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ONE EXISTENCE APPEARING AS MANY

(Delivered in New York, 1896)

Vairâgya or renunciation is the turning point in all the various Yogas. The Karmi (worker) renounces the fruits of his work. The Bhakta (devotee) renounces all little loves for the almighty and omnipresent love. The Yogi renounces his experiences, because his philosophy is that the whole Nature, although it is for the experience of the soul, at last brings him to know that he is not in Nature, but eternally separate from Nature. The Jnâni (philosopher) renounces everything, because his philosophy is that Nature never existed, neither in the past, nor present, nor will It in the future. The question of utility cannot be asked in these higher themes. It is very absurd to ask it; and even if it be asked, after a proper analysis, what do we find in this question of utility? The ideal of happiness, that which brings man more happiness, is of greater utility to him than these higher things which do not improve his material conditions or bring him such great happiness. All the sciences are for this one end, to bring happiness to humanity; and that which brings the larger amount of happiness, man takes and gives up that which brings a lesser amount of happiness. We have seen how happiness is either in the body, or in the mind, or in the Âtman. With animals, and in the lowest human beings who are very much like animals, happiness is all in the body. No man can eat with the same pleasure as a famished dog or a wolf; so in the dog and the wolf the happiness is entirely in the body. In men we find a higher plane of happiness, that of thought; and in the Jnani there is the highest plane of happiness in the Self, the Atman. So to the philosopher this knowledge of the Self is of the highest utility, because it gives him the highest happiness possible. Sense-gratifications or physical things cannot be of the highest utility to him, because he does not find in them the same pleasure that he finds in knowledge itself; and after all, knowledge is the one goal and is really the highest happiness that we know. All who work in ignorance are, as it were, the draught animals of the Devas. The word Deva is here used in the sense of a wise man. All the people that work and toil and labour like machines do not really enjoy life, but it is the wise man who enjoys. A rich man buys a picture at a cost of a hundred thousand dollars perhaps, but it is the man who understands art that enjoys it; and if the rich man is without knowledge of art, it is useless to him, he is only the owner. All over the world, it is the wise man who enjoys the happiness of the world. The ignorant man never enjoys; he has to work for others unconsciously.

Thus far we have seen the theories of these Advaitist philosophers, how there is but one Atman; there cannot be two. We have seen how in the whole of this universe there is but One Existence; and that One Existence when seen through the senses is called the world, the world of matter. When It is seen through the mind, It is called the world of thoughts and ideas; and when It is seen as it is, then It is the One Infinite Being. You must bear this in mind; it is not that there is a soul in man, although I had to take that for granted in order to explain it at first, but that there is only One Existence, and that one the Atman, the Self; and when this is perceived through the senses, through sense-imageries, It is called the body. When It is perceived through thought, It is called the mind. When It is perceived in Its own nature, It is the Atman, the One Only Existence. So it is not that there are three things in one, the body and the mind and the Self, although that was a convenient way of putting it in the course of explanation; but all is that Atman, and that one Being is sometimes called the body, sometimes the mind, and sometimes the Self, according to different vision. There is but one Being which the ignorant call the world. When a man goes higher in knowledge, he calls the very same Being the world of thought. Again, when knowledge itself comes, all illusions vanish, and man finds it is all nothing but Atman. I am that One Existence. This is the last conclusion. There are neither three nor two in the universe; it is all One. That One, under the illusion of Maya, is seen as many, just as a rope is seen as a snake. It is the very rope that is seen as a snake. There are not two things there, a rope separate and a snake separate. No man sees these two things there at the same time. Dualism and non-dualism are very good philosophic terms, but in perfect perception we never perceive the real and the false at the same time. We are all born monists, we cannot help it. We always perceive the one. When we perceive the rope, we do not perceive the snake at all; and when we see the snake, we do not see the rope at all — it has vanished. When you see illusion, you do not see reality. Suppose you see one of your friends coming at a distance in the street; you know him very well, but through the haze and mist that is before you, you think it is another man. When you see your friend as another man, you do not see your friend at all, he has vanished. You are perceiving only one. Suppose your friend is Mr. A; but when you perceive Mr. A as Mr. B. you do not see Mr. A at all. In each case you perceive only one. When you see yourself as a body, you are body and nothing else; and that is the perception of the vast majority of mankind. They may talk of soul and mind, and all these things, but what they perceive is the physical form, the touch, taste, vision, and so on. Again, with certain men in certain states of consciousness, they perceive themselves as thought. You know, of course, the story told of Sir Humphrey Davy, who has making experiments before his class with laughing-gas, and suddenly one of the tubes broke, and the gas escaping, he breathed it in. For some moments he remained like a statue. Afterwards he told his class that when he was in that state, he actually perceived that the whole world is made up of ideas. The gas, for a time, made him forget the consciousness of the body, and that very thing which he was seeing as the body, he began to perceive as ideas. When the consciousness rises still higher, when this little puny consciousness is gone for ever, that which is the Reality behind shines, and we see it as the One Existence-Knowledge-Bliss, the one Atman, the Universal. "One that is only Knowledge itself, One that is Bliss itself, beyond all compare, beyond all limit, ever free, never bound, infinite as the sky, unchangeable as the sky. Such a One will manifest Himself in your heart in meditation."

How does the Advaitist theory explain these various phases of heaven and hells and these various ideas we find in all religions? When a man dies, it is said that he goes to heaven or hell, goes here or there, or that when a man dies he is born again in another body either in heaven or in another world or somewhere. These are all hallucinations. Really speaking nobody is ever born or dies. There is neither heaven nor hell nor this world; all three never really existed. Tell a child a lot of ghost stories, add let him go out into the street in the evening. There is a little stump of a tree. What does the child see? A ghost, with hands stretched out, ready to grab him. Suppose a man comes from the corner of the street, wanting to meet his sweetheart; he sees that stump of the tree as the girl. A policeman coming from the street corner sees the stump as a thief. The thief sees it as a policeman. It is the same stump of a tree that was seen in various ways. The stump is the reality, and the visions of the stump are the projections of the various minds. There is one Being, this Self; It neither comes nor goes. When a man is ignorant, he wants to go to heaven or some place, and all his life he has been thinking and thinking of this; and when this earth dream vanishes, he sees this world as a heaven with Devas and angels flying about, and all such things. If a man all his life desires to meet his forefathers, he gets them all from Adam downwards, because he creates them. If a man is still more ignorant and has always been frightened by fanatics with ideas of hell, with all sorts of punishments, when he dies, he will see this very world as hell. All that is meant by dying or being born is simply changes in the plane of vision. Neither do you move, nor does that move upon which you project your vision. You are the permanent, the unchangeable. How can you come and go? It is impossible; you are omnipresent. The sky never moves, but the clouds move over the surface of the sky, and we may think that the sky itself moves, just as when you are in a railway train, you think the land is moving. It is not so, but it is the train which is moving. You are where you are; these dreams, these various clouds move. One dream follows another without connection. There is no such thing as law or connection in this world, but we are thinking that there is a great deal of connection. All of you have probably read Alice in Wonderland. It is the most wonderful book for children that has been written in this century When I read it, I was delighted; it was always in my head to write that sort of a book for children. What pleased me most in it was what you think most incongruous, that there is no connection there. One idea comes and jumps into another, without any connection. When you were children, you thought that the most wonderful connection. So this man brought back his thoughts of childhood, which were perfectly connected to him as a child, and composed this book for children. And all these books which men write, trying to make children swallow their own ideas as men, are nonsense. We too are grown-up children, that is all. The world is the same unconnected thing — Alice in Wonderland — with no connection whatever. When we see things happen a number of times in a certain sequence, we call it cause and effect, and say that the thing will happen again. When this dream changes, another dream will seem quite as connected as this. When we dream, the things we see all seem to be connected; during the dream we never think they are incongruous; it is only when we wake that we see the want of connection. When we wake from this dream of the world and compare it with the Reality, it will be found all incongruous nonsense, a mass of incongruity passing before us, we do not know whence or whither, but we know it will end; and this is called Maya, and is like masses of fleeting fleecy clouds. They represent all this changing existence, and the sun itself, the unchanging, is you. When you look at that unchanging Existence from the outside, you call it God; and when you look at it from the inside, you call it yourself. It is but one. There is no God separate from you, no God higher than you, the real "you". All the gods are little beings to you, all the ideas of God and Father in heaven are but your own reflection. God Himself is your image. "God created man after His own image." That is wrong. Man creates God after his own image. That is right. Throughout the universe we are creating gods after our own image. We create the god and fall down at his feet and worship him; and when this dream comes, we love it!

This is a good point to understand — that the sum and substance of this lecture is that there is but One Existence, and that One-Existence seen through different constitutions appears either as the earth, or heaven, or hell, or gods, or ghosts, or men, or demons, or world, or all these things. But among these many, "He who sees that One in this ocean of death, he who sees that One Life in this floating universe, who realises that One who never changes, unto him belongs eternal peace; unto none else, unto none else." This One existence has to be realised. How, is the next question. How is it to be realised? How is this dream to be broken, how shall we wake up from this dream that we are little men and women, and all such things? We are the Infinite Being of the universe and have become materialised into these little beings, men and women, depending upon the sweet word of one man, or the angry word of another, and so forth. What a terrible dependence, what a terrible slavery! I who am beyond all pleasure and pain, whose reflection is the whole universe, little bits of whose life are the suns and moons and stars — I am held down as a terrible slave! If you pinch my body, I feel pain. If one says a kind word, I begin to rejoice. See my condition — slave of the body, slave of the mind, slave of the world, slave of a good word, slave of a bad word, slave of passion, slave of happiness, slave of life, slave of death, slave of everything! This slavery has to be broken. How? "This Atman has first to be heard, then reasoned upon, and then meditated upon." This is the method of the Advaita Jnâni. The truth has to be heard, then reflected upon, and then to be constantly asserted. Think always, "I am Brahman". Every other thought must be cast aside as weakening. Cast aside every thought that says that you are men or women. Let body go, and mind go, and gods go, and ghosts go. Let everything go but that One Existence. "Where one hears another, where one sees another, that is small; where one does not hear another, where one does not see another, that is Infinite." That is the highest when the subject and the object become one. When I am the listener and I am the speaker, when I am the teacher and I am the taught, when I am the creator and I am the created — then alone fear ceases; there is not another to make us afraid. There is nothing but myself, what can frighten me? This is to be heard day after day. Get rid of all other thoughts. Everything else must be thrown aside, and this is to be repeated continually, poured through the ears until it reaches the heart, until every nerve and muscle, every drop of blood tingles with the idea that I am He, I am He. Even at the gate of death say, "I am He". There was a man in India, a Sannyâsin, who used to repeat "Shivoham" — "I am Bliss Eternal"; and a tiger jumped on him one day and dragged him away and killed him; but so long as he was living, the sound came, "Shivoham, Shivoham". Even at the gate of death, in the greatest danger, in the thick of the battlefield, at the bottom of the ocean, on the tops of the highest mountains, in the thickest of the forest, tell yourself, "I am He, I am He". Day and night say, "I am He". It is the greatest strength; it is religion. "The weak will never reach the Atman." Never say, "O Lord, I am a miserable sinner." Who will help you? You are the help of the universe. What in this universe can help you? Where is the man, or the god, or the demon to help you? What can prevail over you? You are the God of the universe; where can you seek for help? Never help came from anywhere but from yourself. In your ignorance, every prayer that you made and that was answered, you thought was answered by some Being, but you answered the prayer yourself unknowingly. The help came from yourself, and you fondly imagined that some one was sending help to you. There is no help for you outside of yourself; you are the creator of the universe. Like the silkworm you have built a cocoon around yourself. Who will save you? Burst your own cocoon and come out as the beautiful butterfly, as the free soul. Then alone you will see Truth. Ever tell yourself, "I am He." These are words that will burn up the dross that is in the mind, words that will bring out the tremendous energy which is within you already, the infinite power which is sleeping in your heart. This is to be brought out by constantly hearing the truth and nothing else. Wherever there is thought of weakness, approach not the place. Avoid all weakness if you want to be a Jnani.

Before you begin to practice, clear your mind of all doubts. Fight and reason and argue; and when you have established it in your mind that this and this alone can be the truth and nothing else, do not argue any more; close your mouth. Hear not argumentation, neither argue yourself. What is the use of any more arguments? You have satisfied yourself, you have decided the question. What remains? The truth has now to be realised, therefore why waste valuable time in vain arguments? The truth has now to be meditated upon, and every idea that strengthens you must be taken up and every thought that weakens you must be rejected. The Bhakta meditates upon forms and images and all such things and upon God. This is the natural process, but a slower one. The Yogi meditates upon various centres in his body and manipulates powers in his mind. The Jnani says, the mind does not exist, neither the body. This idea of the body and of the mind must go, must be driven off; therefore it is foolish to think of them. It would be like trying to cure one ailment by bringing in another. His meditation therefore is the most difficult one, the negative; he denies everything, and what is left is the Self. This is the most analytical way. The Jnani wants to tear away the universe from the Self by the sheer force of analysis. It is very easy to say, "I am a Jnani", but very hard to be really one. "The way is long", it is, as it were, walking on the sharp edge of a razor; yet despair not. "Awake, arise, and stop not until the goal is reached", say the Vedas.

So what is the meditation of the Jnani? He wants to rise above every idea of body or mind, to drive away the idea that he is the body. For instance, when I say, "I Swami", immediately the idea of the body comes. What must I do then? I must give the mind a hard blow and say, "No, I am not the body, I am the Self." Who cares if disease comes or death in the most horrible form? I am not the body. Why make the body nice? To enjoy the illusion once more? To continue the slavery? Let it go, I am not the body. That is the way of the Jnani. The Bhakta says, "The Lord has given me this body that I may safely cross the ocean of life, and I must cherish it until the journey is accomplished." The Yogi says, "I must be careful of the body, so that I may go on steadily and finally attain liberation." The Jnani feels that he cannot wait, he must reach the goal this very moment. He says, "I am free through eternity, I am never bound; I am the God of the universe through all eternity. Who shall make me perfect? I am perfect already." When a man is perfect, he sees perfection in others. When he sees imperfection, it is his own mind projecting itself. How can he see imperfection if he has not got it in himself? So the Jnani does not care for perfection or imperfection. None exists for him. As soon as he is free, he does not see good and evil. Who sees evil and good? He who has it in himself. Who sees the body? He who thinks he is the body. The moment you get rid of the idea that you are the body, you do not see the world at all; it vanishes for ever. The Jnani seeks to tear himself away from this bondage of matter by the force of intellectual conviction. This is the negative way — the "Neti, Neti" — "Not this, not this."