We sometimes indicate a thing by describing its surroundings. When we say “Sachchidananda” (Existence-Knowledge-Bliss), we are merely indicating the shores of an indescribable Beyond. Not even can we say “is” about it, for that too is relative. Any imagination, any concept is in vain. Neti, neti (“Not this, not this”) is all that can be said, for even to think is to limit and so to lose.
The senses cheat you day and night. Vedanta found that out ages ago; modern science is just discovering the same fact. A picture has only length and breadth, and the painter copies nature in her cheating by artificially giving the appearance of depth. No two people see the same world. The highest knowledge will show you that there is no motion, no change in anything; that the very idea of it is all Maya. Study nature as a whole, that is, study motion. Mind and body are not our real self; both belong to nature, but eventually we can know the ding an sich. Then mind and body being transcended, all that they conceive goes. When you cease utterly to know and see the world, then you realise Atman. The superseding of relative knowledge is what we want. There is no infinite mind or infinite knowledge, because both mind and knowledge are limited. We are now seeing through a veil; then we reach the “x”, which is the Reality of all our knowing.
If we look at a picture through a pin-hole in a cardboard, we get an utterly mistaken notion; yet what we see is really the picture. As we enlarge the hole, we get a clearer and clearer idea. Out of the reality we manufacture the different views in conformity with our mistaken perceptions of name and form. When we throw away the cardboard, we see the same picture, but we see it as it is. We put in all the attributes, all the errors; the picture itself is unaltered thereby. That is because Atman is the reality of all; all we see is Atman, but not as we see it, as name and form; they are all in our veil, in Maya.
They are like spots in the object-glass of a telescope, yet it is the light of the sun that shows us the spots; we could not even see the illusion save for the background of reality which is Brahman. Swami Vivekananda is just the speck on the object-glass; I am Atman, real, unchangeable, and that reality alone enables me to see Swami Vivekananda. Atman is the essence of every hallucination; but the sun is never identified with the spots on the glass, it only shows them to us. Our actions, as they are evil or good, increase or decrease the “spots”; but they never affect the God within us. Perfectly cleanse the mind of spots and instantly we see, “I and my father are one”.
We first perceive, then reason later. We must have this perception as a fact, and it is called religion, realisation. No matter if one never heard of creed or prophet or book. Let him get this realisation, and he needs no more. Cleanse the mind, this is all of religion; and until we ourselves clear off the spots, we cannot see the Reality as it is. The baby sees no sun; he has not yet the measure of it in himself. Get rid of the defects within yourself, and you will not be able to see any without. A baby sees robbery done, and it means nothing to him. Once you find the hidden object in a puzzle picture, you see it ever more; so when once you are free and stainless, you see only freedom and purity in the world around. That moment all the knots of the heart are cut asunder, all crooked places are made straight, and this world vanishes as a dream. And when we awake, we wonder how we ever came to dream such trash!
“Getting whom, misery mountain high has no power to move the soul.”
With the axe of knowledge cut the wheels asunder, and the Atman stands free, even though the old momentum carries on the wheel of mind and body. The wheel can now only go straight, can only do good. If that body does anything bad, know that the man is not Jivanmukta; he lies if he makes that claim. But it is only when the wheels have got a good straight motion (from cleansing the mind) that the axe can be applied. All purifying action deals conscious or unconscious blows on delusion. To call another a sinner is the worst thing you can do. Good action done ignorantly produces the same result and helps to break the bondage.
To identify the sun with the spots on the object-glass is the fundamental error. Know the sun, the “I”, to be ever unaffected by anything, and devote yourself to cleansing the spots. Man is the greatest being that ever can be. The highest worship there is, is to worship man as Krishna, Buddha, Christ. What you want, you create. Get rid of desire. . . .
The angels and the departed are all here, seeing this world as heaven. The same “x” is seen by all according to their mental attitude. The best vision to be had of the “x” is here on this earth. Never want to go to heaven, that is the worst delusion. Even here, too much wealth and grinding poverty are both bondages and hold us back from religion. Three great gifts we have: first, a human body. (The human mind is the nearest reflection of God, we are “His own image”.) Second, the desire to be free. Third, the help of a noble soul, who has crossed the ocean of delusion, as a teacher. When you have these three, bless the Lord; you are sure to be free.
What you only grasp intellectually may be overthrown by a new argument; but what you realise is yours for ever. Talking, talking religion is but little good. Put God behind everything — man, animal, food, work; make this a habit.
Ingersoll once said to me: “I believe in making the most out of this world, in squeezing the orange dry, because this world is all we are sure of.” I replied: “I know a better way to squeeze the orange of this world than you do, and I get more out of it. I know I cannot die, so I am not in a hurry; I know there is no fear, so I enjoy the squeezing. I have no duty, no bondage of wife and children and property; I can love all men and women. Everyone is God to me. Think of the joy of loving man as God! Squeeze your orange this way and get ten thousandfold more out of it. Get every single drop.”
That which seems to be the will is the Atman behind, it is really free.
No man should be judged by his defects. The great virtues a man has are his especially, his errors are the common weaknesses of humanity and should never be counted in estimating his character.