Six Lectures on Vedanta Philosophy E-Book

Swami Abhedananda

• Herausgeber: Ale.Mar.
• Kategorie: Geisteswissenschaft
• Sprache: Englisch
• Veröffentlichungsjahr: 2020

Beschreibung

Contains six lectures given by Swami Abhedananda, including: Philosophy of Good and Evil; The Word and the Cross in Ancient India; Religion of the Hindus; Why a Hindu is a Vegetarian; Divine Communion; and, Does the Soul Exist After Death?

Leseprobe

Table of Contents

Philosophy Of Good And Evil

The Word And The Cross In Ancient India

Religion Of The Hindus

Why A Hindu Is A Vegetarian

Divine Communion

Does The Soul Exist After Death?

SIX LECTURES ONVEDANTA PHILOSOPHY

BY

SWAMI ABHEDANANDA

1899-1900

Philosophy Of Good And Evil

Whosoever has made a careful study of the phenomena of the universe, has noticed that nature is bisected, as it were, by the inevitable dualism of her opposing forces. The world of phenomena bears testimony to the constant fight of these two sets of contrasting forces, which have a multitude of designations, such as: good and evil, virtue and vice, knowledge and ignorance, light and darkness, heat and cold, attraction and repulsion, love and hatred, pleasure and pain, health and disease, life and death. On the one side, we see about us the signs of goodness, virtue, knowledge, love, self-sacrifice, health and all that makes life sweet and worth living; on the other side we find the expressions of evil, vice, ignorance, hatred, selfishness, murder, pestilence, disease, plague, earthquake, and all that makes life bitter, unhappy and miserable. Nature stands before us, as it were, with a benign and loving expression, ever ready to pour on our heads the blessings and comforts which she holds in one hand, while at the same time she affrights us by showing the sharp, shining edge of the drawn sword of destruction and evil which she holds in her other hand. This dual aspect in nature cannot be denied, and we are all bound to experience one or the other of these two sides at every moment of our earthly existence. Whenever we experience the good side of nature, we rejoice and feel ourselves extremely happy; but our heart trembles, our breath stops, when we are face to face with the other aspect. Nature has ever been expressing herself in these two ways. What we see today was seen thousands of years ago and will be seen thousands of years hence. Centuries have gone by, nation after nation has passed away, but has nature ever ceased to follow her course? No. Her laws are perennial; her course is eternal. If we read the histories of ancient nations, we see that these two aspects of nature were as clearly manifested in the past as they are now. Constant attempts have been made to trace the causes of these contrasting forces and contradictory events of the phenomenal world. The best thinkers and philosophers of every age and clime have devoted their energies most earnestly and enthusiastically to the solution of the mystery of the good and evil aspects of nature, and to tracing how this dualism began and what was its cause. All the religious systems and philosophies of the world are but so many attempts of the human mind to reach the proper solution of this problem of good and evil, and to discover why such a thing as evil exists, why there is so much misery, suffering, crime and vice about us, and how these can be annihilated.

All such attempts and explanations can be classified under three names; first, optimistic; secondly, pessimistic; and thirdly, monistic. We find the most ancient of the optimistic explanations of the dual aspect of nature in the Zend-Avesta, the scriptures of the ancient Persians, or Iranians. These ancient Persian optimists looked at the good and evil forces of nature as two entities eternally separate from each other, and believed that they were created by two distinct beings, or spirits. The one was called Ahura Mazda, the creator of all good that exists in the universe. The other was called Ahriman, the creator of all evil. The one half of the universe was created by the good God Ahura Mazda, who is omniscient, all-powerful, and governor of all good thoughts and ideas, and of everything that is good in the universe; while the other half, and all that is evil, was created by Ahriman, the evil spirit.

At first these two spirits were friendly and lived together, but afterwards Ahriman separated from Ahura Mazda, rebelled against him, and acted as his constant adversary. When the good God, Ahura Mazda, created the world and made it good in every way, the malicious Ahriman, who is described as a wily serpent, showed his power and tricks by sowing the seeds of sin and evil in the beautiful creation of Ahura Mazda. Although he was punished by Ahura Mazda, he did not stop fighting with his most powerful enemy. This fight will continue until the day of judgment and the renovation of the world, when the victory of good over evil will be complete; then Ahura Mazda will create another and better world, free from sin and evil. Ahura Mazda has several good spirits, or angels under his command; Ahriman also has many evil spirits as his attendants. Both are working through their attendants. Such is the explanation of the cause of good and evil in the Persian scriptures, the Zend-Avesta.

This Persian idea of the two separate creators of good and evil .was adopted by the ancient Jews during the Babylonian captivity, which lasted from 536 to 333 B.C. The Persian paradise, Aryana Vaejo, became the Garden of Eden in the Old Testament; Elohim Yahveh, the tribal god of the house of Israel, became the creator of good and of the universe; while Satan, the old time servant of Yahveh, was endowed with the wicked and malicious spirit of Ahriman, and afterwards became the devil in the New Testament. It was at this time that the ancient Hebrews received from the Persians the ideas of heaven and hell, of angels and bright spirits. They accepted the Persian belief in punishment after death and in the resurrection of the spiritual body, as well as in the supernatural Saviour of the world. Thus we can trace the origin of the mythological explanation regarding the cause of good and evil as described in the Scriptures of the Hebrews, Christians, and Mahommedans. The same ideas of reward and punishment, of good and evil, prevail amongst the Mahommedans, who believe in the Old Testament as much as do the Christians and Hebrews. The idea that good and evil are the results of two distinct and eternally separate causes pervades many of the sayings of Jesus the Christ, as, for instance, "A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit."(Math. vii. 18.) By this simile Jesus the Christ not only separated the cause of good from that of evil, but he indicated that evil can never produce good, nor good, evil. He also described the punishment of evil when he said, "Every tree that bringeth not forth good fruit is hewn down and cast into the fire."(Math. vii. 19.)

According to the synoptic gospels, as they have been handed down to us, Jesus believed that the punishment of evil is the casting of the evil-doer into fire. This idea gradually developed into the hell-fire doctrine of Christian theology. Jesus also believed in devils, when he cast them out, as well "as in Satan, the creator of all evils, and Beelzebub, the prince of devils, and in their attendants. (See Math. xii. 26, 27.) Moreover, he believed that he cast out devils by the spirit of God, thus proclaiming that God, who is all good, can never produce any evil.

According to the New Testament, all diseases, sorrows, suffering, misery, crime, sin and all that is evil, are the works of Satan, or the evil spirit. Satan, in the New Testament, is a personage of great importance, as he is the cause of the numberless and immeasurable evils which exist in the world. He is the prince, or ruler of this world. (John xii. 31.) In short, he is the pillar of the systems of Mazdaism, Judaism, Christianity and Mahommedanism. If that prominent pillar were taken away the whole world of evil would remain causeless and unaccounted for. Although, ever since the beginning of the Christian era, the Biblical explanation of the cause of good and evil has been accepted and preached by the priests and theologians of Christendom, yet the majority of minds have never stopped to ask the question, why does the good God, who is the Creator of the world, at once omnipotent, omniscient and all-merciful, permit Satan to tempt mankind, to bring evil into the world, and to spoil the goodness and purity of His beautiful creation? That question, however, is of vital importance. The solution of this problem has been sought for again and again, and the Christian theologians, up to this day, have failed to give any satisfactory answer. All their attempts have ended in making the good God either limited in power, partial, unjust, or cruel. Some of the Hebrew prophets, however, believed that God was the creator of evil as well as of good. "I am the Lord, and there is none else. I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things."(Isaiah xlv. 6, 7.) Again Nehemiah said, "Did not our God bring all this evil upon us?"(Nehemiah xiii. 18.)

This idea was afterwards accepted by the Calvinists of the seventeenth century. They believed that God was responsible for the good and evil of the world, otherwise He would be limited in power. By attempting to solve the problem in this way they left God partial and unjust. St. Augustine tried to solve the question of good and evil by formulating the dogma of predestination and grace. This was no better than the solution offered later by Calvin. Instead of tracing the cause of good and evil, it made the great God unjust and merciless in relation to suffering humanity. Why should one man be predestined to suffer and another to enjoy? The doctrine of predestination does not give us any reason. Such explanations have made many a thinker an unbeliever in God and pessimistic in his views. Many a soul, saddened by the spectacle of wickedness and suffering in the world has cried aloud in despair, "There is no God who can be called merciful, just and loving".

From the time of the Gnostics of the Middle Ages, who believed that this world was originally created, not by the good God, but by a devil, and that it is to be slowly and gradually purified by the power of the merciful God through Jesus the Christ, down to the present day, there have been many free-thinkers who have held that the creator of the world is not an all-merciful and just God, but a being with a diabolical nature. August Comte, the most prominent of the modern free-thinkers, after seeing the imperfection of this world, regretted, like Alfonso the King of Castile, that he had not been present at the time of the creation, as he could have given such excellent advice to the creator!

Another class of optimists say it is true that this world is full of sorrow, suffering and misery, but it is the best world that God could create. Let us shut our eyes to evil, which can never be avoided as long as the present conditions exist, and make the best use of our time, because matter, by its inherent nature, possesses a diabolical character of its own. A similar opinion was held by Plato, Leibnitz, Dr. Martineau, and other optimists of this class. There are other optimistic thinkers who deny the existence of evil in the creation of a just, merciful and good God. They say it is all good, there cannot be any evil. They try to see good everywhere and in every act, and declare that all sufferings, misery and hardships are for our good. If any blow comes to us, it is for our good. Everything is for our good, and must be so, because the nature of creation is inherently good. They deny the creation of evil, and explain that good is a positive reality, and that what we call evil is only a negation of good. Good predominates in the world although we may not see it at present in all cases. Thus, instead of tracing the cause of evil, they deny it and shut their eyes to it. This kind of optimism is one extreme; pessimistic thinkers, on the contrary, go to another extreme. They make evil a positive reality, and good a negation of evil. They make destruction, death and misery the goal of the universe and deny the existence of good. They say that suffering and misery are the conditions of our existence, that pleasure and happiness come accidentally. The struggle for our existence involves some kind of suffering which we cannot avoid. If all our wishes be fulfilled the moment they arise in our minds, then how shall we spend our time? How shall we occupy our lives? There would be no struggle for existence, consequently no activity, no life. As the human frame will be rent into pieces if the weight of the atmospheric pressure which we are unconsciously carrying all the time be removed, so according to the pessimistic theory, the lives of men will fail of their purpose and end if they are relieved from the burden of need, hardship, adversity and evil. There is no way of avoiding this except by death. Life is not worth living according to these pessimists. They do not see any good in life. They must find evil everywhere. The best way of escaping evil is by committing suicide. They do not believe in the idea that a creator who is merciful, just and all-good, created this world of misery, suffering, sorrow and evil. They do not say who created it. Thus the pessimistic explanation leads to another extreme, and does not satisfy any rationalistic mind.

A better explanation of the cause of good and evil is needed. But if the optimists are justified in seeing good in everything, and in saying that God created this world for our pleasure and happiness, the pessimists are equally justified in seeing evil in everything and in saying that God created this world for the suffering and misery of millions. The true explanation lies neither in optimism nor in pessimism. They are the two extremes. As long as the idea of the special creation of the world by an extra-cosmic personal God is preached, so long the true philosophy of good and evil will not be properly understood. In the West, people are beginning to wake up from the sleep of superstition and prejudice, and to see, through science and logic, that there can not be two separate creators of good and evil who are constantly fighting against each other, nor two forces of nature; but that all the phenomena of nature are but the expressions of one eternal Energy. The whole universe is the result of the evolution of that one Energy. Nature is one, and not two.