Yogic Universalism Of Swami Vivekananda
There is only one Self in the unit- verse, only one existence. When it manifests through time, space and causation, it appears to be diverse and is called by different names. In the heart of all things, there is fundamental nity. When all life in the whole universe s seen in vast oneness, the selfishness, marrow-mindedness and innumerable HI visions instantly collapse. Swami Vivekananda stood for harmony of religions and essentially divinity of humankind. He asserted hat each soul is potentially divine. The main purpose of our life is to realise the ame through the path of selfless service ohumanity, assimilation of wisdom through deeper introspection, devotion any concept of the Almighty or some special psychophysical practice. These constitutes the curriculum of yoga, the rt of cosmic union with the Absolute. Significantly, this spiritual process can be practised in non-religious mode as well; but it would be expedient to extract the essence of existing religions to benefit thereby. The external rituals of religions are of secondary importance but the spiritual essence of religions needs to be accepted. If we seek a universal religion which can be followed by everyone it must include all degrees of religious development. Vivekananda said, "We want to lead mankind to the place where there is neither the Vedas, nor the Bible, nor the Quran; yet this has to be done by harmonising the Vedas, Bible and the Quran. Mankind ought to be taught that religions are but varied expressions of "The Religion', which is Oneness, so that each may choose the path that suits him best." This vision of a universal religion is concerned with no particular cult but with the culmination of wisdom. Swamiji was an exponent of Vedantic humanism, all-embracing pantheism. For him, the watchword was religious acceptance and not toleration. Toleration comes out of a superiority complex. 'You are wrong but i allow you to exist out of my generosity.'Difference of views and thinking are deeply rooted in the scheme of the universe. But we have no right tothink that 'I am right and others are wrong. Truth can be seen from many angles and expressed in diverse ways. We must accept this basic truth. The ideal for universal brotherhood is not a new concept, and had been contemplated by many before Vivekananda. But any endeavour for the same without spirituality had been self-defeating. Our urge for universal brotherhood usually excludes those who are reluctant tojoin the group athus becomes self defeating. Vivekananda did not propagate a world-negating concept of spiritualor escapism from the din and bustle the suffering multitudes. Selfless service of man as manifestation of omnipresent was, for him, the desirapath for Self-realisation. Liberation matter of expansion of the Self, spreover the entire universe. The essential divinity and there unity of all beings has to be realised through unconditional love for all, wise detachment and extension of sethrough service of humanity beyond dogmas and sectarian faiths. This universalism par excellence way of life engulfing whole gamutofexistence, must evolve as the religionspiritualityof posterity as panacea foall the problems we face today.
DISCLAIMER:
The views expressed in the Article above are MN Kundп kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy: MN Kundп Speaking Tree,Times of India
Yogic Universalism Of Swami Vivekananda
There is only one Self in the unit- verse, only one existence. When it manifests through time, space and causation, it appears to be diverse and is called by different names. In the heart of all things, there is fundamental nity. When all life in the whole universe s seen in vast oneness, the selfishness, marrow-mindedness and innumerable HI visions instantly collapse. Swami Vivekananda stood for harmony of religions and essentially divinity of humankind. He asserted hat each soul is potentially divine. The main purpose of our life is to realise the ame through the path of selfless service ohumanity, assimilation of wisdom through deeper introspection, devotion any concept of the Almighty or some special psychophysical practice. These constitutes the curriculum of yoga, the rt of cosmic union with the Absolute. Significantly, this spiritual process can be practised in non-religious mode as well; but it would be expedient to extract the essence of existing religions to benefit thereby. The external rituals of religions are of secondary importance but the spiritual essence of religions needs to be accepted. If we seek a universal religion which can be followed by everyone it must include all degrees of religious development. Vivekananda said, "We want to lead mankind to the place where there is neither the Vedas, nor the Bible, nor the Quran; yet this has to be done by harmonising the Vedas, Bible and the Quran. Mankind ought to be taught that religions are but varied expressions of "The Religion', which is Oneness, so that each may choose the path that suits him best." This vision of a universal religion is concerned with no particular cult but with the culmination of wisdom. Swamiji was an exponent of Vedantic humanism, all-embracing pantheism. For him, the watchword was religious acceptance and not toleration. Toleration comes out of a superiority complex. 'You are wrong but i allow you to exist out of my generosity.'Difference of views and thinking are deeply rooted in the scheme of the universe. But we have no right tothink that 'I am right and others are wrong. Truth can be seen from many angles and expressed in diverse ways. We must accept this basic truth. The ideal for universal brotherhood is not a new concept, and had been contemplated by many before Vivekananda. But any endeavour for the same without spirituality had been self-defeating. Our urge for universal brotherhood usually excludes those who are reluctant tojoin the group athus becomes self defeating. Vivekananda did not propagate a world-negating concept of spiritualor escapism from the din and bustle the suffering multitudes. Selfless service of man as manifestation of omnipresent was, for him, the desirapath for Self-realisation. Liberation matter of expansion of the Self, spreover the entire universe. The essential divinity and there unity of all beings has to be realised through unconditional love for all, wise detachment and extension of sethrough service of humanity beyond dogmas and sectarian faiths. This universalism par excellence way of life engulfing whole gamutofexistence, must evolve as the religionspiritualityof posterity as panacea foall the problems we face today.
DISCLAIMER:
The views expressed in the Article above are MN Kundп kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy: MN Kundп Speaking Tree,Times of India