(These were originally recorded by a prominent American disciple of the Swami, Miss S. E. Waldo. Swami Saradananda, while he was in America (1896), copied them out from her notebook — Ed.)
Jn‚na teaches that the world should be given up, but not on that account to be abandoned. To be in the world, but not of it, is the true test of the Sanny‚sin. This idea of renunciation has been in some form common to nearly all religions. Jnana demands that we look upon all alike, that we see only "sameness". Praise and blame, good and bad, even heat and cold, must be equally acceptable to us. In India there are many holy men of whom this is literally true. They wander on the snow-clad heights of the Himalayas or over the burning desert sands, entirely unclothed and apparently entirely unconscious of any difference in temperature.
We have first of all to give up this superstition of body; we are not the body. Next must go the further superstition that we are mind. We are not mind; it is but the "silken body", not any part of the soul. The mere word "body", applied to nearly all things, includes something common among all bodies. This is existence.
Our bodies are symbols of thought behind, and the thoughts themselves are in their turn symbols of something behind them, that is, the one Real Existence, the Soul of our soul, the Self of the universe, the Life of our life, our true Self. As long as we believe ourselves to be even the least different from God, fear remains with us; but when we know ourselves to be the One, fear goes: of what can we be afraid? By sheer force of will the Jn‚ni rises beyond body, beyond mind, making this universe zero. Thus he destroys Avidy‚ and knows his true Self, the ¬tman. Happiness and misery are only in the senses, they cannot touch our real Self. The soul is beyond time, space, and causality — therefore unlimited, omnipresent.
The Jnani has to come out of all forms, to get beyond all rules and books, and be his own book. Bound by forms, we crystallise and die. Still the Jnani must never condemn those who cannot yet rise above forms. He must never even think of another, "I am holier than thou".
These are the marks of the true Jnana-Yogi: (1) He desires nothing, save to know. (2) All his senses are under perfect restraint; he suffers everything without murmuring, equally content if his bed be the bare ground under the open sky, or if he is lodged in a king's palace. He shuns no suffering, he stands and bears it-he has given up all but the Self. (3) He knows that all but the One is unreal. (4) He has an intense desire for freedom. With a strong will, he fixes his mind on higher things and so attains to peace. If we know not peace, what are we more than the brutes? He does everything for others — for the Lord — giving up all fruits of work and looking for no result, either here or hereafter. What can the universe give us more than our own soul? Possessing that, we possess all. The Vedas teach that the Atman, or Self, is the One Undivided Existence. It is beyond mind, memory, thought, or even consciousness as we know it. From it are all things. It is that through which (or because of which) we see, hear, feel, and think. The goal of the universe is to realise oneness with the "Om" or One Existence. The Jnani has to be free from all forms; he is neither a Hindu, a Buddhist, nor a Christian, but he is all three. All action is renounced, given up to the Lord; then no action has power to bind. The Jnani is a tremendous rationalist; he denies everything. He tells himself day and night, "There are no beliefs, no sacred words, no heaven, no hell, no creed, no church — there is only Atman." When everything has been thrown away until what cannot be thrown away is reached, that is the Self. The Jnani takes nothing for granted; he analyses by pure reason and force of will, until he reaches Nirv‚na which is the extinction of all relativity. No description or even conception of this state is possible. Jnana is never to be judged by any earthly result. Be not like the vulture which soars almost beyond sight, but which is ever ready to swoop downwards at the sight of a bit of carrion. Ask not for healing, or longevity, or prosperity, ask only to be free.
We are "Existence, Knowledge, Bliss" (Sachchid‚nanda). Existence is the last generalisation in the universe; so we exist, we know it; and bliss is the natural result of existence without alloy. Now and then we know a moment of supreme bliss, when we ask nothing, give nothing, and know nothing but bliss. Then it passes and we again see the panorama of the universe going on before us and we know it is but a "mosaic work set upon God, who is the background of all things". When we return to earth and see the Absolute as relative, we see Sachchidananda as Trinity — Father, Son, Holy Ghost. Sat = the creating principle; Chit = the guiding principle; ¬nanda = the realising principle, which joins us again to the One. No one can know "existence" (Sat) except through "knowledge" (Chit), and hence the force of the saying of Jesus, No man can see the Father save through the Son. The Vedanta teaches that Nirvana can be attained here and now, that we do not have to wait for death to reach it. Nirvana is the realisation of the Self, and after having once, if only for an instant, known this, never again can one be deluded by the mirage of personality. Having eyes, we must see the apparent; but all the time we know it for what it is, we have found out its true nature. It is the "screen" that hides the Self which is unchanging. The screen opens and we find the Self behind it — all change is in the screen. In the saint the screen is thin and the Reality can almost shine through; but in the sinner it is thick, and we are apt to lose sight of the truth that the Atman is there, as well as behind the saint.
All reasoning ends only in finding Unity; so we first use analysis, then synthesis. In the world of science, the forces are gradually narrowed down in the search for one underlying force. When physical science can perfectly grasp the final unity, it will have reached an end, for reaching unity we find rest. Knowledge is final.
Religion, the most precious of all sciences, long ago discovered that final unity, to reach which is the object of Jnana-Yoga. There is but one Self in the universe, of which all lower selves are but manifestations. The Self, however, is infinitely more than all of its manifestations. All is the Self or Brahman. The saint, the sinner, the lamb, the tiger, even the murderer, as far as they have any reality, can be nothing else, because there is nothing else. "That which exists is One, sages call It variously." Nothing can be higher than this knowledge, and in those purified by Yoga it comes in flashes to the soul. The more one has been purified and prepared by Yoga and meditation, the clearer are these flashes of realisation. This was dis covered 4,000 years ago, but has not yet become the property of the race; it is still the property of some individuals only.