Practical Vedanta excerpts from Swami Vivekananda - Part 8

Courtesy Sanjib Maharaj - Swami Dheyananda of RKM Students' Home Belgharia

“We are in reality that Infinite Being, and our personalities represent so many channels through which this Infinite Reality is manifesting Itself; and the whole mass of changes which we call evolution is brought about by the soul trying to manifest more and more of its infinite energy… Each one of us has come out of one protoplasmic cell, and all the powers we possess were coiled up there. You cannot say they came from food; for if you heap up food mountains high, what power comes out of it? The energy was there, potentially no doubt, but still there. So is infinite power in the soul of man, whether he knows it or not. Its manifestation is only a question of being conscious of it.  Slowly this infinite giant is, as it were, waking up, becoming conscious of his power, and arousing himself; and with his growing consciousness, more and more of his bonds are breaking, chains are bursting asunder, and the day is sure to come when, with the full consciousness of his infinite power and wisdom, the giant will rise to his feet and stand erect.” – Swami Vivekananda

Excerpt from the lecture Practical Vedanta - Part III delivered by Swami Vivekananda at London

We have come to think of the body, and mind, and soul as many, but really there is only one; and that one is appearing in all these various forms. Take the well-known illustration of the monists, the rope appearing as the snake. Some people, in the dark or through some other cause, mistake the rope for the snake, but when knowledge comes, the snake vanishes and it is found to be a rope. By this illustration we see that when the snake exists in the mind, the rope has vanished, and when the rope exists, the snake has gone.

When we see phenomenon, and phenomenon only, around us, the noumenon has vanished, but when we see the noumenon, the unchangeable, it naturally follows that the phenomenon has vanished. Now, we understand better the position of both the realist and the idealist. The realist sees the phenomenon only, and the idealist looks to the noumenon. For the idealist, the really genuine idealist, who has truly arrived at the power of perception, whereby he can get away from all ideas of change, for him the changeful universe has vanished, and he has the right to say it is all delusion, there is no change. The realist at the same time looks at the changeful. For him the unchangeable has vanished, and he has a right to say this is all real.

It is nothing less than this, that the Impersonal Being, our highest generalisation, is in ourselves, and we are That. "O Shvetaketu, thou art That." You are that Impersonal Being; that God for whom you have been searching all over the universe is all the time yourself -- yourself not in the personal sense but in the Impersonal. The man we know now, the manifested, is personalised, but the reality of this is the Impersonal. As manifested beings we appear to be separate, but our reality is one, and the less we think of ourselves as separate from that One, the better for us. The more we think of ourselves as separate from the Whole, the more miserable we become.

We should, therefore, follow reason and also sympathise with those who do not come to any sort of belief, following reason. For it is better that mankind should become atheist by following reason than blindly believe in two hundred millions of gods on the authority of anybody. What we want is progress, development, realisation. No theories ever made men higher. No amount of books can help us to become purer. The only power is in realisation, and that lies in ourselves and comes from thinking. Let men think. A clod of earth never thinks; but it remains only a lump of earth. The glory of man is that he is a thinking being. It is the nature of man to think and therein he differs from animals.

The monistic theory has this merit that it is the most rational of all the religious theories that we can conceive of. Every other theory, every conception of God which is partial and little and personal is not rational. And yet monism has this grandeur that it embraces all these partial conceptions of God as being necessary for many.

Take, for instance, the idea of a Personal God. A man who understands and believes in the Impersonal -- John Stuart Mill, for example -- may say that a Personal God is impossible, and cannot be proved. I admit with him that a Personal God cannot be demonstrated. But He is the highest reading of the Impersonal that can be reached by the human intellect, and what else is the universe but various readings of the Absolute? It is like a book before us, and each one has brought his intellect to read it, and each one has to read it for himself. Thus this universe itself is the absolute, the unchangeable, the noumenon; and the phenomenon constitutes the reading thereof. For you will first find that all phenomena are finite. Every phenomenon that we can see, feel, or think of, is finite, limited by our knowledge, and the Personal God as we conceive of Him is in fact a phenomenon. The very idea of causation exists only in the phenomenal world, and God as the cause of this universe must naturally be thought of as limited, and yet He is the same Impersonal God. This very universe, as we have seen, is the same Impersonal Being read by our intellect. It is unchangeable and changeable at the same time, Impersonal and Personal in one. The Personal God and all that exists in the universe are the same Impersonal Being seen through our minds. When we shall be rid of our minds, our little personalities, we shall become one with It. This is what is meant by "Thou art That". For we must know our true nature, the Absolute.

The finite, manifested man forgets his source and thinks himself to be entirely separate. We, as personalised, differentiated beings, forget our reality, and the teaching of monism is not that we shall give up these differentiations, but we must learn to understand what they are. We are in reality that Infinite Being, and our personalities represent so many channels through which this Infinite Reality is manifesting Itself; and the whole mass of changes which we call evolution is brought about by the soul trying to manifest more and more of its infinite energy. We cannot stop anywhere on this side of the Infinite; our power, and blessedness, and wisdom, cannot but grow into the Infinite. Infinite power and existence and blessedness are ours, and we have not to acquire them; they are our own, and we have only to manifest them.

This is the central idea of monism, and one that is so hard to understand. From my childhood everyone around me taught weakness; I have been told ever since I was born that I was a weak thing. It is very difficult for me now to realise my own strength, but by analysis and reasoning I gain knowledge of my own strength, I realise it. All the knowledge that we have in this world, where did it come from? It was within us. What knowledge is outside? None. Knowledge was not in matter; it was in man all the time. Nobody ever created knowledge; man brings it from within.It is lying there. The whole of that big banyan tree which covers acres of ground, was in the little seed which was, perhaps, no bigger than one eighth of a mustard seed; all that mass of energy was there confined. The gigantic intellect, we know, lies coiled up in the protoplasmic cell, and why should not the infinite energy? We know that it is so. It may seem like a paradox, but is true. Each one of us has come out of one protoplasmic cell, and all the powers we possess were coiled up there. You cannot say they came from food; for if you heap up food mountains high, what power comes out of it? The energy was there, potentially no doubt, but still there. So is infinite power in the soul of man, whether he knows it or not. Its manifestation is only a question of being conscious of it. Slowly this infinite giant is, as it were, waking up, becoming conscious of his power, and arousing himself; and with his growing consciousness, more and more of his bonds are breaking, chains are bursting asunder, and the day is sure to come when, with the full consciousness of his infinite power and wisdom, the giant will rise to his feet and stand erect. Let us all help to hasten that glorious consummation.