SOUL, GOD AND RELIGION

SOUL, GOD AND RELIGION

Through the vistas of the past the voice of the centuries is coming down to us;
the voice of the sages of the Himalayas and the recluses of the forest; the voice
that came to the Semitic races; the voice that spoke through Buddha and other
spiritual giants; the voice that comes from those who live in the light that
accompanied man in the beginning of the earth — the light that shines
wherever man goes and lives with him for ever — is coming to us even now.
This voice is like the little rivulet; that come from the mountains. Now they
disappear, and now they appear again in stronger flow till finally they unite in
one mighty majestic flood. The messages that are coming down to us from the
prophets and holy men and women of all sects and nations are joining their
forces and speaking to us with the trumpet voice of the past. And the first
message it brings us is: Peace be unto you and to all religions. It is not a
message of antagonism, but of one united religion.
Let us study this message first. At the beginning of this century it was almost
feared that religion was at an end. Under the tremendous sledge-hammer blows
of scientific research, old superstitions were crumbling away like masses of
porcelain. Those to upon religion meant only a bundle of creeds and
meaningless ceremonials were in despair; they were at their wit's end.
Everything was slipping between their fingers. For a time it seemed inevitable
that the surging tide of agnosticism and materialism would sweep all before it.
There were those who did not dare utter what they thought. Many thought the
case hopeless and the cause of religion lost once and for ever. But the tide has
turned and to the rescue has come — what? The study of comparative religions.
By the study of different religions we find that in essence they are one. When I
was a boy, this scepticism reached me, and it seemed for a time as if I must
give up all hope of religion. But fortunately for me I studied the Christian
religion, the Mohammedan, the Buddhistic, and others, and what was my
surprise to find that the same foundation principles taught by my religion were
also taught by all religions. It appealed to me this way. What is the truth? I
asked. Is this world true? Yes. Why? Because I see it. Are the beautiful sounds
we just heard (the vocal and instrumental music) true? Yes. Because we heard them. We know that man has a body, eyes, and ears, and he has a spiritual
nature which we cannot see. And with his spiritual faculties he can study these
different religions and find that whether a religion is taught in the forests and
jungles of India or in a Christian land, in essentials all religions are one. This
only shows us that religion is a constitutional necessity of the human mind. The
proof of one religion depends on the proof of all the rest. For instance, if I have
six fingers, and no one else has, you may well say that is abnormal. The same
reasoning may be applied to the argument that only one religion is true and all
others false. One religion only, like one set of six fingers in the world, would
be unnatural. We see, therefore, that if one religion is true, all others must be
true. There are differences in non-essentials, but in essentials they are all one. If
my five fingers are true, they prove that your five fingers are true too.
Wherever man is, he must develop a belief, he must develop his religious
nature.
And another fact I find in the study of the various religions of the world is that
there are three different stages of ideas with regard to the soul and God. In the
first place, all religions admit that, apart from the body which perishes, there is
a certain part or something which does not change like the body, a part that is
immutable, eternal, that never dies; but some of the later religions teach that
although there is a part of us that never dies, it had a beginning. But anything
that has a beginning must necessarily have an end. We — the essential part of
us — never had a beginning, and will never have an end. And above us all,
above this eternal nature, there is another eternal Being, without end — God.
People talk about the beginning of the world, the beginning of man. The word
beginning simply means the beginning of the cycle. It nowhere means the
beginning of the whole Cosmos. It is impossible that creation could have a
beginning. No one of you can imagine a time of beginning. That which has a
beginning must have an end. "Never did I not exist, nor you, nor will any of us
ever hereafter cease to be," says the Bhagavad-Gita. Wherever the beginning of
creation is mentioned, it means the beginning of a cycle. Your body will meet
with death, but your soul, never.
Along with this idea of the soul we find another group of ideas in regard to its
perfection. The soul in itself is perfect. The Old Testament of the Hebrews
admits man perfect at the beginning. Man made himself impure by his own
actions. But he is to regain his old nature, his pure nature. Some speak of these
things in allegories, fables, and symbols. But when we begin to analyse these
statements, we find that they all teach that the human soul is in its very nature
perfect, and that man is to regain that original purity. How? By knowing God.
Just as the Bible says, "No man can see God but through the Son." What is
meant by it? That seeing God is the aim and goal of all human life. The sonship
must come before we become one with the Father. Remember that man lost his
purity through his own actions. When we suffer, it is because of our own acts;
God is not to be blamed for it.
Closely connected with these ideas is the doctrine — which was universal
before the Europeans mutilated it — the doctrine of reincarnation. Some of you
may have heard of and ignored it. This idea of reincarnation runs parallel with
the other doctrine of the eternity of the human soul. Nothing which ends at one
point can be without a beginning and nothing that begins at one point can be
without an end. We cannot believe in such a monstrous impossibility as the
beginning of the human soul. The doctrine of reincarnation asserts the freedom
of the soul. Suppose there was an absolute beginning. Then the whole burden
of this impurity in man falls upon God. The all-merciful Father responsible for
the sins of the world! If sin comes in this way, why should one suffer more
than another? Why such partiality, if it comes from an all-merciful God? Why
are millions trampled underfoot? Why do people starve who never did anything
to cause it? Who is responsible? If they had no hand in it, surely, God would be
responsible. Therefore the better explanation is that one is responsible for the
miseries one suffers. If I set the wheel in motion, I am responsible for the
result. And if I can bring misery, I can also stop it. It necessarily follows that
we are free. There is no such thing as fate. There is nothing to compel us. What
we have done, that we can undo.
To one argument in connection with this doctrine I will ask your patient
attention, as it is a little intricate. We gain all our knowledge through
experience; that is the only way. What we call experiences are on the plane of
consciousness. For illustration: A man plays a tune on a piano, he places each
finger on each key consciously. He repeats this process till the movement of the
fingers becomes a habit. He then plays a tune without having to pay special
attention to each particular key. Similarly, we find in regard to ourselves that our tendencies are the result of past conscious actions. A child is born with
certain tendencies. Whence do they come? No child is born with a tabula rasa
— with a clean, blank page — of a mind. The page has been written on
previously. The old Greek and Egyptian philosophers taught that no child came
with a vacant mind. Each child comes with a hundred tendencies generated by
past conscious actions. It did not acquire these in this life, and we are bound to
admit that it must have had them in past lives. The rankest materialist has to
admit that these tendencies are the result of past actions, only they add that
these tendencies come through heredity. Our parents, grandparents, and great-
grandparents come down to us through this law of heredity. Now if heredity
alone explains this, there is no necessity of believing in the soul at all, because
body explains everything. We need not go into the different arguments and
discussions on materialism and spiritualism. So far the way is clear for those
who believe in an individual soul. We see that to come to a reasonable
conclusion we must admit that we have had past lives. This is the belief of the
great philosophers and sages of the past and of modern times. Such a doctrine
was believed in among the Jews. Jesus Christ believed in it. He says in the
Bible, "Before Abraham was, I am." And in another place it is said, "This is
Elias who is said to have come."
All the different religions which grew among different nations under varying
circumstances and conditions had their origin in Asia, and the Asiatics
understand them well. When they came out from the motherland, they got
mixed up with errors. The most profound and noble ideas of Christianity were
never understood in Europe, because the ideas and images used by the writers
of the Bible were foreign to it. Take for illustration the pictures of the
Madonna. Every artist paints his Madonna according to his own pre-conceived
ideas. I have been seeing hundreds of pictures of the Last Supper of Jesus
Christ, and he is made to sit at a table. Now, Christ never sat at a table; he
squatted with others, and they had a bowl in which they dipped bread — not
the kind of bread you eat today. It is hard for any nation to understand the
unfamiliar customs of other people. How much more difficult was it for
Europeans to understand the Jewish customs after centuries of changes and
accretions from Greek, Roman, and other sources! Through all the myths and
mythologies by which it is surrounded it is no wonder that the people get very
little of the beautiful religion of Jesus, and no wonder that they have made of it To come to our point. We find that all religions teach the eternity of the soul, as
well as that its lustre has been dimmed, and that its primitive purity is to be
regained by the knowledge of God. What is the idea of God in these different
religions? The primary idea of God was very vague. The most ancient nations
had different Deities — sun, earth, fire, water. Among the ancient Jews we find
numbers of these gods ferociously fighting with each other. Then we find
Elohim whom the Jews and the Babylonians worshipped. We next find one
God standing supreme. But the idea differed according to different tribes. They
each asserted that their God was the greatest. And they tried to prove it by
fighting. The one that could do the best fighting proved thereby that its God
was the greatest. Those races were more or less savage. But gradually better
and better ideas took the place of the old ones. All those old ideas are gone or
going into the lumber-room. All those religions were the outgrowth of
centuries; not one fell from the skies. Each had to be worked out bit by bit.
Next come the monotheistic ideas: belief in one God, who is omnipotent and
omniscient, the one God of the universe. This one God is extra-cosmic; he lies
in the heavens. He is invested with the gross conceptions of His originators. He
has a right side and a left side, and a bird in His hand, and so on and so forth.
But one thing we find, that the tribal gods have disappeared for ever, and the
one God of the universe has taken their place: the God of gods. Still He is only
an extra-cosmic God. He is unapproachable; nothing can come near Him. But
slowly this idea has changed also, and at the next stage we find a God
immanent in nature.
In the New Testament it is taught, "Our Father who art in heaven" — God
living in the heavens separated from men. We are living on earth and He is
living in heaven. Further on we find the teaching that He is a God immanent in
nature; He is not only God in heaven, but on earth too. He is the God in us. In
the Hindu philosophy we find a stage of the same proximity of God to us. But
we do not stop there. There is the non-dualistic stage, in which man realises
that the God he has been worshipping is not only the Father in heaven, and on
earth, but that "I and my Father are one." He realises in his soul that he is God
Himself, only a lower expression of Him. All that is real in me is He; all that is
real in Him is I. The gulf between God and man is thus bridged. Thus we find how, by knowing God, we find the kingdom of heaven within us.
In the first or dualistic stage, man knows he is a little personal soul, John,
James, or Tom; and he says, "I will be John, James, or Tom to all eternity, and
never anything else." As well might the murderer come along and say, "I will
remain a murderer for ever." But as time goes on, Tom vanishes and goes back
to the original pure Adam.
"Blessed are the pure in heart, for they shall see God." Can we see God? Of
course not. Can we know God? Of course not. If God can be known, He will be
God no longer. Knowledge is limitation. But I and my Father are one: I find the
reality in my soul. These ideas are expressed in some religions, and in others
only hinted. In some they were expatriated. Christ's teachings are now very
little understood in this country. If you will excuse me, I will say that they have
never been very well understood.
The different stages of growth are absolutely necessary to the attainment of
purity and perfection. The varying systems of religion are at bottom founded on
the same ideas. Jesus says the kingdom of heaven is within you. Again he says,
"Our father who art in Heaven." How do you reconcile the two sayings? In this
way: He was talking to the uneducated masses when he said the latter, the
masses who were uneducated in religion. It was necessary to speak to them in
their own language. The masses want concrete ideas, something the senses can
grasp. A man may be the greatest philosopher in the world, but a child in
religion. When a man has developed a high state of spirituality he can
understand that the kingdom of heaven is within him. That is the real kingdom
of the mind. Thus we see that the apparent contradictions and perplexities in
every religion mark but different stages of growth. And as such we have no
right to blame anyone for his religion. There are stages of growth in which
forms and symbols are necessary; they are the language that the souls in that
stage can understand.
The next idea that I want to bring to you is that religion does not consist in
doctrines or dogmas. It is not what you read, nor what dogmas you believe that
is of importance, but what you realise. "Blessed are the pure in heart, for they
shall see God," yea, in this life. And that is salvation. There are those who  teach that this can be gained by the mumbling of words. But no great Master
ever taught that external forms were necessary for salvation. The power of
attaining it is within ourselves. We live and move in God. Creeds and sects
have their parts to play, but they are for children, they last but temporarily.
Books never make religions, but religions make books. We must not forget
that. No book ever created God, but God inspired all the great books. And no
book ever created a soul. We must never forget that. The end of all religions is
the realising of God in the soul. That is the one universal religion. If there is
one universal truth in all religions, I place it here — in realising God. Ideals
and methods may differ, but that is the central point. There may be a thousand
different radii, but they all converge to the one centre, and that is the realisation
of God: something behind this world of sense, this world of eternal eating and
drinking and talking nonsense, this world of false shadows and selfishness.
There is that beyond all books, beyond all creeds, beyond the vanities of this
world and it is the realisation of God within yourself. A man may believe in all
the churches in the world, he may carry in his head all the sacred books ever
written, he may baptise himself in all the rivers of the earth, still, if he has no
perception of God, I would class him with the rankest atheist. And a man may
have never entered a church or a mosque, nor performed any ceremony, but if
he feels God within himself and is thereby lifted above the vanities of the
world, that man is a holy man, a saint, call him what you will. As soon as a
man stands up and says he is right or his church is right, and all others are
wrong, he is himself all wrong.

He does not know that upon the proof of all the others depends the proof of his own.
Love and charity for the whole human race, that is the test of true religiousness.
I do not mean the sentimental statement that all men are brothers, but that one must feel the oneness of human life.
So far as they are not exclusive, I see that the sects and creeds are all mine; they are all grand.

They are all helping men towards the real religion.

I will add, it is good to be born in a church, but it is bad to die there.

It is good to be born a child, but bad to remain a child.
Churches, ceremonies, and symbols are good for children, but when the child is grown, he must burst the church or himself.

We must not remain children for ever.
It is like trying to fit one coat to all sizes and growths.

I do not deprecate the existence of sects in the world.

Would to God there were twenty millions more, for the more there are, there will be a greater field for selection.

What I do object to is trying to fit one religion to every case.

Though all religions are essentially the same, they must have the varieties of form produced by dissimilar circumstances among different nations.

We must each have our own individual religion, individual so far as the externals of it go.

Many years ago, I visited a great sage of our own country, a very holy man.

We talked of our revealed book, the Vedas, of your Bible, of the Koran, and of revealed books in general.

At the close of our talk, this good man asked me to go to the table and take up a book; it was a book which, among other things, contained a forecast of the rainfall during the year.

The sage said, "Read that."

And I read out the quantity of rain that was to fall. He said,

"Now take the book and squeeze it."
I did so and he said, "

Why, my boy, not a drop of water comes out.
Until the water comes out, it is all book, book.

So until your religion
makes you realise God, it is useless. He who only studies books for religion reminds one of the fable of the ass which carried a heavy load of sugar on its back, but did not know the sweetness of it."

Shall we advise men to kneel down and cry, "O miserable sinners that we are!"
No, rather let us remind them of their divine nature.

I will tell you a story.

A lioness in search of prey came upon a flock of sheep, and as she jumped at one of them, she gave birth to a cub and died on the spot.
The young lion was brought up in the flock, ate grass, and bleated like a sheep, and it never knew that it was a lion.

One day a lion came across the flock and was astonished to see in it a huge lion eating grass and bleating like a sheep.
At his sight the flock
fled and the lion-sheep with them.

But the lion watched his opportunity and one day found the lion-sheep asleep.
He woke him up and said, "You are a lion."

The other said, "No," and began to bleat like a sheep.
But the stranger lion took him to a lake and asked him to look in the water at his own image and see if it did not resemble him, the stranger lion.
He looked and acknowledged that it did.
Then the stranger lion began to roar and asked him to do the same.

The lion-sheep tried his voice and was soon roaring as grandly as the other.
And he was a sheep no longer.

My friends, I would like to tell you all that you are mighty as lions.
If the room is dark, do you go about beating your chest and crying,
"It is dark, dark, dark!"
No, the only way to get the light is to strike a light, and then the  darkness goes.
The only way to realise the light above you is to strike the spiritual light within you, and the darkness of sin and impurity will flee away.
Think of your higher self, not of your lower.
* * *

Some questions and answers here followed.

Q. A man in the audience said, "If ministers stop preaching hell-fire, they will have no control over their people."

A. They had better lose it then. The man who is frightened into religion has no religion at all. Better teach him of his divine nature than of his animal.
Q. What did the Lord mean when he said, "The kingdom of heaven is not of
this world?"

A. That the kingdom of heaven is within us. The Jewish idea was a kingdom of
heaven upon this earth. That was not the idea of Jesus.

Q. Do you believe we come up from the animals?

A. I believe that, by the law of evolution, the higher beings have come up from
the lower kingdoms.

Q. Do you know of anyone who remembers his previous life ?

A. I have met some who told me they did remember their previous life.
They had reached a point where they could remember their former incarnations.

Q. Do you believe in Christ's crucifixion?

A. Christ was God incarnate; they could not kill him. That which was crucified was only a semblance, a mirage.

Q. If he could have produced such a semblance as that, would not that have been the greatest miracle of all?

A. I look upon miracles as the greatest stumbling-blocks in the way of truth.

When the disciples of Buddha told him of a man who had performed a so called miracle  had taken a bowl from a great height without touching it Land showed him the bowl, he took it and crushed it under his feet and told them never to build their faith on miracles, but to look for truth in everlasting principles.

He taught them the true inner light — the light of the spirit, which is the only safe light to go by.

Miracles are only stumbling-blocks. Let us brush them aside.

Q. Do you believe Jesus preached the Sermon on the Mount?

A. I do believe he did. But in this matter I have to go by the books as others do, and I am aware that mere book testimony is rather shaky ground.

But we are all safe in taking the teachings of the Sermon on the Mount as a guide.

We have to take what appeals to our inner spirit.

Buddha taught five hundred years before Christ, and his words were full of blessings: never a curse came from his lips, nor from his life; never one from Zoroaster, nor from Confucius.