God in Everything

[Guest guest]

Hi. I found this speech on the web today and thought it very

inspiring, so I wanted to share it with you:

 

 

http://www.geocities.com/Athens/Olympus/5208/jnanayoga/everything.html

 

Swami Vivekananda

 

GOD IN EVERYTHING (Delivered in London, 27th October 1896 )

 

We have seen how the greater portion of our life must of necessity

be filled with evils, however we may resist, and that this mass of

evil is practically almost infinite for us. We have been struggling

to remedy this since the beginning of time, yet everything remains

very much the same. The more we discover remedies, the more we find

ourselves beset by subtler evils. We have also seen that all

religions propose a God, as the one way of escaping these

difficulties. All religions tell us that if you take the world as it

is, as the most practical people would advise us to do in this age,

then nothing would be left to us but evil. They further assert that

there is something beyond this world. This life in the five senses,

life in the material world, is not all; it is only a small portion,

and merely superficial. Behind and beyond is the Infinite in which

there is no more evil. Some people call it God, some Allah, some

Jehovah, Jove, and so on. The Vedantin calls It Brahman.

 

The first impression we get of the advice given by religions is that

we had better terminate our existence. To the question how to cure

the evils of life, the answer apparently is, to give up life. It

reminds one of the old story: A mosquito settled on the head of a

man, and a friend, wishing to kill the mosquito, gave it such a blow

that he killed both man and mosquito. The remedy of evil seems to

suggest a similar course of action. Life is full of ills, the world

is full of evils; that is a fact no one who is old enough to know the

world can deny.

 

But what is remedy proposed by all the religions? That this world is

nothing. Beyond this world is something which is very real. Here

comes the difficulty. The remedy seems to destroy everything. How can

that be a remedy? Is there no way out then? The Vedanta says that

what all the religions advance is perfectly true, but it should be

properly understood. Often it is misunderstood, because the religions

are not very clear in their meaning. What we really want is head and

heart combined. The heart is great indeed; it is through the heart

that come the great inspirations of life. I would a hundred times

rather have a little heart and no brain, than be all brains and no

heart. Life is possible, progress is possible for him who has heart,

but he who has no heart and only brains dies of dryness.

 

At the same time we know that he who is carried along by his heart

alone has to undergo many ills, for now and then he is liable to

tumble into pitfalls. The combination of heart and head is what we

want. I do not mean that a man should compromise his heart for his

brain or vice versa, but let everyone have an infinite amount of

heart and feeling, and at the same time an infinite amount of reason.

Is there any limit to what we want in this world? Is not the world

infinite? There is room for an infinite amount of feeling, and so

also for an infinite amount of culture and reason. Let them come

together without limit, let them be running together, as it were, in

parallel lines each with the other.

 

Most of the religions understand the fact, but the error into which

they all seem to fall is the same; they are carried away by the

heart, the feelings. There is evil in the world, give up the world;

that is the great teaching, and the only teaching, no doubt. Give up

the world. There cannot be two opinions that to understand the truth

everyone of us has to give up error. There cannot be two opinions

that everyone of us in order to have good must give up evil; there

cannot be two opinions that everyone of us to have life must give up

what is death.

 

And yet, what remains to us, if this theory involves giving up the

life of the senses, the life as we know it? And what else do we mean

by life? If we give this up, what remains?

 

We shall understand this better, when, later on, we come to the more

philosophical portions of the Vedanta. But for the present I beg to

state that in Vedanta alone we find a rational solution of the

problem. Here I can only lay before you what the Vedanta seeks to

teach, and that is the deification of the world. The Vedanta does not

in reality denounce the world. The ideal of renunciation nowhere

attains such a height as in the teachings of the Vedanta. But, at the

same time, dry suicidal advice is not intended; it really means

deification of the world--giving up the world as we think of it, as

we know it, as it appears to us--and to know what it really is. Deify

it; it is God alone. We read at the commencement of one of the oldest

of the Upanishads, "Whatever exists in this universe is to be covered

with the Lord."

 

We have to cover everything with the Lord Himself, not by a false

sort of optimism, not by blinding our eyes to the evil, but by really

seeing God in everything. Thus we have to give up the world, and when

the world is given up, what remains? God. What is meant? You can have

your wife; it does not mean that you are to abandon her, but that you

are to see God in the wife. Give up your children; what does that

mean? To turn them out of doors, as some human brutes do in every

country? Certainly not. That is diabolism; it is not religion. But

see God in your children. So, in everything. In life and in death, in

happiness and in misery, the Lord is equally present. The whole world

is full of the Lord. Open your eyes and see Him. This is what Vedanta

teaches. Give up the world which you have conjectured, because your

conjecture was based upon a very partial experience, upon very poor

reasoning, and upon your own weakness.

 

Give it up; the world we have been thinking of so long, the world to

which we have been clinging so long, is a false world of our own

creation. Give that up; open your eyes and see that as such it never

existed; it was a dream, Maya. What existed was the Lord Himself. It

is He who is in the child, in the wife, and in the husband; it is He

who is in the good and in the bad; He is in the sin and in the

sinner; He is in life and in death.

 

A tremendous assertion indeed! Yet that is the theme which the

Vedanta wants to demonstrate, to teach, and to preach. This is just

the opening theme.

 

Thus we avoid the dangers of life and its evils. Do not desire

anything. What makes us miserable? The cause of all miseries from

which we suffer is desire. You desire something and the desire is not

fulfilled; the result is distress. If there is no desire, there is no

suffering. But here, too, there is the danger of my being

misunderstood. So it is necessary to explain what I mean by giving up

desire and becoming free from all misery. The walls have no desire

and they never suffer. True, but they never evolve. This chair has no

desires, it never suffers; but it is always a chair. There is a glory

in happiness, there is a glory in suffering. If I may dare to say so,

there is a utility in evil too. The great lesson in misery we all

know. There are hundreds of things we have done in our lives which we

wish we had never done, but which, at the same time, have been great

teachers. As for me, I am glad I have done something good and many

things bad; glad I have done something right, and glad I have

committed many errors, because every one of them has been a great

lesson. I, as I am now, am the resultant of all I have done, all I

have thought. Every action and thought have had their effect, and

these effects are the sum total of my progress.

 

We all understand that desires are wrong, but what is meant by giving

up desires? How could life go on? It would be suicidal advice,

killing the desire and the man too. The solution is this. Not that

you should not have property, not that you should not have things

which are necessary and things which are even luxuries. Have all that

you want, and more, only know the truth and realise it. Wealth does

not belong to anybody. Have no idea of proprietorship, possessorship.

You are nobody, nor am I, nor anyone else. All belongs to the Lord,

because the opening verse told us to put the Lord in everything. God

is in the wealth that you enjoy. He is in the desire that rises in

your mind. He is in the things you buy to satisfy your desire; He is

in your beautiful attire, in your beautiful ornaments. This is the

line of thought. All will be metamorphosed as soon as you begin to

see things in that light. If you put God in your every movement, in

your conversation, in your form, in everything, the whole scene

changes, and the world, instead of appearing as one of woe and

misery, will become a heaven.

 

"The kingdom of heaven is within you," says Jesus; so says the

Vedanta, and every great teacher. "He that hath eyes to see, let him

see, and he that hath ears to hear, let him hear." The Vedanta proves

that the truth for which we have been searching all this time is

present, and was all the time with us. In our ignorance, we thought

we had lost it, and went about the world crying and weeping,

struggling to find the truth, while all along it was dwelling in our

own hearts. There alone can we find it.

 

If we understand the giving up of the world in its old, crude sense,

then it would come to this: that we must not work, that we must be

idle, sitting like lumps of earth, neither thinking nor doing

anything, but must become fatalists, driven about by every

circumstance, ordered about by the laws of nature, drifting from

place to place. That would be the result. But that is not what is

meant. We must work. Ordinary mankind, driven everywhere by false

desire, what do they know of work? The man propelled by his own

feelings and his own senses, what does he know about work? He works,

who is not propelled by his own desires, by any selfishness

whatsoever. He works, who has no ulterior motive in view. He works,

who has nothing to gain from work.

 

Who enjoys the picture, the seller or the seer? The seller is busy

with his accounts, computing what his gain will be, how much profit

he will realise on the picture. His brain is full of that. He is

looking at the hammer, and watching the bids. He is intent on hearing

how fast the bids are rising. That man is enjoying the picture who

has gone there without any intention of buying or selling. He looks

at the picture and enjoys it. So this whole universe is a picture,

and when these desires have vanished, men will enjoy the world, and

then this buying and selling and these foolish ideas of possession

will be ended. The money-lender gone, the buyer gone, the seller

gone, this world remains the picture, a beautiful painting. I never

read of any more beautiful conception of God than the following: "He

is the Great Poet, the Ancient Poet; the whole universe is His poem,

coming in verses and rhymes and rhythms, written in infinite bliss."

When we have given up desires, then alone shall we be able to read

and enjoy this universe of God. Then everything will become deified.

Nooks and corners, by-ways and shady places, which we thought dark

and unholy, will be all deified. They will all reveal their true

nature, and we shall smile at ourselves and think that all this

weeping and crying has been but child's play, and we were only

standing by, watching.

 

So do your work, says the Vedanta. It first advises us how to work--

by giving up the apparent, illusive world. What is meant by that?

Seeing God everywhere. Thus do you work. Desire to live a hundred

years, have all earthly desires, if you wish, only deify them,

convert them into heaven. Have the desire to live a long life of

helpfulness, of blissfulness and activity on this earth. Thus

working, you will find the way out. There is no other way. If a man

plunges headlong into foolish luxuries of the world without knowing

the truth, he has missed his footing, he cannot reach the goal. And

if a man curses the world, goes into a forest, mortifies his flesh,

and kills himself little by little by starvation, makes his heart a

barren waste, kills out all feelings, and becomes harsh, stern, and

dried-up, that man also has missed the way. These are the two

extremes, the two mistakes at either end. Both have lost the way,

both have missed the goal.

 

So work, says the Vedanta, putting God in everything, and knowing Him

to be in everything. Work incessantly, holding life as something

deified, as God Himself, and knowing that this is all we have to do,

this is all we should ask for. God is in everything, where else shall

we go to find Him? He is already in every work, in every thought, in

every feeling. Thus knowing, we must work--this is the only way,

there is no other. Thus the effects of work will not bind us. We have

seen how false desires are the cause of all the misery and evil we

suffer, but when they are thus deified, purified, through God, they

bring no evil, they bring no misery. Those who have not learnt this

secret will have to live in a demoniacal world until they discover

it. Many do not know what an infinite mine of bliss is in them,

around them, everywhere; they have not yet discovered it. What is a

demoniacal world? The Vedanta says, ignorance.

 

We are dying of thirst sitting on the banks of the mightiest river.

We are dying of hunger sitting near heaps of food. Here is the

blissful universe, yet we do not find it. We are in it all the time,

and we are always mistaking it. Religion proposes to find this out

for us.

 

The longing for this blissful universe is in all hearts. It has been

the search of all nations, it is the one goal of religion, and this

ideal is expressed in various languages in different religions. It is

only the difference of language that makes all these apparent

divergences. One expresses a thought in one way, another a little

differently, yet perhaps each is meaning exactly what the other is

expressing in a different language.

 

More questions arise in connection with this. It is very easy to

talk. From my childhood I have heard of seeing God everywhere and in

everything, and then I can really enjoy the world, but as soon as I

mix with the world, and get a few blows from it, the idea vanishes. I

am walking in a street thinking that God is in every man, and a

strong man comes along and gives me a push and I fall flat on the

footpath. Then I rise up quickly with a clenched fist, and the blood

has rushed to my head, and the reflection goes. Immediately I have

become mad. Everything is forgotten; instead of encountering God I

see the devil. Ever since we were born we have been told to see God

in all. Every religion reaches that--see God in everything and

everywhere. Do you not remember in the New Testament how Christ says

so? We have all been taught that; but it is when we come to the

practical side, that the difficulty begins. You all remember how in

Aesop's Fables a fine stag is looking at his form reflected in a

lake and is saying to his young one, "How powerful I am, look at my

splendid head, look at my limbs, how strong and muscular they are;

and how swiftly I can run." In the meantime he hears the barking of

dogs in the distance, and immediately takes to his heels, and after

he has run several miles, he comes back panting. The young one

says, "You just told me how strong you were, how was it that when the

dog barked, you ran away?Yes, my son; but when the dogs bark all

my confidence vanishes." Such is the case with us. We think highly of

humanity, we feel ourselves strong and valiant, we make grand

resolves; but when the "dogs" of trial and temptation bark, we are

like the stag in the fable. Then, if such is the case, what is the

use of teaching all these things? There is the greatest use. The use

is this, that perseverance will finally conquer. Nothing can be done

in a day.

 

"This Self is first to be heard, then to be thought upon, and then

meditated upon." Everyone can see the sky, even the very worm

crawling upon the earth sees the blue sky, but how very far away it

is! So it is with our ideal. It is far away, no doubt, but at the

same time, we know that we must have it. We must even have the

highest ideal. Unfortunately in this life, the vast majority of

persons are groping through this dark life without any ideal at all.

If a man with an ideal makes a thousand mistakes, I am sure that the

man without an ideal makes fifty thousand. Therefore, it is better to

have an ideal. And this ideal we must hear about as much as we can,

till it enters into our hearts, into our brains, into our very veins,

until it tingles in every drop of our blood and permeates every pore

in our body. We must meditate upon it. "Out of the fullness of the

heart the mouth speaketh," and out of the fullness of the heart the

hand works too.

 

It is thought which is the propelling force in us. Fill the mind with

the highest thoughts, hear them day after day, think them month after

month. Never mind failures; they are quite natural, they are the

beauty of life, these failures. What would life be without them? It

would not be worth having if it were not for struggles. Where would

be the poetry of life? Never mind the struggles, the mistakes. I

never heard a cow tell a lie, but it is only a cow--never a man. So

never mind these failures, these little backslidings; hold the ideal

a thousand times, and if you fail a thousand times, make the attempt

once more. The ideal of man is to see God in everything. But if you

cannot see Him in everything, see Him in one thing, in that thing

which you like best, and then see Him in another. So on you can go.

There is infinite life before the soul. Take your time and you will

achieve your end.

 

"He, the One, who vibrates more quickly than mind, who attains to

more speed than mind can ever do, whom even the gods reach not, nor

thought grasps, He moving, everything moves. In Him all exists. He is

moving. He is also immovable. He is near and He is far. He is inside

everything. He is outside everything, interpenetrating everything.

Whoever sees in every being that same Atman, and whoever sees

everything in that Atman, he never goes far from that Atman. When all

life and the whole universe are seen in this Atman, then alone man

has attained the secret. There is no more delusion for him. Where is

any more misery for him who sees this Oneness in the universe?"

 

This is another great theme of the Vedanta, this Oneness of life,

this Oneness of everything. We shall see how it demonstrates that all

our misery comes through ignorance, and this ignorance is the idea of

manifoldness, this separation between man and man, between nation and

nation, between earth and moon, between moon and sun. Out of this

idea of separation between atom and atom comes all misery. But the

Vedanta says this separation does not exist, it is not real. It is

merely apparent, on the surface. In the heart of things there is

Unity still. If you go below the surface, you find that Unity between

man and man, between races and races, high and low, rich and poor,

gods and men, and men and animals. If you go deep enough, all will be

seen as only variations of the One, and he who has attained to this

conception of Oneness has no more delusion. What can delude him? He

knows the reality of everything, the secret of everything. Where is

there any more misery for him? What does he desire? He has traced the

reality of everything to the

 

Lord, the Centre, the Unity of everything, and that is Eternal

Existence, Eternal Knowledge, Eternal Bliss. Neither death nor

disease, nor sorrow, nor misery, nor discontent is there. All is

Perfect Union and Perfect Bliss. For whom should he mourn then? In

the Reality, there is no death, there is no misery; in the Reality,

there is no one to mourn for, no one to be sorry for. He has

penetrated everything, the Pure One, the Formless, the Bodiless, the

Stainless. He is the Knower, He the Great Poet, the Self-Existent, He

who is giving to everyone what he deserves. They grope in darkness

who worship this ignorant world, the world that is produced out of

ignorance, thinking of it as Existence, and those who live their

whole lives in this world, and never find anything better or higher,

are groping in still greater darkness. But he who knows the secret of

nature, seeing That which is beyond nature through the help of

nature, he crosses death, and through the help of That which is

beyond nature, he enjoys Eternal Bliss. "Thou sun, who hast covered

the Truth with thy golden disc, do thou remove the veil, so that I

may see the Truth that is within thee. I have known the Truth that is

within thee, I have known what is the real meaning of thy rays and

thy glory and have seen That which shines in thee; the Truth in thee

I see, and That which is within thee is within me, and I am That."

[Guest guest]

Dear Shivohum'

 

You might like Vivekananda's translation of Patanjali entitled "Raja-

Yoga". It has been very useful to me.

 

Love

Bobby G.

 

 

, "shivohum" <akilesh@a...> wrote:

> Hi. I found this speech on the web today and thought it very

> inspiring, so I wanted to share it with you:

>

>

>

http://www.geocities.com/Athens/Olympus/5208/jnanayoga/everything.html

>

> Swami Vivekananda

>

> GOD IN EVERYTHING (Delivered in London, 27th October 1896 )

[Guest guest]

Shivohum & Friends,

 

Nice work, if you can get it.

 

yours in the bonds,

eric

 

 

 

, "shivohum" <akilesh@a...> wrote:

> Hi. I found this speech on the web today and thought it very

> inspiring, so I wanted to share it with you:

>

>

>

http://www.geocities.com/Athens/Olympus/5208/jnanayoga/everything.html

>

> Swami Vivekananda

>

> GOD IN EVERYTHING (Delivered in London, 27th October 1896 )

>

> We have seen how the greater portion of our life must of necessity

> be filled with evils, however we may resist, and that this mass of

> evil is practically almost infinite for us. We have been struggling

> to remedy this since the beginning of time, yet everything remains

> very much the same. The more we discover remedies, the more we find

> ourselves beset by subtler evils. We have also seen that all

> religions propose a God, as the one way of escaping these

> difficulties. All religions tell us that if you take the world as

it

> is, as the most practical people would advise us to do in this age,

> then nothing would be left to us but evil. They further assert that

> there is something beyond this world. This life in the five senses,

> life in the material world, is not all; it is only a small portion,

> and merely superficial. Behind and beyond is the Infinite in which

> there is no more evil. Some people call it God, some Allah, some

> Jehovah, Jove, and so on. The Vedantin calls It Brahman.

>

> The first impression we get of the advice given by religions is

that

> we had better terminate our existence. To the question how to cure

> the evils of life, the answer apparently is, to give up life. It

> reminds one of the old story: A mosquito settled on the head of a

> man, and a friend, wishing to kill the mosquito, gave it such a

blow

> that he killed both man and mosquito. The remedy of evil seems to

> suggest a similar course of action. Life is full of ills, the world

> is full of evils; that is a fact no one who is old enough to know

the

> world can deny.

>

> But what is remedy proposed by all the religions? That this world

is

> nothing. Beyond this world is something which is very real. Here

> comes the difficulty. The remedy seems to destroy everything. How

can

> that be a remedy? Is there no way out then? The Vedanta says that

> what all the religions advance is perfectly true, but it should be

> properly understood. Often it is misunderstood, because the

religions

> are not very clear in their meaning. What we really want is head

and

> heart combined. The heart is great indeed; it is through the heart

> that come the great inspirations of life. I would a hundred times

> rather have a little heart and no brain, than be all brains and no

> heart. Life is possible, progress is possible for him who has

heart,

> but he who has no heart and only brains dies of dryness.

>

> At the same time we know that he who is carried along by his heart

> alone has to undergo many ills, for now and then he is liable to

> tumble into pitfalls. The combination of heart and head is what we

> want. I do not mean that a man should compromise his heart for his

> brain or vice versa, but let everyone have an infinite amount of

> heart and feeling, and at the same time an infinite amount of

reason.

> Is there any limit to what we want in this world? Is not the world

> infinite? There is room for an infinite amount of feeling, and so

> also for an infinite amount of culture and reason. Let them come

> together without limit, let them be running together, as it were,

in

> parallel lines each with the other.

>

> Most of the religions understand the fact, but the error into which

> they all seem to fall is the same; they are carried away by the

> heart, the feelings. There is evil in the world, give up the world;

> that is the great teaching, and the only teaching, no doubt. Give

up

> the world. There cannot be two opinions that to understand the

truth

> everyone of us has to give up error. There cannot be two opinions

> that everyone of us in order to have good must give up evil; there

> cannot be two opinions that everyone of us to have life must give

up

> what is death.

>

> And yet, what remains to us, if this theory involves giving up the

> life of the senses, the life as we know it? And what else do we

mean

> by life? If we give this up, what remains?

>

> We shall understand this better, when, later on, we come to the

more

> philosophical portions of the Vedanta. But for the present I beg to

> state that in Vedanta alone we find a rational solution of the

> problem. Here I can only lay before you what the Vedanta seeks to

> teach, and that is the deification of the world. The Vedanta does

not

> in reality denounce the world. The ideal of renunciation nowhere

> attains such a height as in the teachings of the Vedanta. But, at

the

> same time, dry suicidal advice is not intended; it really means

> deification of the world--giving up the world as we think of it, as

> we know it, as it appears to us--and to know what it really is.

Deify

> it; it is God alone. We read at the commencement of one of the

oldest

> of the Upanishads, "Whatever exists in this universe is to be

covered

> with the Lord."

>

> We have to cover everything with the Lord Himself, not by a false

> sort of optimism, not by blinding our eyes to the evil, but by

really

> seeing God in everything. Thus we have to give up the world, and

when

> the world is given up, what remains? God. What is meant? You can

have

> your wife; it does not mean that you are to abandon her, but that

you

> are to see God in the wife. Give up your children; what does that

> mean? To turn them out of doors, as some human brutes do in every

> country? Certainly not. That is diabolism; it is not religion. But

> see God in your children. So, in everything. In life and in death,

in

> happiness and in misery, the Lord is equally present. The whole

world

> is full of the Lord. Open your eyes and see Him. This is what

Vedanta

> teaches. Give up the world which you have conjectured, because your

> conjecture was based upon a very partial experience, upon very poor

> reasoning, and upon your own weakness.

>

> Give it up; the world we have been thinking of so long, the world

to

> which we have been clinging so long, is a false world of our own

> creation. Give that up; open your eyes and see that as such it

never

> existed; it was a dream, Maya. What existed was the Lord Himself.

It

> is He who is in the child, in the wife, and in the husband; it is

He

> who is in the good and in the bad; He is in the sin and in the

> sinner; He is in life and in death.

>

> A tremendous assertion indeed! Yet that is the theme which the

> Vedanta wants to demonstrate, to teach, and to preach. This is just

> the opening theme.

>

> Thus we avoid the dangers of life and its evils. Do not desire

> anything. What makes us miserable? The cause of all miseries from

> which we suffer is desire. You desire something and the desire is

not

> fulfilled; the result is distress. If there is no desire, there is

no

> suffering. But here, too, there is the danger of my being

> misunderstood. So it is necessary to explain what I mean by giving

up

> desire and becoming free from all misery. The walls have no desire

> and they never suffer. True, but they never evolve. This chair has

no

> desires, it never suffers; but it is always a chair. There is a

glory

> in happiness, there is a glory in suffering. If I may dare to say

so,

> there is a utility in evil too. The great lesson in misery we all

> know. There are hundreds of things we have done in our lives which

we

> wish we had never done, but which, at the same time, have been

great

> teachers. As for me, I am glad I have done something good and many

> things bad; glad I have done something right, and glad I have

> committed many errors, because every one of them has been a great

> lesson. I, as I am now, am the resultant of all I have done, all I

> have thought. Every action and thought have had their effect, and

> these effects are the sum total of my progress.

>

> We all understand that desires are wrong, but what is meant by

giving

> up desires? How could life go on? It would be suicidal advice,

> killing the desire and the man too. The solution is this. Not that

> you should not have property, not that you should not have things

> which are necessary and things which are even luxuries. Have all

that

> you want, and more, only know the truth and realise it. Wealth does

> not belong to anybody. Have no idea of proprietorship,

possessorship.

> You are nobody, nor am I, nor anyone else. All belongs to the Lord,

> because the opening verse told us to put the Lord in everything.

God

> is in the wealth that you enjoy. He is in the desire that rises in

> your mind. He is in the things you buy to satisfy your desire; He

is

> in your beautiful attire, in your beautiful ornaments. This is the

> line of thought. All will be metamorphosed as soon as you begin to

> see things in that light. If you put God in your every movement, in

> your conversation, in your form, in everything, the whole scene

> changes, and the world, instead of appearing as one of woe and

> misery, will become a heaven.

>

> "The kingdom of heaven is within you," says Jesus; so says the

> Vedanta, and every great teacher. "He that hath eyes to see, let

him

> see, and he that hath ears to hear, let him hear." The Vedanta

proves

> that the truth for which we have been searching all this time is

> present, and was all the time with us. In our ignorance, we thought

> we had lost it, and went about the world crying and weeping,

> struggling to find the truth, while all along it was dwelling in

our

> own hearts. There alone can we find it.

>

> If we understand the giving up of the world in its old, crude

sense,

> then it would come to this: that we must not work, that we must be

> idle, sitting like lumps of earth, neither thinking nor doing

> anything, but must become fatalists, driven about by every

> circumstance, ordered about by the laws of nature, drifting from

> place to place. That would be the result. But that is not what is

> meant. We must work. Ordinary mankind, driven everywhere by false

> desire, what do they know of work? The man propelled by his own

> feelings and his own senses, what does he know about work? He

works,

> who is not propelled by his own desires, by any selfishness

> whatsoever. He works, who has no ulterior motive in view. He works,

> who has nothing to gain from work.

>

> Who enjoys the picture, the seller or the seer? The seller is busy

> with his accounts, computing what his gain will be, how much profit

> he will realise on the picture. His brain is full of that. He is

> looking at the hammer, and watching the bids. He is intent on

hearing

> how fast the bids are rising. That man is enjoying the picture who

> has gone there without any intention of buying or selling. He looks

> at the picture and enjoys it. So this whole universe is a picture,

> and when these desires have vanished, men will enjoy the world, and

> then this buying and selling and these foolish ideas of possession

> will be ended. The money-lender gone, the buyer gone, the seller

> gone, this world remains the picture, a beautiful painting. I never

> read of any more beautiful conception of God than the

following: "He

> is the Great Poet, the Ancient Poet; the whole universe is His

poem,

> coming in verses and rhymes and rhythms, written in infinite

bliss."

> When we have given up desires, then alone shall we be able to read

> and enjoy this universe of God. Then everything will become

deified.

> Nooks and corners, by-ways and shady places, which we thought dark

> and unholy, will be all deified. They will all reveal their true

> nature, and we shall smile at ourselves and think that all this

> weeping and crying has been but child's play, and we were only

> standing by, watching.

>

> So do your work, says the Vedanta. It first advises us how to work--

> by giving up the apparent, illusive world. What is meant by that?

> Seeing God everywhere. Thus do you work. Desire to live a hundred

> years, have all earthly desires, if you wish, only deify them,

> convert them into heaven. Have the desire to live a long life of

> helpfulness, of blissfulness and activity on this earth. Thus

> working, you will find the way out. There is no other way. If a man

> plunges headlong into foolish luxuries of the world without knowing

> the truth, he has missed his footing, he cannot reach the goal. And

> if a man curses the world, goes into a forest, mortifies his flesh,

> and kills himself little by little by starvation, makes his heart a

> barren waste, kills out all feelings, and becomes harsh, stern, and

> dried-up, that man also has missed the way. These are the two

> extremes, the two mistakes at either end. Both have lost the way,

> both have missed the goal.

>

> So work, says the Vedanta, putting God in everything, and knowing

Him

> to be in everything. Work incessantly, holding life as something

> deified, as God Himself, and knowing that this is all we have to

do,

> this is all we should ask for. God is in everything, where else

shall

> we go to find Him? He is already in every work, in every thought,

in

> every feeling. Thus knowing, we must work--this is the only way,

> there is no other. Thus the effects of work will not bind us. We

have

> seen how false desires are the cause of all the misery and evil we

> suffer, but when they are thus deified, purified, through God, they

> bring no evil, they bring no misery. Those who have not learnt this

> secret will have to live in a demoniacal world until they discover

> it. Many do not know what an infinite mine of bliss is in them,

> around them, everywhere; they have not yet discovered it. What is a

> demoniacal world? The Vedanta says, ignorance.

>

> We are dying of thirst sitting on the banks of the mightiest river.

> We are dying of hunger sitting near heaps of food. Here is the

> blissful universe, yet we do not find it. We are in it all the

time,

> and we are always mistaking it. Religion proposes to find this out

> for us.

>

> The longing for this blissful universe is in all hearts. It has

been

> the search of all nations, it is the one goal of religion, and this

> ideal is expressed in various languages in different religions. It

is

> only the difference of language that makes all these apparent

> divergences. One expresses a thought in one way, another a little

> differently, yet perhaps each is meaning exactly what the other is

> expressing in a different language.

>

> More questions arise in connection with this. It is very easy to

> talk. From my childhood I have heard of seeing God everywhere and

in

> everything, and then I can really enjoy the world, but as soon as I

> mix with the world, and get a few blows from it, the idea vanishes.

I

> am walking in a street thinking that God is in every man, and a

> strong man comes along and gives me a push and I fall flat on the

> footpath. Then I rise up quickly with a clenched fist, and the

blood

> has rushed to my head, and the reflection goes. Immediately I have

> become mad. Everything is forgotten; instead of encountering God I

> see the devil. Ever since we were born we have been told to see God

> in all. Every religion reaches that--see God in everything and

> everywhere. Do you not remember in the New Testament how Christ

says

> so? We have all been taught that; but it is when we come to the

> practical side, that the difficulty begins. You all remember how in

> Aesop's Fables a fine stag is looking at his form reflected in a

> lake and is saying to his young one, "How powerful I am, look at my

> splendid head, look at my limbs, how strong and muscular they are;

> and how swiftly I can run." In the meantime he hears the barking of

> dogs in the distance, and immediately takes to his heels, and after

> he has run several miles, he comes back panting. The young one

> says, "You just told me how strong you were, how was it that when

the

> dog barked, you ran away?Yes, my son; but when the dogs bark all

> my confidence vanishes." Such is the case with us. We think highly

of

> humanity, we feel ourselves strong and valiant, we make grand

> resolves; but when the "dogs" of trial and temptation bark, we are

> like the stag in the fable. Then, if such is the case, what is the

> use of teaching all these things? There is the greatest use. The

use

> is this, that perseverance will finally conquer. Nothing can be

done

> in a day.

>

> "This Self is first to be heard, then to be thought upon, and then

> meditated upon." Everyone can see the sky, even the very worm

> crawling upon the earth sees the blue sky, but how very far away it

> is! So it is with our ideal. It is far away, no doubt, but at the

> same time, we know that we must have it. We must even have the

> highest ideal. Unfortunately in this life, the vast majority of

> persons are groping through this dark life without any ideal at

all.

> If a man with an ideal makes a thousand mistakes, I am sure that

the

> man without an ideal makes fifty thousand. Therefore, it is better

to

> have an ideal. And this ideal we must hear about as much as we can,

> till it enters into our hearts, into our brains, into our very

veins,

> until it tingles in every drop of our blood and permeates every

pore

> in our body. We must meditate upon it. "Out of the fullness of the

> heart the mouth speaketh," and out of the fullness of the heart the

> hand works too.

>

> It is thought which is the propelling force in us. Fill the mind

with

> the highest thoughts, hear them day after day, think them month

after

> month. Never mind failures; they are quite natural, they are the

> beauty of life, these failures. What would life be without them? It

> would not be worth having if it were not for struggles. Where would

> be the poetry of life? Never mind the struggles, the mistakes. I

> never heard a cow tell a lie, but it is only a cow--never a man. So

> never mind these failures, these little backslidings; hold the

ideal

> a thousand times, and if you fail a thousand times, make the

attempt

> once more. The ideal of man is to see God in everything. But if you

> cannot see Him in everything, see Him in one thing, in that thing

> which you like best, and then see Him in another. So on you can go.

> There is infinite life before the soul. Take your time and you will

> achieve your end.

>

> "He, the One, who vibrates more quickly than mind, who attains to

> more speed than mind can ever do, whom even the gods reach not, nor

> thought grasps, He moving, everything moves. In Him all exists. He

is

> moving. He is also immovable. He is near and He is far. He is

inside

> everything. He is outside everything, interpenetrating everything.

> Whoever sees in every being that same Atman, and whoever sees

> everything in that Atman, he never goes far from that Atman. When

all

> life and the whole universe are seen in this Atman, then alone man

> has attained the secret. There is no more delusion for him. Where

is

> any more misery for him who sees this Oneness in the universe?"

>

> This is another great theme of the Vedanta, this Oneness of life,

> this Oneness of everything. We shall see how it demonstrates that

all

> our misery comes through ignorance, and this ignorance is the idea

of

> manifoldness, this separation between man and man, between nation

and

> nation, between earth and moon, between moon and sun. Out of this

> idea of separation between atom and atom comes all misery. But the

> Vedanta says this separation does not exist, it is not real. It is

> merely apparent, on the surface. In the heart of things there is

> Unity still. If you go below the surface, you find that Unity

between

> man and man, between races and races, high and low, rich and poor,

> gods and men, and men and animals. If you go deep enough, all will

be

> seen as only variations of the One, and he who has attained to this

> conception of Oneness has no more delusion. What can delude him? He

> knows the reality of everything, the secret of everything. Where is

> there any more misery for him? What does he desire? He has traced

the

> reality of everything to the

>

> Lord, the Centre, the Unity of everything, and that is Eternal

> Existence, Eternal Knowledge, Eternal Bliss. Neither death nor

> disease, nor sorrow, nor misery, nor discontent is there. All is

> Perfect Union and Perfect Bliss. For whom should he mourn then? In

> the Reality, there is no death, there is no misery; in the Reality,

> there is no one to mourn for, no one to be sorry for. He has

> penetrated everything, the Pure One, the Formless, the Bodiless,

the

> Stainless. He is the Knower, He the Great Poet, the Self-Existent,

He

> who is giving to everyone what he deserves. They grope in darkness

> who worship this ignorant world, the world that is produced out of

> ignorance, thinking of it as Existence, and those who live their

> whole lives in this world, and never find anything better or

higher,

> are groping in still greater darkness. But he who knows the secret

of

> nature, seeing That which is beyond nature through the help of

> nature, he crosses death, and through the help of That which is

> beyond nature, he enjoys Eternal Bliss. "Thou sun, who hast covered

> the Truth with thy golden disc, do thou remove the veil, so that I

> may see the Truth that is within thee. I have known the Truth that

is

> within thee, I have known what is the real meaning of thy rays and

> thy glory and have seen That which shines in thee; the Truth in

thee

> I see, and That which is within thee is within me, and I am That."