Vedanta Philosophy: Divine Heritage of Man. Vol V E-Book

Swami Abhedananda

• Herausgeber: Swami Abhedananda
• Kategorie: Ratgeber
• Sprache: Englisch
• Veröffentlichungsjahr: 2015

Beschreibung

The study of human nature is the most interesting and the most beneficial of all studies. The more we study ourselves, the better we can understand the universe, its laws, and the Truth that underlies its phenomena. It is said, “man is the epitome of the universe; whatever exists in the world is to be found in the body of man.” As, on the one hand, we find in man all those tendencies and propensities which characterize the lower animals, so on the other, we see him manifesting through the actions of his life all those noble qualities that adorn the character of one whom we honor, respect and worship as the Divine Being. Human nature seems to be a most wonderful blending of that which is animal with that which is called divine.

Leseprobe

Swami Abhedananda

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Table of contents

I. Existence of God.

II. Attributes of God

III. Has God any Form?

IV. Fatherhood and Motherhood of God.

V. The Relation of Soul to God.

VI. What is an Incarnation of God?

VII. Son of God.

VIII. Divine Principle in Man.

I. Existence of God.

“That which exists is one: men call it by various names.”—Rig veda, I, 164, 46. Human minds seem to have almost exhausted their reasoning powers in producing all kinds of arguments that can be given both for and against the existence of God. For hundreds of years philosophers, scientists, and theologians among all nations have been bringing forward proofs either to show that there is such a Being as God or to deny His existence entirely. Of course most of the arguments and proofs in favor of the existence of God are convincing to those who already have some sort of belief in the Creator or some conception of the Supreme Being. If we have been brought up in an atmosphere where there prevails a belief in God as the Creator and Ruler of the universe or as an extra‑mundane Being who, dwelling outside of nature, commands everything and directs the movements of the world, then unconsciously we breathe in and imbibe that belief from our childhood, and as we grow older we accept all the arguments and evidences that we can find in support of this preconceived idea. If we have already a conception of God as the First Cause, then all the inductions and inferences which maintain that idea will naturally appeal to us and we shall take them for granted. But those whose minds are not biased or influenced by any such idea, belief, or conception, those who are able to examine these proofs critically in the light of modem science, applying logic and reason, and those who freely investigate nature, searching for an extra‑cosmic creator and ruler of the universe, may fail to find any convincing proof, and may therefore deny the existence of God, as such, or as the First Cause of all. We all know how the theory of evolution has revolutionized the old idea of the special creation of the world out of nothing at some definite period of time. Those who found consolation in the design theory and held it to be the most unassailable ground in favor of the existence of an Omnipotent Designer, are now hopelessly discouraged by the introduction of the Darwinian theories of natural selection and sexual selection. By these theories we can explain almost all the so‑called designs of the Creator. Moreover, the design argument cannot make clear why under the government of a just, omnipotent, and omniscient Ruler should happen such disorders as the volcanic eruptions on the Island of Martinique, or as the plagues, famines, and other disasters which devastate different countries, destroying hundreds of thousands of innocent living creatures. The design theory cannot trace the causes of such disasters; for if there were a Designer, His design should be perfect and there should be harmony instead of discord. The monotheistic religions have tried to explain the cause of all the disorders that occur in the universe by a theory of a Creator of evil as distinct and separate from the Designer of good. This method of explanation, however, does not help us much in proving the existence of a perfect, all‑powerful and infinite God, for we shall then have to admit two beings, one the creator of good and the other the creator of evil, which will make each limited by the other and will take away all idea of the omnipotency and infinity of the Supreme Being. Those who believe that God is the First Cause of the universe, must determine the nature of that first cause—whether He is the efficient or the material cause. We know that these two causes are essential for the production of a thing, as, in the case of a pot, the potter is the efficient and the earth is the material cause. Now if we say that God is the efficient or instrumental cause of the universe, like the maker of a pot, then it would have been impossible for Him to create without the help of the material cause, which must have coexisted with the Creator. Here we are confronted with the same difficulty—that God who stands outside the material cause, is limited by matter, therefore He cannot be unlimited in the proper sense of the term. If, on the contrary, the material cause be meant by First Cause, then He must have gone through all the changes of evolution, which would make Him like a changeable, phenomenal object of the universe, a conclusion which we cannot accept. The moral argument that the moral laws presuppose a law‑giver cannot prove the existence of God, since we know that natural laws do not presuppose a law‑giver. In the first place we should understand what “law” means. The forces of nature are operating in the universe in certain modes, and when the regularity and uniformity of these modes are observed and interpreted by the human mind, they are called “laws”; consequently these laws are to be found neither in nature nor outside of it, but in the human mind. Secondly, as in external nature the natural forces acting under regular modes do not presuppose a lawgiver, so it can be shown that the moral laws are but modes in which natural forces operate on the moral plane; that they do not need a moral law‑giver, but their process is the same as the evolutionary process of the physical world. Furthermore, all such conceptions of God as the natural law‑giver or the moral law‑giver are rejected by advanced thinkers as the anthropomorphic ideas of uncultured minds. All these proofs and many other arguments like these which were considered to be sufficient to establish the existence of an extra‑cosmic creator, ruler, or law‑giver of the universe, are now thrown aside as imperfect and fallacious. In these days of science and reason when we try to prove the existence of God, we do not search for a creator or fashioner of the world, for a designer or first cause of the phenomenal universe; neither do we look for a moral lawgiver; our conception of God has outgrown those stages of evolution and has become as large as the infinity of the universe. We no longer think that this earth is the stationary centre around which the sun, moon and other luminaries of the heavens revolve, moved by the supernatural power of angels, who, according to the old‑fashioned belief, dwelt above the blue dome of the sky overhead and moved these planets according to their whims and fancies. We are just beginning to understand the vastness of the universe. Modern astronomy has opened our eyes to the fact that this earth which we inhabit is to be considered as an infinitesimal point when compared with the immensity of space and with the innumerable cosmic bodies that exist above the horizon. We have learned that there are heavenly bodies beyond our solar system, the nearest one of which is so distant from us that its light, travelling at the rate of one hundred and eighty‑six thousand miles per second, requires three and a half years to reach our earth. There are other stars so remote that thousands of years are needed for their light, travelling at the same rate, to arrive at our planet. We are assured that more than one thousand million stars have been discovered by the telescope and that there may be millions and millions of suns which are yet beyond the reach of our best instruments. Thus, as far as we can get by stretching our imagination we do not find any limit or boundary to the universe; we still have the feeling that there is something beyond. This sense of something existing beyond what we know and perceive is always with us; we cannot get rid of it. Even when we try to perceive a finite object, that sense of beyond is most intimately connected with our perception and conception of it. There is a feeling of the infinite very closely associated with all our ideas and concepts. Take, for instance, the geometrical figure, a square; when we try to perceive that square, we can only perceive it by perceiving the space beyond it. We see it as a figure enclosed by four straight lines, but at the same time there is a feeling of the space beyond, otherwise we could not perceive the square. Again when we look at the space which is circumscribed by the horizon we do not lose the sense that there is something beyond that limit, that infinite space extends beyond the visible horizon. The same perception of limitlessness or of the infinite is closely associated with the idea of time. We cannot conceive either its beginning or its end. There always remains the sense of the eternal beyond both before and after our conception of time. In this way we get the perception of eternity. The human mind is so peculiarly constituted that it is incapable of finding the absolutely defined limit of any thing of the world. Trees, mountains, rivers, earth, sun, moon, and all other objects of the senses are tangible, but do we find any definite limit when we carefully analyze our perceptions of these objects? No, we do not. We may try our best, but we are sure to discover, sooner or later, that there is a sense of beyond constantly attached to them. Let us take an illustration: suppose that we stand under a big oak tree; we may look at it, touch it, or smell it, but can we perceive the absolute limit of that tree? Do our senses take in the whole tree at one time? No, our senses cannot reach its deepest roots or its highest branches, nor do we know what is going on under the bark or in the leaves. It is impossible for any one to take in the whole tree at one time; we may take it in by parts, but at the same time the perception of each part will under all circumstances leave in our minds the sense of beyond. Again when we think of the innumerable atoms and molecules that make up the body of that tree, its finite form vanishes, leaving an impression that what we call “tree” is indeed an expression of the infinite; for when the form is gone, that which is left of the tree is inseparable from the infinite ocean of some substance imperceptible to the senses. Moreover, when we try to know the power or force that gives form to that tree and makes it living, which cannot be separated from it, then in one sense we must say that the tree has in it something intangible, mysterious and unknowable; we cannot help it. In the same manner it can be shown that every finite perception or conception of an object brings with it a sense of beyond, a perception of the infinite, or something that is unknown and unknowable, of something that is eternal. Take a drop of water which is finite; put it under the microscope and you will see infinitesimal atoms moving about, some clearly visible, some so minute that they are hardly perceptible with the help of the most powerful microscope. Yet modern chemistry tells us that we can ascertain the relative position of these atoms so minute that millions upon millions of them could stand upon the point of a needle. Is not the infinitude of this small drop of water as wonderful as the infinity of space? Indeed the drop of water is finite and infinite at the same time. When we see a flower, or touch it, we cannot help realizing in the same way that it is the finite appearance of that something which we cannot know, which is infinite and eternal. It is like a beautiful painting upon the canvas of that eternal invisible substance of the universe which the senses cannot perceive, which the mind cannot grasp or comprehend; it is the expression of that infinite matter which fills all space. No one can deny the existence of this substance which appears to our senses in an infinite variety of forms and shapes. Modern science tells us that this all‑pervading substance of the universe has neither beginning nor end, because we cannot know its limit either in space or in time. As far back as we can go in our conception of time, we find that the sense of beyond is present; it is therefore eternal, that is, beginningless and endless.  It is neither increased nor diminished by anything; we cannot add one iota to this substance, nor can we subtract anything from it; it is consequently unchangeable in quantity as well as in quality. It is all‑powerful because all the forces manifested in the perceptible world proceed from and rest upon that unlimited substance. We may call it by whatever name we like; it is the real essence of all phenomena. It is like the ocean upon which the waves of phenomenal forms are rising and, after playing their parts, are disappearing again and again. All these forms of sun, or moon, or stars, of human beings or animals, are nothing but waves in that infinite ocean. As the waves cannot exist without the ocean, so finite objects cannot exist without the infinite substance which is behind and beyond all phenomena. That infinite substance is the support of the universe; it is one because it is infinite; if the infinite were many, it would lose its limitless nature and become finite. Ever since the dawn of intellect upon the horizon of the human mind there has been a constant struggle for a definite knowledge of this something which is beyond all finite existence and yet is not finite. The human mind cannot rest contented with the mere play of appearances, but always yearns to know what it is that appears. From ancient times those who have had some kind of perception of this infinite as related to the phenomenal universe have also tried to express their ideas by giving different names to it. Thus have arisen the various names by which human minds have designated this infinite substance; but each of these names now stands like a landmark in the path of the evolution of the conception of God. Whether we call that infinite substance God, or Creator, or Designer, or First Cause, or the Father, or Jehovah, or Allah, or Brahman, we mean the same infinite, eternal, all‑powerful and unchangeable Substance. Every individual has a vague perception of this infinite around him or her; some are more conscious of it than others. The more that we are dissatisfied and discontented with finite things, the stronger grows in us the desire to know more about this infinite, to understand more about that something which is not finite, which is beyond finite time and beyond limited space. When we find no pleasure, no satisfaction, no happiness in objects limited by time and space, and when we realize the transitoriness of all that is finite, our inner nature longs for that which is absolutely unlimited, and we wish to know where it is and how it is. We seek it here and there, not knowing exactly what we want; we struggle for knowledge; and this struggle, this search for that Infinite Being, grows stronger and stronger until the realization of the true nature of the infinite is obtained. To a materialist who studies the objective side of the universe, this infinite substance appears as material and insentient; he calls it matter, and tries to deduce this phenomenal world from this infinite unintelligent matter. The matter of the materialist, however, is as infinite, as eternal, as all‑powerful as the God or the Supreme Being of the religionists. A materialist simply studies the objective world and does not recognize or study the subjective universe; therefore he is satisfied with his conclusions; but as the objective side is only one‑half of the universe, his conclusions are one‑sided. Those who, on the contrary, study subjective nature, discover the same infinite behind their limited minds, beyond every idea, thought, feeling, or sensation. The finite mind is that which takes the forms of thoughts, ideas, feelings, sensations, and which is limited by the sense of “I.” When, however, we try to think of the definite boundary of the sense of “I” or of the finite mind, we cannot find it; we fail to trace the beginning or end of that which thinks, or feels, or perceives, or conceives, or imagines. We realize that as physical forms are like the waves in the infinite ocean of eternal space filled with substance, so thoughts, ideas, feelings, sensations are but so many waves in the infinite ocean of mental space filled with finer substance. As we cannot attach the sense of “I” to our physical form, so we cannot call these mental forms our own. Thus after careful study the students of the subjective world come to the conclusion that the subjective infinite is the Reality of the universe, and that external phenomena are but the representations or projections of the subjective infinite, or mind. According to them time and space do not exist outside the mind, consequently everything in space and time is like a picture of the subjective idea. They deny the existence of matter and trace the origin of all qualities or powers of the finite mind to that infinite mind. They give the attribute of intelligence to it and call it the eternal, intelligent, cosmic mind. The existence of infinite mind is as undeniable as that of infinite matter. But this substance, whether we call it mind or matter, subject or object, is the one unknowable Being of the universe. All mental as well as all physical forms are but its appearances. It is called in Sanskrit Brahman. From this infinite and eternal Brahman we have come into existence; in It we live and into It we return at the end of phenomenal existence. In ancient India the question was asked, “What is God?” The answer we find in Vedanta: “That from which all animate and inanimate objects have come into existence, in which they live and play like waves in the sea, and into which they return ultimately at the time of dissolution, know that to be Brahman, or the infinite Substance, or God.” Who can live without being sustained by this Infinite One? As a painting cannot stand without the background, so phenomena cannot exist without being supported by the infinite Substance or Brahman. It pervades the universe, interpenetrating atoms and molecules, yet it lies beyond all the mental and physical phenomena of the manifested universe. It is not confined by the limitations of sex or gender; we may call this Being he, she, or it. This infinite substance or Brahman is incomprehensible and unknowable to finite minds. That to which the modern agnostics refer when they use the term “Unknowable” is the same Infinite Being. Here we must not forget the meaning of the verb “to know.” In its ordinary sense “to know” means first to perceive through the senses and then to form a concept of the object perceived. Consequently, all our knowledge is limited by the power of perception as well as by the mind. To know God or the Infinite Being by the same kind of knowledge as that by which we know a stone or a tree or a dog would be tantamount to annihilating God. Because a known God in this sense would cease to be God; He would become a phenomenal object, an idol, and not the Infinite Being, for in trying to know God, we would be bringing that Infinite Being within the limits of our finite mind. In this sense, therefore, God, or the Infinite Being, is always unknown and unknowable. Shall we then join the agnostics and be contented with our ignorance and powerlessness to know the Infinite? Shall we cease from all our attempts and struggles to understand the nature of the Infinite or to know the existence of God when He is unknowable? No. Here is a great fact to learn, that although the Infinite Being is unknown and unknowable according to the point of view of modern agnosticism, He is more than known, more than knowable from the standpoint of the Vedanta. He is the essence of our being, the essence of our Self. He is the source of our knowledge. All knowledge proceeds from that infinite Wisdom; when we know a thing, we know it in and through Him. When, for instance, we know a table, we say that the table is known, but can we trace the source of this knowledge? Do we know from where it comes? It is not created by us. It is eternal; it exists in the infinite mind or that something behind the finite mind, and through that knowledge we say that the table is known. When we say that ether is unknown and unknowable, we use this same knowledge as our guide. That by which we are able to cognize a thing and to call it known or unknown is Divinity itself. Therefore whether we know a thing or do not know it, knowledge in either case is possible only through the one source of all wisdom and consciousness. It is for this reason that God is more than anything known and knowable or anything unknown and unknowable. He is infinitely higher than either. He is the essence of the ego or “I”; no one can live without being sustained by that infinite source of existence, knowledge, and consciousness. It is not that God dwells somewhere outside of the universe and from there is making my blood circulate or my heart beat, but He is in every cell of my body. He fills the space of my form. I owe my existence to Him. He is the Soul of my soul as well as the Soul of the universe. He is in you, in me, in the chair, in the wall and everywhere, yet we do not see or know Him. It would be a great degradation of God if He could be known by our ordinary knowledge. He would then be like a changeable, limited, phenomenal something such as we perceive with our senses; whereas He is in fact the Knower of the universe, the Eternal Subject who knows everything in each of us. The Knower or the Subject in us is unchangeable, eternal and one. When we understand that by knowledge is meant objectification, we realize that all our attempts to express that infinite Subject in language—to call Him Father, Brother, or dearest Friend—are nothing but so many efforts of the human mind to objectify the infinite, unlimited Subject of the universe. We cannot, however, remain satisfied with this imperfect knowledge of Divinity; we desire to know more about the Infinite Being. Gradually we may come to realize that He is the Creator of the world, the Governor of all, or the First Cause of the universe. But here again we shall not rest content; we shall still wish to know more about Him. Then we shall find that the same Infinite Substance or Being which is beyond every finite object, beyond space and time, above mind and body, is in reality not very far from us; wherefore it is said in the Vedanta: “He is far from us, yet He is nearer than the nearest; He dwells in everything, yet He is outside the phenomenal universe; He is infinitely smaller than the atom of an atom, yet He is infinitely larger than the largest solar system, than the space which covers the perceptible universe.” When we see the sun, moon, or stars, we see that part of the Infinite which is visible to our eyes; when we hear a sound, we perceive that part of the Infinite which is audible to our ears; but God is in reality beyond light, sound, odor, taste or touch. He is the same Infinite Substance which transcends time and space, mind and sense powers. By knowing so much of the Infinite, however, we are yet unsatisfied, we still desire to know more. Our souls still long for a deeper knowledge of that all‑pervading Substance. The more we study phenomenal objects the less are we content with the knowledge that we can gather from this study. We may devote the whole of our lives and spend all the energy we possess in trying to satisfy this craving for knowledge of the Infinite by studying the phenomenal world, but this thirst for knowledge will not be quenched; it will remain, as it does in all the great thinkers of the world. We may read books, philosophies, sciences, and Scriptures, but the longing of the soul will never be fulfilled by reading books. There is only one way to quench this thirst and that is by realizing the Infinite. The word “realize” means something more than ordinary knowing. By “realizing” we mean being and becoming one with the Infinite. If we can know that the all‑pervading Being is the Essence of our lives and the Soul of our souls, we become more and more acquainted with that Infinite and understand its whole nature—not the objective side alone, not merely as the material substance, but as the infinite mind substance, and also as that which transcends this substance of mental phenomena. I mean when we have realized the Infinite Spirit, when we have found that It is the source of all powers and forces as well as the basis of our consciousness, the foundation of our existence, the life and the reality of the universe, then the thirst for knowledge is quenched, then all questions regarding the existence of God are answered, all doubts cease forever. But it may be asked: How can we know the Supreme Being as the Soul of our souls? By rising above the plane of consciousness of the finite. This plane of consciousness will never reveal the true nature of the Infinite Being because it functions within the limitations of the senses, consequently it cannot reach the infinite which is above all limits. We may have a vague perception of it or we may think of it as the subject or object, as mind or matter; but that is not the same as the realization of the Absolute One. If we can rise above time and space, shutting out all sense objects, making the mind impervious to all sensations of external objects, if we can then direct the whole energy of mind and soul towards the Infinite within us, then we shall be able to realize the Soul of our souls, then the truth of the existence of God will be revealed to us. If we wish to know God, we shall have to enter into the state of superconsciousness. All the great spiritual leaders of the world, Jesus the Christ, Buddha, Râmakrishna, and others, who preached the existence of God, first realized Him by entering into the state of superconsciousness. Those who have studied Raja Yoga* and have practised it will understand what superconsciousness means. All revelation and inspiration come in that state. The longing for more knowledge has led the river of the soul into the ocean of Infinite Wisdom. In that state the individual soul realizes the blissfulness which is beyond the reach of ordinary mortals, which cannot be obtained by wealth, property, or worldly prosperity. Friends and relatives cannot help us in rising to that blissful condition. It is a state attaining which nothing remains unattainable, realizing which the true nature of everything is revealed. It is a state in which no desire remains unfulfilled, in which the individual soul, transcending all limitations, becomes one with the Infinite and enjoys unbounded happiness both here and hereafter. Such a knower of the Infinite says: “I have attained everything that is to be attained, I have realized all that can be realized. I have known that Infinite Being that is worshipped * “Râja Yoga,” by Swami Vivekananda. under different names by different nations as God, or Father in heaven, or Allah, or Buddha, or Christ, or Divine Mother, or Brahman.”