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SAYINGS AND UTTERANCES 1. "Did Buddha teach that the many was real and the ego unreal, while orthodox Hinduism regards the One as the real, and the many as unreal?" the Swami was asked. "Yes", answered the Swami. "And what Ramakrishna Paramahamsa and I have added to this is, that the Many and the One are the same Reality, perceived by the same mind at different times and in different att.i.tudes."

2. "Remember!" he said once to a disciple, "Remember! the message of India is always "Not the soul for nature, but nature for the soul!"" 3. "What the world wants today is twenty men and women who can dare to stand in the street yonder, and say that they possess nothing but G.o.d. Who will go? Why should one fear? If this is true, what else could matter? If it is not true, what do our lives matter!"

4. "Oh, how calm would be the work of one who really understood the divinity of man! For such, there is nothing to do, save to open men"s eyes. All the rest does itself."

5. "He (Shri Ramakrishna) was contented simply to live that great life and to leave it to others to find the explanation!" 6. "Plans! Plans!" Swami Vivekananda explained in indignation, when one of his disciples had offered him some piece of worldly wisdom. "That is why . . . Western people can never create a religion! If any of you ever did, it was only a few Catholic saints who had no plans. Religion was never preached by planners!"

7. "Social life in the West is like a peal of laughter; but underneath, it is a wail. It ends in a sob. The fun and frivolity are all on the surface: really it is full of tragic intensity. Now here, it is sad and gloomy on the outside, but underneath are carelessness and merriment.

"We have a theory that the universe is G.o.d"s manifestation of Himself just for fun, that the Incarnations came and lived here "just for fun". Play, it was all play. Why was Christ crucified? It was mere play. And so of life. Just play with the Lord. Say, "It is all play, it is all play". Do you do anything?"

8. "I am persuaded that a leader is not made in one life. He has to be born for it. For the difficulty is not in organisation and making plans; the test, the real test, of the leader, lies in holding widely different people together along the line of their common sympathies. And this can only be done unconsciously, never by trying."

9. In explanation of Plato"s doctrine of Ideas, Swamiji said, "And so you see, all this is but a feeble manifestation of the great ideas, which alone, are real and perfect. Somewhere is an ideal for you, and here is an attempt to manifest it! The attempt falls short still in many ways. Still, go on! You will interpret the ideal some day."

10. Answering the remark of a disciple who felt that it would be better for her to come back to this life again and again and help the causes that were of interest to her instead of striving for personal salvation with a deep longing to get out of life, the Swami retorted quickly: "That"s because you cannot overcome the idea of progress. But things do not grow better. They remain as they are; and we grow better by the changes we make in them."

11. It was in Almora that a certain elderly man, with a face full of amiable weakness, came and put him a question about Karma. What were they to do, he asked, whose Karma it was to see the strong oppress the weak? The Swami turned on him in surprised indignation. "Why, thrash the strong, of course!" he said, "You forget your own part in this Karma: Yours is always the right to rebel!"

12. "Ought one to seek an opportunity of death in defense of right, or ought one to take the lesson of the Git and learn never to react?" the Swami was asked. "I am for no reaction", said the Swami, speaking slowly and with a long pause. Then he added " - for Sannysins. Self-defense for the householder!" 13. "It is a mistake to hold that with all men pleasure is the motive. Quite as many are born to seek after pain. Let us worship the Terror for Its own sake."

14. "Ramakrishna Paramahamsa was the only man who ever had the courage to say that we must speak to all men in their own language!" 15. "How I used to hate Kli!" he said, referring to his own days of doubts in accepting the Kali ideal, "And all Her ways! That was the ground of my six years" fight - that I would not accept Her. But I had to accept Her at last! Ramakrishna Paramahamsa dedicated me to Her, and now I believe that She guides me in everything I do, and does with me what She will. . . . Yet I fought so long! I loved him, you see, and that was what held me. I saw his marvellous purity. . . . I felt his wonderful love. . . . His greatness had not dawned on me then. All that came afterwards when I had given in. At that time I thought him a brain-sick baby, always seeing visions and the rest. I hated it. And then I, too, had to accept Her!

"No, the thing that made me do it is a secret that will die with me. I had great misfortunes at the time. . . . It was an opportunity. . . . She made a slave of me. Those were the very words: "a slave of you". And Ramakrishna Paramahamsa made me over to Her. . . . Strange! He lived only two years after doing that, and most of the time he was suffering. Not more than six months did he keep his own health and brightness.

"Guru Nanak was like that, you know, looking for the one disciple to whom he would give his power. And he pa.s.sed over all his own family - his children were as nothing to him - till he came upon the boy to whom he gave it; and then he could die.

"The future, you say, will call Ramakrishna Paramahamsa an Incarnation of Kali? Yes, I think there"s no doubt that She worked up the body of Ramakrishna for Her own ends.

" You see, I cannot but believe that there is somewhere a great Power that thinks of Herself as feminine, and called Kali and Mother. . . . And I believe in Brahman too. . . . But is it not always like that? Is it not the mult.i.tude of cells in the body that make up the personality, the many brain-centres, not the one, that produce consciousness? . . . Unity in complexity! Just so! And why should it be different with Brahman? It is Brahman. It is the One. And yet - and yet - it is the G.o.ds too!"

16. "The older I grow, the more everything seems to me to lie in manliness. This is my new gospel." 17. Referring to some European reference to cannibalism, as if it were a normal part of life in some societies, the Swami remarked, "That is not true! No nation ever ate human flesh, save as a religious sacrifice, or in war, out of revenge. Don"t you see? That"s not the way of gregarious animals! It would cut at the root of social life!"

18. "s.e.x-love and creation! These are at the root of most religions. And these in India are called Vaishnavism, and in the West Christianity. How few have dared to worship Death or Kali! Let us worship Death! Let us embrace the Terrible, because it is terrible, not asking that it be toned down. Let us take misery for misery"s own sake!"

19. "The three cycles of Buddhism were five hundred years of the Law, five hundred years of images, and five hundred years of Tantras. You must not imagine that there was ever a religion in India called Buddhism with temples and priests of its own order! Nothing of the sort. It was always within Hinduism. Only at one time the influence of Buddha was paramount, and this made the nation monastic."

20. "The conservative"s whole ideal is submission. Your ideal is struggle. Consequently it is we who enjoy the life, and never you! You are always striving to change yours to something better; and before a millionth part of the change is carried out, you die. The Western ideal is to be doing; the Eastern to be suffering. The perfect life would be a wonderful harmony doing and suffering. But that can never be.

"In our system it is accepted that a man cannot have all he desires. Life is subjected to many restraints. This is ugly, yet it brings out points of light and strength. Our liberals see only the ugliness and try to throw it off. But they subst.i.tute something quite as bad; and the new custom takes as long as the old for us to work to its centres of strength.

"Will is not strengthened by change. It is weakened and enslaved by it. But we must be always absorbing. Will grows stronger by absorption. And consciously or unconsciously, will is the one thing in the world that we admire. Suttee is great in the eyes of the whole world, because of the will that it manifests.

"It is selfishness that we must seek to eliminate. I find that whenever I have made a mistake in my life, it has always been because self entered into the calculation. Where self has not been involved, my judgment has gone straight to the mark.

"Without self, there would have been no religious system. If man had not wanted anything for himself, do you think he would have had all this praying and worship? Why! he would never have thought of G.o.d at all, except perhaps for a little praise now and then, at the sight of a beautiful landscape or something. And that is the only att.i.tude there ought to be. All praise and thanks. If only we were rid of self!

"You are quite wrong when you think that fighting is a sign of growth. It is not so at all. Absorption is the sign. Hinduism is a very genius of absorption. We have never cared for fighting. Of course we could strike a blow now and then, in defense of our homes! That was right. But we never cared for fighting for its own sake. Every one had to learn that. So let these races of newcomers whirl on! They"ll all be taken into Hinduism in the end!"

21. "The totality of all souls, not the human alone, is the Personal G.o.d. The will of the Totality nothing can resist. It is what we know as law. And this is what we mean by Shiva and Kali and so on."

22. "Worship the Terrible! Worship Death! All else is vain. All struggle is vain. That is the last lesson. Yet this is not the coward"s love of death, not the love of the weak or the suicide. It is the welcome of the strong man who has sounded everything to its depths and knows that there is no alternative."

23. "I disagree with all those who are giving their superst.i.tions back to my people. Like the Egyptologist"s interest in Egypt, it is easy to feel an interest in India that is purely selfish. One may desire to see again the India of one"s books, one"s studies, one"s dreams. My hope is to see again the strong points of that India, reinforced by the strong points of this age, only in a natural way. The new stage of things must be a growth from within.

"So I preach only the Upanishads. If you look, you will find that I have never quoted anything but the Upanishads. And of the Upanishads, it is only that One idea, strength. The quintessence of the Vedas and Vedanta and all lies in that one word. Buddha"s teaching was non-resistance, or non-injury. But I think this is a better way of teaching the same thing. For behind that non-injury lay a dreadful weakness. It is weakness that conceives the idea of resistance. I do not think of punishing or escaping from a drop of sea-spray. It is nothing to me. Yet to the mosquito it would be serious. Now I would make all injury like that. Strength and fearlessness. My own ideal is that saint whom they killed in the Mutiny and who broke his silence, when stabbed to the heart, to say, "And thou also art He!"

"But you may ask, "What is the place of Ramakrishna in this scheme?" "He is the method, that wonderful unconscious method! He did not understand himself. He knew nothing of England or the English, save that they were queer folk from over the sea. But he lived that great life: and I read the meaning. Never a word of condemnation for any! Once I had been attacking one of our sects of diabolists. I had been raving on for three hours, and he had listened quietly. "Well, well!" said the old man as I finished, "perhaps every house may have a backdoor. Who knows?"

"Hitherto the great fault of our Indian religion has lain in its knowing only two words: renunciation and Mukti. Only Mukti here! Nothing for the householder!

"But these are the very people whom I want to help. For are not all souls of the same quality? Is not the goal of all the same? "And so strength must come to the nation through education." 24. The Puranas, the Swami considered, to be the effort of Hinduism to bring lofty ideas to the door of the ma.s.ses. There had been only one mind in India that had foreseen this need, that of Krishna, probably the greatest man who ever lived.

The Swami said, "Thus is created a religion that ends in the worship of Vishnu, as the preservation and enjoyment of life, leading to the realisation of G.o.d. Our last movement, Chaitanyaism, you remember, was for enjoyment. At the same time Jainism represents the other extreme, the slow destruction of the body by self-torture. Hence Buddhism, you see, is reformed Jainism; and this is the real meaning of Buddha"s leaving the company of the five ascetics. In India, in every age, there is a cycle of sects which represents every gradation of physical practice, from the extreme of self-torture to the extreme of excess. And during the same period will always be developed a metaphysical cycle, which represents the realisation of G.o.d as taking place by every gradation of means, from that of using the senses as an instrument to that of the annihilation of the senses. Thus Hinduism always consists, as it were, of two counter-spirals, completing each other, round a single axis.

""Yes!" Vaishnavism says, "it is all right - this tremendous love for father, for mother, for brother, husband, or child! It is all right, if only you will think that Krishna is the child, and when you give him food, that you are feeding Krishna!" This was the cry of Chaitanya, "Worship G.o.d through the senses", as against the Vedantic cry, "Control the senses! suppress the senses!"

"I see that India is a young and living organism. Europe is young and living. Neither has arrived at such a stage of development that we can safely criticise its inst.i.tutions. They are two great experiments, neither of which is yet complete. In India we have social communism, with the light of Advaita - that is, spiritual individualism - playing on and around it; in Europe you are socially individualists, but your thought is dualistic, which is spiritual communism. Thus the one consists of socialist inst.i.tutions hedged in by individualist thought, while the other is made up of individualist inst.i.tutions within the hedge of communistic thought.

"Now we must help the Indian experiment as it is. Movements which do not attempt to help things as they are, are, from that point of view, no good. In Europe, for instance, I respect marriage as highly as non-marriage. Never forget that a man is made great and perfect as much by his faults as by his virtues. So we must not seek to rob a nation of its character, even if it could be proved that the character was all faults."

25. "You may always say that the image is G.o.d. The error you have to avoid is to think G.o.d is the image." 26. The Swami was appealed to on one occasion to condemn the fetishism of the Hottentot. "I do not know", he answered, "what fetishism is!" Then a lurid picture was hastily put before him of the object alternately worshipped, beaten, and thanked. "I do that!" he exclaimed. "Don"t you see," he went on, a moment later, in hot resentment of injustice done to the lowly and absent, "don"t you see that there is no fetishism? Oh, your hearts are steeled, that you cannot see that the child is right! The child sees person everywhere. Knowledge robs us of the child"s vision. But at last, through higher knowledge, we win back to it. He connects a living power with rocks, sticks, trees and the rest. And is there not a living Power behind them? It is symbolism, not fetishism! Can you not see?"

27. One day he told the story of Satyabhm"s sacrifice and how the word "Krishna", written on a piece of paper and thrown into the balance, made Krishna himself, on the other side, kick the beam. "Orthodox Hinduism", he began, "makes Shruti, the sound, everything. The thing is but a feeble manifestation of the pre-existing and eternal idea. So the name of G.o.d is everything: G.o.d Himself is merely the objectification of that idea in the eternal mind. Your own name is infinitely more perfect than the person you! The name of G.o.d is greater than G.o.d. Guard your speech!"

28. "I would not worship even the Greek G.o.ds, for they were separate from humanity! Only those should be worshipped who are like ourselves but greater. The difference between the G.o.ds and me must be a difference only of degree."

29. "A stone falls and crushes a worm. Hence we infer that all stones, falling, crush worms. Why do we thus immediately reapply a perception? Experience, says one. But it happens, let us suppose, for the first time. Throw a baby into the air, and it cries. Experience from past lives? But why applied to the future? Because there is a real connection between certain things, a pervasiveness, only it lies with us to see that the quality neither overlaps, nor falls short of, the instance. On this discrimination depends all human knowledge.

"With regard to fallacies, it must be remembered that direct perception itself can only be a proof, provided the instrument, the method, and the persistence of the perception are all maintained pure. Disease or emotion will have the effect of disturbing the observation. Therefore direct perception itself is but a mode of inference. Therefore all human knowledge is uncertain and may be erroneous. Who is a true witness? He is a true witness to whom the thing said is a direct perception. Therefore the Vedas are true, because they consist of the evidence of competent persons. But is this power of perception peculiar to any? No! The Rishi, the Aryan, and the Mlechchha all alike have it.

"Modern Bengal holds that evidence is only a special case of direct perception, and that a.n.a.logy and parity of reasoning are only bad inferences. Therefore, of actual proofs there are only two, direct perception and inference.

"One set of persons, you see, gives priority to the external manifestation, the other to the internal idea. Which is prior, the bird to the egg, or the egg to the bird? Does the oil hold the cup or the cup the oil? This is a problem of which there is no solution. Give it up! Escape from Maya!"

30. "Why should I care if the world itself were to disappear? According to my philosophy, that, you know, would be a very good thing! But, in fact, all that is against me must be with me in the end. Am I not Her soldier?"

31. "Yes, my own life is guided by the enthusiasm of a certain great personality, but what of that? Inspiration was never filtered out to the world through one man!

"It is true I believe Ramakrishna Paramahamsa to have been inspired. But then I am myself inspired also. And you are inspired. And your disciples will be; and theirs after them; and so on, to the end of time!

"Don"t you see that the age for esoteric interpretation is over? For good or for ill, that day is vanished, never to return. Truth, in the future, is to be open to the world!"

32. "Buddha made the fatal mistake of thinking that the whole world could be lifted to the height of the Upanishads. And self-interest spoilt all. Krishna was wiser, because He was more politic. But Buddha would have no compromise. The world before now has seen even the Avatra ruined by compromise, tortured to death for want of recognition, and lost. But Buddha would have been worshipped as G.o.d in his own lifetime, all over Asia, for a moment"s compromise. And his reply was only: "Buddhahood is an achievement, not a person!" Verily was He the only man is the world who was ever quite sane, the only sane man ever born!"

33. People had told the Swami in the West that the greatness of Buddha would have been more appealing, had he been crucified! This he stigmatised as "Roman brutality", and pointed out, "The lowest and most animal liking is for action. Therefore the world will always love the epic. Fortunately for India, however, she has never produced a Milton, with his "hurled headlong down the steep abyss"! The whole of that were well exchanged for a couple of lines of Browning!" It had been this epic vigour of the story, in his opinion, that had appealed to the Roman. The crucifixion it was that carried Christianity over the Roman world. "Yes, Yes!" he reiterated. "You Western folk want action! You cannot yet perceive the poetry of every common little incident in life! What beauty could be greater than that of the story of the young mother coming to Buddha with her dead boy? Or the incident of the goats? You see the Great Renunciation was not new in India! . . . But after Nirvna, look at the poetry!

"It is a wet night, and he comes to the cowherd"s hut and gathers in to the wall under the dripping eaves. The rain is pouring down and the wind rising. "Within, the cowherd catches a glimpse of a face through the window and thinks, "Ha, ha! Yellow garb! stay there! It"s good enough for you!" And then he begins to sing.

""My cattle are housed, and the fire burns bright. My wife is safe, and my babes sleep sweet! Therefore ye may rain, if ye will, O clouds, tonight!" "And the Buddha answers from without, "My mind is controlled: my senses are all gathered in; my heart firm. Therefore ye may rain, if ye will, O clouds, tonight!"

"Again the cowherd: "The fields are reaped, and the hay is fast in the barn. The stream is full, and the roads are firm. Therefore ye may rain, if ye will, O clouds, tonight."

"And so it goes on, till at last the cowherd rises, in contrition and wonder, and becomes a disciple.

"Or what would be more beautiful than the barber"s story? "The Blessed One pa.s.sed by my house, my house - the Barber"s!

"I ran, but He turned and awaited me, Awaited me - the Barber!

"I said, "May I speak, O Lord, with Thee?"

"And He said "Yes!"

"Yes!" to me - the Barber!

"And I said, "Is Nirvana for such as I?"

"And He said "Yes!"

Even for me - the Barber!

"And I said, "May I follow after Thee?"

"And He said, "Oh yes!"