A huge locomotive rushes down the tracks, and a small worm that has been creeping upon one of the rails saves its life by crawling out of the path of the locomotive. Yet this little worm, so insignificant that it can be crushed in a moment, is a living something, while the locomotive, so huge, so immense, is only an engine, a machine. You see, the one has life and the other is only dead matter, and all its power and strength and speed are only those of a dead machine, a mechanical contrivance. The poor little worm which moves upon the rail and which the least touch of the engine would surely deprive of its life is a majestic being compared to that huge locomotive. It is a small part of the Infinite and therefore it is greater than the powerful engine. Why should that be so? How do we know the living from the dead? The machine mechanically performs all the movements its maker made it to perform; its movements are not those of life. How can we make the distinction between the living and the dead, then? In the living there is freedom, there is intelligence; in the dead all is bound and no freedom is possible, because there is no intelligence. This freedom that distinguishes us from mere machines is what we are all striving for. To be more free is the goal of all our efforts; for only in perfect freedom can there be perfection. This effort to attain freedom underlies all forms of worship, whether we know it or not.
If we were to examine the various sorts of worship all over the world, we would see that the crudest of mankind are worshipping ghosts, demons, and the spirits of their forefathers. Serpent-worship, worship of tribal gods, and worship of the departed ones-why do they practice all this? Because they feel that in some unknown way these beings are greater, more powerful, than themselves and so limit their freedom. They therefore seek to propitiate these beings in order to prevent them from molesting them-in other words, to get more freedom. They also seek to win favor from these superior beings, to get as a gift what ought to be earned by personal effort.
On the whole, this shows that the world is expecting a miracle. This expectation never leaves us, and however we may try, we are all running after the miraculous and extraordinary. What is mind but that ceaseless inquiry into the meaning and mystery of life? We may say that only uncultivated people are going after all these things; but the question still is there-why should it be so? The Jews were asking for a miracle. The whole world has been asking for the same thing these thousands of years.
There is, again, the universal dissatisfaction: we take up an ideal, but we have rushed only half the way after it when we take up a new one. We struggle hard to attain a certain goal and then discover we do not want it. This dissatisfaction we are experiencing time after time; and what is there in life if there is to be only dissatisfaction? What is the meaning of this universal dissatisfaction? It indicates that freedom is every man’s goal. He seeks it ever; his whole life is a struggle after it. The child rebels against law as soon as it is born. Its first utterance is a cry, a protest against the bondage in which it finds itself. This longing for freedom produces the idea of a Being who is absolutely free. The concept of God is a fundamental element in the human constitution. Sat-Chit-Ananda सत्-चित्-आनन्द, Existence-Knowledge-Bliss, is, in Vedanta, the highest concept of God possible to the mind. It is by its nature the Essence of Knowledge and the Essence of Bliss. We have been stifling that inner voice, seeking to follow law and suppress our true nature; but there is that human instinct to rebel against nature’s laws.
We may not understand what all this means; but there is that unconscious struggle of the human with the spiritual, of the lower with the higher mind, and through this struggle we attempt to preserve our separate life, what we call our “individuality.” Even hell illustrates this miraculous fact that we are born rebels. Against the inevitable facts of life we rebel and cry out, “No law for us!” As long as we obey the laws we are like machines; and the universe goes on and we cannot change it. Laws become man’s nature. The first inkling of life on its higher level is in seeing this struggle within us to break the bonds of nature and to be free. “Freedom, oh, freedom! Freedom, oh, freedom!” is the song of the soul. Bondage, alas-to be bound in nature-seems its fate.
Why should there be serpent-worship or ghost-worship or demon-worship and all the various creeds and forms for the obtaining of miracles? Why do we say that there is life, there is being, in anything? There must be a meaning in all this search, this endeavor to understand life, to explain being. It is not meaningless and vain. It is man’s ceaseless endeavor to become free. The knowledge which we now call science has been struggling for thousands of years in its attempt to gain freedom, and people still ask for freedom. Yet there is no freedom in nature. It is all law. Still the struggle goes on. Nay, the whole of nature, from the very sun down to the atoms, is under law, and even for man there is no freedom. But we cannot believe it. We have been studying laws from the beginning and yet cannot-nay, will not-believe that man is under law. The soul Cries ever, “Freedom, oh, freedom!”
With the conception of God as a perfectly free Being, man cannot rest eternally in this bondage. Higher he must go, and were the struggle not for freedom he would think it too severe. Man says to himself: “I am a born slave, I am bound; nevertheless there is a Being who is not bound by nature. He is free and the Master of nature.” The conception of God, therefore, is as essential and as fundamental a part of the mind as is the idea of bondage. Both are the outcome of the idea of freedom. There cannot be life, even in the plant, without the idea of freedom. In the plant or in the worm, life has to rise to the concept of individuality; it is there, unconsciously working. The plant lives in order to preserve a principle; it is not simply nature. The idea of nature’s cone trolling every step onward overrules the idea of freedom. Onward goes the material world, onward moves the idea of freedom. Still the fight goes on. We are hearing about all the quarrels of creeds and sects; yet creeds and sects are just and proper; they must be there. They no doubt lengthen the chain, and naturally the struggle increases; but there will be no quarrels if we only know that we are all striving to reach the same goal.
The embodiment of freedom, the Master of nature, is what we call God! You cannot deny Him. No, because you cannot move or live without the idea of freedom.