# The Complete Works of Swami Vivekananda/Volume 6/Notes Of Class Talks And Lectures/Lessons On Bhakti-Yoga

We have been considering Raja-Yoga and the physical exercises. Now we shall consider Yoga through devotion. But you must remember that no one system is necessary (for all). I want to set before you many systems, many ideals, in order that you may find one that will suit you; if one does not, perhaps another may.
We want to become harmonious beings, with the psychical, spiritual, intellectual, and working (active) sides of our nature equally developed. Nations and individuals typify one of these sides or types and cannot understand more than that one. They get so built up into one ideal that they cannot see any other. The ideal is really that we should become many-sided. Indeed the cause of the misery of the world is that we are so one-sided that we cannot sympathise with one another. Consider a man looking at the sun from beneath the earth, up the shaft of a mine; he sees one aspect of the sun. Then another man sees the sun from the earth's level, another through mist and fog, another from the mountain top. To each the sun has a different appearance. So there are many appearances, but in reality there is only one sun. There is diversity of vision, but one object; and that is the sun.
Each man, according to his nature, has a peculiar tendency and takes to certain ideals and a certain path by which to reach them. But the goal is always the same to all. The Roman Catholic is deep and spiritual, but he has lost breadth. The Unitarian is wide, but he has lost spirituality and considers religion as of divided importance. What we want is the depth of the Roman Catholic and the breadth of the Unitarian. We must be as broad as the skies, as deep as the ocean; we must have the zeal of the fanatic, the depth of the mystic, and the width of the agnostic. The word "toleration" has acquired an unpleasant association with the conceited man who, thinking himself in a high position, looks down on his fellow-creatures with pity. This is a horrible state of mind. We are all travelling the same way, towards the same goal, but by different paths made by the necessities of the case to suit diverse minds. We must become many-sided, indeed we must become protean in character, so as not only to tolerate, but to do what is much more difficult, to sympathise, to enter into another's path, and feel with him in his aspirations and seeking after God. There are two elements in every religion—a positive and a negative. In Christianity, for instance, when you speak of the Incarnation, of the Trinity, of salvation through Jesus Christ, I am with you. I say, "Very good, that I also hold true." But when you go on to say, "There is no other true religion, there is no other revelation of God", then I say, "Stop, I cannot go with you when you shut out, when you deny." Every religion has a message to deliver, something to teach man; but when it begins to protest, when it tries to disturb others, then it takes up a negative and therefore a dangerous position, and does not know where to begin or where to end.
Every force completes a circuit. The force we call man starts from the Infinite God and must return to Him. This return to God must be accomplished in one of two ways—either by slowly drifting back, going with nature, or by our own inward power, which causes us to stop on our course, which would, if left alone, carry us in a circuit back to God, and violently turn round and find God, as it were, by a short cut. This is what the Yogi does.
I have said that every man must choose his own ideal which is in accord with his nature. This ideal is called a man's Ishta. You must keep it sacred (and therefore secret) and when you worship God, worship according to your Ishta. How are we to find out the particular method? It is very difficult, but as you persevere in your worship, it will come of itself. Three things are the special gifts of God to man—the human body, the desire to be free, and the blessing of help from one who is already free. Now, we cannot have devotion without a Personal God. There must be the lover and the beloved. God is an infinitised human being. It is bound to be so, for so long as we are human, we must have a humanised God, we are forced to see a Personal God and Him only. Consider how all that we see in this world is not the object pure and simple, but the object plus our own mind. The chair plus the chair's reaction on your mind is the real chair. You must colour everything with your mind, and then alone you can see it. (Example: The white, square, shiny, hard box, seen by the man with three senses, then by the man with four senses, then by him with five senses. The last alone sees it with all the enumerated qualities, and each one before has seen an additional one to the previous man. Now suppose a man with six senses sees the same box, he would see still another quality added.)
Because I see love and knowledge, I know the universal cause is manifesting that love and knowledge. How can that be loveless which causes love in me? We cannot think of the universal cause without human qualities. To see God as separate from ourselves in the universe is necessary as a first step. There are three visions of God: the lowest vision, when God seems to have a body like ourselves (see Byzantine art); a higher vision when we invest God with human qualities; and then on and on, till we come to the highest vision, when we see God.
But remember that in all these steps we are seeing God and God alone; there is no illusion in it, no mistake. Just as when we saw the sun from different points, it was still the sun and not the moon or anything else.
We cannot help seeing God as we are—infinitised, but still as we are. Suppose we tried to conceive God as the
Absolute, we should have again to come back to the relative state in order to enjoy and love.
The devotion to God as seen in every religion is divided into two parts: the devotion which works through forms and ceremonies and through words, and that which works through love. In this world we are bound by laws, and we are always striving to break through these laws, we are always trying to disobey, to trample on nature. For instance, nature gives us no houses, we build them. Nature made us naked, we clothe ourselves. Man's goal is to be free, and just in so far as we are incompetent to break nature's laws shall we suffer. We only obey nature's law in order to be outlawed—beyond law. The whole struggle of life is not to obey. (That is why I sympathise with Christian Scientists, for they teach the liberty of man and the divinity of soul.) The soul is superior to all environment. "The universe is my father's kingdom; I am the heir-apparent"—that is the attitude for man to take. "My own soul can subdue all."
We must work through law before we come to liberty. External helps and methods, forms, ceremonies, creeds, doctrines, all have their right place and are meant to support and strengthen us until we become strong. Then they are no more necessary. They are our nurses, and as such indispensable in youth. Even books are nurses, medicines are nurses. But we must work to bring about the time when man shall recognise his mastery over his own body. Herbs and medicines have power over us as long as we allow them; when we become strong, these external methods are no more necessary.
Body is only mind in a grosser form, mind being composed of finer layers and the body being the denser layers; and when man has perfect control over his mind, he will also have control over his body. Just as each mind has its own peculiar body, so to each word belongs a particular thought. We talk in double consonants when we are angry—"stupid", "fool", "idiot", etc.; in soft vowels when we are sad—"Ah me!" These are momentary feelings, of course; but there are eternal feelings, such as love, peace, calmness, joy, holiness; and these feelings have their word-expression in all religions, the word being only the embodiment of these, man's highest feelings. Now the thought has produced the word, and in their turn these words may produce the thoughts or feelings. This is where the help of words come in. Each of such words covers one ideal. These sacred mysterious words we all recognise and know, and yet if we merely read them in books, they have no effect on us. To be effective, they must be charged with spirit, touched and used by one who has himself been touched by the Spirit of God and who now lives. It is only he who can set the current in motion. The "laying on of hands" is the continuation of that current which was set in motion by Christ. The one who has the power of transmitting this current is called a Guru. With great teachers the use of words is not necessary—as with Jesus. But the "small fry" transmit this current through words.
Do not look on the faults of others. You cannot judge a man by his faults. (Example: Suppose we were to judge of an apple tree by the rotten, unripe, unformed apples we find on the ground. Even so do the faults of a man not show what the man's character is.) Remember, the wicked are always the same all over the world. The thief and the murderer are the same in Asia and Europe and America. They form a nation by themselves. It is only in the good and the pure and the strong that you find variety. Do not recognise wickedness in others. Wickedness is ignorance, weakness. What is the good of telling people they are weak?
Criticism and destruction are of no avail. We must give them something higher; tell them of their own glorious nature, their birthright. Why do not more people come to God? The reason is that so few people have any enjoyments outside their five senses. The majority cannot see with their eyes nor hear with their ears in the inner world.
We now come to Worship through Love.
It has been said, "It is good to be born in a church, but not to die in it." The tree receives support and shelter from the hedge that surrounds it when young; but unless the hedge is removed, the growth and strength of that tree will be hindered. Formal worship, as we have seen, is a necessary stage, but gradually by slow growth we outgrow it and come to a higher platform. When love to God becomes perfect, we think no more of the qualities of God—that He is omnipotent, omnipresent, and all those big adjectives. We do not want anything of God, so we do not care to notice these qualities. Just all we want is love of God. But anthropomorphism still follows us. We cannot get away from our humanity, we cannot jump out of our bodies; so we must love God as we love one another.
There are five steps in human love.
* The lowest, most commonplace, "peaceful" love, when we look up to our Father for all we want—protection, food, etc.
* The love which makes us want to serve. Man wants to serve God as his master, the longing to serve dominating every other feeling; and we are indifferent whether the master is good or bad, kind or unkind.
* The love of a friend, the love of equals—companions, playmates. Man feels God to be his companion.
* Motherly love. God is looked upon as a child. In India this is considered a higher love than the foregoing, because it has absolutely no element of fear.
* The love of husband and wife; love for love's sake—god the perfect, beloved one.
It has been beautifully expressed: "Four eyes meet, a change begins to come into two souls; love comes in the middle between these two souls and makes them one."
When a man has this last and most perfect form of love, then all desires vanish, forms and doctrines and churches drop away, even the desire for freedom (the end and aim of all religions is freedom from birth and death and other things) is given up. The highest love is the love that is sexless, for it is perfect unity that is expressed in the highest love, and sex differentiates bodies. It is therefore only in spirit that union is possible. The less we have of the physical idea, the more perfect will be our love; at last all physical thought will be forgotten, and the two souls will become one. We love, love always. Love comes and penetrates through the forms and sees beyond. It has been said, "The lover sees Helen's beauty in an Ethiopian's brow." The Ethiopian is the suggestion and upon that suggestion the man throws his love. As the oyster throws over the irritants, it finds in its shell, the substance that turns the irritants into beautiful pearls, so man throws out love, and it is always man's highest ideal that he loves, and the highest ideal is always selfless; so man loves love. God is love, and we love God—or love love. We only see love, love cannot be expressed. "A dumb man eating butter" cannot tell you what butter is like. Butter is butter, and its qualities cannot be expressed to those who have not tasted it. Love for love's sake cannot be expressed to those who have not felt it.
Love may be symbolised by a triangle. The first angle is, love never begs, never asks for anything; the second, love knows no fear; the third and the apex, love for love's sake.
Through the power of love the senses become finer and higher. The perfect love is very rare in human relation, for human love is almost always interdependent and mutual. But God's love is a constant stream, nothing can hurt or disturb it. When man loves God as his highest ideal, as no beggar, wanting nothing, then is love carried to the extreme of evolution, and it becomes a great power in the universe. It takes a long time to get to these things, and we have to begin by that which is nearest to our nature; some are born to service, some to be mothers in love. Anyhow, the result is with God. We must take advantage of nature.
We are asked: What good is your Religion to society? Society is made a test of truth. Now this is very illogical. Society is only a stage of growth through which we are passing. We might just as well judge the good or utility of a scientific discovery by its use to the baby. It is simply monstrous. If the social state were permanent, it would be the same as if the baby remained a baby. There can be no perfect man-baby; the words are a contradiction in terms, so there can be no perfect society. Man must and will grow out of such early stages. Society is good at a certain stage, but it cannot be our ideal; it is a constant flux. The present mercantile civilisation must die, with all its pretensions and humbug—all a kind of "Lord Mayor's Show". What the world wants is thought-power through individuals. My Master used to say, "Why don't you help your own lotus flower to bloom? The bees will then come of themselves." The world needs people who are mad with love of God. You must believe in yourself, and then you will believe in God. The history of the world is that of six men of faith, six men of deep pure character. We need to have three things; the heart to feel, the brain to conceive, the hand to work. First we must go out of the world and make ourselves fit instruments. Make yourself a dynamo. Feel first for the world. At a time when all men are ready to work, where is the man of feeling? Where is the feeling that produced an Ignatius Loyola? Test your love and humility. That man is not humble or loving who is jealous. Jealousy is a terrible, horrible sin; it enters a man so mysteriously. Ask yourself, does your mind react in hatred or jealousy? Good works are continually being undone by the tons of hatred and anger which are being poured out on the world. If you are pure, if you are strong, you, one man, are equal to the whole world.
The brain to conceive the next condition of doing good works is only a dry Sahara after all; it cannot do anything alone unless it has the feeling behind it. Take love, which has never failed; and then the brain will conceive, and the hand will work righteousness. Sages have dreamed of and have seen the vision of God. "The pure in heart shall see God." All the great ones claim to have seen God. Thousands of years ago has the vision been seen, and the unity which lies beyond has been recognised; and now the only thing we can do is to fill in these glorious outlines.