Cyclic Rest And Change

Written by the Swami during his first visit to America in answer to questions put by a Western disciple.

This whole universe is a case of lost balance. All motion is the struggle of the disturbed universe to regain its equilibrium, which, as such, cannot be motion. Thus in regard to the internal world it would be a state which is beyond thought, for thought itself is a motion. Now when all indication is towards perfect equilibrium by expansion and the whole universe is rushing towards it, we have no right to say that that state can never be attained. Again it is impossible that there should be any variety whatsoever in that state of equilibrium. It must be homogeneous; for as long as there are even two atoms, they will attract and repel each other and disturb the balance. Therefore this state of equilibrium is one of unity, of rest, and of homogeneity. In the language of the internal, this state of equilibrium is not thought, nor body, nor anything which we call an attribute. The only thing which we can say it will retain is what is its own nature as existence, self-consciousness, and blissfulness.

This state in the same way cannot be two. It must only be a unit, and all fictitious distinctions of I, thou, etc., all the different variations must vanish, as they belong to the state of change or Māyā. It may be said that this state of change has come now upon the Self, showing that, before this, it had the state of rest and liberty; that at present the state of differentiation is the only real state, and the state of homogeneity is the primitive crudeness out of which this changeful state is manufactured; and that it will be only degeneration to go back to the state of undifferentiation. This argument would have had some weight if it could be proved that these two states, viz., homogeneity and heterogeneity, are the only two states happening but once through all time. What happens once must happen again and again. Rest is followed by change—the universe. But that rest must have been preceded by other changes, and this change will be succeeded by other rests. It would be ridiculous to think that there was a period of rest and then came this change which will go on for ever. Every particle in nature shows that it is coming again and again to periodic rest and change.

This interval between one period of rest and another is called a Kalpa. But this Kalpic rest cannot be one of perfect homogeneity, for in that case there would be an end to any future manifestation. Now to say that the present state of change is one of great advance in comparison to the preceding state of rest is simply absurd, because in that case the coming period of rest being much more advanced in time must be much more perfect! There is no progression or digression in nature. It is showing again and again the same forms. In fact, the word law means this. But there is a progression with regard to souls. That is to say, the souls get nearer to their own natures, and in each Kalpa large numbers of them get deliverance from being thus whirled around. It may be said, the individual soul being a part of the universe and nature, returning again and again, there cannot be any liberty for the soul, for in that case the universe has to be destroyed. The answer is that the individual soul is an assumption through Māyā, and it is no more a reality than nature itself. In reality, this individual soul is the unconditioned absolute Brahman (the Supreme).

All that is real in nature is Brahman, only it appears to be this variety, or nature, through the superimposition of Māyā. Māyā being illusion cannot be said to be real, yet it is producing the phenomena. If it be asked, how can Māyā, herself being illusion, produce all this, our answer is that what is produced being also ignorance, the producer must also be that. How can ignorance be produced by knowledge? So this Māyā is acting in two ways as nescience and science (relative knowledge); and this science after destroying nescience or ignorance is itself also destroyed. This Māyā destroys herself and what remains is the Absolute, the Essence of existence, knowledge, and bliss. Now whatever is reality in nature is this Absolute, and nature comes to us in three forms, God, conscious, and unconscious, i.e. God, personal souls, and unconscious beings. The reality of all these is the Absolute; through Māyā it is seen to be diverse. But the vision of God is the nearest to the reality and the highest. The idea of a Personal God is the highest idea which man can have. All the attributes attributed to God are true in the same sense as are the attributes of nature. Yet we must never forget that the Personal God is the very Absolute seen through Māyā.