Complete Works of Swami Vivekananda. Swami Vivekananda

second time he came, and exclaimed, “I am here”, but the door was not opened. The third time he came, and the voice asked from inside, “Who is there?” He replied, “I am thyself, my beloved”, and the door opened. So is the relation between God and ourselves. He is in everything, He is everything. Every man and woman is the palpable, blissful, living God. Who says God is unknown? Who says He is to be searched after? We have found God eternally. We have been living in Him eternally; everywhere He is eternally known, eternally worshipped.

      Then comes another idea, that other forms of worship are not errors. This is one of the great points to be remembered, that those who worship God through ceremonials and forms, however crude we may think them to be, are not in error. It is the journey from truth to truth, from lower truth to higher truth. Darkness is less light; evil is less good; impurity is less purity. It must always be borne in mind that we should see others with eyes of love, with sympathy, knowing that they are going along the same path that we have trodden. If you are free, you must know that all will be so sooner or later, and if you are free, how can you see the impermanent? If you are really pure, how do you see the impure? For what is within, is without. We cannot see impurity without having it inside ourselves. This is one of the practical sides of Vedanta, and I hope that we shall all try to carry it into our lives. Our whole life here is to carry this into practice, but the one great point we gain is that we shall work with satisfaction and contentment, instead of with discontent and dissatisfaction, for we know that Truth is within us, we have It as our birthright, and we have only to manifest It, and make It tangible.

Practical Vedanta: Part III

      (Delivered in London, 17th November 1896)

      In the Chhâdogya Upanishad we read that a sage called Nârada came to another called Sanatkumâra, and asked him various questions, of which one was, if religion was the cause of things as they are. And Sanatkumara leads him, as it were, step by step, telling him that there is something higher than this earth, and something higher than that, and so on, till he comes to Âkâsha, ether. Ether is higher than light, because in the ether are the sun and the moon, lightning and the stars; in ether we live, and in ether we die. Then the question arises, if there is anything higher than that, and Sanatkumara tells him of Prâna. This Prana, according to the Vedanta, is the principle of life. It is like ether, an omnipresent principle; and all motion, either in the body or anywhere else, is the work of this Prana. It is greater than Akasha, and through it everything lives. Prana is in the mother, in the father, in the sister, in the teacher, Prana is the knower.

      I will read another passage, where Shvetaketu asks his father about the Truth, and the father teaches him different things, and concludes by saying, “That which is the fine cause in all these things, of It are all these things made. That is the All, that is Truth, thou art That, O Shvetaketu.” And then he gives various examples. “As a bee, O Shvetaketu, gathers honey from different flowers, and as the different honeys do not know that they are from various trees, and from various flowers, so all of us, having come to that Existence, know not that we have done so. Now, that which is that subtle essence, in It all that exists has its self. It is the True. It is the Self and thou, O Shvetaketu, are That.” He gives another example of the rivers running down to the ocean. “As the rivers, when they are in the ocean, do not know that they have been various rivers, even so when we come out of that Existence, we do not know that we are That. O Shvetaketu, thou art That.” So on he goes with his teachings.

      Now there are two principles of knowledge. The one principle is that we know by referring the particular to the general, and the general to the universal; and the second is that anything of which the explanation is sought is to be explained so far as possible from its own nature. Taking up the first principle, we see that all our knowledge really consists of classifications, going higher and higher. When something happens singly, we are, as it were, dissatisfied. When it can be shown that the same thing happens again and again, we are satisfied and call it law. When we find that one apple falls, we are dissatisfied; but when we find that all apples fall, we call it the law of gravitation and are satisfied. The fact is that from the particular we deduce the general.

      When we want to study religion, we should apply this scientific process. The same principle also holds good here, and as a fact we find that that has been the method all through. In reading these books from which I have been translating to you, the earliest idea that I can trace is this principle of going from the particular to the general. We see how the “bright ones” became merged into one principle; and likewise in the ideas of the cosmos we find the ancient thinkers going higher and higher — from the fine elements they go to finer and more embracing elements, and from these particulars they come to one omnipresent ether, and from that even they go to an all embracing force, or Prana; and through all this runs the principle, that one is not separate from the others. It is the very ether that exists in the higher form of Prana, or the higher form of Prana concretes, so to say, and becomes ether; and that ether becomes still grosser, and so on.

      The generalization of the Personal God is another case in point. We have seen how this generalization was reached, and was called the sum total of all consciousness. But a difficulty arises — it is an incomplete generalization. We take up only one side of the facts of nature, the fact of consciousness, and upon that we generalise, but the other side is left out. So, in the first place it is a defective generalization. There is another insufficiency, and that relates to the second principle. Everything should be explained from its own nature. There may have been people who thought that every apple that fell to the ground was dragged down by a ghost, but the explanation is the law of gravitation; and although we know it is not a perfect explanation, yet it is much better than the other, because it is derived from the nature of the thing itself, while the other posits an extraneous cause. So throughout the whole range of our knowledge; the explanation which is based upon the nature of the thing itself is a scientific explanation, and an explanation which brings in an outside agent is unscientific.

      So the explanation of a Personal God as the creator of the universe has to stand that test. If that God is outside of nature, having nothing to do with nature, and this nature is the outcome of the command of that God and produced from nothing, it is a very unscientific theory, and this has been the weak point of every Theistic religion throughout the ages. These two defects we find in what is generally called the theory of monotheism, the theory of a Personal God, with all the qualities of a human being multiplied very much, who, by His will, created this universe out of nothing and yet is separate from it. This leads us into two difficulties.

      As we have seen, it is not a sufficient generalization, and secondly, it is not an explanation of nature from nature. It holds that the effect is not the cause, that the cause is entirely separate from the effect. Yet all human knowledge shows that the effect is but the cause in another form. To this idea the discoveries of modern science are tending every day, and the latest theory that has been accepted on all sides is the theory of evolution, the principle of which is that the effect is but the cause in another form, a readjustment of the cause, and the cause takes the form of the effect. The theory of creation out of nothing would be laughed at by modern scientists.

      Now, can religion stand these tests? If there be any religious theories which can stand these two tests, they will be acceptable to the modern mind, to the thinking mind. Any other theory which we ask the modern man to believe, on the authority of priests, or churches, or books, he is unable to accept, and the result is a hideous mass of unbelief. Even in those in whom there is an external display of belief, in their hearts there is a tremendous amount of unbelief. The rest shrink away from religion, as it were, give it up, regarding it as priestcraft only.

      Religion has been reduced to a sort of national form. It is one of our very best social remnants; let it remain. But the real necessity which the grandfather of the modern man felt for it is gone; he no longer finds it satisfactory to his reason. The idea of such a Personal God, and such a creation, the idea which is generally known as monotheism in every religion, cannot hold its own any longer. In India it could not hold its own because of the Buddhists, and that was the very point where they gained their victory in ancient times. They showed that if we allow that nature is possessed of infinite