Complete Works of Swami Vivekananda. Swami Vivekananda

millions of years, but there must come a time when they will have to go. With this idea came another that these souls must come back to earth, and that heavens are places where they enjoy the results of their good works, and after these effects are finished they come back into this earth life again. One thing is clear from this that mankind had a perception of the philosophy of causation even at the early time. Later on we shall see how our philosophers bring that out in the language of philosophy and logic, but here it is almost in the language of children. One thing you may remark in reading these books that it is all internal perception. If you ask me if this can be practical, my answer is, it has been practical first, and philosophical next. You can see that first these things have been perceived and realised and then written. This world spoke to the early thinkers. Birds spoke to them, animals spoke to them, the sun and the moon spoke to them; and little by little they realised things, and got into the heart of nature. Not by cogitation not by the force of logic, not by picking the brains of others and making a big book, as is the fashion in modern times, not even as I do, by taking up one of their writings and making a long lecture, but by patient investigation and discovery they found out the truth. Its essential method was practice, and so it must be always. Religion is ever a practical science, and there never was nor will be any theological religion. It is practice first, and knowledge afterwards. The idea that souls come back is already there. Those persons who do good work with the idea of a result, get it, but the result is not permanent. There we get the idea of causation very beautifully put forward, that the effect is only commensurate with the cause. As the cause is, so the effect will be. The cause being finite, the effect must be finite. If the cause is eternal the effect can be eternal, but all these causes, doing good work, and all other things, are only finite causes, and as such cannot produce infinite result.

      We now come to the other side of the question. As there cannot be an eternal heaven, on the same grounds, there cannot be an eternal hell. Suppose I am a very wicked man, doing evil every minute of my life. Still, my whole life here, compared with my eternal life, is nothing. If there be an eternal punishment, it will mean that there is an infinite effect produced by a finite cause, which cannot be. If I do good all my life, I cannot have an infinite heaven; it would be making the same mistake. But there is a third course which applies to those who have known the Truth, to those who have realised It. This is the only way to get beyond this veil of Mâyâ — to realise what Truth is; and the Upanishads indicate what is meant by realising the Truth.

      It means recognising neither good nor bad, but knowing all as coming from the Self; Self is in everything. It means denying the universe; shutting your eyes to it; seeing the Lord in hell as well as in heaven; seeing the Lord in death as well as in life. This is the line of thought in the passage I have read to you; the earth is a symbol of the Lord, the sky is the Lord, the place we fill is the Lord, everything is Brahman. And this is to be seen, realised, not simply talked or thought about. We can see as its logical consequence that when the soul has realised that everything is full of the Lord, of Brahman, it will not care whether it goes to heaven, or hell, or anywhere else; whether it be born again on this earth or in heaven. These things have ceased to have any meaning to that soul, because every place is the same, every place is the temple of the Lord, every place has become holy and the presence of the Lord is all that it sees in heaven, or hell, or anywhere else. Neither good nor bad, neither life nor death — only the one infinite Brahman exists.

      According to the Vedanta, when a man has arrived at that perception, he has become free, and he is the only man who is fit to live in this world. Others are not. The man who sees evil, how can he live in this world? His life is a mass of misery. The man who sees dangers, his life is a misery; the man who sees death, his life is a misery. That man alone can live in this world, he alone can say, “I enjoy this life, and I am happy in this life”. who has seen the Truth, and the Truth in everything. By the by, I may tell you that the idea of hell does not occur in the Vedas anywhere. It comes with the Purânas much later. The worst punishment according to the Vedas is coming back to earth, having another chance in this world. From the very first we see the idea is taking the impersonal turn. The ideas of punishment and reward are very material, and they are only consonant with the idea of a human God, who loves one and hates another, just as we do. Punishment and reward are only admissible with the existence of such a God. They had such a God in the Samhita, and there we find the idea of fear entering, but as soon as we come to the Upanishads, the idea of fear vanishes, and the impersonal idea takes its place. It is naturally the hardest thing for man to understand, this impersonal idea, for he is always clinging on to the person. Even people who are thought to be great thinkers get disgusted at the idea of the Impersonal God. But to me it seems so absurd to think of God as an embodied man. Which is the higher idea, a living God, or a dead God? A God whom nobody sees, nobody knows, or a God Known?

      The Impersonal God is a living God, a principle. The difference between personal and impersonal is this, that the personal is only a man, and the impersonal idea is that He is the angel, the man, the animal, and yet something more which we cannot see, because impersonality includes all personalities, is the sum total of everything in the universe, and infinitely more besides. “As the one fire coming into the world is manifesting itself in so many forms, and yet is infinitely more besides,” so is the Impersonal.

      We want to worship a living God. I have seen nothing but God all my life, nor have you. To see this chair you first see God, and then the chair in and through Him He is everywhere saying, “I am”. The moment you feel “I am”, you are conscious of Existence. Where shall we go to find God if we cannot see Him in our own hearts and in every living being? “Thou art the man, Thou art the woman, Thou art the girl, and Thou art the boy. Thou art the old man tottering with a stick. Thou art the young man walking in the pride of his strength.” Thou art all that exists, a wonderful living God who is the only fact in the universe. This seems to many to be a terrible contradiction to the traditional God who lives behind a veil somewhere and whom nobody ever sees. The priests only give us an assurance that if we follow them, listen to their admonitions, and walk in the way they mark out for us — then when we die, they will give us a passport to enable us to see the face of God! What are all these heaven ideas but simply modifications of this nonsensical priestcraft?

      Of course the impersonal idea is very destructive, it takes away all trade from the priests, churches, and temples. In India there is a famine now, but there are temples in each one of which there are jewels worth a king’s ransom! If the priests taught this Impersonal idea to the people, their occupation would be gone. Yet we have to teach it unselfishly, without priestcraft. You are God and so am I; who obeys whom? Who worships whom? You are the highest temple of God; I would rather worship you than any temple, image, or Bible. Why are some people so contradictory in their thought? They are like fish slipping through our fingers. They say they are hard-headed practical men. Very good. But what is more practical than worshipping here, worshipping you? I see you, feel you, and I know you are God. The Mohammedan says, there is no God but Allah. The Vedanta says, there is nothing that is not God. It may frighten many of you, but you will understand it by degrees. The living God is within you, and yet you are building churches and temples and believing all sorts of imaginary nonsense. The only God to worship is the human soul in the human body. Of course all animals are temples too, but man is the highest, the Taj Mahal of temples. If I cannot worship in that, no other temple will be of any advantage. The moment I have realised God sitting in the temple of every human body, the moment I stand in reverence before every human being and see God in him — that moment I am free from bondage, everything that binds vanishes, and I am free.

      This is the most practical of all worship. It has nothing to do with theorising and speculation. Yet it frightens many. They say it is not right. They go on theorising about old ideals told them by their grandfathers, that a God somewhere in heaven had told some one that he was God. Since that time we have only theories. This is practicality according to them, and our ideas are impractical! No doubt, the Vedanta says that each one must have his own path, but the path is not the goal. The worship of a God in heaven and all these things are not bad, but they are only steps towards the Truth and not the Truth itself. They are good and beautiful, and some wonderful ideas are there, but the Vedanta says at every point, “My friend, Him whom you are worshipping as unknown, I worship as thee. He whom you are worshipping as unknown and are seeking for, throughout the universe, has been with you all the time. You are living through