Volume 4- Addresses on Bhakti-Yoga
The Need of Symbols
Bhakti is divided into two portions. One is called Vaidhi, formal or ceremonial; the other portion is called Mukhyâ, supreme. The word Bhakti covers all the ground between the lowest form of worship and the highest form of life. All the worship that you have seen in any country in the world, or in any religion, is regulated by love. There is a good deal that is simple ceremony; there is also a good deal which, though not ceremony, is still not love, but a lower state. Yet these ceremonies are necessary. The external part of Bhakti is absolutely necessary to help the soul onward. Man makes a great mistake when he thinks that he can at once jump to the highest state. If a baby thinks he is going to be an old man in a day, he is mistaken; and I hope you will always bear in mind this one ideal, that religion is neither in books, nor in intellectual consent, nor in reasoning. Reason, theories, documents, doctrines, books, religious ceremonies, are all helps to religion: religion itself consists in realisation. We all say, “There is a God.” Have you seen God? That is the question. You hear a man say, “There is God in heaven.” You ask him if he has seen Him, and if he says he has, you would laugh at him and say he is a maniac. With most people religion is a sort of intellectual assent and goes no further than a document. I would not call it religion. It is better to be an atheist than to have that sort of religion. Religion does not depend on our intellectual assent or dissent. You say there is a soul. Have you seen the soul? How is it we all have souls and do not see them? You have to answer the question and find out the way to see the soul. If not, it is useless to talk of religion. If any religion is true, it must be able to show us the soul and show us God and the truth in ourselves. If you and I fight for all eternity about one of these doctrines or documents, we shall never come to any conclusion. People have been fighting for ages, and what is the outcome? Intellect cannot reach there at all. We have to go beyond the intellect; the proof of religion is in direct perception. The proof of the existence of this wall is that we see it; if you sat down and argued about its existence or non-existence for ages, you could never come to any conclusion; but directly you see it, it is enough. If all the men in the world told you it did not exist, you would not believe them, because you know that the evidence of your own eyes is superior to that of all the doctrines and documents in the world.
To be religious, you have first to throw books overboard. The less you read of books, the better for you; do one thing at a time. It is a tendency in Western countries, in these modern times, to make a hotchpotch of the brain; all sorts of unassimilated ideas run riot in the brain and form a chaos without ever obtaining a chance to settle down and crystallise into a definite shape. In many cases it becomes a sort of disease, but this is not religion. Then some want a sensation. Tell them about ghosts and people coming from the North Pole or any other remote place, with wings or in any other form, and that they are invisibly present and watching over them, and make them feel uncanny, then they are satisfied and go home; but within twenty-four hours they are ready for a fresh sensation. This is what some call religion. This is the way to the lunatic asylum, and not to religion. The Lord is not to be reached by the weak, and all these weird things tend to weakness. Therefore go not near them; they only make people weak, bring disorder to the brain, weaken the mind, demoralise the soul, and a hopeless muddle is the result. You must bear in mind that religion does not consist in talk, or doctrines, or books, but in realisation; it is not learning, but being. Everybody knows, “Do not steal”, but what of it? That man has really known who has not stolen. Everybody knows, “Do not injure others”, but of what value is it? Those who have not done so have realised it, they know it and have built their character on it. Religion is realising; and I will call you a worshipper of God when you have become able to realise the Idea. Before that it is the spelling of the weird, and no more. It is this power of realisation that makes religion. No amount of doctrines or philosophies or ethical books, that you may have stuffed into your brain, will matter much, only what you are and what you have realised. So we have to realise religion, and this realisation of religion is a long process. When men hear of something very high and wonderful, they all think they will get that, and never stop for a moment to consider that they will have to work their way up to it; they all want to jump there. If it is the highest, we are for it. We never stop to consider whether we have the power, and the result is that we do not do anything. You cannot take a man with a pitchfork and push him up there; we all have to work up gradually. Therefore the first part of religion is Vaidhi Bhakti, the lower phase of worship.
What are these lower phases of worship? They are various. In order to attain to the state where we can realise, we must pass through the concrete — just as you see children learn through the concrete first — and gradually come to the abstract. If you tell a baby that five times two is ten, it will not understand; but if you bring ten things and show how five times two is ten, it will understand. Religion is a long, slow process. We are all of us babies here; we may be old, and have studied all the books in the universe, but we are all spiritual babies. We have learnt the doctrines and dogmas, but realised nothing in our lives. We shall have to begin now in the concrete, through forms and words, prayers and ceremonies; and of these concrete forms there will be thousands; one form need not be for everybody. Some may be helped by images, some may not. Some require an image outside, others one inside the brain. The man who puts it inside says, “I am a superior man. When it is inside it is all right; when it is outside, it is idolatry, I will fight it.” When a man puts an image in the form of a church or a temple, he thinks it is holy; but when it is in a human form, he objects to it!
So there are various forms through which the mind will take this concrete exercise; and then, step by step, we shall come to the abstract understanding, abstract realisation. Again, the same form is not for everyone; there is one form that will suit you, and another will suit somebody else, and so on. All forms, though leading to the same goal, may not be for all of us. Here is another mistake we generally make. My ideal does not suit you; and why should I force it on you? My fashion of building churches or reading hymns does not suit you; why should I force it on you? Go into the world and every fool will tell you that his form is the only right one, that every other form is diabolical, and he is the only chosen man ever born in the universe. But in fact, all these forms are good and helpful. Just as there are certain varieties in human nature, so it is necessary that there should be an equal number of forms in religion; and the more there are, the better for the world. If there are twenty forms of religion in the world, it is very good; if there are four hundred, so much the better — there will be the more to choose from. So we should rather be glad when the number of religions and religious ideas increase and multiply, because they will then include every man and help mankind more. Would to God that religions multiplied until every man had his own religion, quite separate from that of any other! This is the idea of the Bhakti-Yogi.
The final idea is that my religion cannot be yours, or yours mine. Although the goal and the aim are the same, yet each one has to take a different road, according to the tendencies of his mind; and although these roads are various, they must all be true, because they lead to the same goal. It cannot be that one is true and the rest not. The choosing of one’s own road is called in the language of Bhakti, Ishta, the chosen way.
Then there are words. All of you have heard of the power of words, how wonderful they are! Every book — the Bible, the Koran, and the Vedas — is full of the power of words. Certain words have wonderful power over mankind. Again, there are other forms, known as symbols. Symbols have great influence on the human mind. But great symbols in religion were not created indefinitely. We find that they are the natural expressions of thought. We think symbolically. All our words are but symbols of the thought behind, and different people have come to use different symbols without knowing the reason why. It was all behind, and these symbols are associated with the thoughts; and as the thought brings the symbol outside, so the symbol, on the contrary, can bring the thought inside. So one portion of Bhakti tells about these various subjects of symbols and words and prayers. Every religion has prayers, but one thing you must bear in mind — praying for health or wealth is not Bhakti, it is all Karma or meritorious action. Praying for any physical gain is simply Karma, such as a prayer for going to heaven and so forth. One that wants to love God, to be a Bhakta, must discard all such prayers. He who wants to enter the realms of light must first give up this buying and selling this “shopkeeping” religion, and then enter the gates. It is not that you do not get what you pray for; you get everything, but such praying is a beggar’s religion. “Foolish indeed is he who, living on the banks of the Ganga, digs a little well for water. A fool indeed is the man who, coming to a mine of diamonds, seeks for glass beads.” This body will die some time, so what is the use of praying for its health again and again? What is there in health and wealth? The wealthiest man can use and enjoy only a little portion of his wealth. We can never get all the things of this world; and if not, who cares? This body will go, who cares for these things? If good things come, welcome; if they go away, let them go. Blessed are they when they come, and blessed are they when they go. We are striving to come into the presence of the King of kings. We cannot get there in a beggar’s dress. Even if we wanted to enter the presence of an emperor, should we be admitted? Certainly not. We should be driven out. This is the Emperor of emperors, and in these beggar’s rags we cannot enter. Shopkeepers never have admission there; buying and selling have no place there. As you read in the Bible, Jesus drove the buyers and sellers out of the Temple. Do not pray for little things. If you seek only bodily comforts, where is the difference between men and animals? Think yourselves a little higher than that.
So it goes without saying that the first task in becoming a Bhakta is to give up all desires of heaven and other things. The question is how to get rid of these desires. What makes men miserable? Because they are slaves, bound by laws, puppets in the hand of nature, tumbled about like playthings. We are continually taking care of this body that anything can knock down; and so we are living in a constant state of fear. I have read that a deer has to run on the average sixty or seventy miles every day, because it is frightened. We ought to know that we are in a worse plight than the deer. The deer has some rest, but we have none. If the deer gets grass enough it is satisfied, but we are always multiplying our wants. It is a morbid desire with us to multiply our wants. We have become so unhinged and unnatural that nothing natural will satisfy us. We are always grasping after morbid things, must have unnatural excitement — unnatural food, drink, surroundings, and life. As to fear, what are our lives but bundles of fear? The deer has only one class of fear, such as that from tigers, wolves, etc. Man has the whole universe to fear.
How are we to free ourselves from this is the question. Utilitarians say, “Don’t talk of God and hereafter; we don’t know anything of these things, let us live happily in this world.” I would be the first to do so if we could, but the world will not allow us. As long as you are a slave of nature, how can you? The more you struggle, the more enveloped you become. You have been devising plans to make you happy, I do not know for how many years, but each year things seem to grow worse. Two hundred years ago in the old world people had few wants; but if their knowledge increased in arithmetical progression, their wants increased in geometrical progression. We think that in salvation at least our desires will be fulfilled, so we desire to go to heaven. This eternal, unquenchable thirst! Always wanting something! When a man is a beggar, he wants money. When he has money, he wants other things, society; and after that, something else. Never at rest. How are we to quench this? If we get to heaven, it will only increase desire. If a poor man gets rich, it does not quench his desires, it is only like throwing butter on the fire, increasing its bright flames. Going to heaven means becoming intensely richer, and then desire comes more and more. We read of many human things in heaven in the different Bibles of the world; they are not always very good there; and after all, this desire to go to heaven is a desire after enjoyment. This has to be given up. It is too little, too vulgar a thing for you to think of going to heaven. It is just the same as thinking, I will become a millionaire and lord it over people. There are many of these heavens, but through them you cannot gain the right to enter the gates of religion and love.