Swami Vivekananda's Speeches - Venkatesh Arya (motivational novels .TXT) 📗

most. Conquer yourself, and the whole universe is yours. 
In the state of Sattva we see the very nature of things, we go beyond the senses and beyond reason. The adamantine wall that shuts us in is egoism; we refer everything to ourselves, thinking. "I do this, that, and the other." Get rid of this puny "I"; kill this diabolism in us; "Not I, but Thou" — say it, feel it, live it. Until we give up the world manufactured by the ego, never can we enter the kingdom of heaven. None ever did, none ever will. To give up the world is to forget the ego, to know it not at all — living in the body, but not of it. This rascal ego must be obliterated. Bless men when they revile you. Think how much good they are doing you; they can only hurt themselves. Go where people hate you, let them thrash the ego out of you, and you will get nearer to the Lord. Like the mother-monkey, we hug our "baby", the world, as long as we can, but at last when we are driven to put it under our feet and step on it* then we are ready to come to God. Blessed it is to be persecuted for the sake of righteousness. Blessed are we if we cannot read, we have less to take us away from God. 
Enjoyment is the million-headed serpent that we must tread under foot. We renounce and go on, then find nothing and despair; but hold on, hold on. The world is a demon. It is a kingdom of which the puny ego is king. Put it away and stand firm. Give up lust and gold and fame and hold fast to the Lord, and at last we shall reach a state of perfect indifference. The idea that the gratification of the senses constitutes enjoyment is purely materialistic. There is not one spark of real enjoyment there; all the joy there is, is a mere reflection of the true bliss. 
Those who give themselves up to the Lord do more for the world than all the so-called workers. One man who has purified himself thoroughly accomplishes more than a regiment of preachers. Out of purity and silence comes the word of power. 
"Be like a lily — stay in one place and expand your petals; and the bees will come of themselves." There was a great contrast between Keshab Chandra Sen and Shri Ramakrishna. The second never recognised any sin or misery in the world, no evil to fight against. The first was a great ethical reformer, leader, and founder of the Brahmo-Samaj. After twelve years the quiet prophet of Dakshineswar had worked a revolution not only in India, but in the world. The power is with the silent ones, who only live and love and then withdraw their personality. They never say "me" and "mine"; they are only blessed in being instruments. Such men are the makers of Christs and Buddhas, ever living fully identified with God, ideal existences, asking nothing, and not consciously doing anything. They are the real movers, the Jivanmuktas, (Literally, free even while living.) absolutely selfless, the little personality entirely blown away, ambition non-existent. They are all principle, no personality.

 

THURSDAY, June 27, 1895. (The Swami brought the NewTestament this morning and talked again on the book of John.) 
Mohammed claimed to be the "Comforter" that Christ promised to send. He considered it unnecessary to claim a supernatural birth for Jesus. Such claims have been common in all ages and in all countries. All great men have claimed gods for their fathers. 
Knowing is only relative; we can be God, but never knowHim. Knowledge is a lower state; Adam's fall was when he came to "know". Before that he was God, he was truth, he was purity. We are our own faces, but can see only a reflection, never the real thing. We are love, but when we think of it, we have to use a phantasm, which proves that matter is only externalised thought.*
Nivritti is turning aside from the world. Hindu mythology says that the four first-created  (The four first-created were Sanaka, Sanandana, Sanâtana, and Sanatkumâra.) were warned by a Swan (God Himself) that manifestation was only secondary; so they remained without creating. The meaning of this is that expression is degeneration, because Spirit can only be expressed by the letter and then the "letter killeth" (Bible, 2 Cor. III. 6.); yet principle is bound to be clothed in matter, though we know that later we shall lose sight of the real in the covering. Every great teacher understands this, and that is why a continual succession of prophets has to come to show us the principle and give it a new covering suited to the times. My Master taught that religion is one; all prophets teach the same; but they can only present the principle in a form; so they take it out of the old form and put it before us in a new one. When we free ourselves from name and form, especially from a body — when we need no body, good or bad — then only do we escape from bondage. Eternal progression is eternal bondage; annihilation of form is to be preferred. We must get free from any body, even a "god-body". God is the only real existence, there cannot be two. There is but One Soul, and I am That. 
Good works are only valuable as a means of escape; they do good to the doer, never to any other. 
Knowledge is mere classification. When we find many things of the same kind we call the sum of them by a certain name and are satisfied; we discover "facts", never "why". We take a circuit in a wider field of darkness and think we know something! No "why" can be answered in this world; for that we must go to God. The Knower can never be expressed; it is as when a grain of salt drops into the ocean, it is at once merged in the ocean. 
Differentiation creates; homogeneity or sameness is God. Get beyond differentiation; then you conquer life and death and reach eternal sameness and are in God, are God. Get freedom, even at the cost of life. All lives belong to us as leaves to a book; but we are unchanged, the Witness, the Soul, upon whom the impression is made, as when the impression of a circle is made upon the eyes when a firebrand is rapidly whirled round and round. The Soul is the unity of all personalities, and because It is at rest, eternal, unchangeable. It is God, Atman. It is not life, but It is coined into life. It is not pleasure, but It is manufactured into pleasure. . . . 
Today God is being abandoned by the world because He does not seem to be doing enough for the world. So they say, "Of what good is He?" Shall we look upon God as a mere municipal authority? 
All we can do is to put down all desires, hates, differences; put down the lower self, commit mental suicide, as it were; keep the body and mind pure and healthy, but only as instruments to help us to God; that is their only true use. Seek truth for truth's sake alone, look not for bliss. It may come, but do not let that be your incentives. Have no motive except God. Dare to come to Truth even through hell.

 

FRIDAY, June 28, 1895. (The entire party went on a picnic for the day, and although the Swami taughtconstantly, as he did wherever he was, no notes were taken and no record, therefore, of what he said remains. As he began his breakfast before setting out, however, he remarked:)

Be thankful for all food, it is Brahman. His universal energy is transmuted into our individual energy and helps us in all that we do.

SATURDAY, June 29, 1895. (The Swami came this morning with a Gita in his hand.) 
Krishna, the "Lord of souls", talks to Arjuna or Gudâkesha, "lord of sleep" (he who has conquered sleep). The "field of virtue" (the battlefield) is this world; the five brothers (representing righteousness) fight the hundred other brothers (all that we love and have to contend against); the most heroic brother, Arjuna (the awakened soul), is the general. We have to fight all sense-delights, the things to which we are most attached, to kill them. We have to stand alone; we are Brahman, all other ideas must be merged in this one. 
Krishna did everything but without any attachment; he was in the world, but not of it. "Do all work but without attachment; work for work's sake, never for yourself." 
Freedom can never be true of name and form; it is the clay out of which we (the pots) are made; then it is limited and not free, so that freedom can never be true of the related. One pot can never say "I am free" as a pot; only as it loses all ideas of form does it become free. The whole universe is only the Self with variations, the one tune made bearable by variation; sometimes there are discords, but they only make the subsequent harmony more perfect. In the universal melody three ideas stand out — freedom, strength, and sameness. 
If your freedom hurts others, you are not free there. You must not hurt others. 
"To be weak is to be miserable", says Milton. Doing and suffering are inseparably joined. (Often, too, the man who laughs most is the one who suffers most.) "To work you have the right, not to the fruits thereof." 
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Evil thoughts, looked at materially, are the disease bacilli. 
Each thought is a little hammer blow on the lump of iron which our bodies are, manufacturing out of it what we want it to be. 
We are heirs to all the good thoughts of the universe, if we open ourselves to them. 
The book is all in us. Fool, hearest not thou? In thine own heart day and night is singing that Eternal Music —Sachchidânanda, soham, soham — Existence-Knowledge-Bliss Absolute, I am He, I am He. 
The fountain of all knowledge is in every one of us, in the ant as in the highest angel. Real religion is one, but we quarrel with the forms, the symbols, the illustrations. The millennium exists already for those who find it; we have lost ourselves and then think the world is lost. 
Perfect strength will have no activity in this world; it only is, it does not act. 
While real perfection is only one, relative perfections must be many.

 

SUNDAY, June 30, 1895. 
To try to think without a phantasm is to try to make the impossible possible. We cannot think "mammalia" without a concrete example. So with the idea of God. 
The great abstraction of ideas in the world is what we call God. 
Each thought has two parts — the thinking and the word; and we must have both. Neither idealists nor materialists are right; we must take both idea and expression. 
All knowledge is of the reflected, as we can only see our face in a mirror. No one will ever know his own Self or God; but we are that own Self, we are God. 
In Nirvana you are when you are not. Buddha said, "You are best, you are real, when you are not" — when the little self is gone. 
The Light Divine within is obscured in most people. It is like a lamp in a cask of iron, no gleam of light can shine through. Gradually, by purity and unselfishness we can make the obscuring medium less and less dense, until at last it becomes as transparent as glass. Shri Ramakrishna was like the iron cask transformed into a glass cask through which can be seen the inner light as it is. We are all on the way to become the cask of glass and even higher and higher reflections. As long as there is a "cask" at all, we must think through material means. No impatient one can ever succeed. 
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Great saints are the object-lessons of the Principle. But the disciples make the saint the Principle, and then