Monday, 1 September 2014

Total Development of Human Being

Swami Vivekananda gives the scheme of Total Development of Human Being :

The following is a brief sketch of the Swami's fundamental teachings:

Every man must develop according to his own nature. As every science has its methods so has every religion. Methods of attaining the end of our religion are called Yoga, and the different forms of Yoga that we teach are adapted to the different natures and temperaments of men. We classify them in the following way, under four heads:

(1) Karma Yoga — The manner in which a man realizes his own divinity through works and duty.

(2) Bhakti Yoga — The realization of a divinity through devotion to and love of a personal God.

(3) Raja Yoga — The realization of divinity through control of mind.

(4) Jnana Yoga — The realization of man's own divinity through knowledge.

These are all different roads leading to the same center — God. Indeed, the varieties of religious belief are an advantage, since all faiths are good, so far as they encourage man to religious life. The more sects there are the more opportunities there are for making successful appeals to the divine instinct in all men.
(New York Herald, January 19, 1896)
(IX, 484)

Total Development of Human Being

Swami Vivekananda gives the scheme of Total Development of Human Being :

The following is a brief sketch of the Swami's fundamental teachings:

Every man must develop according to his own nature. As every science has its methods so has every religion. Methods of attaining the end of our religion are called Yoga, and the different forms of Yoga that we teach are adapted to the different natures and temperaments of men. We classify them in the following way, under four heads:

(1) Karma Yoga — The manner in which a man realizes his own divinity through works and duty.

(2) Bhakti Yoga — The realization of a divinity through devotion to and love of a personal God.

(3) Raja Yoga — The realization of divinity through control of mind.

(4) Jnana Yoga — The realization of man's own divinity through knowledge.

These are all different roads leading to the same center — God. Indeed, the varieties of religious belief are an advantage, since all faiths are good, so far as they encourage man to religious life. The more sects there are the more opportunities there are for making successful appeals to the divine instinct in all men.
(New York Herald, January 19, 1896)
(IX, 484)

Sunday, 31 August 2014

Manifest Divinity Within

Swami Vivekananda Says :

MANIFEST DIVINITY WITHIN

This universe is simply a gymnasium in which the soul is taking exercise; and after these exercises we become gods. So the value of everything is to be decided by how far it is a manifestation of God. Civilisation is the manifestation of that divinity in man.

You are philosophers, and you do not think that a bag of gold makes the difference between man and man. What is the value of all these machines and sciences? They have only one result: they spread knowledge. You have not solved the problem of want, but only made it keener. Machines do not solve the poverty question; they simply make men struggle the more. Competition gets keener. What value has nature in itself? Why do you go and build a monument to a man who sends electricity through a wire? Does not nature do that millions of times over? Is not everything already existing in nature? What is the value of your getting it? It is already there. The only value is that it makes this development.

Do you realise that India is the only country that never went outside of itself to conquer? The great emperor Asoka insisted that none of his descendants should go to conquer. If people want to send us teachers, let them help, but not injure. Why should all these people come to conquer the Hindus? Did they do any injury to any nation? What little good they could do, they did for the world. They taught it science, philosophy, religion, and civilised the savage hordes of the earth. And this is the return – only murder and tyranny, and calling them heathen rascals. (V, 308)