FORMAL WORSHIP

(This lecture is reproduced from the Vedanta and the West. See Vol. IV.)

(Delivered in San Francisco area, April 10, 1900)

All of you who are students of the Bible . . . .understand that the whole [of] Jewish history and Jewish thought have been produced by two [types of] teachers — priests and prophets, the priests representing the power of conservatism, the prophets the power of progress. The whole thing is that a conservative ritualism creeps in; formality gets hold of everything. This is true of every country and every religion. Then come some new seers with new visions; they preach new ideals and ideas and give a new push to society. In a few generations the followers become so faithful to their masters' ideas that they cannot see anything else. The most advanced, liberal preachers of this age within a few years will be the most conservative priests. The advanced thinkers, in their turn, will begin to hinder the man who goes a little farther. They will not let anyone go farther than what they themselves have attained. They are content to leave things as they are.

The power which works through the formative principles of every religion in every country is manifested in the forms of religion. . . . Principles and books, certain rules and movements — standing up, sitting down — all these belong to the same category of worship. Spiritual worship becomes materialised in order that the majority of mankind can get hold of it. The vast majority of mankind in every country are never [seen] to worship spirit as spirit. It is not yet possible. I do not know if there ever will be a time when they can. How many thousands in this city are ready to worship God as spirit? Very few. They cannot; they live in the senses. You have to give them cut and dried ideas. Tell them to do something physical: Stand up twenty times; sit down twenty times. They will understand that. Tell them to breathe in through one nostril and breathe out through the other. They will understand that. All this idealism about spirit they cannot accept at all. It is not their fault. . . . If you have the power to worship God as spirit, good! But there was a time when you could not. . . . If the people are crude, the religious conceptions are crude, and the forms are uncouth and gross. If the people are refined and cultured, the forms are more beautiful. There must be forms, only the forms change according to the times.

It is a curious phenomenon that there never was a religion started in this world with more antagonism . . . [to the worship of forms] than Mohammedanism. . . . The Mohammedans can have neither painting, nor sculpture, nor music. . . . That would lead to formalism. The priest never faces his audience. If he did, that would make a distinction. This way there is none. And yet it was not two centuries after the Prophet's death before saint worship [developed]. Here is the toe of the saint! There is the skin of the saint! So it goes. Formal worship is one of the stages we have to pass through.

Therefore, instead of crusading against it, let us take the best in worship and study its underlying principles.

Of course, the lowest form of worship is what is known as [tree and stone worship]. Every crude, uncultured man will take up anything and add to it some idea [of his own]; and that will help him. He may worship a bit of bone, or stone — anything. In all these crude states of worship man has never worshipped a stone as stone, a tree as tree. You know that from common sense. Scholars sometimes say that men worshipped stones and trees. That is all nonsense. Tree worship is one of the stages through which the human race passed. Never, really, was there ever worship of anything but the spirit by man. He is spirit [and] can feel nothing but spirit. Divine mind could never make such a gross mistake as [to worship spirit as matter]. In this case, man conceived the stone as spirit or the tree as spirit. He [imagined] that some part of that Being resides in [the stone] or the tree, that [the stone or] the tree has a soul.

Tree worship and serpent worship always go together. There is the tree of knowledge. There must always be the tree, and the tree is somehow connected with the serpent. These are the oldest [forms of worship]. Even there you find that some particular tree or some particular stone is worshipped, not all the [trees or] stones in the world.

A higher state in [formal worship is that of] images [of ancestors and God]. People make images of men who have died and imaginary images of God. Then they worship those images.

Still higher is the worship of saints, of good men and women who have passed on. Men worship their relics. [They feel that] the presence of the saints is somehow in the relics, and that they will help them. [They believe that] if they touch the saint's bone, they will be healed — not that the bone itself heals, but that the saint who resides there does. . . .

These are all low states of worship and yet worship. We all have to pass through them. It is only from an intellectual standpoint that they are not good enough. In our hearts we cannot get rid of them. [If] you take from a man all the saints and images and do not allow him to go into a temple, [he will still] imagine all the gods. He has to. A man of eighty told me he could not conceive God except as an old man with a long beard sitting on a cloud. What does that show? His education is not complete. There has not been any spiritual education, and he is unable to conceive anything except in human terms.

There is still a higher order of formal worship — the world of symbolism. The forms are still there, but they are neither trees, nor [stones], nor images, nor relics of saints. They are symbols. There are all sorts [of symbols] all over the world. The circle is a great symbol of eternity. . . . There is the square; the well-known symbol of the cross; and two figures like S and Z crossing each other.

Some people take it into their heads to see nothing in symbols. . . . [Others want] all sorts of abracadabra. If you tell them plain, simple truths, they will not accept them. . . . Human nature being [what it is], the less they understand the better — the greater man [they think] you are. In all ages in every country such worshippers are deluded by certain diagrams and forms. Geometry was the greatest science of all. The vast majority of the people knew nothing [of it. They believed that if] the geometrist just drew a square and said abracadabra at the four corners, the whole world would begin to turn, the heavens would open, and God would come down and jump about and be a slave. There is a whole mass of lunatics today poring over these things day and night. All this is a sort of disease. It is not for the metaphysician at all; it is for the physician.

I am making fun, but I am so sorry. I see this problem so [grave] in India These are signs of the decay of the race, of degradation and duress. The sign of vigour, the sign of life, the sign of hope, the sign of health, the sign of everything that is good, is strength. As long as the body lives, there must be strength in the body, strength in the mind, [and strength] in the hand. In wanting to get spiritual power through [all this abracadabra] there is fear, fear of life. I do not mean that sort of symbolism.

But there is some truth in symbolistic. There cannot be any falsehood without some truth behind it. There cannot be any imitation without something real.

There is the symbolic form, of worship in the different religions. There are fresh, vigorous, poetic, healthy symbols Think of the marvellous power the symbol of the cross has had upon millions of people! Think of the symbol of the crescent! Think of the magnetism of this one symbol! Everywhere there are good and great symbols in the world. They interpret the spirit and bring [about] certain conditions of the mind; as a rule we find [they create] a tremendous power of faith and love.

Compare the Protestant with the Catholic [Church]. Who has produced more saints, more martyrs within the last four hundred years [during which] both have been in existence? The tremendous appeal of Catholic ceremonialism — all those lights, incense, candles, and the robes of the priests — has a great effect in itself. Protestantism is quite austere and unpoetic. The Protestants have gained many things, have granted a great deal more freedom in certain lines than the Catholics have, and so have a clear, more individualized conception. That is all right, but they have lost a good deal. . . . Take the paintings in the churches. That is an attempt at poetry. If we are hungry for poetry, why not have it? Why not give the soul what it wants? We have to have music. The Presbyterians were even against music. They are the "Mohammedans" of the Christians. Down with all poetry! Down with all ceremonials! Then they produce music. It appeals to the senses. I have seen how collectively they strive for the ray of light there over the pulpit.

Let the soul have its fill of poetry and religion represented on the external plane. Why not . . . ? You cannot fight [formal worship]. It will conquer again and again. . . . If you do not like what the Catholics do, do better. But we will neither do anything better nor have the poetry that already exists. That is a terrible state of things! Poetry is absolutely necessary. You may be the greatest philosopher in the world. But philosophy is the highest poetry. It is not dry bones It is essence of things. The Reality itself is more poetic than any dualism. . . .

Learning has no place in religion; for the majority learning is a block in the way. . . . A man my have read all the libraries in the world and many not be religious at all, and another, who cannot perhaps write his own name, senses religion and realises it. The whole of religion is our own inner perception. When I use the words "man-making religion", I do not mean books, nor dogmas, nor theories. I mean the man who has realised, has fully perceived, something of that infinite presence in his own heart.

The man at whose feet I sat all my life — and it is only a few ideas of his that try to teach — could [hardly] write his name at all. All my life I have not seen another man like that, and I have travelled all over the world. When I think of that man, I feel like a fool, because I want to read books and he never did. He never wanted to lick the plates after other people had eaten. That is why he was his own book. All my life I am repeating what Jack said and John said, and never say anything myself. What glory is it that you know what John said twenty-five years ago and what Jack said five years ago? Tell me what you have to say.

Mind you, there is no value in learning. You are all mistaken in learning. The only value of knowledge is in the strengthening, the disciplining, of the mind. By all this eternal swallowing it is a wonder that we are not all dyspeptics. Let us stop, and burn all the books, and get hold of ourselves and think. You all talk [about] and get distracted over losing your "individuality". You are losing it every moment of your lives by this eternal swallowing. If any one of you believes what I teach, I will be sorry. I will only be too glad if I can excite in you the power of thinking for yourselves. . . . My ambition is to talk to men and women, not to sheep. By men and women, I mean individuals. You are not little babies to drag all the filthy rags from the street and bind them up into a doll!

"This is a place for learning! That man is placed in the university! He knows all about what Mr. Blank said!" But Mr. Blank said nothing! If I had the choice I would . . . say to the professor, "Get out! You are nobody! " Remember this individualism at any cost! Think wrong if you will, no matter whether you get truth or not. The whole point is to discipline the mind. That truth which you swallow from others will not be yours. You cannot teach truth from my mouth; neither can you learn truth from my mouth. None can teach another. You have to realise truth and work it out for yourself according to your own nature. . . . All must struggle to be individuals — strong, standing on your own feet, thinking your own thoughts, realising your own Self. No use swallowing doctrines others pass on — standing up together like soldiers in jail, sitting down together, all eating the same food, all nodding their heads at the same time. Variation is the sign of life. Sameness is the sign of death.

Once I was in an Indian city, and an old man came to me. He said, "Swami, teach me the way." I saw that that man was as dead as this table before me. Mentally and spiritually he was really dead. I said, "will you do what I ask you to do? Can you steal? Can you drink wine? Can you eat meat?"

The man [exclaimed], "What are you teaching!"

I said to him, "Did this wall ever steal? Did the wall ever drink wine?"

"No, sir."

Man steals, and he drinks wine, and becomes God. "I know you are not the wall, my friend. Do something! Do something! " I saw that if that man stole, his soul would be on the way to salvation.

How do I know that you are individuals — all saying the same thing, all standing up and sitting down together? That is the road to death! Do something for your souls! Do wrong if you please, but do something! You will understand me by and by, if you do not just now. Old age has come upon the soul, as it were. It has become rusty. The rust must be [rubbed off], and then we go on. Now you understand why there is evil in the world. Go home and think of that, just to take off that rustiness!

We pray for material things. To attain some end we worship God with shopkeeping worship. Go on and pray for food and clothes! Worship is good. Something is always better than nothing. "A blind uncle is better than no uncle at all." A very rich young man becomes ill, and then to get rid of his disease he begins to give to the poor. That is good, but it is not religion yet, not spiritual religion. It is all on the material plane. What is material, and what is not? When the world is the end and God the means to attain that end, that is material. When God is the end and the world is only the means to attain that end, spirituality has begun.

Thus, to the man who wants this [material] life enough, all his heavens are a continuance of this life. He wants to see all the people who are dead, and have a good time once more.

There was one of those ladies who bring the departed spirits down to us — a medium. She was very large, yet she was called medium. Very good! This lady liked me very much and invited me to come. The spirits were all very polite to me. I had a very peculiar experience. You understand, it was a [seance], midnight. The medium said, ". . . I see a ghost standing here. The ghost tells me that there is a Hindu gentleman on that bench." I stood up and said, "It required no ghost to tell you that."

There was a young man present who was married, intelligent, and well educated. He was there to see his mother. The medium said, "So-and-so's mother is here." This young man had been telling me about his mother. She was very thin when she died, but the mother that came out of the screen! You ought to have seen her! I wanted to see what this young man would do. To my surprise he jumped up and embraced this spirit and said. "Oh mother, how beautiful you have grown in the spirit land!" I said, "I am blessed that I am here. It gives me an insight into human nature!"

Going back to our formal worship. . . . it is a low state of worship when you worship God as a means to the end, which is this life and this world. . . . The vast majority of [people] have never had any conception of anything higher than this lump of flesh and the joys of the senses. Even in this life, all the pleasures these poor souls have are the same as the beasts. . . . They eat animals. They love their children. Is that all the glory of man? And we worship God Almighty! What for? Just to give us these material things and defend them all the time. . . . It means we have not gone beyond the [animals and] birds. We are no better. We do not know any better. And woe unto us, we should know better! The only difference is that they do not have a God like ours. . . We have the same five senses [as the animals], only theirs are better. We cannot eat a morsel of food with the relish that a dog chews a bone. They have more pleasure in life than we; so we are a little less than animals.

Why should you want to be something that any power in nature can operate better? This is the most important question for you to think about. What do you want — this life, these senses, this body, or something infinitely higher and better, something from which there is no more fall, no more change?

So what does it mean . . . ? You say, "Lord, give me my bread, my money! Heal my diseases! Do this and that!" Every time you say that, you are hypnotising yourselves with the idea, "I am matter, and this matter is the goal." Every time you try to fulfil a material desire, you tell yourselves that you are [the] body, that you are not spirit. . . .

Thank God, this is a dream! Thank God, for it will vanish! Thank God, there is death, glorious death, because it ends all this delusion, this dream, this fleshiness, this anguish. No dream can be eternal; it must end sooner or later. There is none who can keep his dream for ever. I thank God that it is so! Yet this form of worship is all right. Go on! To pray for something is better than nothing. These are the stages through which we pass. These are the first lessons. Gradually, the mind begins to think of something higher than the senses, the body, the enjoyments of this world.

How does [man] do it? First he becomes a thinker. When you think upon a problem, there is no sense enjoyment there, but [the] exquisite delight of thought. . . . It is that that makes the man. . . . Take one great idea! It deepens. Concentration comes. You no longer feel your body. Your senses have stopped. You are above all physical senses. All that was manifesting itself through the senses is concentrated upon that one idea. That moment you are higher than the animal. You get the revelation none can take from you — a direct perception of something higher than the body. . . . Therein is the gold of mind, not upon the plane of the senses.

Thus, working through the plane of the senses, you get more and more entry into the other regions, and then this world falls away from you. You get one glimpse of that spirit, and then your senses and your sense-enjoyments, your dinging to the flesh, will all melt away from you. Glimpse after glimpse will come from the realm of spirit. You will have finished Yoga, and spirit will stand revealed as spirit. Then you will begin the worship of God as spirit. Then you will begin to understand that worship is not to gain something. At heart, our worship was that infinite-finite element, love, which [is] an eternal sacrifice at the feet of the Lord by the soul. "Thou and not I. I am dead. Thou art, and I am not. I do not want wealth nor beauty, no, nor even learning. I do not want salvation. If it be Thy will, let me go into twenty million hells. I only want one thing: Be Thou my love!"

(Vedanta and the West, Nov.-Dec. 1955)