Complete Works of Swami Vivekananda: Vol 8 Part 3

DISCIPLEs.h.i.+P.

(Delivered in San Francisco, on March 29, 1900) My subject is "Disciples.h.i.+p". I do not know how you will take what I have to say. It will be rather difficult for you to accept it - the ideals of teachers and disciples in this country vary so much from those in ours. An old proverb of India comes to my mind: "There are hundreds of thousands of teachers, but it is hard to find one disciple." It seems to be true. The one important thing in the attainment of spirituality is the att.i.tude of the pupil. When the right att.i.tude is there, illumination comes easily.

What does the disciple need in order to receive the truth? The great sages say that to attain truth takes but the twinkling of an eye - it is just a question of knowing - the dream breaks. How long does it take? In a second the dream is gone. When the illusion vanishes, how long does it take? Just the twinkling of an eye. When I know the truth, nothing happens except that the falsehood vanishes away: I took the rope for the snake, and now I see it is the rope. It is only a question of half a second and the whole thing is done. Thou art That. Thou art the Reality. How long does it take to know this? If we are G.o.d and always have been so, not to know this is most astonis.h.i.+ng. To know this is the only natural thing. It should not take ages to find out what we have always been and what we now are.

Yet it seems difficult to realise this self-evident truth. Ages and ages pa.s.s before we begin to catch a faint glimpse of it. G.o.d is life; G.o.d is truth. We write about this; we feel in our inmost heart that this is so, that everything else than G.o.d is nothing - here today, gone tomorrow. And yet most of us remain the same all through life. We cling to untruth, and we turn our back upon truth. We do not want to attain truth. We do not want anyone to break our dream. You see, the teachers are not wanted. Who wants to learn? But if anyone wants to realise the truth and overcome illusion, if he wants to receive the truth from a teacher, he must be a true disciple.

It is not easy to be a disciple; great preparations are necessary; many conditions have to be fulfilled. Four princ.i.p.al conditions are laid down by the Vedantists.

The first condition is that the student who wants to know the truth must give up all desires for gain in this world or in the life to come. The truth is not what we see. What we see is not truth as long as any desire creeps into the mind. G.o.d is true, and the world is not true. So long as there is in the heart the least desire for the world, truth will not come. Let the world fall to ruin around my ears: I do not care. So with the next life; I do not care to go to heaven. What is heaven? Only the continuation of this earth. We would be better and the little foolish dreams we are dreaming would break sooner if there were no heaven, no continuation of this silly life on earth. By going to heaven we only prolong the miserable illusions.

What do you gain in heaven? You become G.o.ds, drink nectar, and get rheumatism. There is less misery there than on earth, but also less truth. The very rich can understand truth much less than the poorer people. "It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of G.o.d." The rich man has no time to think of anything beyond his wealth and power, his comforts and indulgences. The rich rarely become religious. Why? Because they think, if they become religious, they will have no more fun in life. In the same way, there is very little chance to become spiritual in heaven; there is too much comfort and enjoyment there - the dwellers in heaven are disinclined to give up their fun.

They say there will be no more weeping in heaven. I do not trust the man who never weeps; he has a big block of granite where the heart should be. It is evident that the heavenly people have not much sympathy. There are vast ma.s.ses of them over there, and we are miserable creatures suffering in this horrible place. They could pull us all out of it; but they do not. They do not weep. There is no sorrow or misery there; therefore they do not care for anyone's misery. They drink their nectar, dances go on; beautiful wives and all that.

Going beyond these things, the disciple should say, "I do not care for anything in this life nor for all the heavens that have ever existed - I do not care to go to any of them. I do not want the sense - life in any form - this identification of myself with the body - as I feel now, 'I am this body-this huge ma.s.s of flesh.' This is what I feel I am. I refuse to believe that."

The world and the heavens, all these are bound up with the senses. You do not care for the earth if you do not have any senses. Heaven also is the world. Earth, heaven, and all that is between have but one name - earth.

Therefore the disciple, knowing the past and the present and thinking of the future, knowing what prosperity means, what happiness means, gives up all these and seeks to know the truth and truth alone. This is the first condition.

The second condition is that the disciple must be able to control the internal and the external senses and must be established in several other spiritual virtues.

The external senses are the visible organs situated in different parts of the body; the internal senses are intangible. We have the external eyes, ears, nose, and so on; and we have the corresponding internal senses. We are continually at the beck and call of both these groups of senses. Corresponding to the senses are sense-objects. If any sense-objects are near by, the senses compel us to perceive them; we have no choice or independence. There is the big nose. A little fragrance is there; I have to smell it. If there were a bad odour, I would say to myself, "Do not smell it"; but nature says, "Smell", and I smell it. Just think what we have become! We have bound ourselves. I have eyes. Anything going on, good or bad, I must see. It is the same with hearing. If anyone speaks unpleasantly to me, I must hear it. My sense of hearing compels me to do so, and how miserable I feel! Curse or praise - man has got to hear. I have seen many deaf people who do not usually hear, but anything about themselves they always hear!

All these senses, external and internal, must be under the disciple's control. By hard practice he has to arrive at the stage where he can a.s.sert his mind against the senses, against the commands of nature. He should be able to say to his mind, "You are mine; I order you, do not see or hear anything", and the mind will not see or hear anything - no form or sound will react on the mind. In that state the mind has become free of the domination of the senses, has become separated from them. No longer is it attached to the senses and the body. The external things cannot order the mind now; the mind refuses to attach itself to them. Beautiful fragrance is there. The disciple says to the mind, "Do not smell", and the mind does not perceive the fragrance. When you have arrived at that point, you are just beginning to be a disciple. That is why when everybody says, "I know the truth", I say, "If you know the truth, you must have selfcontrol; and if you have control of yourself, show it by controlling these organs."

Next, the mind must be made to quiet down. It is rus.h.i.+ng about. Just as I sit down to meditate, all the vilest subjects in the world come up. The whole thing is nauseating. Why should the mind think thoughts I do not want it to think? I am as it were a slave to the mind. No spiritual knowledge is possible so long as the mind is restless and out of control. The disciple has to learn to control the mind. Yes, it is the function of the mind to think. But it must not think if the disciple does not want it to; it must stop thinking when he commands it to. To qualify as a disciple, this state of the mind is very necessary.

Also, the disciple must have great power of endurance. Life seems comfortable; and you find the mind behaves well when everything is going well with you. But if something goes wrong, your mind loses its balance. That is not good. Bear all evil and misery without one murmur of hurt, without one thought of unhappiness, resistance, remedy, or retaliation. That is true endurance; and that you must acquire.

Good and evil there always are in the world. Many forget there is any evil - at least they try to forget; and when evil comes upon them, they are overwhelmed by it and feel bitter. There are others who deny that there is any evil at all and consider everything good. That also is a weakness; that also proceeds from a fear of evil. If something is evil-smelling, why sprinkle it with rose water and call it fragrant? Yes, there are good and evil in the world - G.o.d has put evil in the world. But you do not have to whitewash Him. Why there is evil is none of your business. Please have faith and keep quiet.

When my Master, Shri Ramakrishna fell ill, a Brahmin suggested to him that he apply his tremendous mental power to cure himself. He said that if my Master would only concentrate his mind on the diseased part of the body, it would heal. Shri Ramakrishna answered, "What! Bring down the mind that I've given to G.o.d to this little body!" He refused to think of body and illness. His mind was continually conscious of G.o.d; it was dedicated to Him utterly. He would not use it for any other purpose.

This craving for health, wealth, long life, and the like - the so-called good - is nothing but an illusion. To devote the mind to them in order to secure them only strengthens the delusion. We have these dreams and illusions in life, and we want to have more of them in the life to come, in heaven. More and more illusion. Resist not evil. Face it! You are higher than evil.

There is this misery in the world - it has to be suffered by someone. You cannot act without making evil for somebody. And when you seek worldly good, you only avoid an evil which must be suffered by somebody else. Everyone is trying to put it on someone else's shoulders. The disciple says, "Let the miseries of the world come to me; I shall endure them all. Let others go free."

Remember the man on the cross. He could have brought legions of angels to victory; but he did not resist. He pitied those who crucified him. He endured every humiliation and suffering. He took the burden of all upon himself: "Come unto me, all ye that labour and are heavy laden, and I will give you rest." Such is true endurance. How very high he was above this life, so high that we cannot understand it, we slaves! No sooner does a man slap me in the face than my hand hits back: bang, it goes! How can I understand the greatness and blessedness of the Glorified One? How can I see the glory of it?

But I will not drag the ideal down. I feel I am the body, resisting evil. If I get a headache, I go all over the world to have it cured; I drink two thousand bottles of medicine. How can I understand these marvellous minds? I can see the ideal, but how much of that ideal? None of this consciousness of the body, of the little self, of its pleasures and pains, its hurts and comforts, none of these can reach that atmosphere. By thinking only of the spirit and keeping the mind out of matter all the time, I can catch a glimpse of that ideal. Material thought and forms of the sense-world have no place in that ideal. Take them off and put the mind upon the spirit. Forget your life and death, your pains and pleasures, your name and fame, and realise that you are neither body nor mind but the pure spirit.

When I say "I", I mean this spirit. Close your eyes and see what picture appears when you think of your "I". Is it the picture of your body that comes, or of your mental nature? If so, you have not realised your true "I" yet. The time will come, however, when as soon as you say "I" you will see the universe, the Infinite Being. Then you will have realised your true Self and found that you are infinite. That is the truth: you are the spirit, you are not matter. There is such a thing as illusion - n it one thing is taken for another: matter is taken for spirit, this body for soul. That is the tremendous illusion. It has to go.

The next qualification is that the disciple must have faith in the Guru (teacher). In the West the teacher simply gives intellectual knowledge; that is all. The relations.h.i.+p with the teacher is the greatest in life. My dearest and nearest relative in life is my Guru; next, my mother; then my father. My first reverence is to the Guru. If my father says, "Do this", and my Guru says, "Do not do this", I do not do it. The Guru frees my soul. The father and mother give me this body; but the Guru gives me rebirth in the soul.

We have certain peculiar beliefs. One of these is that there are some souls, a few exceptional ones, who are already free and who will be born here for the good of the world, to help the world. They are free already; they do not care for their own salvation - they want to help others. They do not require to be taught anything. From their childhood they know everything; they may speak the highest truth even when they are babies six months old.

Upon these free souls depends the spiritual growth of mankind. They are like the first lamps from which other lamps are lighted. True, the light is in everyone, but in most men it is hidden. The great souls are s.h.i.+ning lights from the beginning. Those who come in contact with them have as it were their own lamps lighted. By this the first lamp does not lose anything; yet it communicates its light to other lamps. A million lamps are lighted; but the first lamp goes on s.h.i.+ning with undiminished light. The first lamp is the Guru, and the lamp that is lighted from it is the disciple. The second in turn becomes the Guru, and so on. These great ones whom you call Incarnations of G.o.d are mighty spiritual giants. They come and set in motion a tremendous spiritual current by transmitting their power to their immediate disciples and through them to generation after generation of disciples.

A bishop in the Christian Church, by the laying on of hands, claims to transmit the power which he is supposed to have received from the preceding bishops. The bishop says that Jesus Christ transmitted his power to his immediate disciples and they to others, and that that is how the Christ's power has come to him. We hold that every one of us, not bishops only, ought to have such power. There is no reason why each of you cannot be a vehicle of the mighty current of spirituality.

But first you must find a teacher, a true teacher, and you must remember that he is not just a man. You may get a teacher in the body; but the real teacher is not in the body; he is not the physical man - he is not as he appears to your eyes. It may be the teacher will come to you as a human being, and you will receive the power from him. Sometimes he will come in a dream and transmit things to the world. The power of the teacher may come to us in many ways. But for us ordinary mortals the teacher must come, and our preparation must go on till he comes.

We attend lectures and read books, argue and reason about G.o.d and soul, religion and salvation. These are not spirituality, because spirituality does not exist in books or theories or in philosophies. It is not in learning or reasoning, but in actual inner growth. Even parrots can learn things by heart and repeat them. If you become learned, what of it? a.s.ses can carry whole libraries. So when real light will come, there will be no more of this learning from books - no book-learning. The man who cannot write even his own name can be perfectly religious, and the man with all the libraries of the world in his head may fail to be. Learning is not a condition of spiritual growth; scholars.h.i.+p is not a condition. The touch of the Guru, the transmittal of spiritual energy, will quicken your heart. Then will begin the growth. That is the real baptism by fire. No more stopping. You go on and go on.

Some years ago one of your Christian teachers, a friend of mine, said, "You believe in Christ?" "Yes," I answered, "but perhaps with a little more reverence." "Then why don't you be baptised?" How could I be baptised? By whom? Where is the man who can give true baptism? What is baptism? Is it sprinkling some water over you, or dipping you in water, while muttering formulas?

Baptism is the direct introduction into the life of the spirit. If you receive the real baptism, you know you are not the body but the spirit. Give me that baptism if you can. If not, you are not Christians. Even after the so-called baptism which you received, you have remained the same. What is the sense of merely saying you have been baptised in the name of the Christ? Mere talk, talk - ever disturbing the world with your foolishness! "Ever steeped in the darkness of ignorance, yet considering themselves wise and learned, the fools go round and round, staggering to and fro like the blind led by the blind." (Katha Upanishad, I.ii.5) Therefore do not say you are Christians, do not brag about baptism and things of that sort.

Of course there is true baptism - there was baptism in the beginning when the Christ came to the earth and taught. The illumined souls, the great ones that come to the earth from time to time, have the power to reveal the Supernal Vision to us. This is true baptism. You see, before the formulas and ceremonies of every religion, there exists the germ of universal truth. In course of time this truth becomes forgotten; it becomes as it were strangled by forms and ceremonies. The forms remain - we find there the casket with the spirit all gone. You have the form of baptism, but few can evoke the living spirit of baptism. The form will not suffice. If we want to gain the living knowledge of the living truth, we have to be truly initiated into it. That is the ideal.

The Guru must teach me and lead me into light, make me a link in that chain of which he himself is a link. The man in the street cannot claim to be a Guru. The Guru must be a man who has known, has actually realised the Divine truth, has perceived himself as the spirit. A mere talker cannot be the Guru. A talkative fool like me can talk much, but cannot be the Guru. A true Guru will tell the disciple, "Go and sin no more"; and no more can he sin, no more has the person the power to sin.

I have seen such men in this life. I have read the Bible and all such books; they are wonderful. But the living power you cannot find in the books. The power that can transform life in a moment can be found only in the living illumined souls, those s.h.i.+ning lights who appear among us from time to time. They alone are fit to be Gurus. You and I are only hollow talk-talk, not teachers. We are disturbing the world more by talking, making bad vibrations. We hope and pray and struggle on, and the day will come when we shall arrive at the truth, and we shall not have to speak.

"The teacher was a boy of sixteen; he taught a man of eighty. Silence was the method of the teacher; and the doubts of the disciple vanished for ever." (Daks.h.i.+nmurti-stotram, 12 (adapted).) That is the Guru. Just think, if you find such a man, what faith and love you ought to have for that person! Why, he is G.o.d Himself, nothing less than that! That is why Christ's disciples wors.h.i.+pped him as G.o.d. The disciple must wors.h.i.+p the Guru as G.o.d Himself. All a man can know is the living G.o.d, G.o.d as embodied in man, until he himself has realised G.o.d. How else would he know G.o.d?

Here is a man in America, born nineteen hundred years after Christ, who does not even belong to the same race as Christ, the Jewish race. He has not seen Jesus or his family. He says, "Jesus was G.o.d. If you do not believe it, you will go to h.e.l.l". We can understand how the disciples believed it - that Christ was G.o.d; he was their Guru, and they must have believed he was G.o.d. But what has this American got to do with the man born nineteen hundred years ago? This young man tells me that I do not believe in Jesus and therefore I shall have to go to h.e.l.l. What does he know of Jesus? He is fit for a lunatic asylum. This kind of belief will not do. He will have to find his Guru.

Jesus may be born again, may come to you. Then, if you wors.h.i.+p him as G.o.d, you are all right. We must all wait till the Guru comes, and the Guru must be wors.h.i.+pped as G.o.d. He is G.o.d, he is nothing less than that. As you look at him, the Guru gradually melts away and what is left? The Guru picture gives place to G.o.d Himself. The Guru is the bright mask which G.o.d wears in order to come to us. As we look steadily on, gradually the mask falls off and G.o.d is revealed.

"I bow to the Guru who is the embodiment of the Bliss Divine, the personification of the highest knowledge and the giver of the greatest beat.i.tude, who is pure, perfect, one without a second, eternal, beyond pleasure and pain, beyond all thought and all qualification, transcendental". Such is in reality the Guru. No wonder the disciple looks upon him as G.o.d Himself and trusts him, reveres him, obeys him, follows him unquestioningly. This is the relation between the Guru and the disciple.

The next condition the disciple must fulfil is to conceive an extreme desire to be free. We are like moths plunging into the flaming fire, knowing that it will burn us, knowing that the senses only burn us, that they only enhance desire. "Desire is never satiated by enjoyment; enjoyment only increases desire as b.u.t.ter fed into fire increases the fire." (Bhgavata, IX. xix.14.) Desire is increased by desire. Knowing all this, people still plunge into it all the time. Life after life they have been going after the objects of desire, suffering extremely in consequence, yet they cannot give up desire. Even religion, which should rescue them from this terrible bondage of desire, they have made a means of satisfying desire. Rarely do they ask G.o.d to free them from bondage to the body and senses, from slavery to desires. Instead, they pray to Him for health and prosperity, for long life: "O G.o.d, cure my headache, give me some money or something!"

The circle of vision has become so narrow, so degraded, so beastly, so animal! None is desiring anything beyond this body. Oh, the terrible degradation, the terrible misery of it! What little flesh, the five senses, the stomach! What is the world but a combination of stomach and s.e.x? Look at millions of men and women - that is what they are living for. Take these away from them and they will find their life empty, meaningless, and intolerable. Such are we. And such is our mind; it is continually hankering for ways and means to satisfy the hunger of the stomach and s.e.x. All the time this is going on. There is also endless suffering; these desires of the body bring only momentary satisfaction and endless suffering. It is like drinking a cup of which the surface layer is nectar, while underneath all is poison. But we still hanker for all these things.

What can be done? Renunciation of the senses and desires is the only way out of this misery. If you want to be spiritual, you must renounce. This is the real test. Give up the world - this nonsense of the senses. There is only one real desire: to know what is true, to be spiritual. No more materialism, no more this egoism, I must become spiritual. Strong, intense must be the desire. If a man's hands and feet were so tied that he could not move and then if a burning piece of charcoal were placed on his body, he would struggle with all his power to throw it off. When I shall have that sort of extreme desire, that restless struggle, to throw off this burning world, then the time will have come for me to glimpse the Divine Truth.

Look at me. If I lose my little pocketbook with two or three dollars in it, I go twenty times into the house to find that pocketbook. The anxiety, the worry, and the struggle! If one of you crosses me, I remember it twenty years, I cannot forgive and forget it. For the little things of the senses I can struggle like that. Who is there that struggles for G.o.d that way? "Children forget everything in their play. The young are mad after the enjoyment of the senses; they do not care for anything else. The old are brooding over their past misdeeds" (Shankara). They are thinking of their past enjoyments - old men that cannot have any enjoyment. Chewing the cud - that is the best they can do. None crave for the Lord in the same intense spirit with which they crave for the things of the senses.

They all say that G.o.d is the Truth, the only thing that really exists; that spirit alone is, not matter. Yet the things they seek of G.o.d are rarely spirit. They ask always for material things. In their prayers spirit is not separated from matter. Degradation - that is what religion has turned out to be. The whole thing is becoming sham. And the years are rolling on and nothing spiritual is being attained. But man should hunger for one thing alone, the spirit, because spirit alone exists. That is the ideal. If you cannot attain it now, say, "I cannot do it; that is the ideal, I know, but I cannot follow it yet." But that is not what you do. You degrade religion to your low level and seek matter in the name of spirit. You are all atheists. You do not believe in anything except the senses. "So-andso said such-and-such - there may be something in it. Let us try and have the fun. Possibly some benefit will come; possibly my broken leg will get straight."

Miserable are the diseased people; they are great wors.h.i.+ppers of the Lord, for they hope that if they pray to Him He will heal them. Not that that is altogether bad - if such prayers are honest and if they remember that that is not religion. Shri Krishna says in the Git (VII.16), "Four cla.s.ses of people wors.h.i.+p Me: the distressed, the seeker of material things, the inquirer, and the knower of truth." People who are in distress approach G.o.d for relief. If they are ill, they wors.h.i.+p Him to be healed; if they lose their wealth, they pray to Him to get it back. There are other people who ask Him for all kinds of things, because they are full of desires - name, fame, wealth, position and so on. They will say, "O Virgin Mary, I will make an offering to you if I get what I want. If you are successful in granting my prayer, I will wors.h.i.+p G.o.d and give you a part of everything." Men not so material as that, but still with no faith in G.o.d, feel inclined to know about Him. They study philosophies, read scriptures, listen to lectures, and so on. They are the inquirers. The last cla.s.s are those who wors.h.i.+p G.o.d and know Him. All these four cla.s.ses of people are good, not bad. All of them wors.h.i.+p Him.

But we are trying to be disciples. Our sole concern is to know the highest truth. Our goal is the loftiest. We have said big words to ourselves - absolute realisation and all that. Let us measure up to the words. Let us wors.h.i.+p the spirit in spirit, standing on spirit. Let the foundation be spirit, the middle spirit, the culmination spirit. There will be no world anywhere. Let it go and whirl into s.p.a.ce - who cares? Stand thou in the spirit! That is the goal. We know we cannot reach it yet. Never mind. Do not despair, and do not drag the ideal down. The important thing is: how much less you think of the body, of yourself as matter - as dead, dull, insentient matter; how much more you think of yourself as s.h.i.+ning immortal being. The more you think of yourself as s.h.i.+ning immortal spirit, the more eager you will be to be absolutely free of matter, body, and senses. This is the intense desire to be free.

The fourth and last condition of disciples.h.i.+p is the discrimination of the real from the unreal. There is only one thing that is real - G.o.d. All the time the mind must be drawn to Him, dedicated to Him. G.o.d exists, nothing else exists, everything else comes and goes. Any desire for the world is illusion, because the world is unreal. More and more the mind must become conscious of G.o.d alone, until everything else appears as it really is - unreal.

These are the four conditions which one who wants to be a disciple must fulfil; without fulfilling them he will not be able to come in contact with the true Guru. And even if he is fortunate enough to find him, he will not be quickened by the power that the Guru may transmit. There cannot be any compromising of these conditions. With the fulfilment of these conditions - with all these preparations - the lotus of the disciple's heart will open, and the bee shall come. Then the disciple knows that the Guru was within the body, within himself. He opens out. He realises. He crosses the ocean of life, goes beyond. He crosses this terrible ocean: and in mercy, without a thought of gain or praise, he in his turn helps others to cross.

Home / Complete-Works / Volume 8 / Lectures and Discourses / *

IS VEDANTA THE FUTURE RELIGION?.

(Delivered in San Francisco on April 8, 1900) Those of you who have been attending my lectures for the last month or so must, by this time, be familiar with the ideas contained in the Vedanta philosophy. Vedanta is the most ancient religion of the world; but it can never be said to have become popular. Therefore the question "Is it going to be the religion of the future?" is very difficult to answer.

At the start, I may tell you that I do not know whether it will ever be the religion of the vast majority of men. Will it ever be able to take hold of one whole nation such as the United States of America? Possibly it may. However, that is the question we want to discuss this afternoon.

I shall begin by telling you what Vedanta is not, and then I shall tell you what it is. But you must remember that, with all its emphasis on impersonal principles, Vedanta is not antagonistic to anything, though it does not compromise or give up the truths which it considers fundamental.

You all know that certain things are necessary to make a religion. First of all, there is the book. The power of the book is simply marvellous! Whatever it be, the book is the centre round which human allegiance gathers. Not one religion is living today but has a book. With all its rationalism and tall talk, humanity still clings to the books. In your country every attempt to start a religion without a book has failed. In India sects rise with great success, but within a few years they die down, because there is no book behind them. So in every other country.

Study the rise and fall of the Unitarian movement. It represents the best thought of your nation. Why should it not have spread like the Methodist, Baptist, and other Christian denominations? Because there was no book. On the other hand, think of the Jews. A handful of men, driven from one country to another, still hold together, because they have a book. Think of the Pa.r.s.ees - only a hundred thousand in the world. About a million are all that remain of the Jains in India. And do you know that these handfuls of Pa.r.s.ees and Jains still keep on just because of their books? The religions that are living at the present day - every one of them has a book.

The second requisite, to make a religion, is veneration for some person. He is wors.h.i.+pped either as the Lord of the world or as the great Teacher. Men must wors.h.i.+p some embodied man! They must have the Incarnation or the prophet or the great leader. You find it in every religion today. Hindus and Christians - they have Incarnations: Buddhists, Mohammedans, and Jews have prophets. But it is all about the same - all their veneration twines round some person or persons.

The third requisite seems to be that a religion, to be strong and sure of itself, must believe that it alone is the truth; otherwise it cannot influence people. Liberalism dies because it is dry, because it cannot rouse fanaticism in the human mind, because it cannot bring out hatred for everything except itself. That is why liberalism is bound to go down again and again. It can influence only small numbers of people. The reason is not hard to see. Liberalism tries to make us unselfish. But we do not want to be unselfish - we see no immediate gain in unselfishness; we gain more by being selfish. We accept liberalism as long as we are poor, have nothing. The moment we acquire money and power, we turn very conservative. The poor man is a democrat. When he becomes rich, he becomes an aristocrat. In religion, too, human nature acts in the same way.

A prophet arises, promises all kinds of rewards to those who will follow him and eternal doom to those who will not. Thus he makes his ideas spread. All existent religions that are spreading are tremendously fanatic. The more a sect hates other sects, the greater is its success and the more people it draws into its fold. My conclusion, after travelling over a good part of the world and living with many races, and in view of the conditions prevailing in the world, is that the present state of things is going to continue, in spite of much talk of universal brotherhood.

Vedanta does not believe in any of these teachings. First, it does not believe in a book - that is the difficulty to start with. It denies the authority of any book over any other book. It denies emphatically that any one book can contain all the truths about G.o.d, soul, the ultimate reality. Those of you who have read the Upanishads remember that they say again and again, "Not by the reading of books can we realise the Self."

Second, it finds veneration for some particular person still more difficult to uphold. Those of you who are students of Vedanta - by Vedanta is always meant the Upanishads - know that this is the only religion that does not cling to any person. Not one man or woman has ever become the object of wors.h.i.+p among the Vedantins. It cannot be. A man is no more worthy of wors.h.i.+p than any bird, any worm. We are all brothers. The difference is only in degree. I am exactly the same as the lowest worm. You see how very little room there is in Vedanta for any man to stand ahead of us and for us to go and wors.h.i.+p him - he dragging us on and we being saved by him. Vedanta does not give you that. No book, no man to wors.h.i.+p, nothing.

A still greater difficulty is about G.o.d. You want to be democratic in this country. It is the democratic G.o.d that Vedanta teaches. You have a government, but the government is impersonal. Yours is not an autocratic government, and yet it is more powerful than any monarchy in the world. n.o.body seems to understand that the real power, the real life, the real strength is in the unseen, the impersonal, the n.o.body. As a mere person separated from others, you are nothing, but as an impersonal unit of the nation that rules itself, you are tremendous. You are all one in the government - you are a tremendous power. But where exactly is the power? Each man is the power. There is no king. I see everybody equally the same. I have not to take off my hat and bow low to anyone. Yet there is a tremendous power in each man.

Vedanta is just that. Its G.o.d is not the monarch sitting on a throne, entirely apart. There are those who like their G.o.d that way - a G.o.d to be feared and propitiated. They burn candles and crawl in the dust before Him. They want a king to rule them - they believe in a king in heaven to rule them all. The king is gone from this country at least. Where is the king of heaven now? Just where the earthly king is. In this country the king has entered every one of you. You are all kings in this country. So with the religion of Vedanta. You are all G.o.ds. One G.o.d is not sufficient. You are all G.o.ds, says the Vedanta.

This makes Vedanta very difficult. It does not teach the old idea of G.o.d at all. In place of that G.o.d who sat above the clouds and managed the affairs of the world without asking our permission, who created us out of nothing just because He liked it and made us undergo all this misery just because He liked it, Vedanta teaches the G.o.d that is in everyone, has become everyone and everything. His majesty the king has gone from this country; the Kingdom of Heaven went from Vedanta hundreds of years ago.

India cannot give up his majesty the king of the earth - that is why Vedanta cannot become the religion of India. There is a chance of Vedanta becoming the religion of your country because of democracy. But it can become so only if you can and do clearly understand it, if you become real men and women, not people with vague ideas and superst.i.tions in your brains, and if you want to be truly spiritual, since Vedanta is concerned only with spirituality.

What is the idea of G.o.d in heaven? Materialism. The Vedantic idea is the infinite principle of G.o.d embodied in every one of us. G.o.d sitting up on a cloud! Think of the utter blasphemy of it! It is materialism - downright materialism. When babies think this way, it may be all right, but when grownup men try to teach such things, it is downright disgusting - that is what it is. It is all matter, all body idea, the gross idea, the sense idea. Every bit of it is clay and nothing but clay. Is that religion? It is no more religion than is the Mumbo Jumbo "religion" of Africa. G.o.d is spirit and He should be wors.h.i.+pped in spirit and in truth. Does spirit live only in heaven? What is spirit? We are all spirit. Why is it we do not realise it? What makes you different from me? Body and nothing else. Forget the body, and all is spirit.

These are what Vedanta has not to give. No book. No man to be singled out from the rest of mankind - "You are worms, and we are the Lord G.o.d!" - none of that. If you are the Lord G.o.d, I also am the Lord G.o.d. So Vedanta knows no sin. There are mistakes but no sin; and in the long run everything is going to be all right. No Satan - none of this nonsense. Vedanta believes in only one sin, only one in the world, and it is this: the moment you think you are a sinner or anybody is a sinner, that is sin. From that follows every other mistake or what is usually called sin. There have been many mistakes in our lives. But we are going on. Glory be unto us that we have made mistakes! Take a long look at your past life. If your present condition is good, it has been caused by all the past mistakes as well as successes. Glory be unto success! Glory be unto mistakes! Do not look back upon what has been done. Go ahead!

You see, Vedanta proposes no sin nor sinner. No G.o.d to be afraid of. He is the one being of whom we shall never be afraid, because He is our own Self. There is only one being of whom you cannot possibly be afraid; He is that. Then is not he really the most superst.i.tious person who has fear of G.o.d? There may be someone who is afraid of his shadow; but even he is not afraid of himself. G.o.d is man's very Self. He is that one being whom you can never possibly fear. What is all this nonsense, the fear of the Lord entering into a man, making him tremble and so on? Lord bless us that we are not all in the lunatic asylum! But if most of us are not lunatics, why should we invent such ideas as fear of G.o.d? Lord Buddha said that the whole human race is lunatic, more or less. It is perfectly true, it seems.