pagan and christian creeds-第69章
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d anxietiessuddenly to become perfectly calm and collected； to realize that NOTHING can harm you； that you are identified with some great and universal being lifted far over this mortal world and unaffected by its storms？ Is it not obvious that the real Self MUST be something of this nature； a being perceiving all； but itself remaining unperceived？ For indeed if it were perceived it would fall under the head of some definable quality； and so becoming the object of thought would cease to be the subject； would cease to be the Self。
The witness is and must be 〃free from qualities。〃 For since it is capable of perceiving ALL qualities it must obviously not be itself imprisoned or tied in any qualityit must either be entirely without quality； or if it have the potentiality of quality in it； it must have the potentiality of EVERY quality； but in either case it cannot be in bondage to any quality； and in either case it would appear that there can be only ONE such ultimate Witness in the universe。 For if there were two or more such Witnesses； then we should be compelled to suppose them distinguished from one another by something； and that something could only be a difference of qualities； which would be contrary to our conclusion that such a Witness cannot be in bondage to any quality。
There is then I take itas the text in question saysonly one Witness； one Self； throughout the universe。 It is hidden in all living things； men and animals and plants； it pervades all creation。 In every thing that has consciousness it is the Self； it watches over all operations； it overshadows all creatures； it moves in the depths of our hearts； the perceiver； the only being that is cognizant of all and yet free from all。
Once you really appropriate this truth； and assimilate it in the depths of your mind； a vast change （you can easily imagine） will take place within you。 The whole world will be transformed； and every thought and act of which you are capable will take on a different color and complexion。 Indeed the revolution will be so vast that it would be quite impossible for me within the limits of this discourse to describe it。 I will； however； occupy the rest of my time in dealing with some points and conclusions； and some mental changes which will flow perfectly naturally from this axiomatic change taking place at the very root of life。
〃Free from qualities。〃 We generally pride ourselves a little on our qualities。 Some of us think a great deal of our good qualities； and some of us are rather ashamed of our bad ones！ I would say： 〃Do not trouble very much about all that。 What good qualities you havewell you may be quite sure they do not really amount to much； and what bad qualities； you may be sure they are not very important！ Do not make too much fuss about either。 Do you see？ The thing is that you； you yourself； are not ANY of your qualities you are the being that perceives them。 The thing to see to is that they should not confuse you； bamboozle you； and hide you from the knowledge of yourselfthat they should not be erected into a screen； to hide you from others； or the others from you。 If you cease from running after qualities； then after a little time your soul will become purified； and you will KNOW that your self is the Self of all creatures； and when you can feel that you will know that the other things do not much matter。
Sometimes people are so awfully good that their very goodness hides them from other people。 They really cannot be on a level with others； and they feel that the others are far below them。 Consequently their 'selves' are blinded or hidden by their 'goodness。' It is a sad end to come to！ And sometimes it happens that very 'bad' peoplejust because they are so baddo not erect any screens or veils between themselves and others。 Indeed they are only too glad if others will recognize them； or if they may be allowed to recognize others。 And so； after all； they come nearer the truth than the very good people。
〃The Self is free from qualities。〃 That thing which is so deep； which belongs to all； it eitheras I have already said has ALL qualities； or it has none。 You； to whom I am speaking now； your qualities； good and bad； are all mine。 I am perfectly willing to accept them。 They are all right enough and in placeif one can only find the places for them。 But I know that in most cases they have got so confused and mixed up that they cause great conflict and pain in the souls that harbor them。 If you attain to knowing yourself to be other than and separate from the qualities； then you will pass below and beyond them all。 You will be able to accept ALL your qualities and harmonize them； and your soul will be at peace。 You will be free from the domination of qualities then because you will know that among all the multitudes of them there are none of any importance！
If you should happen some day to reach that state of mind in connection with which this revelation comes； then you will find the experience a most extraordinary one。 You will become conscious that there is no barrier in your path； that the way is open in all directions； that all men and women belong to you； are part of you。 You will feel that there is a great open immense world around； which you had never suspected before； which belongs to you； and the riches of which are all yours； waiting for you。 It may； of course； take centuries and thousands of years to realize this thoroughly； but there it is。 You are just at the threshold； peeping in at the door。 What did Shakespeare say？ 〃To thine own self be true； and it must follow as the night the day； thou can'st not then be false to any man。〃 What a profound bit of philosophy in three lines！ I doubt if anywhere the basis of all human life has been expressed more perfectly and tersely。
One of the Upanishads （the Maitrayana…Brahmana） says： 〃The happiness belonging to a mind； which through deep inwardness＇1＇ （or understanding） has been washed clean and has entered into the Self； is a thing beyond the power of words to describe： it can only be perceived by an inner faculty。〃 Observe the conviction； the intensity with which this joy； this happiness is described； which comes to those whose minds have been washed clean （from all the silly trumpery sediment of self…thought） and have become transparent； so that the great universal Being residing there in the depths can be perceived。 What sorrow indeed； what； grief； can come to such an one who has seen this vision？ It is truly a thing beyond the power of words to describe： it can only be PERCEIVEDand that by an inner faculty。 The external apparatus of thought is of no use。 Argument is of no use。 But experience and direct perception
are possible； and probably all the experiences of life and of mankind through the ages are gradually deepening our powers of perception to that point where the vision will at last rise upon the inward eye。
＇1＇ The word in the Max Muller translation is 〃meditation。〃 But that is； I think； a somewhat misleading word。 It suggests to most people the turning inward of the THINKING faculty to grope and delve in the interior of the mind。 This is just what should NOT be done。 Meditation in the proper sense should mean the inward deepening of FEELING and consciousness till the region of the universal self is reached； but THOUGHT should not interfere there。 That should be turned on outward things to mould them into expression of the inner consciousness。
Another text； from the Brihad…Aranyaka Upanishad （which I have already quoted in the paper on 〃Rest〃）； says： 〃If a man worship the Self only as his true state； his work cannot fail； for whatever he desires； that he obtains from the Self。〃 Is that not magnificent？ If you truly realize your identity and union with the great Self who inspires and informs the world； then obviously whatever you desire the great Self win desire； and the whole world will conspire to bring it to you。 〃He maketh the winds his angels； and the flaming fires his ministers。〃 ＇I need not say that I am not asking you to try and identify yourself with the great Self universal IN ORDER to get riches； 〃opulence；〃 and other things of that kind which you desire； because in that quest you will probably not succeed。 The Great Self is not s
