Swami Vivekananda's Speeches by Venkatesh Arya (smart books to read .TXT) 📕

could only be on the relative plane and could do no more than we, for to attain freedom is all that can be done. 
The angels never do wicked deeds, so they never get punished and never get saved. Blows are what awaken us and help to break the dream. They show us the insufficiency of this world and make us long to escape, to have freedom. . . . 
A thing dimly perceived we call by one name; the same thing when fully perceived we call by another. The higher the moral nature, the higher the perception and the stronger the will.

TUESDAY AFTERNOON.

The reason of the harmony between thought and matter is that they are two sides of one thing, call it "x", which divides itself into the internal and the external. 
The English word "paradise" comes from the Sanskritpara-desa, which was taken over into the Persian language and means literally "the land beyond", or the other world. The old Aryans always believed in a soul, never that man was the body. Their heavens and hells were all temporary, because no effect can outlast its cause and no cause is eternal; therefore all effects must come to an end. 
The whole of the Vedanta Philosophy is in this story: Two birds of golden plumage sat on the same tree. The one above, serene, majestic, immersed in his own glory; the one below restless and eating the fruits of the tree, now sweet, now bitter. Once he ate an exceptionally bitter fruit, then he paused and looked up at the majestic bird above; but he soon forgot about the other bird and went on eating the fruits of the tree as before. Again he ate a bitter fruit, and this time he hopped up a few boughs nearer to the bird at the top. This happened many times until at last the lower bird came to the place of the upper bird and lost himself. He found all at once that there had never been two birds, but that he was all the time that upper bird, serene, majestic, and immersed in his own glory.

 

WEDNESDAY, July 31, 1895. 
Luther drove a nail into religion when he took away renunciation and gave us morality instead. Atheists and materialists can have ethics, but only believers in the Lord can have religion. 
The wicked pay the price of the great soul's holiness. Think of that when you see a wicked man. Just as the poor man's labour pays for the rich man's luxury, so is it in the spiritual world. The terrible degradation of the masses in India is the price nature pays for the production of great souls like Mirâ-bâi, Buddha, etc.*
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"I am the holiness of the holy" (Gita). I am the root, each uses it in his own way, but all is I. "I do everything, you are but the occasion." 
Do not talk much, but feel the spirit within you; then you are a Jnani. This is knowledge, all else is ignorance. All that is to be known is Brahman. It is the all. . . . 
Sattva binds through the search for happiness and knowledge, Rajas binds through desire, Tamas bindsthrough wrong perception and laziness. Conquer the two lower by Sattva, and then give up all to the Lord and be free. 
The Bhakti-Yogi realises Brahman very soon and goes beyond the three qualities. (Gita, Chapter XII.) 
The will, the consciousness, the senses, desire, the passions, all these combined make what we call the "soul".
There is first, the apparent self (body); second, the mental self who mistakes the body for himself (the Absolute bound by Maya); third, the Atman, the ever pure, the ever free. Seen partially, It is nature; seen wholly, all nature goes, even the memory of it is lost. There is the changeable (mortal), the eternally changeable (nature), and the Unchangeable (Atman). 
Be perfectly hopeless, that is the highest state. What is there to hope for? Burst asunder the bonds of hope, stand on your Self, be at rest, never mind what you do, give up all to God, but have no hypocrisy about it. 
Svastha, the Sanskrit word for "standing on your own Self", is used colloquially in India to inquire, "Are you well, are you happy?" And when Hindus would express, "I saw a thing", they say, "I saw a word-meaning (Padârtha)." Even this universe is a "word-meaning". 
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A perfect man's body mechanically does right; it can do only good because it is fully purified. The past momentum that carries on the wheel of body is all good. All evil tendencies are burnt out. 
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"That day is indeed a bad day when we do not speak of the Lord, not a stormy day." 
Only love for the Supreme Lord is true Bhakti. Love for any other being, however great, is not Bhakti. The "Supreme Lord" here means Ishvara, the concept of which transcends what you in the West mean by the personal God. "He from whom this universe proceeds, in whom it rests, and to whom it returns, He is Ishvara, the Eternal, the Pure, the All-Merciful, the Almighty, the Ever-Free, the All-Knowing, the Teacher of all teachers, the Lord who of His own nature is inexpressible Love." 
Man does not manufacture God out of his own brain; buthe can only see God in the light of his own capacity, and he attributes to Him the best of all he knows. Each attribute is the whole of God, and this signifying the whole by one quality is the metaphysical explanation of the personal God. Ishvara is without form yet has all forms, is without qualities yet has all qualities. As human beings, we have to see the trinity of existence — God, man, nature; and we cannot do otherwise. 
But to the Bhakta all these philosophical distinctions are mere idle talk. He cares nothing for argument, he does not reason, he "senses", he perceives. He wants to love himself in pure love of God, and there have been Bhaktas who maintain that this is more to be desired than liberation, who say, "I do not want to be  sugar. I want to taste sugar; I want to love and enjoy the Beloved." 
In Bhakti-Yoga the first essential is to want God honestly and intensely. We want everything but God, because our ordinary desires are fulfilled by the external world. So long as our needs are confined within the limits of the physical universe, we do not feel any need for God; it is only when we have had hard blows in our lives and are disappointed with everything here that we feel the need for something higher; then we seek God. 
Bhakti is not destructive; it teaches that all our faculties may become means to reach salvation. We must turn them all towards God and give to Him that love which is usually wasted on the fleeting objects of sense. 
Bhakti differs from your Western idea of religion in that Bhakti admits no elements of fear, no Being to be appeased or propitiated. There are even Bhaktas who worship God as their own child, so that there may remain no feeling even of awe or reverence. There can be no fear in true love, and so long as there is the least fear, Bhakti cannot even begin. In Bhakti there is also no place for begging or bargaining with God. The idea of asking God for anything is sacrilege to a Bhakta. He will not pray for health or wealth or even to go to heaven. 
One who wants to love God, to be a Bhakta, must make a bundle of all these desires and leave them outside the door and then enter. He who wants to enter the realms of light must make a bundle of all "shop-keeping" religion and cast it away before he can pass the gates. It is not that you do not get what you pray for; you get everything, but it is low, vulgar, a beggar's religion. "Fool indeed is he, who, living on the banks of the Ganga, digs a little well for water. Fool indeed is the man who, coming to a mine of diamonds, begins to search for glass beads." These prayers for health and wealth and material prosperity are not Bhakti. They are the lowest form of Karma. Bhakti is a higher thing. We are striving to come into the presence of the King of kings. We cannot get there in a beggar's dress. If we wanted to enter the presence of an emperor, would we be admitted in a beggar's rags? Certainly not. The lackey would drive us out of the gates. This is the Emperor of emperors and never can we come before Him in a beggar's garb. Shop-keepers never have admission there, buying and selling will not do there at all. You read in the Bible that Jesus drove the buyers and sellers out of the temple. 
So it goes without saying that the first task in becoming a Bhakta is to give up all desires of heaven and so on. Such a heaven would be like this place, this earth, only a little better. The Christian idea of heaven is a place of intensified enjoyment. How can that be God? All this desire to go to heaven is a desire for enjoyment. This has to be given up. The love of the Bhakta must be absolutely pure and unselfish, seeking nothing for itself either here or hereafter. 
"Giving up the desire of pleasure and pain, gain or loss, worship God day and night; not a moment is to be lost in vain." 
"Giving up all other thoughts, the whole mind day and night worships God. Thus being worshipped day and night, He reveals Himself and makes His worshippers feel Him."

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Publication Date: 01-04-2015

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Dedication:
Dedicated to Swami Vivekananda!!!