Swami Vivekananda - Complete Works of Swami Vivekananda

Of course we know that the Advaita holds that this cannot be the goal or the ideal; bodilessness must be the ideal. The ideal cannot be finite. Anything short of the Infinite cannot be the ideal, and there cannot be an infinite body. That would be impossible, as body comes from limitation. There cannot be infinite thought, because thought comes from limitation. We have to go beyond the body, and beyond thought too, says the Advaita. And we have also seen that, according to Advaita, this freedom is not to be attained, it is already ours. We only forget it and deny it. Perfection is not to be attained, it is already within us. Immortality and bliss are not to be acquired, we possess them already; they have been ours all the time.

If you dare declare that you are free, free you are this moment. If you say you are bound, bound you will remain. This is what Advaita boldly declares. I have told you the ideas of the dualists. You can take whichever you like.

The highest ideal of the Vedanta is very difficult to understand, and people are always quarrelling about it, and the greatest difficulty is that when they get hold of certain ideas, they deny and fight other ideas. Take up what suits you, and let others take up what they need. If you are desirous of clinging to this little individuality, to this limited manhood, remain in it, have all these desires, and be content and pleased with them. If your experience of manhood has been very good and nice, retain it as long as you like; and you can do so, for you are the makers of your own fortunes; none can compel you to give up your manhood. You will be men as long as you like; none can prevent you. If you want to be angels, you will be angels, that is the law. But there may be others who do not want to be angels even. What right have you to think that theirs is a horrible notion? You may be frightened to lose a hundred pounds, but there may be others who would not even wink if they lost all the money they had in the world. There have been such men and still there are. Why do you dare to judge them according to your standard? You cling on to your limitations, and these little worldly ideas may be your highest ideal. You are welcome to them. It will be to you as you wish. But there are others who have seen the truth and cannot rest in these limitations, who have done with these things and want to get beyond. The world with all its enjoyments is a mere mud-puddle for them. Why do you want to bind them down to your ideas? You must get rid of this tendency once for all. Accord a place to everyone.

I once read a story about some ships that were caught in a cyclone in the South Sea Islands, and there was a picture of it in the Illustrated London News . All of them were wrecked except one English vessel, which weathered the storm. The picture showed the men who were going to be drowned, standing on the decks and cheering the people who were sailing through the storm (H.M.S. Calliope and the American men-of-war at Samoa. — Ed). Be brave and generous like that. Do not drag others down to where you are. Another foolish notion is that if we lose our little individuality, there will be no morality, no hope for humanity. As if everybody had been dying for humanity all the time! God bless you! If in every country there were two hundred men and women really wanting to do good to humanity, the millennium would come in five days. We know how we are dying for humanity! These are all tall talks, and nothing else. The history of the world shows that those who never thought of their little individuality were the greatest benefactors of the human race, and that the more men and women think of themselves, the less are they able to do for others. One is unselfishness, and the other selfishness. Clinging on to little enjoyments, and to desire the continuation and repetition of this state of things is utter selfishness. It arises not from any desire for truth, its genesis is not in kindness for other beings, but in the utter selfishness of the human heart, in the idea, “I will have everything, and do not care for anyone else.” This is as it appears to me. I would like to see more moral men in the world like some of those grand old prophets and sages of ancient times who would have given up a hundred lives if they could by so doing benefit one little animal! Talk of morality and doing good to others! Silly talk of the present time!

I would like to see moral men like Gautama Buddha, who did not believe in a Personal God or a personal soul, never asked about them, but was a perfect agnostic, and yet was ready to lay down his life for anyone, and worked all his life for the good of all, and thought only of the good of all. Well has it been said by his biographer, in describing his birth, that he was born for the good of the many, as a blessing to the many. He did not go to the forest to meditate for his own salvation; he felt that the world was burning, and that he must find a way out. “Why is there so much misery in the world ?” — was the one question that dominated his whole life. Do you think we are so moral as the Buddha?

The more selfish a man, the more immoral he is. And so also with the race. That race which is bound down to itself has been the most cruel and the most wicked in the whole world. There has not been a religion that has clung to this dualism more than that founded by the Prophet of Arabia, and there has not been a religion which has shed so much blood and been so cruel to other men. In the Koran there is the doctrine that a man who does not believe these teachings should be killed; it is a mercy to kill him! And the surest way to get to heaven, where there are beautiful houris and all sorts of sense-enjoyments, is by killing these unbelievers. Think of the bloodshed there has been in consequence of such beliefs!

In the religion of Christ there was little of crudeness; there is very little difference between the pure religion of Christ and that of the Vedanta. You find there the idea of oneness; but Christ also preached dualistic ideas to the people in order to give them something tangible to take hold of, to lead them up to the highest ideal. The same Prophet who preached, “Our Father which art in heaven”, also preached, “I and my Father are one”, and the same Prophet knew that through the “Father in heaven” lies the way to the “I and my Father are one”. There was only blessing and love in the religion of Christ; but as soon as crudeness crept in, it was degraded into something not much better than the religion of the Prophet of Arabia. It was crudeness indeed — this fight for the little self, this clinging on to the “I”, not only in this life, but also in the desire for its continuance even after death. This they declare to be unselfishness; this the foundation of morality! Lord help us, if this be the foundation of morality! And strangely enough, men and women who ought to know better think all morality will be destroyed if these little selves go and stand aghast at the idea that morality can only stand upon their destruction. The watchword of all well-being, of all moral good is not “I” but “thou”. Who cares whether there is a heaven or a hell, who cares if there is a soul or not, who cares if there is an unchangeable or not? Here is the world, and it is full of misery. Go out into it as Buddha did, and struggle to lessen it or die in the attempt. Forget yourselves; this is the first lesson to be learnt, whether you are a theist or an atheist, whether you are an agnostic or a Vedantist, a Christian or a Mohammedan. The one lesson obvious to all is the destruction of the little self and the building up of the Real Self.

Two forces have been working side by side in parallel lines. The one says “I”, the other says “not I”. Their manifestation is not only in man but in animals, not only in animals but in the smallest worms. The tigress that plunges her fangs into the warm blood of a human being would give up her own life to protect her young. The most depraved man who thinks nothing of taking the lives of his brother men will, perhaps, sacrifice himself without any hesitation to save his starving wife and children. Thus throughout creation these two forces are working side by side; where you find the one, you find the other too. The one is selfishness, the other is unselfishness. The one is acquisition, the other is renunciation. The one takes, the other gives. From the lowest to the highest, the whole universe is the playground of these two forces. It does not require any demonstration; it is obvious to all.