The Complete Works of Swami Vivekananda/Volume 4/Lectures and Discourses/The Practice of Religion
THE PRACTICE OF RELIGION
(Delivered at Alameda, California, on April 18, 1900)
We read many books, many scriptures. We get various ideas from our childhood, and change them every now and then. We understand what is meant by theoretical religion. We think we understand what is meant by practical religion. Now I am going to present to you my idea of practical religion.
We hear all around us about practical religion, and analysing all that, we find that it can be brought down to one conception — charity to our fellow beings. Is that all of religion? Every day we hear in this country about practical Christianity — that a man has done some good to his fellow beings. Is that all?
What is the goal of life? Is this world the goal of life? Nothing more? Are we to be just what we are, nothing more? Is man to be a machine which runs smoothly without a hitch anywhere? Are all the sufferings he experiences today all he can have, and doesn't he want anything more?
The highest dream of many religions is the world. ... The vast majority of people are dreaming of the time when there will be no more disease, sickness, poverty, or misery of any kind. They will have a good time all around. Practical religion, therefore, simply means. "Clean the streets! Make it nice!" We see how all enjoy it.
Is enjoyment the goal of life? Were it so, it would be a tremendous mistake to become a man at all. What man can enjoy a meal with more gusto than the dog or the cat ? Go to a menagerie and see the [wild animals] tearing the flesh from the bone. Go back and become a bird! . . . What a mistake then to become a man! Vain have been my years — hundreds of years — of struggle only to become the man of sense-enjoyments.
Mark, therefore, the ordinary theory of practical religion, what it leads to. Charity is great, but the moment you say it is all, you run the risk of running into materialism. It is not religion. It is no better than atheism - a little less. ... You Christians, have you found nothing else in the Bible than working for fellow creatures, building . . . hospitals ? . . . Here stands a shopkeeper and says how Jesus would have kept the shop! Jesus would neither have kept a saloon, nor a shop, nor have edited a newspaper. That sort of practical religion is good, not bad; but it is just kindergarten religion. It leads nowhere. . . . If you believe in God, if you are Christians and repeat everyday, "Thy will be done", just think what it means! You say every moment, "Thy will be done", really meaning, "My will be done by Thee, O God." The Infinite is working His own plans out. Even He has made mistakes, and you and I are going to remedy that! The Architect of the universe is going to be taught by the carpenters! He has left the world a dirty hole, and you are going to make it a beautiful place!
What is the goal of it all? Can senses ever be the goal? Can enjoyment of pleasure ever be the goal? Can this life ever be the goal of the soul? If it is, better die this moment; do not want this life! If that is the fate of man, that he is going to be only the perfected machine, it would just mean that we go back to being trees and stones and things like that. Did you ever hear a cow tell a lie or see a tree steal? They are perfect machines. They do not make mistakes. They live in a world where everything is finished. ...
What is the ideal of religion, then, if this cannot be practical [religion]? And it certainly cannot be. What are we here for? We are here for freedom, for knowledge. We want to know in order to make ourselves free. That is our life: one universal cry for freedom. What is the reason the . . . plant grows from the seed, overturning the ground and raising itself up to the skies? What is the offering for the earth from the sun? What is your life? The same struggle for freedom. Nature is trying all around to suppress us, and the soul wants to express itself. The struggle with nature is going on. Many things will be crushed and broken in this struggle for freedom. That is your real misery. Large masses of dust and dirt must be raised on the battlefield. Nature says, "I will conquer." The soul says, "I must be the conqueror." Nature says, "Wait! I will give you a little enjoyment to keep you quiet." The soul enjoys a little, becomes deluded a moment, but the next moment it [cries for freedom again]. Have you marked the eternal cry going on through the ages in every breast? We are deceived by poverty. We become wealthy and are deceived with wealth. We are ignorant. We read and learn and are deceived with knowledge. No man is ever satisfied. That is the cause of misery, but it is also the cause of all blessing. That is the sure sign. How can you be satisfied with this world? . . . If tomorrow this world becomes heaven, we will say, "Take this away. Give us something else."
The infinite human soul can never be satisfied but by the Infinite itself .... Infinite desire can only be satisfied by infinite knowledge — nothing short of that. Worlds will come and go. What of that? The soul lives and for ever expands. Worlds must come into the soul. Worlds must disappear in the soul like drops in the ocean. And this world to become the goal of the soul! If we have common sense, we cannot be satisfied, though this has been the theme of the poets in all the ages, always telling us to be satisfied. And nobody has been satisfied yet! Millions of prophets have told us, "Be satisfied with your lot"; poets sing. We have told ourselves to be quiet and satisfied, yet we are not. It is the design of the Eternal that there is nothing in this world to satisfy my soul, nothing in the heavens above, and nothing beneath. Before the desire of my soul, the stars and the worlds, upper and lower, the whole universe, is but a hateful disease, nothing but that. That is the meaning. Everything is an evil unless that is the meaning. Every desire is evil unless that is the meaning, unless you understand its true importance, its goal. All nature is crying through all the atoms for one thing — its perfect freedom.
What is practical religion, then? To get to that state — freedom, the attainment of freedom. And this world, if it helps us on to that goal, [is] all right; if not — if it begins to bind one more layer on the thousands already there, it becomes an evil. Possessions, learning, beauty, everything else — as long as they help us to that goal, they are of practical value. When they have ceased helping us on to that goal of freedom, they are a positive danger. What is practical religion, then? Utilise the things of this world and the next just for one goal — the attainment of freedom. Every enjoyment, every ounce of pleasure is to be bought by the expenditure of the infinite heart and mind combined.
Look at the sum total of good and evil in this world. Has it changed? Ages have passed, and practical religion has worked for ages. The world thought that each time the problem would be solved. It is always the same problem. At best it changes its form. ... It trades consumption and nerve disease for twenty thousand shops. . . . It is like old rheumatism: Drive it from one place, it goes to another. A hundred years ago man walked on foot or bought horses. Now he is happy because he rides the railroad; but he is unhappy because he has to work more and earn more. Every machine that saves labour puts more stress upon labour.
This universe, nature, or whatever you call it, must be limited; it can never be unlimited. The Absolute, to become nature, must be limited by time, space, and causation. The energy [at our disposal] is limited. You can spend it in one place, losing it in another. The sum total is always the same. Wherever there is a wave in one place, there is a hollow in another. If one nation becomes rich, others become poor. Good balances evil. The person for the moment on top of the wave thinks all is good; the person at the bottom says the world is [all evil]. But the man who stands aside sees the divine play going on. Some weep and others laugh. The latter will weep in their turn and the others laugh. What can we do ? We know we cannot do anything. ...
Which of us do anything because we want to do good? How few! They can be counted on the fingers. The rest of us also do good, but because we are forced to do so. ... We cannot stop. Onward we go, knocked about from place to place. What can we do? The world will be the same world, the earth the same. It will be changed from blue to brown and from brown to blue. One language translated into another, one set of evils changed into another set of evils — that is what is going on. ... Six of one, half a dozen of the other. The American Indian in the forest cannot attend a lecture on metaphysics as you can, but he can digest his meal. You cut him to pieces, and the next moment he is all right. You and I, if we get scratched, we have to go to the hospital for six months. ...
The lower the organism, the greater is its pleasure in the senses. Think of the lowest animals and the power of touch. Everything is touch. ... When you come to man, you will see that the lower the civilization of the man, the greater is the power of the senses. ... The higher the organism, the lesser is the pleasure of the senses. A dog can eat a meal, but cannot understand the exquisite pleasure of thinking about metaphysics. He is deprived of the wonderful pleasure which you get through the intellect. The pleasures of the senses are great. Greater than those is the pleasure of the intellect. When you attend the fine fifty-course dinner in Paris, that is pleasure indeed. But in the observatory, looking at the stars, seeing . . . worlds coming and developing — think of that! It must be greater, for I know you forget all about eating. That pleasure must be greater than what you get from worldly things. You forget all about wives, children, husbands, and everything; you forget all about the sense-plane. That is intellectual pleasure. It is common sense that it must be greater than sense pleasure. It is always for greater joy that you give up the lesser. This is practical religion — the attainment of freedom, renunciation. Renounce!
Renounce the lower so that you may get the higher. What is the foundation of society? Morality, ethics, laws. Renounce. Renounce all temptation to take your neighbour's property, to put hands upon your neighbour, all the pleasure of tyrannising over the weak, all the pleasure of cheating others by telling lies. Is not morality the foundation of society? What is marriage but the renunciation of unchastity? The savage does not marry. Man marries because he renounces. So on and on. Renounce! Renounce! Sacrifice! Give up! Not for zero. Not for nothing. But to get the higher. But who can do this? You cannot, until you have got the higher. You may talk. You may struggle. You may try to do many things. But renunciation comes by itself when you have got the higher. Then the lesser falls away by itself.
This is practical religion. What else? Cleaning streets and building hospitals? Their value consists only in this renunciation. And there is no end to renunciation. The difficulty is they try to put a limit to it — thus far and no farther. But there is no limit to this renunciation.
Where God is, there is no other. Where the world is, there is no God. These two will never unite. [Like] light and darkness. That is what I have understood from Christianity and the life of the Teacher. Is not that Buddhism? Is not that Hinduism? Is not that Mohammedanism? Is not that the teaching of all the great sages and teachers? What is the world that is to be given up? It is here. I am carrying it all with me. My own body. It is all for this body that I put my hand voluntarily upon my fellow man, just to keep it nice and give it a little pleasure; [all for this body] that I injure others and make mistakes. ...
Great men have died. Weak men have died. Gods have died. Death — death everywhere. This world is a graveyard of the infinite past, yet we cling to this [body]: "I am never going to die". Knowing for sure [that the body must die] and yet clinging to it. There is meaning in that too [because in a sense we do not die]. The mistake is that we cling to the body when it is the spirit that is really immortal.
You are all materialists, because you believe that you are the body. If a man gives me a hard punch, I would say I am punched. If he strikes me, I would say I am struck. If I am not the body, why should I say so? It makes no difference if I say I am the spirit. I am the body just now. I have converted myself into matter. That is why I am to renounce the body, to go back to what I really am. I am the spirit — the soul no instrument can pierce, no sword can cut asunder, no fire can burn, no air can dry. Unborn and uncreated, without beginning and without end, deathless, birthless and omnipresent — that is what I am; and all misery comes just because I think this little lump of clay is myself. I am identifying myself with matter and taking all the consequences.
Practical religion is identifying myself with my Self. Stop this wrong identification! How far are you advanced in that? You may have built two thousand hospitals, built fifty thousand roads, and yet what of that, if you, have not realised that you are the spirit? You die a dog's; death, with the same feelings that the dog does. The dog howls and weeps because he knows that he is only matter and he is going to be dissolved.
There is death, you know, inevitable death, in water, in air, in the palace, in the prison - death everywhere. What makes you fearless? When you have realised what you are — that infinite spirit, deathless, birthless. Him no fire can burn, no instrument kill, no poison hurt. Not theory, mind you. Not reading books. . . . [Not parroting.] My old Master used to say, "It is all very good to teach the parrot to say, 'Lord, Lord, Lord' all the time; but let the cat come and take hold of its neck, it forgets all about it" [You may] pray all the time, read all the scriptures in the world, and worship all the gods there are, [but] unless you realise the soul there is no freedom. Not talking, theorising, argumentation, but realisation. That I call practical religion.
This truth about the soul is first to be heard. If you have heard it, think about it. Once you have done that, meditate upon it. No more vain arguments! Satisfy yourself once that you are the infinite spirit. If that is true, it must be nonsense that you are the body. You are the Self, and that must be realised. Spirit must see itself as spirit. Now the spirit is seeing itself as body. That must stop. The moment you begin to realise that, you are released.
You see this glass, and you know it is simply an illusion. Some scientists tell you it is light and vibration. ... Seeing the spirit must be infinitely more real: than that, must be the only true state, the only true sensation, the only true vision. All these [objects you see], are but dreams. You know that now. Not the old idealists alone, but modern physicists also tell you that light is there. A little more vibration makes all the difference. ...
You must see God. The spirit must be realised, and that is practical religion. It is not what Christ preached that you call practical religion: "Blessed are the poor in spirit for theirs is the Kingdom of Heaven." Was it a joke? What is the practical religion you are thinking, of? Lord help us! "Blessed are the pure in heart, for they shall see God." That means street-cleaning, hospital-building, and all that? Good works, when you do them with a pure mind. Don't give the man twenty dollars and buy all the papers in San Francisco to see your name! Don't you read in your own books how no man will help you? Serve as worship of the Lord Himself in the poor, the miserable, the weak. That done, the result is secondary. That sort of work, done without any thought of gain, benefits the soul. And even of such is the Kingdom of Heaven.
The Kingdom of Heaven is within us. He is there. He is the soul of all souls. See Him in your own soul. That is practical religion. That is freedom. Let us ask each other how much we are advanced in that: how much we are worshippers of the body, or real believers in God, the spirit; how much we believe ourselves to be spirit. That is selfless. That is freedom. That is real worship. Realise yourself. That is all there is to do. Know yourself as you are — infinite spirit. That is practical religion. Everything else is impractical, for everything else will vanish. That alone will never vanish. It Is eternal. Hospitals will tumble down. Railroad givers will all die. This earth will be blown to pieces, suns wiped out. The soul endureth for ever.
Which is higher, running after these things which perish or. . . . worshipping that which never changes? Which is more practical, spending all the energies of life in getting things, and before you have got them death comes and you have to leave them all? — like the great [ruler] who conquered all, [who when] death came, said, "Spread out all the jars of things before me." He said "Bring me that big diamond." And he placed it on his breast and wept. Thus weeping, he died the same as the dog dies.
Man says, "I live." He knows not that it is [the fear of] death that makes him cling slavishly to life. He says "I enjoy." He never dreams that nature has enslaved him.
Nature grinds all of us. Keep count of the ounce of pleasure you get. In the long run, nature did her work through you, and when you die your body will make other plants grow. Yet we think all the time that we are getting pleasure ourselves. Thus the wheel goes round.
Therefore to realise the spirit as spirit is practical religion. Everything else is good so far as it leads to this one grand idea. That [realization] is to be attained by renunciation, by meditation — renunciation of all the senses, cutting the knots, the chains that bind us down to matter. "I do not want to get material life, do not want the sense-life, but something higher." That is renunciation. Then, by the power of meditation, undo the mischief that has been done.
We are at the beck and call of nature. If there is sound outside, I have to hear it. If something is going on, I have to see it. Like monkeys. We are two thousand monkeys concentrated, each one of us. Monkeys are very curious. So we cannot help ourselves, and call this "enjoying". Wonderful this language! We are enjoying the world! We cannot help enjoying it. Nature wants us to do it. A beautiful sound: I am hearing it. As if I could choose to hear it or not! Nature says, "Go down to the depths of misery." I become miserable in a moment. ... We talk about pleasures [of the senses] and possessions. One man thinks me very learned. Another thinks, "He is a fool." This degradation, this slavery, without knowing anything! In the dark room we are knocking our heads against each other.
What is meditation? Meditation is the power which enables us to resist all this. Nature may call us, "Look there is a beautiful thing!" I do not look. Now she says, "There is a beautiful smell; smell it! " I say to my nose, "Do not smell it", and the nose doesn't. "Eyes, do not see!" Nature does such an awful thing - kills one of my children, and says, "Now, rascal, sit down and weep! Go to the depths!" I say, "I don't have to." I jump up. I must be free. Try it sometimes. ... [In meditation], for a moment, you can change this nature. Now, if you had that power in yourself, would not that be heaven, freedom? That is the power of meditation.
How is it to be attained? In a dozen different ways. Each temperament has its own way. But this is the general principle: get hold of the mind. The mind is like a lake, and every stone that drops into it raises waves. These waves do not let us see what we are. The full moon is reflected in the water of the lake, but the surface is so disturbed that we do not see the reflection clearly. Let it be calm. Do not let nature raise the wave. Keep quiet, and then after a little while she will give you up. Then we know what we are. God is there already, but the mind is so agitated, always running after the senses. You close the senses and [yet] you whirl and whirl about. Just this moment I think I am all right and I will meditate upon God, and then my mind goes to London in one minute. And if I pull it away from there, it goes to New York to think about the things I have done there in the past. These [waves] are to be stopped by the power of meditation.
Slowly and gradually we are to train ourselves. It is no joke — not a question of a day, or years, or maybe of births. Never mind! The pull must go on. Knowingly, voluntarily, the pull must go on. Inch by inch we will gain ground. We will begin to feel and get real possessions, which no one can take away from us — the wealth that no man can take, the wealth that nobody can destroy, the joy that no misery can hurt any more. ...
All these years we have depended upon others. If I have a little pleasure and that person goes away, my pleasure is gone. ... See the folly of man: he depends for happiness upon men! All separations are misery. Naturally. Depending upon wealth for happiness? There is fluctuation of wealth. Depending upon health or upon anything except the unchangeable spirit must bring misery today or tomorrow.
Excepting the infinite spirit, everything else is changing. There is the whirl of change. Permanence is nowhere except in yourself. There is the infinite joy, unchanging. Meditation is the gate that opens that to us. Prayers, ceremonials, and all the other forms of worship are simply kindergartens of meditation. You pray, you offer something. A certain theory existed that everything raised one's spiritual power. The use of certain words, flowers, images, temples, ceremonials like the waving of lights brings the mind to that attitude, but that attitude is always in the human soul, nowhere else. [People] are all doing it; but what they do without knowing it, do knowingly. That is the power of meditation. All knowledge you have — how did it come? From the power of meditation. The soul churned the knowledge out of its own depths. What knowledge was there ever outside of it? In the long run this power of meditation separates ourselves from the body, and then the soul knows itself as it is — the unborn, the deathless, and birthless being. No more is there any misery, no more births upon this earth, no more evolution. [The soul knows itself as having] ever been perfect and free.