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Tuesday, 3 February 2015
The Free Soul :
The Free Soul :
(Source : The Free Soul, Complete Works Of Vivekananda)
The analysis of the Sânkhyas stops with the duality of existence —
Nature and souls. There are an infinite number of souls, which, being simple, cannot die, and must therefore be separate from Nature. Nature in itself changes and manifests all these phenomena; and the soul, according to the Sankhyas, is inactive. It is a simple by itself, and Nature works out all these phenomena for the liberation of the soul; and liberation consists in the soul discriminating that it is not Nature. At the same time we have seen that the Sankhyas were bound to admit that every soul was omnipresent. Being a simple, the soul cannot be limited, because all limitation comes either through time, space, or causation. The soul being entirely beyond these cannot have any limitation. To have limitation one must be in space, which means the body; and that which is body must be in Nature. If the soul had form, it would be identified with Nature; therefore the soul is formless, and that which is formless cannot be said to exist here, there, or anywhere. It must be omnipresent. Beyond this the Sankhya philosophy does not go.
The first argument of the Vedantists against this is that this analysis is not a perfect one. If their Nature be absolute and the soul be also absolute, there will be two absolutes, and all the arguments that apply in the case of the soul to show that it is omnipresent will apply in the case of Nature, and Nature too will be beyond all time, space, and causation, and as the result there will be no change or manifestation. Then will come the difficulty of having two absolutes, which is impossible.
What is the solution of the Vedantist?
His solution is that, just as the Sankhyas say, it requires some sentient Being as the motive power behind, which makes the mind think and Nature work, because Nature in all its modifications, from gross matter up to Mahat (Intelligence), is simply insentient. Now, says the Vedantist, this sentient Being which is behind the whole universe is what we call God, and consequently this universe is not different from Him. It is He Himself who has become this universe. He not only is the instrumental cause of this universe, but also the material cause. Cause is never different from effect, the effect is but the cause reproduced in another form. We see that every day. So this Being is the cause of Nature. All the forms and phases of Vedanta, either dualistic, or qualified-monistic, or monistic, first take this position that God is not only the instrumental, but also the material cause of this universe, that everything which exists is He.
The second step in Vedanta is that these souls are also a part of God, one spark of that Infinite Fire. "As from a mass of fire millions of small particles fly, even so from this Ancient One have come all these souls." So far so good, but it does not yet satisfy.
What is meant by a part of the Infinite?
The Infinite is indivisible; there cannot be parts of the Infinite. The Absolute cannot be divided.
What is meant, therefore, by saying that all these sparks are from Him?
The Advaitist, the non-dualistic Vedantist, solves the problem by maintaining that there is really no part; that each soul is really not a part of the Infinite, but actually is the Infinite Brahman. Then how can there be so many?
The sun reflected from millions of globules of water appears to be millions of suns, and in each globule is a miniature picture of the sun-form; so all these souls are but reflections and not real. They are not the real "I" which is the God of this universe, the one undivided Being of the universe. And all these little different beings, men and animals etc. are but reflections, and not real. They are simply illusory reflections upon Nature. There is but one Infinite Being in the universe, and that Being appears as you and as I; but this appearance of divisions is after all a delusion. He has not been divided, but only appears to be divided. This apparent division is caused by looking at Him through the network of time, space, and causation.
When I look at God through the network of time, space, and causation, I see Him as the material world. When I look at Him from a little higher plane, yet through the same network, I see Him as an animal, a little higher as a man, a little higher as a god, but yet He is the One Infinite Being of the universe, and that Being we are. I am That, and you are That. Not parts of It, but the whole of It. "It is the Eternal Knower standing behind the whole phenomena; He Himself is the phenomena." He is both the subject and the object, He is the "I" and the "You". How is this? "How to know the Knower? The Knower cannot know Himself; I see everything but cannot see myself. The Self, the Knower, the Lord of all, the Real Being, is the cause of all the vision that is in the universe, but it is impossible for Him to see Himself or know Himself, excepting through reflection. You cannot see your own face except in a mirror, and so the Self cannot see Its own nature until It is reflected, and this whole universe therefore is the Self trying to realise Itself.
This reflection is thrown back first from the protoplasm, then from plants and animals, and so on and on from better and better reflectors, until the best reflector, the perfect man, is reached — just as a man who, wanting to see his face, looks first in a little pool of muddy water, and sees just an outline; then he comes to clear water, and sees a better image; then to a piece of shining metal, and sees a still better image; and at last to a looking-glass, and sees himself reflected as he is. Therefore the perfect man is the highest reflection of that Being who is both subject and object. You now find why man instinctively worships everything, and how perfect men are instinctively worshipped as God in every country.
You may talk as you like, but it is they who are bound to be worshipped. That is why men worship Incarnations, such as Christ or Buddha. They are the most perfect manifestations of the eternal Self. They are much higher than all the conceptions of God that you or I can make. A perfect man is much higher than such conceptions. In him the circle becomes complete; the subject and the object become one. In him all delusions go away and in their place comes the realisation that he has always been that perfect Being.
How came this bondage then?
How was it possible for this perfect Being to degenerate into the imperfect?
How was it possible that the free became bound?
The Advaitist says, he was never bound, but was always free. Various clouds of various colours come before the sky. They remain there a minute and then pass away. It is the same eternal blue sky stretching there for ever. The sky never changes: it is the cloud that is changing. So you are always perfect, eternally perfect. Nothing ever changes your nature, or ever will. All these ideas that I am imperfect, I am a man, or a woman, or a sinner, or I am the mind, I have thought, I will think — all are hallucinations; you never think, you never had a body; you never were imperfect. You are the blessed Lord of this universe, the one Almighty ruler of everything that is and ever will be, the one mighty ruler of these suns and stars and moons and earths and planets and all the little bits of our universe. It is through you that the sun shines and the stars shed their lustre, and the earth becomes beautiful. It is through your blessedness that they all love and are attracted to each other. You are in all, and you are all. Whom to avoid, and whom to take?
You are the all in all. When this knowledge comes delusion immediately vanishes.
I was once travelling in the desert in India. I travelled for over a month and always found the most beautiful landscapes before me, beautiful lakes and all that. One day I was very thirsty and I wanted to have a drink at one of these lakes; but when I approached that lake it vanished. Immediately with a blow came into my brain the idea that this was a mirage about which I had read all my life; and then I remembered and smiled at my folly, that for the last month all the beautiful landscapes and lakes I had been seeing were this mirage, but I could not distinguish them then. The next morning I again began my march; there was the lake and the landscape, but with it immediately came the idea, "This is a mirage."
Once known it had lost its power of illusion. So this illusion of the universe will break one day. The whole of this will vanish, melt away. This is realization. Philosophy is no joke or talk. It has to be realised.
So far the logic is tremendously rigorous. If man reasons, there is no place for him to stand until he comes to this, that there is but One Existence, that everything else is nothing. There is no other way left for rational mankind but to take this view.
But how is it that what is infinite, ever perfect, ever blessed, Existence-Knowledge-Bliss Absolute, has come under these delusions?
It is the same question that has been asked all the world over. In the vulgar form the question becomes, "How did sin come into this world?"
This is the most vulgar and sensuous form of the question, and the other is the most philosophic form, but the answer is the same. The same question has been asked in various grades and fashions, but in its lower forms it finds no solution, because the stories of apples and serpents and women do not give the explanation. In that state, the question is childish, and so is the answer. But the question has assumed very high proportions now: "How did this illusion come?"
And the answer is as fine. The answer is that we cannot expect any answer to an impossible question. The very question is impossible in terms. You have no right to ask that question. Why?
What is perfection?
That which is beyond time, space, and causation — that is perfect.
Then you ask how the perfect became imperfect. In logical language the question may be put in this form: "How did that which is beyond causation become caused?"
You contradict yourself. You first admit it is beyond causation, and then ask what causes it. This question can only be asked within the limits of causation. As far as time and space and causation extend, so far can this question be asked. But beyond that it will be nonsense to ask it, because the question is illogical. Within time, space, and causation it can never be answered, and what answer may lie beyond these limits can only be known when we have transcended them; therefore the wise will let this question rest. When a man is ill, he devotes himself to curing his disease without insisting that he must first learn how he came to have it.
There is another form of this question, a little lower, but more practical and illustrative: What produced this delusion? Can any reality produce delusion?
Certainly not. We see that one delusion produces another, and so on. It is delusion always that produces delusion. It is disease that produces disease, and not health that produces disease. The wave is the same thing as the water, the effect is the cause in another form. The effect is delusion, and therefore the cause must be delusion.
What produced this delusion?
Another delusion. And so on without beginning. The only question that remains for you to ask is: Does not this break your monism, because you get two existences in the universe, one yourself and the other the delusion?
The answer is: Delusion cannot be called an existence. Thousands of dreams come into your life, but do not form any part of your life. Dreams come and go; they have no existence. To call delusion existence will be sophistry. Therefore there is only one individual existence in the universe, ever free, and ever blessed; and that is what you are. This is the last conclusion reached by the Advaitists.
It may then be asked: What becomes of all these various forms of worship?
They will remain; they are simply groping in the dark for light, and through this groping light will come. We have just seen that the Self cannot see Itself. Our knowledge is within the network of Mâyâ (unreality), and beyond that is freedom. Within the network there is slavery, it is all under law; beyond that there is no law. So far as the universe is concerned, existence is ruled by law, and beyond that is freedom. As long as you are in the network of time, space, and causation, to say you are free is nonsense, because in that network all is under rigorous law, sequence, and consequence. Every thought that you think is caused, every feeling has been caused; to say that the will is free is sheer nonsense.
It is only when the infinite existence comes, as it were, into this network of Maya that it takes the form of will. Will is a portion of that being, caught in the network of Maya, and therefore "free will" is a misnomer. It means nothing — sheer nonsense. So is all this talk about freedom. There is no freedom in Maya.
Every one is as much bound in thought, word, deed, and mind, as a piece of stone or this table. That I talk to you now is as rigorous in causation as that you listen to me. There is no freedom until you go beyond Maya. That is the real freedom of the soul. Men, however sharp and intellectual, however clearly they see the force of the logic that nothing here can be free, are all compelled to think they are free; they cannot help it. No work can go on until we begin to say we are free. It means that the freedom we talk about is the glimpse of the blue sky through the clouds and that the real freedom — the blue sky itself— is behind. True freedom cannot exist in the midst of this delusion, this hallucination, this nonsense of the world, this universe of the senses, body, and mind.
All these dreams, without beginning or end, uncontrolled and uncontrollable, ill-adjusted, broken, inharmonious, form our idea of this universe. In a dream, when you see a giant with twenty heads chasing you, and you are flying from him, you do not think it is inharmonious; you think it is proper and right. So is this law. All that you call law is simply chance without meaning. In this dream state you call it law. Within Maya, so far as this law of time, space and causation exists, there is no freedom; and all these various forms of worship are within this Maya.The idea of God and the ideas of brute and of man are within this Maya, and as such are equally hallucinations; all of them are dreams.
But you must take care not to argue like some extraordinary men of whom we hear at the present time. They say the idea of God is a delusion, but the idea of this world is true. Both ideas stand or fall by the same logic. He alone has the right to be an atheist who denies this world, as well as the other. The same argument is for both. The same mass of delusion extends from God to the lowest animal, from a blade of grass to the Creator. They stand or fall by the same logic. The same person who sees falsity in the idea of God ought also to see it in the idea of his own body or his own mind. When God vanishes, then also vanish the body and mind; and when both vanish, that which is the Real Existence remains for ever. "There the eyes cannot go, nor the speech, nor the mind. We cannot see it, neither know it."
And we now understand that so far as speech and thought and knowledge and intellect go, it is all within this Maya within bondage. Beyond that is Reality. There neither thought, nor mind, nor speech, can reach.
So far it is intellectually all right, but then comes the practice. The real work is in the practice. Are any practices necessary to realise this Oneness?
Most decidedly. It is not that you become this Brahman. You are already that. It is not that you are going to become God or perfect; you are already perfect; and whenever you think you are not, it is a delusion. This delusion which says that you are Mr. So-and-so or Mrs. So-and-so can be got rid of by another delusion, and that is practice. Fire will eat fire, and you can use one delusion to conquer another delusion. One cloud will come and brush away another cloud, and then both will go away.
What are these practices then?
We must always bear in mind that we are not going to be free, but are free already. Every idea that we are bound is a delusion. Every idea that we are happy or unhappy is a tremendous delusion; and another delusion will come — that we have got to work and worship and struggle to be free — and this will chase out the first delusion, and then both will stop.
This is a hallucination that we are imperfect; and we take up another, that we have to practice to become perfect. Then one will chase the other, as we can use one thorn to extract another and then throw both away. There are people for whom it is sufficient knowledge to hear, "Thou art That". With a flash this universe goes away and the real nature shines, but others have to struggle hard to get rid of this idea of bondage.
" Om Shanti Shanti Shanti "