"In Wonders We Sail, Questing for the Answers in Veil"

Sunday, October 26, 2014

Unity in Variety is the Plan of the Universe - Lecture of Swami Vivekananda

We all hear about universal brotherhood, and how societies stand up especially to preach this. I remember an old story. In India, taking wine is considered very bad. There were two brothers who wished, one night, to drink wine secretly; and their uncle, who was a very orthodox man was sleeping in a room quite close to theirs. So, before they began to drink, they said to each other, "We must be very silent, or uncle will wake up." When they were drinking, they continued repeating to each other "Silence! Uncle will wake up", each trying to shout the other down. And, as the shouting increased, the uncle woke up, came into the room, and discovered the whole thing. Now, we all shout like these drunken men," Universal brotherhood! We are all equal, therefore let us make a sect." As soon as you make a sect you protest against equality, and equality is no more. Mohammedans talk of universal brotherhood, but what comes out of that in reality? Why, anybody who is not a Mohammedan will not be admitted into the brotherhood; he will more likely have his throat cut. Christians talk of universal brotherhood; but anyone who is not a Christian must go to that place where he will be eternally barbecued.

And so we go on in this world in our search after universal brotherhood and equality. When you hear such talk in the world, I would ask you to be a little reticent, to take care of yourselves, for, behind all this talk is often the intensest selfishness. "In the winter sometimes a thunder-cloud comes up; it roars and roars, but it does not rain; but in the rainy season the clouds speak not, but deluge the world with water." So those who are really workers, and really feel at heart the universal brotherhood of man, do not talk much, do not make little sects for universal brotherhood; but their acts, their movements, their whole life, show out clearly that they in truth possess the feeling of brotherhood for mankind, that they have love and sympathy for all. They do not speak, they do and they live. This world is too full of blustering talk. We want a little more earnest work, and less talk.

So far we see that it is hard to find any universal features in regard to religion, and yet we know that they exist. We are all human beings, but are we all equal? Certainly not. Who says we are equal? Only the lunatic. Are we all equal in our brains, in our powers, in our bodies? One man is stronger than another, one man has more brain power than another. If we are all equal, why is there this inequality? Who made it? We. Because we have more or less powers, more or less brain, more or less physical strength, it must make a difference between us. Yet we know that the doctrine of equality appeals to our heart. We are all human beings; but some are men, and some are women. Here is a black man, there is a white man; but all are men, all belong to one humanity. Various are our faces; I see no two alike, yet we are all human beings. Where is this one humanity? I find a man or a woman, either dark or fair; and among all these faces I know that there is an abstract humanity which is common to all. I may not find it when I try to grasp it, to sense it, and to actualise it, yet I know for certain that it is there. If I am sure of anything, it is of this humanity which is common to us all. It is through this generalised entity that I see you as a man or a woman. So it is with this universal religion, which runs through all the various religions of the world in the form of God; it must and does exist through eternity. "I am the thread that runs through all these pearls," and each pearl is a religion or even a sect thereof. Such are the different pearls, and the Lord is the thread that runs through all of them; only the majority of mankind are entirely unconscious of it.

Unity in variety is the plan of the universe. We are all men, and yet we are all distinct from one another. As a part of humanity I am one with you, and as Mr. So-and-so I am different from you. As a man you are separate from the woman; as a human being you are one with the woman. As a man you are separate from the animal, but as living beings, man, woman, animal, and plant are all one; and as existence, you are one with the whole universe. That universal existence is God, the ultimate Unity in the universe. In Him we are all one. At the same time, in manifestation, these differences must always remain. In our work, in our energies, as they are being manifested outside, these differences must always remain. We find then that if by the idea of a universal religion it is meant that one set of doctrines should be believed in by all mankind it is wholly impossible. It can never be, there can never be a time when all faces will be the same. Again, if we expect that there will be one universal mythology, that is also impossible; it cannot be. Neither can there be one universal ritual. Such a state of things can never come into existence; if it ever did, the world would be destroyed, because variety is the first principle of life. What makes us formed beings? Differentiation. Perfect balance would be our destruction. Suppose the amount of heat in this room, the tendency of which is towards equal and perfect diffusion, gets that kind of diffusion, then for all practical purposes that heat will cease to be. What makes motion possible in this universe? Lost balance. The unity of sameness can come only when this universe is destroyed, otherwise such a thing is impossible. Not only so, it would be dangerous to have it. We must not wish that all of us should think alike. There would then be no thought to think. We should be all alike, as the Egyptian mummies in a museum, looking at each other without a thought to think. It is this difference, this differentiation, this losing of the balance between us, which is the very soul of our progress, the soul of all our thought. This must always be.

- Swami Vivekananda
  Volume 2/Practical Vedanta and other lectures/The Ideal of a Universal Religion


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