"Swami Vivekananda, the nineteenth-century Hindu monk who introduced Vedåanta to the West, is undoubtedly one of modern India's most influential philosophers. Unfortunately, his philosophy has too often been interpreted through reductive hermeneutic lenses. Typically, scholars have viewed him either as a modern-day exponent of âSaçnkara's Advaita Vedåanta or as a "Neo-Vedåantin" influenced more by Western ideas than indigenous Indian traditions. In Swami Vivekananda's Vedåantic Cosmopolitanism, Swami Medhananda rejects both of these prevailing approaches to offer a new interpretation (...) of Vivekananda's philosophy, highlighting its originality, contemporary relevance, and cross-cultural significance. Vivekananda, the book argues, is best understood as a cosmopolitan Vedåantin who developed novel philosophical positions through creative dialectical engagement with both Indian and Western thinkers. Inspired by his guru Sri Ramakrishna, Vivekananda reconceived Advaita Vedåanta as a nonsectarian, life-affirming philosophy that provides an ontological basis for religious cosmopolitanism and a spiritual ethics of social service. He defended the scientific credentials of religion while criticizing the climate of scientism beginning to develop in the late nineteenth century. He was also one of the first philosophers to defend the evidential value of supersensuous perception on the basis of general epistemic principles. Finally, he adopted innovative cosmopolitan approaches to long-standing philosophical problems. Bringing him into dialogue with a galaxy of contemporary philosophers, Medhananda demonstrates the sophistication and enduring value of Vivekananda's views on the limits of reason, the dynamics of religious faith, and the hard problem of consciousness"--. (shrink)

In the past several decades, numerous scholars have contended that Swami Vivekananda was a Hindu supremacist in the guise of a liberal preacher of the harmony of all religions. Jyotirmaya Sharma follows their lead in his provocative book, A Restatement of Religion: Swami Vivekananda and the Making of Hindu Nationalism (2013). According to Sharma, Vivekananda was “the father and preceptor of Hindutva,” a Hindu chauvinist who favored the existing caste system, denigrated non-Hindu religions, and deviated from his guru (...) Sri Ramakrishna’s more liberal and egalitarian teachings. This article has two main aims. First, I critically examine the central arguments of Sharma’s book and identify serious weaknesses in his methodology and his specific interpretations of Vivekananda’s work. Second, I try to shed new light on Vivekananda’s views on Hinduism, religious diversity, the caste system, and Ramakrishna by building on the existing scholarship, taking into account various facets of his complex thought, and examining the ways that his views evolved in certain respects. I argue that Vivekananda was not a Hindu supremacist but a cosmopolitan patriot who strove to prepare the spiritual foundations for the Indian freedom movement, scathingly criticized the hereditary caste system, and followed Ramakrishna in championing the pluralist doctrine that various religions are equally capable of leading to salvation. (shrink)

On the philosophy of the Hindu spiritual leader Swami Abhedananda, 1866-1939, disciple of Ramakrishna, 1836-1886.

A new finding of lecture by Swami Vivekananda.

This article argues that the Indian philosopher-mystic Sri Aurobindo espoused a sophisticated form of cosmopsychism that has great contemporary relevance. After first discussing Aurobindo’s prescient reflections on the “central problem of consciousness” and his arguments against materialist reductionism, I explain how he developed a panentheistic philosophy of “realistic Adwaita” on the basis of his own spiritual experiences and his intensive study of the Vedāntic scriptures. He derived from this realistic Advaita philosophy a highly original doctrine of evolutionary cosmopsychism, according to (...) which the Divine Saccidānanda is “involved” in everything in the universe and gradually manifests itself at each stage of the evolutionary process from matter to life to mind, and ultimately, to Supermind—the final stage that is yet to come, upon the attainment of which we will attain knowledge of our true divine nature as Saccidānanda. I then reconstruct Aurobindo’s novel solution to the individuation problem, according to which the Divine Saccidānanda individuates into various distinct consciousnesses by playfully limiting itself through a process of “exclusive concentration.” Finally, I highlight the continued relevance of Aurobindo’s evolutionary cosmopsychism by bringing him into conversation with Itay Shani, a contemporary proponent of cosmopsychism. (shrink)

The ideal of a universal religion -- Principles and practices of Vedanta -- Self-realization through knowledge -- Self-realization through control of mind -- Self-realization through selfless work -- Self-realization through love of God -- Great teachers of the world.

This article reexamines Sri Aurobindo’s multifaceted response to the problem of evil in The Life Divine. According to my reconstruction, his response has three key dimensions: first, a skeptical theist refutation of arguments from evil against God’s existence; second, a theodicy of “spiritual evolution,” according to which the experience of suffering is necessary for the soul’s spiritual growth; and third, a panentheistic conception of the Divine Saccidānanda as the sole reality which playfully manifests as everything and everyone in the universe. (...) While a number of scholars have already discussed Aurobindo’s theodicy, I highlight the significance of three aspects of his theodicy that have been largely neglected. First, I emphasize the crucial theodical role of the “psychic entity,” Aurobindo’s term for the evolving, reincarnating soul within each of us. Second, I elucidate the skeptical theist dimension of his theodicy, which previous scholars have overlooked. Third, I argue that Aurobindo’s approach to the problem of evil may have been shaped, in part, by the teachings of Śrī Rāmakṛṣṇa. Along the way, I also reconstruct the subtle chain of reasoning underlying Aurobindo’s various theodical arguments. In the concluding section, I suggest that there are conceptual resources within Aurobindo’s thought for responding to some of the most serious objections scholars have leveled against his theodicy. (shrink)

Commentary by Swami Tejomayananda. In this short and beautiful composition, Adi Sankara, the Master, has condensed the essence of Vedanta in just 31 verses, which are very useful to all serious seekers.

Yoga Philosophy - lectures delivered in New York, winter of 1895-6 is an unchanged, high-quality reprint of the original edition of 1896. Hansebooks is editor of the literature on different topic areas such as research and science, travel and expeditions, cooking and nutrition, medicine, and other genres. As a publisher we focus on the preservation of historical literature. Many works of historical writers and scientists are available today as antiques only. Hansebooks newly publishes these books and contributes to the preservation (...) of literature which has become rare and historical knowledge for the future. (shrink)

This article critically examines some of the main arguments of Stephen Palmquist’s Kant and Mysticism. While I agree with Palmquist that Kant admits the possibility of certain indirect forms of mystical experience, I argue that Palmquist makes Kant out to be more of a mystic than he actually was. In particular, I contend that Palmquist fails to provide convincing justification of two of his main claims: that Kant was a mystic or at least had strong mystical tendencies and that some (...) of the experiences that are central to Kant’s philosophy are best understood as mystical experiences. (shrink)

The Book Begins By Re-Examining The Imagery Of The Vedas And The Upanisads, Highlighting Some Aspects Of Early Speculative Thought Which Influenced The Enunciation Of Aesthetic Theories, Particularly Of Bharata In The Natyasastra.

Viren Swami calls on Greek philosophers, Renaissance artists, evolutionary psychologists, poets, playwrights and cultural historians, in his attempt to discover the essence of the body beautiful.

A collection of eight lectures by renowned spiritual leader Swami Vivekananda, this volume presents a comprehensive introduction to Vedanta philosophy. Drawing on his personal experiences and insights, Vivekananda lays out a practical and accessible approach to spiritual seeking, emphasizing self-knowledge and direct experience. This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, (...) and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Vedanta is one of the world's most ancient religious philosophies and one of its broadest. Based on the Vedas, the sacred scriptures of India, Vedanta affirms the oneness of existence, the divinity of the soul, and the harmony of religions. Vedanta is the philosophical foundation of Hinduism; but while Hinduism includes aspects of Indian culture, Vedanta is universal in its application and is equally relevant to all countries, all cultures, and all religious backgrounds. The unity of existence is one of (...) the great themes of Vedanta and an essential pillar of its philosophy. Unity is the song of life; it is the grand theme underlying the rich variations that exist throughout the cosmos. Whatever we see, whatever we experience, is only a manifestation of this eternal oneness. The divinity at the core of our being is the same divinity that illumines the sun, the moon, and the stars. There is no place where we, infinite in nature, do not exist. (shrink)

First time in the history of India, in 1958, a Sankaracarya visited West. The author, His Holiness Jagadguru Sankaracarya Sri Bharati Krsna Tirtha of Puri, went to America at the invitation of the Self Realization Fellowship, Los Angeles, to spread the message of Vedanta. This book is a compilation of some of his discourses delivered there. These discourses by a saint-yogi and master of ancient Indian scriptures, also well-versed in modern sciences, give the essentials of Vedanta. They combine authenticity of (...) thought with simplicity of language. Being couched in the contemporary idiom they will be found to be particularly suited to the modern mind. Though addressed to American audiences, the discourses carry a message of eternal truth and of universal application. The steps of spiritual inquiry and the paths of God-realisation outlined in them will be of immense practical use to the readers in their quest for the Supreme. (shrink)

Exhaustive explanation of the Yogasūtra of Patañjali, work on Yoga philosophy; includes Sanskrit text with Gujarati translation.