Summary of Vedantic Metaphysics

The student: What is the cause of this world?

The master: Ignorance.

The student: What is ignorance?

The master: It is confusing the seer with the seen.

The student: What is the seen?

The master: Everything.

The student: What is the seer?

The master: You are the seer.

The student: Who is confused?

The master: No one.

The student: Then, why is there ignorance?

The master: There is no ignorance.

The student: So how come there is a world?

The master: There is no world. What from afar appears to be the world from near is realized to be the Truth. “The face of Truth is concealed by a golden vessel.”*

The student: But I can see and hear the world!

The master: That Truth is that very seeing and hearing in which you find yourself  wrapped in a world. The seen and the heard are naught; they are like the waves in the ocean, just water like the rest of it. Only water is real; wave is mere name and form, i.e. conditioned emptiness.

The student: Who am I then?

The master: You are the unconditioned Reality, the Knower of that emptiness. You are the answer to your own question.¬†Don’t seek; see!**

The student: Whatever.

The master: Exactly. At once drop all notions and be happy; you are already perfect: You are unconditioned Reality. Notion is condition.

*Isha Upanishad

**Swami Vivekananda

The Pride of Goodness

“It is not so easy to be good. What are you but mere machines until you are free! Should you be proud because you are good? Certainly not. You are good because you cannot help it. Another is bad because he cannot help it. If you were in his position, who knows what you would have been? The woman in the street, or the thief in the jail, is the Christ that is being sacrificed so that you may be good. Such is the law of balance. All the thieves and the murderers, all the unjust, the weakest, the wickedest, the devils, they are all my Christ! I owe a worship to the God Christ and to the demon Christ! That is my doctrine, and I cannot help it.”

Swami Vivekananda, Complete Works, Vol. 2., p. 34.