The World's Greatest Books - Volume 13 Part 18

When at death the soul pa.s.ses from the body its subtle material elements still cling to it. Good souls pa.s.s on to the moon, whence they afterwards descend in a form and state determined by their former actions [Karma]. If the previous life has been a moral failure, the new life now entered upon will belong to a lower level of being, _i.e._, the man may become an animal, the higher, animal may become a lower one. On the other hand, there may be an ascent in the scale of being.

When the soul is a-dreaming, what it thinks it sees and hears, etc., is all illusion, for it does not see or hear, etc., what it thinks it does.

In a state of profound dreaminess the soul leaves the body and lives in close fellows.h.i.+p with Brahman.

How is the soul to obtain final release from the thraldom of material conditions? By meditating on Brahman as he is set forth in the sacred scriptures. Brahman must be thought about and meditated on in all his attributes, and this produces ident.i.ty with the one great self of existence.

Though Sankara makes this to be the teaching of the Sutras, in another place he insists that Brahman is without attributes. He is not, therefore, consistent. The meditation on Brahman which leads to soul-freedom must have regard also to Brahman's negative qualities, _i.e._, his not being gross, nor subtle, wise nor foolish, etc.

THE RELATION OF KNOWLEDGE AND CONDUCT

The knowledge of Brahman is independent of action, and not subordinate to it. It is _vidya_ [compare _vision_, which has the same etymology], or knowledge, that is alone prescribed in the holy writings, not conduct. Where, however, there is right knowledge, there will be rightness of life. But mere rightness of life is nothing; it is that which leads to it and is the cause that is alone commanded and commended [compare the controversy among Christian theologians about faith and works]. The knowledge which saves and enfranchises may be reached by a man in this present life, and will be, if the appropriate means are employed.

OF BRAHMANHOOD

Meditation is a duty to be observed to the very close of life, and the amount and intensity of it are the measure of a man's virtue and piety.

When he has reached the full knowledge of Brahman, a man is freed from the consequences [karma] of all his evil deeds, past, present, and future. [One would think that the state of Brahmanhood excluded the possibility of sin, but this Sutra seems to imply the contrary. The Sutras, however, make a distinction between a lower state of Brahmanhood and a higher. See below.]

What happens to the knowing one (_vidvan_) at death? The soul of him who has at death the lower Brahman knowledge merges into the subtler elements. But when the highest knowledge is attained there is complete absorption in Brahman. Whoever dies in possession of this highest knowledge is at once merged in Brahman, and rests eternally and perfectly in him.

The Upanishads describe the stations on the way which leads up to Brahman. These stations are to be understood not merely as terminuses of the various stages of the journey, but they denote also the divine beings who direct the soul in its progress and enable it to move forward and upward. According to some Sutras in this book the guardians of the path conducting to the G.o.ds lead the departed soul, not to the highest Brahman, but to the effected (_karya_), or qualified (_saguna_), Brahman. But in other Sutras in this book the opposite view is stated and defended, according to which the _vidvan_, or knower, goes direct to the highest Brahman without halting anywhere short of that G.o.d.

The Sutras teach, on the whole, the doctrine that the enfranchised soul, being identical with Brahman, is inseparable from him just as a mode of substance is incapable of existing apart from the substance of which it is a mode. Ramanuga points out, however, that some of the Sutras in this book give it clearly to be understood that the freed soul can exist in isolation and in separation from the great All.

The released soul can enter several bodies at the same time, since it is not subject to s.p.a.ce relations as other souls are.

THOMAS a KEMPIS

THE IMITATION OF CHRIST

Thomas a Kempis, whose family name was Haemmerlein, received the name of Kempis from Kempen, in Holland, the place of his birth. Either Thomas Haemmerlein or Thomas Kempensis would be a more correct name than the form "a Kempis," by which he is generally known; and "Musica Ecclesiastica" is the more correct t.i.tle of the "Imitatio Christi." It is not even certain that Thomas was the author of it, for the names of other authors have been put forward with more or less probability; but he was certainly its copyist, and the balance of evidence is in favour of his authors.h.i.+p. Thomas was born in 1379, the son of a shoemaker; entered in 1400 a monastery at Agnetenberg, near Zwolle, and died in the monastery on August 8, 1471, with a great reputation for learning and for sanct.i.ty. The "Imitation" was completed about 1420. Editions and translations in all princ.i.p.al languages are innumerable; but the definitive edition is the Latin text by Dr. Carl Hirsche, of Hamburg (1874), from which the following epitome has been made. The "Imitation" consists of four books of meditations, which are among the most priceless treasures of Christian literature.

_I.--ADMONITIONS USEFUL TO THE SPIRITUAL LIFE_

"Whoever follows Me does not walk in darkness," says the Lord. These are the words of Christ by which we are admonished how far we should imitate His life and manners if we wish to be truly illumined and liberated from all blindness of heart. Let it, therefore, be our supreme study to meditate on the life of Jesus Christ.

Vanity of vanities, all things are vanity, except to love G.o.d and to serve Him only. The highest wisdom is to strive towards celestial kingdoms, through contempt of the world. It is, therefore, vanity to seek the riches that are about to perish, and to hope in them. It is vanity also to solicit honours, and to exalt oneself to high place. It is vanity to follow after the desires of the flesh, and to seek that for which we must soon be heavily punished. It is vanity to wish a long life, and to care little about a good life. It is vanity to attend only to the present life, and not to provide for things which are to come. It is vanity to love that which pa.s.ses away so speedily, and not to hasten thither where eternal joy remains.

Remember often that proverb--"The eye is not satisfied with seeing nor the ear with hearing." Study, therefore, to withdraw your heart from the love of visible things, and turn yourself to the invisible. For those who follow their sensuality stain their conscience, and lose the grace of G.o.d.

Every man naturally desires to know, but what does knowledge signify without the fear of G.o.d? The humble peasant who serves G.o.d is far better than the proud philosopher who neglects himself and considers the courses of the stars. Whoever knows himself well contemns himself, and takes no delight in human praise. If I should know all things in the world, and yet not be in charity, what would it advantage me in the presence of G.o.d, Who is about to judge me for my deeds?

Desist from too much desire of knowing, because great distraction and deception are found in it. Those who know, desire to seem and to be called wise. There are many things of which the knowledge is of little or no value to the soul, and the man is very foolish who turns to other things than those which subserve his health. Many words do not satisfy the soul; but a good life cools down the mind, and a good conscience affords great confidence towards G.o.d.

We might have great peace if we did not occupy ourselves with the words and deeds which are no concern of ours. How can he remain long in peace who meddles with cares which are foreign to him, who seeks opportunities without, and recollects himself little or rarely? Blessed are the simple, for they shall have much peace.

Without charity, an outward work is of value; but whatever is done from charity, however small and trivial it may be, becomes wholly fruitful.

For G.o.d weighs more the source from which an action comes than the work which it does. He does much who loves much. He does much who does the deed well. He does well who serves the community rather than his own will.

That often seems to be charity which is rather carnality; for natural inclination, one's own will, the hope of reward, and the liking for comfort are rarely absent. But whoever has true and perfect charity seeks himself in nothing, but desires only the glory of G.o.d. He envies no one, because he loves no joy of his own, nor cares to rejoice in himself; but wishes, above all good things, to find felicity in G.o.d.

Whoever has a spark of true charity feels at once that all earthly things are full Of vanity.

_II.--ADMONITIONS LEADING TO INWARD LIFE_

"The kingdom of G.o.d is within you," says the Lord. Turn yourself with your whole heart to the Lord, and leave this miserable world, and your soul shall find rest. Learn to despise outward things, and to give yourself to inward things, and you shall see the kingdom of G.o.d rise within you. For the kingdom of G.o.d is peace and joy in the Holy Spirit, and is not given to the impious. Christ shall come to you showing you His consolation, if you prepare within you a home fit for Him. All His glory and beauty are from within, and it is there that He delights Himself. He often visits the man of inward mind, with sweet colloquy, pleasant consolation, great peace, and most astounding familiarity.

If you know not how to contemplate high and celestial things, rest in the pa.s.sion of Christ, and willingly dwell in His holy wounds. For if you devoutly have recourse to the wounds of Jesus you will feel great comfort in trouble, care little for human contempt, and easily bear detracting words. For Christ, in the world, was despised by men, and in His greatest need was deserted, among insults, by His friends. Christ willed to suffer and to be despised, and shall you dare to complain of anything? Christ had enemies and detractors, and do you wish to have all friends and benefactors? Whence shall your patience be crowned if you have suffered no adversity? If you desire to suffer nothing contrary to you, how shall you be the friend of Christ?

He to whom all things taste as they really are, and not as they are spoken of or esteemed, is the truly wise man, taught by G.o.d rather than by men. Whoever knows how to walk from within, and to put little value on things without, needs not to find a place nor wait a time for his devout prayers. The man of inward mind quickly recollects himself, because he never spends himself wholly upon outward things.

First hold yourself in peace, and then you will be able to pacify others. The pacific man is of more service than the learned. But the pa.s.sionate man turns even good to evil, easily believing evil. The peaceful man is good, and turns all things to good. The man who is well at peace is suspicious of nothing, but the discontented and turbulent is agitated by divers suspicions. He can neither himself be quiet, nor leave others in quiet. He often says what he ought not to say, and leaves undone what he ought to do. He thinks about what others ought to do, and neglects his own duty.

Man is raised from earthly matters by two wings--namely, simplicity and purity. Simplicity should be in his intention, and purity in his affection. Simplicity tends towards G.o.d, purity takes hold of Him.

Always to do well, and to hold oneself in small esteem, is the mark of a humble soul. To desire no consolation from any created thing is the sign of great purity and inward confidence. The man who seeks no witness for himself from without has plainly committed himself altogether to G.o.d.

For "not he who commends himself is approved," says blessed Paul, "but he whom G.o.d commends." To walk with G.o.d within, and to be held by no affection without, is the state of the inwardly-minded man.

Jesus has now many lovers of His celestial kingdom, but few bearers of His Cross. He has many who desire consolation, but few who desire tribulation. He finds many companions of His table, but few of His abstinence. All wish to rejoice with Him; few are willing to bear anything for Him.

In the Cross is safety; in the Cross is life; in the Cross is protection from enemies; in the Cross is the sweetness of heaven; in the Cross is strength of mind; in the Cross is the perfection of sanct.i.ty. There is no health for the soul nor hope of eternal life except in the Cross.

Take up your cross, therefore, and follow Jesus.

If anything were better and more useful for the welfare of men than to suffer, Christ would have shown it both in His words and in His example.

For He calls to the disciples who follow Him, and to all who desire to follow Him, and says: "If any will come after Me, let him deny himself, and lift up his cross and follow Me." When all has been read and studied, let this be our conclusion--"That through many tribulations we must enter into the kingdom of G.o.d."

_III.--OF INWARD CONSOLATION_

I will hear what the Lord G.o.d may say in me. It is a blessed soul which hears the Lord speaking in it, and receives the word of consolation from His lips. Speak, Lord, for your servant hears.

"I have taught the prophets from the beginning," says the Lord, "and until now I have not ceased to speak at all; but many are deaf and hard to My voice. Many listen more willingly to the world than to G.o.d, and more easily follow the appet.i.te of the flesh than G.o.d's good pleasure.

The world promises small and temporary things, and is served with great eagerness; I promise supreme and eternal things, but the hearts of mortals are torpid. Who serves and obeys Me in everything with so great care as the world and its lords are served? Men run a long way for a trifling reward, but for eternal life many scarcely lift a foot once from earth."

Lord G.o.d, you are all my good. And who am I that I should dare to speak to you? I am the poorest and least of your servants, a wretched little worm, far more miserable and contemptible than I know or dare to say, Yet remember me, Lord, because I am nothing, I have nothing, and am worth nothing. Do not turn your face from me; do not defer your coming; do not withdraw your consolation, lest my soul become like a waterless land before you. Lord, teach me to do your will; teach me to walk worthily and humbly in your presence; because you are my wisdom, who truly know me, and knew me before the world was made and before I was born in the world.

"Son, walk in My presence in truth, and seek Me always in the simplicity of your heart. Whoever walks in My presence in truth will be kept safe from the a.s.saults of evil, and truth will liberate him from those who lead astray and from the detractions of unjust men. If truth shall have liberated you, then you will be truly free, and you will not care for the vain words of men."

It is true, Lord, I pray that it may be done with me as you say. Let your truth teach me and guard me, and keep me to a salutary end. Let it liberate me from every evil affection and inordinate love, and I shall walk with you in great liberty of heart.