# The Complete Works of Swami Vivekananda/Volume 5/Questions and Answers/I Discussion at The Graduate Philosophical Society of Harvard University

This discussion followed the lecture on the Vedanta Philosophy delivered by the Swami at the Graduate Philosophical Society of Harvard University, U. S. A., on March 25, 1896. Vol. I.
I
A DISCUSSION
Q.—I should like to know something about the present activity of philosophic thought in India. To what extent are these questions discussed?
A.—As I have said, the majority of the Indian people are practically dualists, and the minority are monists. The main subject of discussion is Mâyâ and Jiva. When I came to this country, I found that the labourers were informed of the present condition of politics; but when I asked them, "What is religion, and what are the doctrines of this and that particular sect?" they said, "We do not know; we go to church." In India if I go to a peasant and ask him, "Who governs you?" he says, "I do not know; I pay my taxes." But if I ask him what is his religion, he says, "I am a dualist", and is ready to give you the details about Maya and Jiva. He cannot read or write, but he has learned all this from the monks and is very fond of discussing it. After the day's work, the peasants sit under a tree and discuss these questions.
Q.—What does orthodoxy mean with the Hindus?
A. —In modern times it simply means obeying certain caste laws as to eating, drinking, and marriage. After that the Hindu can believe in any system he likes. There was never an organised church in India; so there was never a body of men to formulate doctrines of orthodoxy. In a general way, we say that those who believe in the Vedas are orthodox; but in reality we find that many of the dualistic sects believe more in the Purânas than in the Vedas alone.
Q.—What influence had your Hindu philosophy on the Stoic philosophy of the Greeks?
A. —It is very probable that it had some influence on it through the Alexandrians. There is some suspicion of Pythagoras' being influenced by the Sânkhya thought. Anyway, we think the Sankhya philosophy is the first attempt to harmonise the philosophy of the Vedas through reason. We find Kapila mentioned even in the Vedas: "ऋषिं प्रसूतं कपिलं यस्तमग्रे — He who (supports through knowledge) the first-born sage Kapila."
Q.—What is the antagonism of this thought with Western science?
A.—No antagonism at all. We are in harmony with it. Our theory of evolution and of Âkâsha and Prâna is exactly what your modern philosophies have. Your belief in evolution is among our Yogis and in the Sankhya philosophy. For instance, Patanjali speaks of one species being changed into another by the infilling of nature—""जात्यन्तरपरिणामः प्रकृत्यापूरात्"; only he differs from you in the explanation. His explanation of this evolution is spiritual. He says that just as when a farmer wants to water his field from the canals that pass near, he has only to lift up gate — "निमित्तमप्रयोजकं प्रकृतीनां वरणभेदस्तु ततः क्षेत्रिकवत्" — so each man is the Infinite already, only these bars and bolts and different circumstances shut him in; but as soon as they are removed, he rushes out and expresses himself. In the animal, the man was held in abeyance; but as soon as good circumstances came, he was manifested as man. And again, as soon as fitting circumstances came, the God in man manifested itself. So we have very little to quarrel with in the new theories. For instance, the theory of the Sankhya as to perception is very little different from modern physiology.
Q.—But your method is different?
A.—Yes. We claim that concentrating the powers of the mind is the only way to knowledge. In external science, concentration of mind is—putting it on something external; and in internal science, it is—drawing towards one's Self. We call this concentration of mind Yoga.
Q.—In the state of concentration does the truth of these principles become evident?
A.—The Yogis claim a good deal. They claim that by concentration of the mind every truth in the universe becomes evident to the mind, both external and internal truth.
Q.—What does the Advaitist think of cosmology?
A.—The Advaitist would say that all this cosmology and everything else are only in Maya, in the phenomenal world. In truth they do not exist. But as long as we are bound, we have to see these visions. Within these visions things come in a certain regular order. Beyond them there is no law and order, but freedom.
Q.—Is the Advaita antagonistic to dualism?
A. —The Upanishads not being in a systematised form, it was easy for philosophers to take up texts when they liked to form a system. The Upanishads had always to be taken, else there would be no basis. Yet we find all the different schools of thought in the Upanishads. Our solution is that the Advaita is not antagonistic to the Dvaita (dualism). We say the latter is only one of three steps. Religion always takes three steps. The first is dualism. Then man gets to a higher state, partial non-dualism. And at last he finds he is one with the universe. Therefore the three do not contradict but fulfil.
Q.—Why does Maya or ignorance exist?
A.—"Why" cannot be asked beyond the limit of causation. It can only be asked within Maya. We say we will answer the question when it is logically formulated. Before that we have no right to answer.
Q.—Does the Personal God belong to Maya?
A.—Yes; but the Personal God is the same Absolute seen through Maya. That Absolute under the control of nature is what is called the human soul; and that which is controlling nature is Ishvara, or the Personal God. If a man starts from here to see the sun, he will see at first a little sun; but as he proceeds he will see it bigger and bigger, until he reaches the real one. At each stage of his progress he was seeing apparently a different sun; yet we are sure it was the same sun he was seeing. So all these things are but visions of the Absolute, and as such they are true. Not one is a false vision, but we can only say they were lower stages.
Q.—What is the special process by which one will come to know the Absolute?
A.—We say there are two processes. One is the positive, and the other, the negative. The positive is that through which the whole universe is going— that of love. If this circle of love is increased indefinitely, we reach the one universal love. The other is the "Neti", "Neti"—"not this", "not this" —stopping every wave in the mind which tries to draw it out; and at last the mind dies, as it were, and the Real discloses Itself. We call that Samâdhi, or superconsciousness.
Q.—That would be, then, merging the subject in the object!
A.—Merging the object in the subject, not merging the subject in the object. Really this world dies, and I remain. I am the only one that remains.
Q.—Some of our philosophers in Germany have thought that the whole doctrine of Bhakti (Love for the Divine) in India was very likely the result of occidental influence.
A.—I do not take any stock in that—the assumption was ephemeral. The Bhakti of India is not like the Western Bhakti. The central idea of ours is that there is no thought of fear. It is always, love God. There is no worship through fear, but always through love, from beginning to end. In the second place, the assumption is quite unnecessary. Bhakti is spoken of in the oldest of the Upanishads, which is much older than the Christian Bible. The germs of Bhakti are even in the Samhitâ (the Vedic hymns). The word Bhakti is not a Western word. It was suggested by the word Shraddhâ.
Q.—What is the Indian idea of the Christian fai A.—That it is very good. The Vedanta will take in every one. We have a peculiar idea in India. Suppose I had a child. I should not teach him any religion; I should teach him breathings—the practice of concentrating the mind, and just one line of prayer—not prayer in your sense, but simply something like this, "I meditate on Him who is the Creator of this universe: may He enlighten my mind I " That way he would be educated, and then go about hearing different philosophers and teachers. He would select one who, he thought, would suit him best; and this man would become his Guru or teacher, and he would become a Shishya or disciple. He would say to that man, "This form of philosophy which you preach is the best; so teach me." Our fundamental idea is that your doctrine cannot be mine, or mine yours. Each one must have his own way. My daughter may have one method, and my son another, and I again another. So each one has an Ishta or chosen way, and we keep it to ourselves. It is between me and my teacher, because we do not want to create a fight. It will not help any one to tell it to others, because each one will have to find his own way. So only general philosophy and general methods can be taught universally. For instance, giving a ludicrous example, it may help me to stand on one leg. It would be ludicrous to you if I said every one must do that, but it may suit me. It is quite possible for me to be a dualist and for my wife to be a monist, and so on. One of my son may worship Christ or Buddha or Mohammed, so long as he obeys the caste laws. That is his own Ishta.
Q.—Do all Hindus believe in caste?
A.—They are forced to. They may not believe, but they have to obey.
Q.—Are these exercises in breathing and concentration universally practiced?
A.—Yes; only some practice only a little, just to satisfy the requirements of their religion. The temples in India are not like the churches here. They may all vanish tomorrow, and will not be missed. A temple is built by a man who wants to go to heaven, or to get a son, or something of that sort. So he builds a large temple and employs a few priests to hold services there. I need not go there at all, because all my worship is in the home. In every house is a special room set apart, which is called the chapel. The first duty of the child, after his initiation, is to take a bath, and then to worship; and his worship consists of this breathing and meditating and repeating of a certain name. And another thing is to hold the body straight. We believe that the mind has every power over the body to keep it healthy. After one has done this, then another comes and takes his seat, and each one does it in silence. Sometimes there are three or four in the same room, but each one may have a different method. This worship is repeated at least twice a day.
Q.—This state of oneness that you speak of, is it an ideal or something actually attained?
A.—We say it is within actuality; we say we realise that state. If it were only in talk, it would be nothing. The Vedas teach three things: this Self is first to be heard, then to be reasoned, and then to be meditated upon. When a man first hears it, he must reason on it, so that he does not believe it ignorantly, but knowingly; and after reasoning what it is, he must meditate upon it, and then realise it. And that is religion. Belief is no part of religion. We say religion is a superconscious state.
Q.—If you ever reach that state of superconsciousness, can you ever tell about it?
A.—No; but we know it by its fruits. An idiot, when he goes to sleep, comes out of sleep an idiot or even worse. But another man goes into the state of meditation, and when he comes out he is a philosopher, a sage, a great man. That shows the difference between these two states.
Q. —I should like to ask, in continuation of Professor—'s question, whether you know of any people who have made any study of the principles of self-hypnotism, which they undoubtedly practiced to a great extent in ancient India, and what has been recently stated and practiced in that thing. Of course you do not have it so much in modern India.
A.—What you call hypnotism in the West is only a part of the real thing. The Hindus call it self-hypnotisation. They say you are hypnotised already, and that you should get out of it and de-hypnotise yourself. "There the sun cannot illume, nor the moon, nor the stars; the flash of lightning cannot illume that; what to speak of this mortal fire! That shining, everything else shines" (Katha Upanishad, II ii. 15). That is not hypnotisation, but de-hypnotisation. We say that every other religion that preaches these things as real is practicing a form of hypnotism. It is the Advaitist alone that does not care to be hypnotised. His is the only system that more or less understands that hypnotism comes with every form of dualism. But the Advaitist says, throw away even the Vedas, throw away even the Personal God, throw away even the universe, throw away even your own body and mind, and let nothing remain, in order to get rid of hypnotism perfectly. "From where the mind comes back with speech, being unable to reach, knowing the Bliss of Brahman, no more is fear." That is de-hypnotisation. "I have neither vice nor virtue, nor misery nor happiness; I care neither for the Vedas nor sacrifices nor ceremonies; I am neither food nor eating nor eater, for I am Existence Absolute, Knowledge Absolute, Bliss Absolute; I am He, I am He." We know all about hypnotism. We have a psychology which the West is just beginning to know, but not yet adequately, I am sorry to say.
Q.—What do you call the astral body?
A.—The astral body is what we call the Linga Sharira. When this body dies, how can it come to take another body? Force cannot remain without matter. So a little part of the fine matter remains, through which the internal organs make another body—for each one is making his own body; it is the mind that makes the body. If I become a sage, my brain gets changed into a sage's brain; and the Yogis say that even in this life a Yogi can change his body into a god-body.
The Yogis show many wonderful things. One ounce of practice is worth a thousand pounds of theory. So I have no right to say that because I have not seen this or that thing done, it is false. Their books say that with practice you can get all sorts of results that are most wonderful. Small results can be obtained in a short time by regular practice, so that one may know that there is no humbug about it, no charlatanism. And these Yogis explain the very wonderful things mentioned in all scriptures in a scientific way. The question is, how these records of miracles entered into every nation. The man, who says that they are all false and need no explanation, is not rational. You have no right to deny them until you can prove them false. You must prove that they are without any foundation, and only then have you the right to stand up and deny them. But you have not done that. On the other hand, the Yogis say they are not miracles, and they claim that they can do them even today. Many wonderful things are done in India today. But none of them are done by miracles. There are many books on the subject. Again, if nothing else has been done in that line except a scientific approach towards psychology, that credit must be given to the Yogis.
Q.—Can you say in the concrete what the manifestations are which the Yogi can show?
A.—The Yogi wants no faith or belief in his science but that which is given to any other science, just enough gentlemanly faith to come and make the experiment. The ideal of the Yogi is tremendous. I have seen the lower things that can be done by the power of the mind, and therefore, I have no right to disbelieve that the highest things can be done. The ideal of the Yogi is eternal peace and love through omniscience and omnipotence. I know a Yogi who was bitten by a cobra, and who fell down on the ground. In the evening he revived again, and when asked what happened, he said: "A messenger came from my Beloved." All hatred and anger and jealousy have been burnt out of this man. Nothing can make him react; he is infinite love all the time, and he is omnipotent in his power of love. That is the real Yogi. And this manifesting different things is accidental on the way. That is not what he wants to attain. The Yogi says, every man is a slave except the Yogi. He is a slave of food, to air, to his wife, to his children, to a dollar, slave to a nation, slave to name and fame, and to a thousand things in this world. The man who is not controlled by any one of these bandages is alone a real man, a real Yogi. "They have conquered relative existence in this life who are firm-fixed in sameness. God is pure and the same to all. Therefore such are said to be living in God" (Gita, V. 19).
Q.—Do the Yogis attach any importance to caste?
A.—No; caste is only the training school for undeveloped minds.
Q.—Is there no connection between this idea of super. consciousness and the heat of India?
A.—I do not think so; because all this philosophy was thought out fifteen thousand feet above the level of the sea, among the Himalayas, in an almost Arctic temperature.
Q.—Is it practicable to attain success in a cold climate?
A.—It is practicable, and the only thing that is practicable in this world. We say you are a born Vedantist, each one of you. You are declaring your oneness with everything each moment you live. Every time that your heart goes out towards the world, you are a true Vedantist, only you do not know it. You are moral without knowing why; and the Vedanta is the philosophy which analysed and taught man to be moral consciously. It is the essence of all religions.
Q.—Should you say that there is an unsocial principle in our Western people, which makes us so pluralistic, and that Eastern people are more sympathetic than we are?
A.—I think the Western people are more cruel, and the Eastern people have more mercy towards all beings. But that is simply because your civilisation is very much more recent. It takes time to make a thing come under the influence of mercy. You have a great deal of power, and the power of control of the mind has especially been very little practiced. It will take time to make you gentle and good. T his feeling tingles in every drop of blood in India. If I go to the villages to teach the people politics, they will not understand; but if I go to teach them Vedanta, they will say, "Now, Swami, you are all right". That Vairâgya, non-attachment, is everywhere in India, even today. We are very much degenerated now; but kings will give up their thrones and go about the country without anything.
In some places the common village-girl with her spinning-wheel says, "Do not talk to me of dualism; my spinning-wheel says 'Soham, Soham'—'I am He, I am He.'" Go and talk to these people, and ask them why it is that they speak so and yet kneel before that stone. They will say that with you religion means dogma, but with them realisation. "I will be a Vedantist", one of them will say, "only when all this has vanished, and I have seen the reality. Until then there is no difference between me and the ignorant. So I am using these stones and am going to temples, and so on, to come to realisation. I have heard, but I want to see and realise." "Different methods of speech, different manners of explaining the meaning of the scriptures—these are only for the enjoyment of the learned, not for freedom" (Shankara). It is realisation which leads us to that freedom.
Q.—Is this spiritual freedom among the people consistent with attention to caste?
A.—Certainly not. They say there should be no caste. Even those who are in caste say it is not a very perfect institution. But they say, when you find us another and a better one, we will give it up. They say, what will you give us instead? Where is there no caste? In your nation you are struggling all the time to make a caste. As soon as a man gets a bag of dollars, he says, "I am one of the Four Hundred." We alone have succeeded in making a permanent caste. Other nations are struggling and do not succeed. We have superstitions and evils enough. Would taking the superstitions and evils from your country mend matters? It is owing to caste that three hundred millions of people can find a piece of bread to eat yet. It is an imperfect institution, no doubt. But if it had not been for caste, you would have had no Sanskrit books to study. This caste made walls, around which all sorts of invasions rolled and surged, but found it impossible to break through. That necessity has not gone yet; so caste remains. The caste we have now is not that of seven hundred years ago. Every blow has riveted it. Do you realise that India is the only country that never went outside of itself to conquer? The great emperor Asoka insisted that none of his descendants should go to conquer. If people want to send us teachers, let them help, but not injure. Why should all these people come to conquer the Hindus? Did they do any injury to any nation? What little good they could do, they did for the world. They taught it science, philosophy, religion, and civilised the savage hordes of the earth. And this is the return—only murder and tyranny, and calling them heathen rascals. Look at the books written on India by Western people and at the stories of many travellers who go there; in retaliation for what injuries are these hurled at them?
Q.—What is the Vedantic idea of civilisation?
A.—You are philosophers, and you do not think that a bag of gold makes the difference between man and man. What is the value of all these machines and sciences? They have only one result: they spread knowledge. You have not solved the problem of want, but only made it keener. Machines do not solve the poverty question; they simply make men struggle the more. Competition gets keener. What value has nature in itself? Why do you go and build a monument to a man who sends electricity through a wire? Does not nature do that millions of times over? Is not everything already existing in nature? What is the value of your getting it? It is already there. The only value is that it makes this development. This universe is simply a gymnasium in which the soul is taking exercise; and after these exercises we become gods. So the value of everything is to be decided by how far it is a manifestation of God. Civilisation is the manifestation of that divinity in man.
Q.—Have the Buddhists any caste laws?
A.—The Buddhists never had much caste, and there are very few Buddhists in India. Buddha was a social reformer. Yet in Buddhistic countries I find that there have been strong attempts to manufacture caste, only they have failed. The Buddhists' caste is practically nothing, but they take pride in it in their own minds.
Buddha was one of the Sannyâsins of the Vedanta. He started a new sect, just as others are started even today. The ideas which now are called Buddhism were not his. They were much more ancient. He was a great man who gave the ideas power. The unique element in Buddhism was its social element. Brahmins and Kshatriyas have always been our teachers, and most of the Upanishads were written by Kshatriyas, while the ritualistic portions of the Vedas came from the Brahmins. Most of our great teachers throughout India have been Kshatriyas, and were always universal in their teachings; whilst the Brahmana prophets with two exceptions were very exclusive. Râma, Krishna, and Buddha—worshipped as Incarnations of God—were Kshatriyas.
Q.—Are sects, ceremonies, and scriptures helps to realisation?
A.—When a man realises, he gives up everything. The various sects and ceremonies and books, so far as they are the means of arriving at that point, are all right. But when they fail in that, we must change them. "The knowing one must not despise the condition of those who are ignorant, nor should the knowing one destroy the faith; of the ignorant in their own particular method, but by proper action lead them and show them the path to comes to where he stands" (Gita, III. 26).
Q.—How does the Vedanta explain individuality and ethics?
A.—The real individual is the Absolute; this personalisation is through Maya. It is only apparent; in reality it is always the Absolute. In reality there is one, but ins Maya it is appearing as many. In Maya there is this variation. Yet even in this Maya there is always the tendency to, get back to the One, as expressed in all ethics and all morality of every nation, because it is the constitutional necessity of the soul. It is finding its oneness; and this struggle to find this oneness is what we call ethics and morality. Therefore we must always practice them.
Q.—Is not the greater part of ethics taken up with the relation between individuals?
A.—That is all it is. The Absolute does not come within Maya.
Q.—You say the individual is the Absolute, and I was going to ask you whether the individual has knowledge.
A.—The state of manifestation is individuality, and the light in that state is what we call knowledge. To use, therefore, this term knowledge for the light of the Absolute is not precise, as the absolute state transcends relative knowledge.
Q.—Does it include it?
A.—Yes, in this sense. Just as a piece of gold can be changed into all sorts of coins, so with this. The state can be broken up into all sorts of knowledge. It is the state of superconsciousness, and includes both consciousness and unconsciousnes. The man who attains that state has all that we call knowledge. When he wants to realise that consciousness of knowledge, he has to go a step lower. Knowledge is a lower state; it is only in Maya that we can have knowledge.