Complete Works of Swami Vivekananda. Swami Vivekananda
to make another body, and when this falls, another rises, and thus the process goes on. Force cannot travel without matter. So when the body falls down, the mind-stuff remains, Prana in the form of Samskaras acting on it; and then it goes on to another point, raises up another whirl from fresh materials, and begins another motion; and so it travels from place to place until the force is all spent; and then it falls down, ended. So when the mind will end, be broken to pieces entirely, without leaving any Samskara, we shall be entirely free, and until that time we are in bondage; until then the Atman is covered by the whirl of the mind, and imagines it is being taken from place to place. When the whirl falls down, the Atman finds that It is all-pervading. It can go where It likes, is entirely free, and is able to manufacture any number of minds or bodies It likes; but until then It can go only with the whirl. This freedom is the goal towards which we are all moving.
Suppose there is a ball in this room, and we each have a mallet in our hands and begin to strike the ball, giving it hundreds of blows, driving it from point to point, until at last it flies out of the room. With what force and in what direction will it go out? These will be determined by the forces that have been acting upon it all through the room. All the different blows that have been given will have their effects. Each one of our actions, mental and physical, is such a blow. The human mind is a ball which is being hit. We are being hit about this room of the world all the time, and our passage out of it is determined by the force of all these blows. In each case, the speed and direction of the ball is determined by the hits it has received; so all our actions in this world will determine our future birth. Our present birth, therefore, is the result of our past. This is one case: suppose I give you an endless chain, in which there is a black link and a white link alternately, without beginning and without end, and suppose I ask you the nature of the chain. At first you will find a difficulty in determining its nature, the chain being infinite at both ends, but slowly you find out it is a chain. You soon discover that this infinite chain is a repetition of the two links, black and white, and these multiplied infinitely become a whole chain. If you know the nature of one of these links, you know the nature of the whole chain, because it is a perfect repetition. All our lives, past, present, and future, form, as it were, an infinite chain, without beginning and without end, each link of which is one life, with two ends, birth and death. What we are and do here is being repeated again and again, with but little variation. So if we know these two links, we shall know all the passages we shall have to pass through in this world. We see, therefore, that our passage into this world has been exactly determined by our previous passages. Similarly we are in this world by our own actions. Just as we go out with the sum total of our present actions upon us, so we see that we come into it with the sum total of our past actions upon us; that which takes us out is the very same thing that brings us in. What brings us in? Our past deeds. What takes us out? Our own deeds here, and so on and on we go. Like the caterpillar that takes the thread from its own mouth and builds its cocoon and at last finds itself caught inside the cocoon, we have bound ourselves by our own actions, we have thrown the network of our actions around ourselves. We have set the law of causation in motion, and we find it hard to get ourselves out of it. We have set the wheel in motion, and we are being crushed under it. So this philosophy teaches us that we are uniformly being bound by our own actions, good or bad.
The Atman never comes nor goes, is never born nor dies. It is nature moving before the Atman, and the reflection of this motion is on the Atman; and the Atman ignorantly thinks it is moving, and not nature. When the Atman thinks that, it is in bondage; but when it comes to find it never moves, that it is omnipresent, then freedom comes. The Atman in bondage is called Jiva. Thus you see that when it is said that the Atman comes and goes, it is said only for facility of understanding, just as for convenience in studying astronomy you are asked to suppose that the sun moves round the earth, though such is not the case. So the Jiva, the soul, comes to higher or lower states. This is the well-known law of reincarnation; and this law binds all creation.
People in this country think it too horrible that man should come up from an animal. Why? What will be the end of these millions of animals? Are they nothing? If we have a soul, so have they, and if they have none, neither have we. It is absurd to say that man alone has a soul, and the animals none. I have seen men worse than animals.
The human soul has sojourned in lower and higher forms, migrating from one to another, according to the Samskaras or impressions, but it is only in the highest form as man that it attains to freedom. The man form is higher than even the angel form, and of all forms it is the highest; man is the highest being in creation, because he attains to freedom.
All this universe was in Brahman, and it was, as it were, projected out of Him, and has been moving on to go back to the source from which it was projected, like the electricity which comes out of the dynamo, completes the circuit, and returns to it. The same is the case with the soul. Projected from Brahman, it passed through all sorts of vegetable and animal forms, and at last it is in man, and man is the nearest approach to Brahman. To go back to Brahman from which we have been projected is the great struggle of life. Whether people know it or not does not matter. In the universe, whatever we see of motion, of struggles in minerals or plants or animals is an effort to come back to the centre and be at rest. There was an equilibrium, and that has been destroyed; and all parts and atoms and molecules are struggling to find their lost equilibrium again. In this struggle they are combining and re-forming, giving rise to all the wonderful phenomena of nature. All struggles and competitions in animal life, plant life, and everywhere else, all social struggles and wars are but expressions of that eternal struggle to get back to that equilibrium.
The going from birth to death, this travelling, is what is called Samsara in Sanskrit, the round of birth and death literally. All creation, passing through this round, will sooner or later become free. The question may be raised that if we all shall come to freedom, why should we struggle to attain it? If every one is going to be free, we will sit down and wait. It is true that every being will become free, sooner or later; no one can be lost. Nothing can come to destruction; everything must come up. If that is so, what is the use of our struggling? In the first place, the struggle is the only means that will bring us to the centre, and in the second place, we do not know why we struggle. We have to. “Of thousands of men some are awakened to the idea that they will become free.” The vast masses of mankind are content with material things, but there are some who awake, and want to get back, who have had enough of this playing, down here. These struggle consciously, while the rest do it unconsciously.
The alpha and omega of Vedanta philosophy is to “give up the world,” giving up the unreal and taking the real. Those who are enamoured of the world may ask, “Why should we attempt to get out of it, to go back to the centre? Suppose we have all come from God, but we find this world is pleasurable and nice; then why should we not rather try to get more and more of the world? Why should we try to get out of it?” They say, look at the wonderful improvements going on in the world every day, how much luxury is being manufactured for it. This is very enjoyable. Why should we go away, and strive for something which is not this? The answer is that the world is certain to die, to be broken into pieces and that many times we have had the same enjoyments. All the forms which we are seeing now have been manifested again and again, and the world in which we live has been here many times before. I have been here and talked to you many times before. You will know that it must be so, and the very words that you have been listening to now, you have heard many times before. And many times more it will be the same. Souls were never different, the bodies have been constantly dissolving and recurring. Secondly, these things periodically occur. Suppose here are three or four dice, and when we throw them, one comes up five, another four, another three, and another two. If you keep on throwing, there must come times when those very same numbers will recur. Go on throwing, and no matter how long may be the interval, those numbers must come again. It cannot be asserted in how many throws they will come again; this is the law of chance. So with souls and their associations. However distant may be the periods, the same combinations and dissolutions will happen again and again. The same birth, eating and drinking, and then death, come round again and again. Some never find anything higher than the enjoyments of the world, but those who want to soar higher find that these enjoyments are never final, are only by the way.
Every form, let us say, beginning from the little worm and ending in man, is like one of the cars of the Chicago