Part 18 (1/2)

Even I - the Barber!

”And I said, 'May I stay, O Lord, near Thee?'

”And He said, 'Thou mayest!'

Even to me - the poor Barber!”

34. ”The great point of contrast between Buddhism and Hinduism lies in the fact that Buddhism said, 'Realise all this as illusion', while Hinduism said, 'Realise that within the illusion is the Real.' Of how this was to be done, Hinduism never presumed to enunciate any rigid law. The Buddhist command could only be carried out through monasticism; the Hindu might be fulfilled through any state of life. All alike were roads to the One Real. One of the highest and greatest expressions of the Faith is put into the mouth of a butcher, preaching by the orders of a married woman to a Sannyasin. Thus Buddhism became the religion of a monastic order, but Hinduism, in spite of its exaltation of monasticism, remains ever the religion of faithfulness to duty, whatever it be, as the path by which man may attain G.o.d.”

35. ”Lay down the rules for your group and formulate your ideas,” the Swami said, dealing with the monastic ideal for women, ”and put in a little universalism, if there is room for it. But remember that not more than half a dozen people in the whole world are ever at any time ready for this! There must be room for sects, as well as for rising above sects. You will have to manufacture your own tools. Frame laws, but frame them in such a fas.h.i.+on that when people are ready to do without them, they can burst them asunder. Our originality lies in combining perfect freedom with perfect authority. This can be done even in monasticism.”

36. ”Two different races mix and fuse, and out of them rises one strong distinct type. This tries to save itself from admixture, and here you see the beginning of caste. Look at the apple. The best specimens have been produced by crossing; but once crossed, we try to preserve the variety intact.”

37. Referring to education of girls in India he said, ”In wors.h.i.+p of the G.o.ds, you must of course use images. But you can change these. Kali need not always be in one position. Encourage your girls to think of new ways of picturing Her. Have a hundred different conceptions of Saraswati. Let them draw and model and paint their own ideas.

”In the chapel, the pitcher on the lowest step of the altar must be always full of water, and lights in great Tamil b.u.t.ter-lamps must be always burning. If, in addition, the maintenance of perpetual adoration could be organised, nothing could be more in accord with Hindu feeling.

”But the ceremonies employed must themselves be Vedic. There must be a Vedic altar, on which at the hour of wors.h.i.+p to light the Vedic fire. And the children must be present to share in the service of oblation. This is a rite which would claim the respect of the whole of India.

”Gather all sorts of animals about you. The cow makes a fine beginning. But you will also have dogs and cats and birds and others. Let the children have a time for going to feed and look after these.

”Then there is the sacrifice of learning. That is the most beautiful of all. Do you know that every book is holy in India, not the Vedas alone, but the English and Mohammedan also? All are sacred.

”Revive the old arts. Teach your girls fruit-modelling with hardened milk. Give them artistic cooking and sewing. Let them learn painting, photography, the cutting of designs in paper, and gold and silver filigree and embroidery. See that everyone knows something by which she can earn a living in case of need.

”And never forget Humanity! The idea of a humanitarian man-wors.h.i.+p exists in nucleus in India, but it has never been sufficiently specialised. Let your students develop it. Make poetry, make art, of it. Yes, a daily wors.h.i.+p at the feet of beggars, after bathing and before the meal, would be a wonderful practical training of heart and hand together. On some days, again, the wors.h.i.+p might be of children, of your own pupils. Or you might borrow babies and nurse and feed them. What was it that Mtji (Tapaswini Mataji, foundress of the Mahkli Pthasl, Calcutta.) said to me? 'Swamiji! I have no help. But these blessed ones I wors.h.i.+p, and they will take me to salvation!' She feels, you see, that she is serving Um in the k.u.mri, and that is a wonderful thought, with which to begin a school.”

38. ”Love is always a manifestation of bliss. The least shadow of pain falling upon it is always a sign of physicality and selfishness.” 39. ”The West regards marriage as consisting in all that lies beyond the legal tie, while in India it is thought of as a bond thrown by society round two people to unite them together for all eternity. Those two must wed each other, whether they will or not, in life after life. Each acquires half of the merit of the other. And if one seems in this life to have fallen hopelessly behind, it is for the other only to wait and beat time, till he or she catches up again!”

40. ”Consciousness is a mere film between two oceans, the subconscious and the superconscious.” 41. ”I could not believe my own ears when I heard Western people talking so much of consciousness! Consciousness? What does consciousness matter! Why, it is nothing compared with the unfathomable depths of the subconscious and the heights of the superconscious! In this I could never be misled, for had I not seen Ramakrishna Paramahamsa gather in ten minutes, from a man's subconscious mind, the whole of his past, and determine from that his future and his powers?”

42. ”All these (visions etc.) are side issues. They are not true Yoga. They may have a certain usefulness in establis.h.i.+ng indirectly the truth of our statements. Even a little glimpse gives faith that there is something behind gross matter. Yet those who spend time on such things run into grave dangers.

”These (psychic developments) are frontier questions! There can never be any certainty or stability of knowledge reached by their means. Did I not say they were 'frontier questions'? The boundary line is always s.h.i.+fting!”

43. ”Now on the Advaitic side it is held that the soul neither comes nor goes, and that all these spheres or layers of the universe are only so many varying products of ksha and Prna. That is to say, the lowest or most condensed is the Solar Sphere, consisting of the visible universe, in which Prana appears as physical force, and Akasha as sensible matter. The next is called the Lunar Sphere, which surrounds the Solar Sphere. This is not the moon at all, but the habitation of the G.o.ds; that is to say, Prana appears in it as psychic forces, and Akasha as Tanmatras or fine particles. Beyond this is the Electric Sphere; that is to say, a condition inseparable from Akasha, and you can hardly tell whether electricity is force or matter. Next is the Brahmaloka, where there is neither Prana nor Akasha, but both are merged into the mind-stuff, the primal energy. And here - there being neither Prana nor Akasha - the Jiva contemplates the whole universe as Samashti or the sum total of Mahat or mind. This appears as Purusha, an abstract Universal Soul, yet not the Absolute, for still there is multiplicity. From this the Jiva finds at last that Unity which is the end. Advaitism says that these are the visions which arise in succession before the Jiva, who himself neither goes nor comes, and that in the same way this present vision has been projected. The projection (Srishti) and dissolution must take place in the same order, only one means going backward and the other coming out.

”Now, as each individual can only see his own universe, that universe is created with his bondage and goes away with his liberation, although it remains for others who are in bondage. Now, name and form const.i.tute the universe. A wave in the ocean is a wave only in so far as it is bound by name and form. If the wave subsides, it is the ocean, but that name-and-form has immediately vanished forever, so that the name and form of a wave could never be without the water that was fas.h.i.+oned into the wave by them. Yet the name and form themselves were not the wave; they die as soon as ever it returns to water, but other names and forms live on in relation to other waves. This name-and-form is called Maya and the water is Brahman. The wave was nothing but water all the time, yet as a wave it had the name and form. Again this name-and-form cannot remain for one moment separated from the wave, although the wave, as water, can remain eternally separate from name and form. But because the name and form can never be separated, they can never be said to exist. Yet they are not zero. This is called Maya.”

44. ”I am the servant of the servants of the servants of Buddha. Who was there ever like him? - the Lord - who never performed one action for himself - with a heart that embraced the whole world! So full of pity that he - prince and monk - would give his life to save a little goat! So loving that he sacrificed himself to the hunger of a tigress! - to the hospitality of a pariah and blessed him! And he came into my room when I was a boy, and I fell at his feet! For I knew it was the Lord Himself!”

45. ”He (Shuka) is the ideal Paramahamsa. To him alone amongst men was it given to drink a handful of the waters of that one undivided Ocean of Sat-Chitnanda - Existence, Knowledge, and Bliss Absolute! Most saints die, having heard only the thunder of its waves upon the sh.o.r.e. A few gain the vision, and still fewer, taste of It. But he drank of the Sea of Bliss!”

46. ”What is this idea of Bhakti without renunciation? It is most pernicious.”

47. ”We wors.h.i.+p neither pain nor pleasure. We seek through either to come at that which transcends them both.” 48. ”Shankaracharya had caught the rhythm of the Vedas, the national cadence. Indeed I always imagine that he had some vision such as mine when he was young, and recovered the ancient music that way. Anyway, his whole life's work is nothing but that, the throbbing of the beauty of the Vedas and the Upanishads.”

49. ”Though the love of a mother is in some ways greater, yet the whole world takes the love of man and woman as the type (of the soul's relation to G.o.d). No other has such tremendous idealising power. The beloved actually becomes what he is imagined to be. This love transforms its object.”