Complete Works of Swami Vivekananda. Swami Vivekananda
each evolution presupposes an involution. We know that the sum total of energy that is displayed in the universe is the same at all times, and that matter is indestructible. By no means can you take away one particle of matter. You cannot take away a foot-pound of energy or add one. The sum total is the same always. Only the manifestation varies, being involved and evolved. So this cycle is the evolution out of the involution of the previous cycle, and this cycle will again be involved, getting finer and finer, and out of that will come the next cycle. The whole universe is going on in this fashion. Thus we find that there is no creation in the sense that something is created out of nothing. To use a better word, there is manifestation, and God is the manifester of the universe. The universe, as it were, is being breathed out of Him, and again it shrinks into Him, and again He throws it out. A most beautiful simile is given in the Vedas — “That eternal One breathes out this universe and breathes it in.” Just as we can breathe out a little particle of dust and breathe it in again. That is all very good, but the question may be asked: How we, it at the first cycle? The answer is: What is the meaning of a first cycle? There was none. If you can give a beginning to time, the whole concept of time will be destroyed. Try to think of a limit where time began, you have to think of time beyond that limit. Try to think where space begins, you will have to think of space beyond that. Time and space are infinite, and therefore have neither beginning nor end. This is a better idea than that God created the universe in five minutes and then went to sleep, and since then has been sleeping. On the other hand, this idea will give us God as the Eternal Creator. Here is a series of waves rising and falling, and God is directing this eternal process. As the universe is without beginning and without end, so is God. We see that it must necessarily be so, because if we say there was a time when there was no creation, either in a gross or a fine form, then there was no God, because God is known to us as Sâkshi, the Witness of the universe. When the universe did not exist, neither did He. One concept follows the other. The idea of the cause we get from the idea of the effect, and if there is no effect, there will be no cause. It naturally follows that as the universe is eternal, God is eternal.
The soul must also be eternal. Why? In the first place we see that the soul is not matter. It is neither a gross body, nor a fine body, which we call mind or thought. It is neither a physical body, nor what in Christianity is called a spiritual body. It is the gross body and the spiritual body that are liable to change. The gross body is liable to change almost every minute and dies, but the spiritual body endures through long periods, until one becomes free, when it also falls away. When a man becomes free, the spiritual body disperses. The gross body disintegrates every time a man dies. The soul not being made of any particles must be indestructible. What do we mean by destruction? Destruction is disintegration of the materials out of which anything is composed. If this glass is broken into pieces, the materials will disintegrate, and that will be the destruction of the glass. Disintegration of particles is what we mean by destruction. It naturally follows that nothing that is not composed of particles can be destroyed, can ever be disintegrated. The soul is not composed of any materials. It is unity indivisible. Therefore it must be indestructible. For the same reasons it must also be without any beginning. So the soul is without any beginning and end.
We have three entities. Here is nature which is infinite, but changeful. The whole of nature is without beginning and end, but within it are multifarious changes. It is like a river that runs down to the sea for thousands of years. It is the same river always, but it is changing every minute, the particles of water are changing their position constantly. Then there is God, unchangeable, the ruler; and there is the soul unchangeable as God, eternal but under the ruler. One is the master, the other the servant, and the third one is nature.
God being the cause of the projection, the continuance, and the dissolution of the universe, the cause must be present to produce the effect. Not only so, the cause becomes the effect. Glass is produced out of certain materials and certain forces used by the manufacturer. In the glass there are those forces plus the materials. The forces used have become the force of adhesion, and if that force goes the glass will fall to pieces; the materials also are undoubtedly in the glass. Only their form is changed. The cause has become the effect. Wherever you see an effect you can always analyze it into a cause, the cause manifests itself as the effect. It follows, if God is the cause of the universe, and the universe is the effect, that God has become the universe. If souls are the effect, and God the cause, God has become the souls. Each soul, therefore, is a part of God. “As from a mass of fire an infinite number of sparks fly, even so from the Eternal One all this universe of souls has come out.”
We have seen that there is the eternal God, and there is eternal nature. And there is also an infinite number of eternal souls. This is the first stage in religion, it is called dualism, the stage when man sees himself and God eternally separate, when God is a separate entity by Him, self and man is a separate entity by himself and nature is a separate entity by itself. This is dualism, which holds that the subject and the object are opposed to each other in everything. When man looks at nature, he is the subject and nature the object. He sees the dualism between subject and object. When he looks at God, he sees God as object and himself as the subject. They are entirely separate. This is the dualism between man and God. This is generally the first view of religion.
Then comes another view which I have just shown to you. Man begins to find out that if God is the cause of the universe and the universe the effect, God Himself must have become the universe and the souls, and he is but a particle of which God is the whole. We are but little beings, sparks of that mass of fire, and the whole universe is a manifestation of God Himself. This is the next step. In Sanskrit, it is called Vishishtâdvaita. Just as I have this body and this body covers the soul, and the soul is in and through this body, so this whole universe of infinite souls and nature forms, as it were, the body of God. When the period of involution comes, the universe becomes finer and finer, yet remains the body of God. When the gross manifestation comes, then also the universe remains the body of God. Just as the human soul is the soul of the human body and minds so God is the Soul of our souls. All of you have heard this expression in every religion, “Soul of our souls”. That is what is meant by it. He, as it were, resides in them, guides them, is the ruler of them all. In the first view, that of dualism, each one of us is an individual, eternally separate from God and nature. In the second view, we are individuals, but not separate from God. We are like little particles floating in one mass, and that mass is God. We are individuals but one in God. We are all in Him. We are all parts of Him, and therefore we are One. And yet between man and man, man and God there is a strict individuality, separate and yet not separate.
Then comes a still finer question. The question is: Can infinity have parts? What is meant by parts of infinity? If you reason it out, you will find that it is impossible. Infinity cannot be divided, it always remains infinite. If it could be divided, each part would be infinite. And there cannot be two infinites. Suppose there were, one would limit the other, and both would be finite. Infinity can only be one, undivided. Thus the conclusion will be reached that the infinite is one and not many, and that one Infinite Soul is reflecting itself through thousands and thousands of mirrors, appearing as so many different souls. It is the same Infinite Soul, which is the background of the universe, that we call God. The same Infinite Soul also is the background of the human mind which we call the human soul.
There are two worlds, the microcosm, and the macrocosm, the internal and the external. We get truth from both of these by means of experience. The truth gathered from internal experience is psychology, metaphysics, and religion; from external experience, the physical sciences. Now a perfect truth should be in harmony with experiences in both these worlds. The microcosm must bear testimony to the macrocosm, and the macrocosm to the microcosm; physical truth must have its counterpart in the internal world, and the internal world must have its verification outside. Yet, as a rule, we find that many of these truths are in conflict. At one period of the world’s history, the internals become supreme, and they begin to fight the externals. At the present time the externals, the physicists, have become supreme, and they have put down many claims of psychologists and metaphysicians. So far as my knowledge goes, I find that the real, essential parts of psychology are in perfect accord with the essential parts