The Complete Works of Swami Vivekananda/Volume 4/Lectures and Discourses/Indian Religious Thought
INDIAN RELIGIOUS THOUGHT
(Delivered under the auspices of tile Brooklyn Ethical Society, in the Art Gallery of tile Pouch Mansion, Clinton Avenue, Brooklyn, U.S.A.)
India, although only half the size of the United States, contains a
population of over two hundred and ninety millions, and there are three
religions which hold sway over them — the Mohammedan, the Buddhist
[1], and the Hindu. The adherents of the first mentioned
number about sixty millions, of the second about nine millions, while the
last embrace nearly two hundred and six millions. The cardinal features of
the Hindu religion are founded on the meditative and speculative philosophy
and on the ethical teachings contained in the various books of the Vedas,
which assert that the universe is infinite in space and eternal in duration.
It never had a beginning, and it never will have an end. Innumerable have
been the manifestations of the power of the spirit in the realm of matter,
of the force of the Infinite in the domain of the finite; but the Infinite
Spirit Itself is self-existent, eternal, and unchangeable. The passage of
time makes no mark whatever on the dial of eternity. In its supersensuous
region which cannot be comprehended at all by the human understanding, there
is no past, and there is no future. The Vedas teach that the soul of man is
immortal. The body is subject to the law of growth and decay, what grows
must of necessity decay. But the in dwelling spirit is related to the
infinite and eternal life; it never had a beginning and it never will have
an end, One of the chief distinctions between the Hindu and the (Christian
religions is that the Christian religion teaches that each human soul had
its beginning at its birth into this world, whereas the Hindu religion
asserts that the spirit of man is an emanation of the Eternal Being, and had
no more a beginning than God Himself. Innumerable have been and will be its
manifestations in its passage from one personality to another, subject to
the great law of spiritual evolution, until it reaches perfection, when
there is no more change.
It has been often asked: If this be so, why is it we do not remember
anything of our past lives? This is our explanation: Consciousness is the
name of the surface only of the mental ocean, but within its depths are
stored up all our experiences, both pleasant and painful. The desire of the
human soul is to find out something that is stable. The mind and the body,
in fact all the various phenomena of nature, are in a condition of incessant
change. But the highest aspiration of our spirit is to find out something
that does not change, that has reached a state of permanent perfection. And
this is the aspiration of the human soul after the Infinite! The finer our
moral and intellectual development, the stronger will become this aspiration
after the Eternal that changes not.
The modern Buddhists teach that everything that cannot be known by the five
senses is non-existent, and that it is a delusion to suppose that man is an
independent entity. The idealists, on the contrary, claim that each
individual is an independent entity, and the external world does not exist
outside of his mental conception. But the sure solution of this problem is
that nature is a mixture of independence and dependence, of reality and
idealism. Our mind and bodies are dependent on the external world, and this
dependence varies according to the nature of their relation to it; but the
indwelling spirit is free, as God is free, and is able to direct in a
greater or lesser degree, according to the state of their development, the
movements of our minds and bodies.
Death is but a change of condition. We remain in the same universe, and are
subject to the same laws as before. Those who have passed beyond and have
attained high planes of development in beauty and wisdom are but the
advance-guard of a universal army who are following after them. The spirit
of the highest is related to the spirit of the lowest, and the germ of
infinite perfection exists in all. We should cultivate the optimistic
temperament, and endeavour to see the good that dwells in everything. If we
sit down and lament over the imperfection of our bodies and minds, we profit
nothing; it is the heroic endeavour to subdue adverse circumstances that
carries our spirit upwards. The object of life is to learn the laws of
spiritual progress. Christians can learn from Hindus, and Hindus can learn
from Christians. Each has made a contribution of value to the wisdom of the
world.
Impress upon your children that true religion is positive and not negative,
that it does not consist in merely refraining from evil, but in a persistent
performance of noble decals. True religion comes not from the teaching of
men or the reading of books; it is the awakening of the spirit within us,
consequent upon pure and heroic action. Every child born into the world
brings with it a certain accumulated experience from previous incarnations;
and the impress of this experience is seen in the structure of its mind and
body. But the feeling of independence which possesses us all shows there is
something in us besides mind and body. The soul that reigns within is
independent stud creates the desire for freedom. If we are not free, how can
we hope to make the world better? We hold that human progress is the result
of the action of the human spirit. What the world is, and what we ourselves
are, are the fruits of the freedom of the spirit.
We believe in one God, the Father of us all, who is omnipresent and
omnipotent, and who guides and preserves His children with infinite love.
We believe in a Personal God as the Christians do, but we go further: we
below that we are He! That His personality is manifested in us, that God is
in us, and that we are in God We believe there is a germ of truth in all
religions, and the Hindu bows down to them all; for in this world, truth is
to be found not in subtraction but in addition. We would offer God a bouquet
of the most beautiful flowers of all the diverse faiths. We must love God
for love's sake, not for the hope of reward. We must do our duty for duty's
sake not for the hope of reward. We must worship the beautiful for beauty's
sake, not for the hope of reward. Thus in the purity of our hearts shall we
see God. Sacrifices genuflexions, mumblings, and mutterings are not
religion. They are only good if they stimulate us to the brave performance
of beautiful and heroic deeds and lift our thoughts to the apprehension of
the divine perfection
What good is it, if we acknowledge in our prayers that God is the Father of
us all, and in our daily lives do not treat every man as our brother? Books
are only made so that they may point the way to a higher life; but no good
results unless the path is trodden with unflinching steps! Every human
personality may be compared to a glass globe. There is the same pure white
light — an emission of the divine Being — in the centre of each, but the
glass being of different colours and thickness, the rays assume diverse
aspects in the transmission. The equality and beauty of each central flame
is the same, and the apparent inequality is only in the imperfection of the
temporal instrument of its expression. As we rise higher and higher in the
scale of being, the medium becomes more and more translucent.
- Notes
- ↑ including the Jain.