perfect. This is what it is for. Not that God could not make a perfect universe; not that He could not help the misery of the world. You remember the story of the young lady and the clergyman, who were both looking at the moon through the telescope, and found the moon spots. And the clergyman said, "I am sure they are the spires of some churches." "Nonsense," said the young lady, "I am sure they are the young lovers kissing each other." So we are doing with this world. When we are inside, we think we are seeing the inside. According to the plane of existence in which we are, we see the universe. Fire in the kitchen is neither good nor bad. When it cooks a meal for you, you bless the fire, and say, "How good it is!" And when it burns your finger, you say, "What a nuisance it is!" It would be equally correct and logical to say: This universe is neither good nor evil. The world is the world, and will be always so. If we open ourselves to it in such a manner that the action of the world is beneficial to us, we call it good. If we put ourselves in the position in which it is painful, we call it evil. So you will always find children, who are innocent and joyful and do not want to injure anyone, are very optimistic. They are dreaming golden dreams. Old men who have all the desires in their hearts and not the means to fulfil them, and especially those who have been thumped and bumped by the world a good deal, are very pessimistic. Religion wants to know the truth. And the first thing it has discovered is that without a knowledge of this truth there will be no life worth living.
Life will be a desert, human life will be vain, it we cannot know the beyond. It is very good to say: Be contented with the things of the present moment. The cows and the dogs are, and so are all animals, and that is what makes them animals. So if man rests content with the present and gives up all search into the beyond, mankind will all have to go back to the animal plane again. It is religion, this inquiry into the beyond, that makes the difference between man and an animal. Well has it been said that man is the only animal that naturally looks upwards; every other animal naturally looks down. That looking upward and going upward and seeking perfection are what is called salvation, and the sooner a man begins to go higher, the sooner he raises himself towards this idea of truth as salvation. It does not consist in the amount of money in your pocket, or the dress you wear, or the house You live in, but in the wealth of spiritual thought in your brain. That is what makes for human progress; that is the source of all material and intellectual progress, the motive power behind, the enthusiasm that pushes mankind forward.
What again is the goal of mankind? Is it happiness, sensuous pleasure? They used to say in the olden time that in heaven they will play on trumpets and live round a throne; in modern time I find that they think this ideal is very weak, and they have improved upon it and say that they will have marriages and all these things there. If there is any improvement in these two things, the second is an improvement for the worse. All these various theories of heaven that are being put forward show weakness in the mind. And that weakness is here: First, they think that sense happiness is the goal of life. Secondly, they cannot conceive of anything that is beyond the five senses. They are as irrational as the Utilitarians. Still they are much better than the modern Atheistic Utilitarians, at any rate. Lastly, this Utilitarian position is simply childish. What right have you to say, "Here is my standard, and the whole universe must be governed by my standard?" What right have you to say that every truth shall be judged by this standard of yours — the standard that preaches mere bread, and money, and clothes as God?
Religion does not live in bread, does not dwell in a house. Again and again you hear this objection advanced: "What good can religion do? Can it take away the poverty of the poor and give them more clothes?" Supposing it cannot, would that prove the untruth of religion? Suppose a baby stands up among you, when you are trying to demonstrate an astronomical theory, and says, "Does it bring gingerbread?" "No, it does not," you answer. "Then," says the baby, "it is useless." Babies judge the whole universe from their own standpoint, that of producing gingerbread, and so do the babies of the world.
Sad to say at the later end of this nineteenth century that these are passing for the learned, the most rational, the most logical, the most intelligent crowd ever seen on this earth.
We must not judge of higher things from this low standpoint of ours. Everything must be judged by its own standard, and the infinite must be judged by the standard of infinity. Religion permeates the whole of man's life, not only the present, but the past, present, and future. It is therefore the eternal relation between the eternal Soul, and the eternal God. Is it logical to measure its value by its action upon five minutes of human life? Certainly not. But these are all negative arguments.
Now comes the question: Can religion really do anything? It can.
Can religion really bring bread and clothes? It does. It is always doing so, and it does infinitely more than that; it brings to man eternal life. It has made man what he is, and will make of this human animal a God. That is what religion can do. Take off religion from human society, what will remain? Nothing but a forest of brutes. As I have just tried to show you that it is absurd to suppose that sense happiness is the goal of humanity, we find as a conclusion that knowledge is the goal of all life. I have tried to show to you that in these thousands of years of struggle for the search of truth and the benefit of mankind, we have scarcely made the least appreciable advance. But mankind has made gigantic advance in knowledge. The highest utility of this progress lies not in the creature comforts that it brings, but in manufacturing a god out of this animal man. Then, with knowledge, naturally comes bliss. Babies think that the happiness of the senses is the highest thing they can have. Most of you know that there is a keener enjoyment in man in the intellect, than in the senses. No one of you can feel the same pleasure in eating as a dog does. You can mark that. Where does the pleasure come from in man? Not that whole-souled enjoyment of eating that the pig or the dog has. See how the pig eats. It is unconscious of the universe while it is eating; its whole soul is bound up in the food. It may be killed but it does not care when it has food. Think of the intense enjoyment that the pig has! No man has that. Where is it gone? Man has changed it into intellectual enjoyment. The pig cannot enjoy religious lectures. That is one step higher and keener yet than intellectual pleasures, and that is the spiritual plane, spiritual enjoyment of things divine, soaring beyond reason and intellect. To procure that we shall have to lose all these sense-enjoyments. This is the highest utility. Utility is what I enjoy, and what everyone enjoys, and we run for that.
We find that man enjoys his intellect much more than an animal enjoys his senses, and we see that man enjoys his spiritual nature even more than his rational nature. So the highest wisdom must be this spiritual knowledge. With this knowledge will come bliss. All these things of this world are but the shadows, the manifestations in the third or fourth degree of the real Knowledge and Bliss.
It is this Bliss that comes to you through the love of humanity; the shadow of this spiritual Bliss is this human love, but do not confound it with that human bliss. There is that great error: We are always mistaking the: love that we have — this carnal, human love, this attachment for particles, this electrical attraction for human beings in society — for this spiritual Bliss. We are apt to mistake this for that eternal state, which it is not. For want of any other name in English, I would call it Bliss, which is the same as eternal knowledge — and that is our goal. Throughout the world, wherever there has been a religion, and wherever there will be a religion, they have all sprung and will all spring out of one source, called by various names in various countries; and that is what in the Western countries you call "inspiration". What is this inspiration? Inspiration is the only source of religious knowledge. We have seen that religion essentially belongs to the plane beyond the senses. It is "where the eyes cannot go, or the ears, where the mind cannot reach, or what words cannot express". That is the field and goal of religion, and from this comes that which we call inspiration. It naturally follows, therefore, that there must be some way to go beyond the senses. It is perfectly true that our reason cannot go beyond the senses; all reasoning is within the senses, and reason is based upon the facts which the senses reach. But can a man go beyond the senses? Can a man know the unknowable? Upon this the whole question of religion is to be and has been decided. From time immemorial there was that adamantine wall, the barrier to the senses; from time immemorial hundreds and thousands of men and women haven't dashed themselves against this wall to penetrate beyond. Millions have failed, and millions have succeeded. This is the history of the world. Millions more do not believe that anyone ever succeeded; and these are the sceptics of the present day. Man succeeds in going beyond this wall if he only tries. Man has not only reason, he has not only senses, but there is much in him which is beyond the senses. We shall try to explain it a little. I hope you will feel that it is within you also.
I move my hand, and I feel and I know that I am moving my hand. I call it consciousness. I am conscious that I am moving my hand. But my heart is moving. I am not conscious of that; and yet who is moving the heart? It must be the same being. So we see that this being who moves the hands and speaks, that is to say, acts consciously, also acts unconsciously. We find, therefore, that this being can act upon two planes — one, the plane of consciousness, and the other, the plane below that. The impulsions from the plane of unconsciousness are what we call instinct, and when the same impulsions come from the plane of consciousness, we call it reason. But there is a still higher plane, superconsciousness in man. This is apparently the same as unconsciousness, because it is beyond the plane of consciousness, but it is above consciousness and not below it. It is not instinct, it is inspiration. There is proof of it. Think of all these great prophets and sages that the world has produced, and it is well known how there will be times in their lives, moments in their existence, when they will be apparently unconscious of the external world; and all the knowledge that subsequently comes out of them, they claim, was gained during this state of existence. It is said of Socrates that while marching with the army, there was a beautiful sunrise, and that set in motion in his mind a train of thought; he stood there for two days in the sun quite unconscious. It was such moments that gave the Socratic knowledge to the world. So with all the great preachers and prophets, there are moments in their lives when they, as it were, rise from the conscious and go above it. And when they come back to the plane of consciousness, they come radiant with light; they have brought news from the beyond, and they are the inspired seers of the world.
But there is a great danger. Any man may say he is inspired; many times they say that. Where is the test? During sleep we are unconscious; a fool goes to sleep; he sleeps soundly for three hours; and when he comes back from that state, he is the same fool if not worse. Jesus of Nazareth goes into his transfiguration, and when he comes out, he has become Jesus the Christ. That is all the difference. One is inspiration, and the other is instinct. The one is a child, and the other is the old experienced man. This inspiration is possible for everyone of us. It is the source of all religions, and will ever be the source of all higher knowledge. Yet there are great dangers in the way. Sometimes fraudulent people try to impose themselves upon mankind. In these days it is becoming all too prevalent. A friend of mine had a very fine picture. Another gentleman who was rather religiously inclined, and a rich man, had his eyes upon this picture; but my friend would not sell it. This other gentleman one day comes and says to my friend, I have an inspiration and I have a message from God. "What is your message?" my friend asked. "The message is that you must deliver that picture to me." My friend was up to his mark; he immediately added, "Exactly so; how beautiful! I had exactly the same inspiration, that I should have to deliver to you the picture. Have you brought your cheque?" "Cheque? What cheque?' "Then", said my friend, "I don't think your inspiration was right. My inspiration was that I must give the picture to the man who brought a cheque for $100,000. You must bring the cheque first." The other man found he was caught, and gave up the inspiration theory. These are the dangers. A man came to me in Boston and said he had visions in which he had been talked to in the Hindu language. I said, "If I can see what he says I will believe it." But he wrote down a lot of nonsense. I tried my best to understand it, but I could not. I told him that so far as my knowledge went, such language never was and never will be in India. They had not become civilised enough to have such a language as that. He thought of course that I was a rogue and sceptic, and went away; and I would not be surprised next to hear that he was in a lunatic asylum. These are the two dangers always in this world — the danger from frauds, and the danger from fools. But that need not deter us, for all great things in this world are fraught with danger. At the same time we must take a little precaution. Sometimes I find persons perfectly wanting in logical analysis of anything. A man comes and says, "I have a message from such and such a god", and asks, "Can you deny it? Is it not possible that there will be such and such a god, and that he will give such a message? And 90 per cent of fools will swallow it. They think that that is reason enough. But one thing you ought to know, that it is possible for anything to happen - quite possible that the earth may come into contact with the Dog star in the next year and go to pieces. But if I advance this proposition, you have the right to stand up and ask me to prove it to you. What the lawyers call the onus probandi is on the man who made the proposition. It is not your duty to prove that I got my inspiration from a certain god, but mine, because I produced the proposition to you. If I cannot prove it, I should better hold my tongue. Avoid both these dangers, and you can get anywhere you please. Many of us get many messages in our lives, or think we get them, and as long as the message is regarding our own selves, go on doing what you please; but when it is in regard to our contact with and behaviour to others, think a hundred times before you act upon it; and then you will be safe.
We find that this inspiration is the only source of religion; yet it has always been fraught with many dangers; and the last and worst of all dangers is excessive claims. Certain men stand up and say they have a communication from God, and they are the mouthpiece of God Almighty, and no one else has the right to have that communication. This, on the face of it, is unreasonable. If there is anything in the universe, it must be universal; there is not one movement here that is not universal, because the whole universe is governed by laws. It is systematic and harmonious all through. Therefore what is anywhere must be everywhere. Each atom in the universe is built on the same plan as the biggest sun and the stars. If one man was ever inspired, it is possible for each and every one of us to be inspired, and that is religion. Avoid all these dangers, illusions and delusions, and fraud and making excessive claims, but come face to face with religious facts, and come into direct contact with the science of religion. Religion does not consist in believing any number of doctrines or dogmas, in going to churches or temples, in reading certain books. Have you seen God? Have you seen the soul? If not, are you struggling for it? It is here and now, and you have not to wait for the future. What is the future but the present illimitable? What is the whole amount of time but one second repeated again and again? Religion is here and now, in this present life.
One question more: What is the goal? Nowadays it is asserted that man is progressing infinitely, forward and forward, and there is no goal of perfection to attain to. Ever approaching, never attaining, whatever that may mean, and however wonderful it may be, it is absurd on the face of it. Is there any motion in a straight line? A straight line infinitely projected becomes a circle, it returns back to the starting point. You must end where you begin; and as you began in God, you must go back to God. What remains? Detail work. Through eternity you have to do the detail work.
Yet another question: Are we to discover new truths of religion as we go on? Yea and nay. In the first place, we cannot know anything more of religion; it has been all known. In all the religions of the world you will find it claimed that there is a unity within us. Being one with the Divinity, there cannot be any further progress in that sense. Knowledge means Ending this unity in variety. I see you as men and women, and this is variety. It becomes scientific knowledge when I group you together and call you hyenas beings. Take the science of chemistry, for instance. Chemists are seeking to resolve all known substances into their original elements, and if possible, to find the one element from which all these are derived. The time may come when they will find the one element. That is the source of all other elements. Reaching that, they can go no further; the science of chemistry will have become perfect. So it is with the science of religion. If we can discover this perfect unity, then there cannot be any further progress.
When it was discovered that "I and my Father are one", the last word was said of religion. Then there only remained detail work. In true religion there is no faith or belief in the sense of blind faith. No great preacher ever preached that. That only comes with degeneracy. Fools pretend to be followers of this or that spiritual giant, and although they may be without power, endeavour to teach humanity to believe blindly. Believe what? To believe blindly is to degenerate the human soul. Be an atheist if you want, but do not believe in anything unquestioningly. Why degrade the soul to the level of animals? You not only hurt yourselves thereby, but you injure society, and make danger for those that come after you. Stand up and reason out, having no blind faith. Religion is a question of being and becoming, not of believing. This is religion, and when you have attained to that you have religion. Before that you are no better than the animals. "Do not believe in what you have heard," says the great Buddha, "do not believe in doctrines because they have been handed down to you through generations; do not believe in anything because it is followed blindly by many; do not believe because some old sage makes a statement; do not believe in truths to which you have become attached by habit; do not believe merely on the authority of your teachers and elders. Have deliberation and analyse, and when the result agrees with reason and conduces to the good of one and all, accept it and live up to it."