Swami Vivekananda - Complete Works of Swami Vivekananda

“The kingdom of heaven is within you,” says Jesus; so says the Vedanta, and every great teacher. “He that hath eyes to see, let him see, and he that hath ears to hear, let him hear.” The Vedanta proves that the truth for which we have been searching all this time is present, and was all the time with us. In our ignorance, we thought we had lost it, and went about the world crying and weeping, struggling to find the truth, while all along it was dwelling in our own hearts. There alone can we find it.

If we understand the giving up of the world in its old, crude sense, then it would come to this: that we must not work, that we must be idle, sitting like lumps of earth, neither thinking nor doing anything, but must become fatalists, driven about by every circumstance, ordered about by the laws of nature, drifting from place to place. That would be the result. But that is not what is meant. We must work. Ordinary mankind, driven everywhere by false desire, what do they know of work? The man propelled by his own feelings and his own senses, what does he know about work? He works, who is not propelled by his own desires, by any selfishness whatsoever. He works, who has no ulterior motive in view. He works, who has nothing to gain from work.

Who enjoys the picture, the seller or the seer? The seller is busy with his accounts, computing what his gain will be, how much profit he will realise on the picture. His brain is full of that. He is looking at the hammer, and watching the bids. He is intent on hearing how fast the bids are rising. That man is enjoying the picture who has gone there without any intention of buying or selling. He looks at the picture and enjoys it. So this whole universe is a picture, and when these desires have vanished, men will enjoy the world, and then this buying and selling and these foolish ideas of possession will be ended. The money-lender gone, the buyer gone, the seller gone, this world remains the picture, a beautiful painting. I never read of any more beautiful conception of God than the following: “He is the Great Poet, the Ancient Poet; the whole universe is His poem, coming in verses and rhymes and rhythms, written in infinite bliss.” When we have given up desires, then alone shall we be able to read and enjoy this universe of God. Then everything will become deified. Nooks and corners, by-ways and shady places, which we thought dark and unholy, will be all deified. They will all reveal their true nature, and we shall smile at ourselves and think that all this weeping and crying has been but child’s play, and we were only standing by, watching.

So, do your work, says the Vedanta. It first advises us how to work — by giving up — giving up the apparent, illusive world. What is meant by that? Seeing God everywhere. Thus do you work. Desire to live a hundred years, have all earthly desires, if you wish, only deify them, convert them into heaven. Have the desire to live a long life of helpfulness, of blissfulness and activity on this earth. Thus working, you will find the way out. There is no other way. If a man plunges headlong into foolish luxuries of the world without knowing the truth, he has missed his footing, he cannot reach the goal. And if a man curses the world, goes into a forest, mortifies his flesh, and kills himself little by little by starvation, makes his heart a barren waste, kills out all feelings, and becomes harsh, stern, and dried-up, that man also has missed the way. These are the two extremes, the two mistakes at either end. Both have lost the way, both have missed the goal.

So work, says the Vedanta, putting God in everything, and knowing Him to be in everything. Work incessantly, holding life as something deified, as God Himself, and knowing that this is all we have to do, this is all we should ask for. God is in everything, where else shall we go to find Him? He is already in every work, in every thought, in every feeling. Thus knowing, we must work — this is the only way, there is no other. Thus the effects of work will not bind us. We have seen how false desires are the cause of all the misery and evil we suffer, but when they are thus deified, purified, through God, they bring no evil, they bring no misery. Those who have not learnt this secret will have to live in a demoniacal world until they discover it. Many do not know what an infinite mine of bliss is in them, around them, everywhere; they have not yet discovered it. What is a demoniacal world? The Vedanta says, ignorance.

We are dying of thirst sitting on the banks of the mightiest river. We are dying of hunger sitting near heaps of food. Here is the blissful universe, yet we do not find it. We are in it all the time, and we are always mistaking it. Religion proposes to find this out for us. The longing for this blissful universe is in all hearts. It has been the search of all nations, it is the one goal of religion, and this ideal is expressed in various languages in different religions. It is only the difference of language that makes all these apparent divergences. One expresses a thought in one way, another a little differently, yet perhaps each is meaning exactly what the other is expressing in a different language.

More questions arise in connection with this. It is very easy to talk. From my childhood I have heard of seeing God everywhere and in everything, and then I can really enjoy the world, but as soon as I mix with the world, and get a few blows from it, the idea vanishes. I am walking in the street thinking that God is in every man, and a strong man comes along and gives me a push and I fall flat on the footpath. Then I rise up quickly with clenched fist, the blood has rushed to my head, and the reflection goes. Immediately I have become mad. Everything is forgotten; instead of encountering God I see the devil. Ever since we were born we have been told to see God in all. Every religion teaches that — see God in everything and everywhere. Do you not remember in the New Testament how Christ says so? We have all been taught that; but it is when we come to the practical side, that the difficulty begins. You all remember how in Æesop’s Fables a fine stag is looking at his form reflected in a lake and is saying to his young one, “How powerful I am, look at my splendid head, look at my limbs, how strong and muscular they are; and how swiftly I can run.” In the meantime he hears the barking of dogs in the distance, and immediately takes to his heels, and after he has run several miles, he comes back panting. The young one says, “You just told me how strong you were, how was it that when the dog barked, you ran away?” “Yes, my son; but when the dogs bark all my confidence vanishes.” Such is the case with us. We think highly of humanity, we feel ourselves strong and valiant, we make grand resolves; but when the “dogs” of trial and temptation bark, we are like the stag in the fable. Then, if such is the case, what is the use of teaching all these things? There is the greatest use. The use is this, that perseverance will finally conquer. Nothing can be done in a day.

“This Self is first to be heard, then to be thought upon, and then meditated upon.” Everyone can see the sky, even the very worm crawling upon the earth sees the blue sky, but how very far away it is! So it is with our ideal. It is far away, no doubt, but at the same time, we know that we must have it. We must even have the highest ideal. Unfortunately in this life, the vast majority of persons are groping through this dark life without any ideal at all. If a man with an ideal makes a thousand mistakes, I am sure that the man without an ideal makes fifty thousand. Therefore, it is better to have an ideal. And this ideal we must hear about as much as we can, till it enters into our hearts, into our brains, into our very veins, until it tingles in every drop of our blood and permeates every pore in our body. We must meditate upon it. “Out of the fullness of the heart the mouth speaketh,” and out of the fullness of the heart the hand works too.