"I Vivekananda say so!!!"

'I look behind and after
And find that all is right
In my deepest sorrows
There is a soul of light.' - Swami Vivekananda

As for the sense of superiority, that is a little difficult to avoid when greater horizons open before the consciousness, unless one is already of a saintly and humble disposition. There are men like Nag Mahashaya (among Sri Ramakrishna's disciples) in whom spiritual experience creates more and more humility; there are others like Vivekananda in whom it creates a great sense of strength and superiority – European critics have taxed him with it rather severely; there are others in whom it fixes a sense of superiority to men and humility to the Divine. Each position has its value. Take Vivekananda's famous answer to the Madras Pundit who objected to one of his assertions saying: "But Shankara does not say so", to whom Vivekananda replied: "No, but I, Vivekananda, say so", and the Pundit was speechless. That "I, Vivekananda," stands up to the ordinary eye like a Himalaya of self-confident egoism. But there was nothing false or unsound in Vivekananda's spiritual experience. For this was not mere egoism, but the sense of what he stood for and the attitude of the fighter who, as the representative of something very great, could not allow himself to be put down or belittled. This is not to deny the necessity of non-egoism and of spiritual humility, but to show that the question is not so easy as it appears at first sight. For if I have to express my spiritual experiences I must do that with truth – I must record them, their bhАva, their thoughts, feelings, extensions of consciousness which accompany them. What am I to do with the experience in which one feels the whole world in oneself or the force of the Divine flowing in one's being and nature or the certitude of one's faith against all doubts and doubters or one's oneness with the Divine or the smallness of human thought and life compared with this greater knowledge and existence? And I have to use the word I – I cannot take refuge in saying "This body" or "This appearance", especially as I am not a Mayavadin. Shall I not, therefore, fall into expressions which will make X shake his head at my asser tions as full of pride and ego? I imagine it would be difficult to avert it.

Another thing: it seems to me that you identify faith very much with the mental belief, but real faith is something spiritual, a knowledge of the soul. The assertions you quote in your letter are the hard assertions of mental belief leading to a great vehement assertion of one's mental creed and goal because they are one's own and must therefore be greater than those of others – an attitude which is universal in human nature. Even the atheist is not tolerant, but declares his credo of Nature and Matter as the only truth and on all who disbelieve it or believe in other things he pours scorn as unenlightened morons and superstitious half-wits. I bear him no grudge for thinking me that, but I note that this attitude is not confined to religious faith but is equally natural to those who are free from religious faith and do not believe in Gods or Gurus. You will not, I hope, mind my putting the other side of the question; I want to point out that there is the other side, that there is much more to be said than at first sight appears.

Conversations With Sri Aurobindo On Vivekananda's Letter

Disciple : The question is : Is Vivekananda expressing only a passing mood because of his innate preference for Vairagya or was ambition really an element mixed up in his work. I always felt that there was a double strain in his nature,—he was drawn between work and Sadhana.

Disciple : It is quite understandable that he observed some ambition lurking in his work. I do not think it is only a passing mood. Simultaneously with the Higher Consciousness one can see these things in one's nature.

Sri Aurobindo : These things, like ambition etc., are not easily removed. They remain in the nature and are difficult to get rid of. Even when the Higher Consciousness comes they can continue with the lower nature.

Disciple : But he says in his writings and speeches that he was conscious of a Higher Power driving him into activity.

Sri Aurobindo : Quite possible; he was conscious of such a Power driving him in spite of his weakness, but that does not mean that his own ambition did not mix with the working of the Power.

Disciple : But later on in his letter he speaks of being freed after death or "freed in the body". That implies that he did not attain liberation till then.

Sri Aurobindo : There are two kinds of liberation : one is when you drop the body, that is to say, you may have attained liberation in consciousness yet something in the nature continues in the old bondage and that ignorance is usually supported by the body-consciousness. When the body drops the man becomes entirely free or liberated.

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Kali The Divine Warrior

Excerpt frm Dr.Vp.Varma's "The Political Philosphy Of Sri Aurobindo"

Vivekananda On Astrology

Astrology and all these mystical things are generally signs of a weak mind; therefore as soon as they are becoming prominent in our minds, we should see a physician, take good food, and rest-Vivekananda

Vivekananda On Courage

Be strong! … You talk of ghosts and devils. We are the living devils. The sign of life is strength and growth. The sign of death is weakness. Whatever is weak, avoid! It is death. If it is strength, go down into hell and get hold of it! There is salvation only for the brave. "None but the brave deserves the fair." None but the bravest deserves salvation-Vivekananda

The Divine Is Us

All power is within you. You can do anything and everything. Believe in that. Do not believe that you are weak; do not believe that you are half-crazy lunatics, as most of us do nowadays. Stand up and express the divinity within you-Vivekananda

Who Are We?Part1

THE KINGDOM OF HEAVEN IS WITHIN US.GOD IS WITHIN US.HE IS THE SOUL OF OUR SOULS.SEE HIM IN YOUR OWN SOUL.THAT IS PRACTICAL RELIGION.THAT IS FREEDOM.
(SWAMI VIVEKANANDA)

Vedanta Brain Islamic Power

"..The Buddhistic enlightenment and discipline did not admit the supreme authority of the Vedas; it sought other bases of truth and reality. It was a great denial; and it meant and worked for a vital schism. The denial of the Vedas by itself, perhaps, would not be serious, but it became so, as it was symptomatic of a deeper divergence. Denying the Vedas, the Buddhistic spirit denied life. It was quite a new thing in the. Indian consciousness and spiritual discipline. And it left such a stamp there that even today it stands as the dominant character of
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the Indian .."

"..India today presents the problem on a larger scale and on a higher or deeper level. The demand is for a spiritual fusion and unity. Strange to say, although the Spirit is the true bed-rock of unity – since, at bottom, it means identity – it is on this plane that mankind has not yet been able to really meet and coalesce. India's genius has been precisely working in the line of a perfect solution of this supreme problem.
Islam comes with a full-fledged spiritual soul and a mental and vital formation commensurable with that inner being and consciousness. It comes with a dynamic spirit, a warrior mood, that aims at conquering the physical world for the Lord, a temperament which Indian spirituality had not, or had lost long before, if she had anything of it. This was, perhaps, what Vivekananda meant when he spoke graphically of a Hindu soul with a Muslim body. The Islamic dispensation, however, brings with it not only something comple-
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mentary, but also something contradictory, if not for anything else, at least for the strong individuality which does not easily yield to assimilation. Still, in spite of great odds, the process of assimilation was going on slowly and surely. But of late it appears to have come to a dead halt; difficulties have been presented which seem insuperable..."

The solution can come, first, by going to the true religion of the Spirit, by being truly spiritual and not merely religious, for, as we have said, real unity lies only in and through the Spirit, since Spirit is one and indivisible; secondly, by bringing down something – a great part, indeed, if not the whole – of this puissant and marvellous Spirit into our life of emotions and sensations and activities.
If it is said that this is an ideal for the few only, not for the mass, our answer to that is the answer of the Gita – Yad yad acharati sreshthah. Let the few then practise and achieve the ideal: the mass will have to follow as far as it is possible and necessary. It is the very character of the evolutionary system of
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Nature, as expressed in the principle of symbiosis, that any considerable change in one place (in one species) is accompanied by a corresponding change in the same direction in other contiguous places (in other associated species) in order that the poise and balance of the system may be maintained.
It is precisely strong nuclei that are needed (even, perhaps, one strong nucleus is sufficient) where the single and integrated spiritual consciousness is an accomplished and established fact: that acts inevitably as a solvent drawing in and assimilating or transforming and re-creating as much, of the surroundings as its own degree and nature of achievement inevitably demand.
India did not and could not stop at mere cultural fusion – which was a supreme gift of the Moguls. She did not and could not stop at another momentous cultural fusion brought about by the European impact. She aimed at something more. Nature demanded of her that she should discover a greater secret of human unity and through progressive experiments apply and establish it in fact. Christianity did" not raise this problem of the greater synthesis, for the Christian peoples were more culture-minded than religious-minded. It was left for an Asiatic people to set the problem and for India to work out the solution.

Nolini Kanta Gupta > Volume-1 > The Basis Of Unity

Khandana Bhava

Aryan Invasion Myth

As BBC proves Vivekananda right after a century...- S GurumurthyCourtesy: The New Indian Express; October 29, 2005

"Yes, the secular scholarship is in deep trouble. But they have a solid reason to feel assured that it will take decades for this truth to overcome the billions of pages of falsehood printed and circulated so far. For the grains of truth to emerge from this mountain of falsehoodwill take a life's time."..source

Stephen Oppenheimer believes after extensive genetic testing and analysis that the Modern "Out of Africa" theory ties in with R1a1 (M17) in that, it "could have found his way initially from India or Pakistan, through Kashmir, then via Central Asia and Russia, before finally coming to Europe"..."as part of an archaeologically dated Paleolithic movement from east to west 30,000 years ago."[17][18].

South Asian Origin Theories
In a seminal work titled The Real Eve: Modern Man's Journey out of Africa (New York: Carroll and Graf Publishers, 2003), the prominent Oxford University scholar Stephen Oppenheimer concludes that South Asia is the origin of M17 and his ancestors. He observes:
“
And sure enough we find highest rates and greatest diversity of the M17 line in Pakistan, north India, and eastern Iran,and low rates in the Caucasus. M17 is not only more diverse in South Asia than in Central Asia but diversity characterizes its presence in isolated tribal groups in the south, thus undermining any theory of M17 as a marker of a 'male Aryan Invasion of India.' Study of the geographical distribution and the diversity of genetic branches and stems again suggests that Ruslan, along with his son M17,arose early in South Asia, somewhere near India......A particular interest has been taken in investigating the long-presumed connection between Indo-Aryan origins and high caste Brahmins. Studies have generally failed to support this association. The R1a lineage forms around 35–45% among all the castes in North Indian population (Namita Mukherjee et al. 2001) and the Badagas of the Nilgiris. Sengupta et al. have confirmed R1a's diverse presence even among Indian tribal and lower castes (the so-called untouchables) and populations not part of the caste system. [9] Chaubey et al. draw the same conclusion that both caste and tribal populations are autochthonous to India.[20] S. Sharma et al. aimed aimed to resolve the issue of the origin of caste system in India in their study of a large number of Brahmins, Dalits and Tribals. Overall, no consistent difference was observed in Y-haplogroups distribution between the groups, except for some differences confined to a given geographical region...source

autochthonous

Let's Recall...

There is a constant refrain in the Quran: “All that is in the heavens and all that is in the earth glorifieth Allah, and he is the Mighty, the Wise.” Mahakali-Maheshwari aspects are immediately recognized in this, but the absence of the other two powers brings imbalance in social organization. Which means that in the unregenerate state of society the Mahakali power gets appropriated by the Asuric forces..."

SRI AUROBINDO

"FOR OUR MOTHERLAND A JUNCTION OF THE TWO GREAT SYSTEMS,HINDUISM AND ISLAM-VEDANTA BRAIN AND ISLAM BODY-IS THE ONLY HOPE I SEE IN MY MIND'S EYE THE FUTURE PERFECT INDIA RISING OUT OF THIS CHAOS AND STRIFE,GLORIUS AND INVINCIBLE,WITH VEDANTA BRAIN AND ISLAM BODY."

SWAMI VIVEKANANDA

Out Of Sheer Love For Humanity

"It became . . . an established rule for the learner to observe strict reserve as to the inner experiences of Yoga and for the developed Yogin as far as possible to conceal himself. This has not prevented treatises and manuals from being published dealing with thephysical or with the moral and intellectual sides of Yoga. Nor has it prevented great spirits who have gained their Yoga not by the ordinary careful and scientific methods but by their own strength and the special grace of God, from revealing themselves and their spiritual knowledge to mankind and in their intense love for humanity imparting something of their power to the world. Such were Buddha, Christ, Mahomed, Chaitanya, such have been Ramakrishna and Vivekananda"-SRI AUROBINDO
(Essays in Philosophy and Yoga, p.13-14)

The Myth Of The Aryan Invasion-Part1

Aryans and TamiliansBy Swami Vivekananda

From: The Complete Works of Swami Vivekananda , Volume 4 , Pg.296http://www.ramakrishnavivekananda.in...ol_4_frame.htm/

"Our archaeologists' dreams of India being full of dark-eyed aborigines, and the bright Aryans came from - the Lord knows where. According to some, they came from Central Tibet; others will have it that they came from Central Asia. There are patriotic Englishmen who think that the Aryans were all red haired. Others, according to their idea, think that they were all black-haired. If the writer happens to be a black-haired man, the Aryans were all black-haired. Of late, there was an attempt made to prove that the Aryans lived on Swiss lake. I should not be sorry if they had been all drowned there, theory and all. Some say now that they lived at the North Pole. Lord bless the Aryans and their habitations! As for as the truth of these theories, there is notone word in our scriptures, not one, to prove that the Aryans came from anywhere outside of India, and in ancient India was included Afghanistan. There it ends..."
"And the theory that the Shudra caste were all non-Aryans and they were a multitude, is equally illogical and irrational. It could not have been possible in those days that a few Aryans settled and lived there with a hundred thousand slaves at their command. The slaves would have eaten them up, made chutney of them in five minutes. The only explanation is to be found in the Mahabharat, which says that in the beginning of the Satya Yoga there was only one caste, the Brahmins, and then by differences of occupations they went on dividing themselves into different castes, and that is the only true and rational explanation that has been given. And in the coming Satya Yuga all other castes will have to go back to the same condition."

Sister Nevidita Was A Revolutionary Leader

SARADA MA AND SISTER NEVIDITA

Disciple: I heard that Nivedita also was a revolutionary, is it true?
Sri Aurobindo: What do you mean? She was one of the revolutionary leaders. She went about visiting places in India to come in contact with the people. She was open and frank and talked about her revolutionary plan to everybody. When she used to speak on revolution it was her very soul that spoke, her true personality used to come
161
out. Yoga was yoga of course, but it was as if that sort of work was intended for her: that was fire if you like. Her book "Kali--the Mother" is very inspiring, but it is revolutionary and not non-violent. She went about among the Thakurs of Rajputana trying to preach them revolution. At that time everybody wanted some sort of revolution. I met several Rajput Thakurs who had revolutionary ideas, unsuspected by the Government. One Thakur Ramsingh was afterwards caught in our movement and put to jail. He suddenly died out of fright. But he was not a man to be frightened. They may have poisoned him. You know Moropant afterwards turned moderate. More than one Indian army were ready to help us. I knew a Panjabi Sentinel at Alipore who spoke to me about the revolution.
Once Nivedita came to Baroda to see the Gaekwad and told him that his duty was to join the revolution and she said to him: if you have anything to ask you can ask Mr. Ghose. But the Gaekwad never talked politics with me afterwards. But thing I could not understand about Nivedita was her admiration for Gokhle. I wondered how a revolutionary could have any admiration for him. Once she was so much exercised when his life was threatened. She came to me and said: Mr. Ghose, it is not one of your man that is doing this. I said: No. She was much relieved and said: then it must be a free lancer.
The first time she came to see me she said, "I hear Mr. Ghose, you are a worshipper of Shakti?" There was no non-violence about her. She had an artistic side too. Khaserao Jadhav and myself went to receive her at station at Baroda. She saw the Dharamshala on the station and exclaimed: "how beautiful!" Looking at the new College buildings she uttered: "how ugly!" Khaserao said: She must be a little mad!

Disciple: What about her Yogic Sadhana?
Sri Aurobindo: I don't know; whenever we met together we spoke about politics and revolution. But her eyes showed power of concentration and a capacity for going into trance. She had got something in her spiritual life.
Disciple: She came to India with idea of doing Yoga.
Sri Aurobindo: Yes. But she took up politics as part of Vivekananda's work. Her book is one of the best on Vivekananda. Vivekananda himself had ideas about political work and fits of revolution. Once he had a vision which corresponded to something like Maniktola Garden. It is curious that many Sannyasins at that time had thought of India's freedom. Maharshis young disciples were revolutionaries. Yoganands' Guru had also such ideas. Thakur Dayananda was also one such. (turning to a disciple)
Do you know one Mr. Mandal?
Disciple: The one with spectacles.
Sri Aurobindo: Yes, it is he who introduced me through someone else to the Secret Society, where I came in contact with Tilak and others.

Vivekanada Visiting Sri Aurobindo In Alipore Jail

CELL AT ALIPORE JAIL

From Nirodbaran's "Talks with Sri Aurobindo" (volume 1) pages 245-24625 January 1939S

(disciple): Vivekananda had a sort of Nirvanic experience. He has himself mentioned something about it.

Sri Aurobindo: Yes, that experience is the only one definitely known.

Purani: He also had visions at Amarnath. But he seemed always torn between two tendencies: world-work and direct sadhana.

Sri Aurobindo: Yes. And he used to put more intuitive flashes into his conversations than into his writings. That's what I found on reading Nivedita's book "Vivekananda - The Master As I Saw Him". As a rule too, it is in talk that such flashes come - at last in his case it was so.

Nirodbaran: You said the other day that his spirit visited you in Alipore Jail and told you about the Higher Consciousness from where, I suppose, these intuitive flashes come.

Sri Aurobindo: Yes, he did tell me. I had no idea about things of the Higher Consciousness. I never expected him and yet he came to teach me. And he was exact and precise even in the minutest details.

Nirodbaran: That is very interesting. He has nowhere in his books or conversations spoken of those things. Could his spirit know after death what he didn't know in life?

Sri Aurobindo: Why not? He may have got it afterwards.

S (disciple): Can the spirit evolve after death?

Sri Aurobindo: Of course. But either he may not have known in life or else he may have known and kept silent. A Yogi doesn't say all that he knows. He says only what is necessary. If I wrote all that I know, then it would be ten times the amount I have written.

S (disciple): People will judge you by what you have written.

Sri Aurobindo (laughing): That doesn't matter.

Nirodbaran: Then we shan't know all that you know?

Sri Aurobindo: Well, realise first what I have written.

United We Stand!!!

"for far too long long,due to weakness and fear,bharatians have allowed themselves to be manipulated by poisonous forces !!!not anymore!!these are trying times,and also a big oppourtunity to send a loud and clear message to all those manipulatiing,conniving,scheming,stinking,filthy,corrupt politicians and agents of falsheood that regard us,the ordinary folks,as mere pawns for their dark agendas!! the message is"enough is enough!!we wont allow the country,the citizens to be ripped apart again!!enough of bloodshed, horror,and terror!!we are not going to allow ourselves to be used ANYMORE by any destructive,hostile,elements!!"every soul from every caste and religion should take a firm stand, and boldy declare UNITED WE STAND,DIVIDED WE FALL!!!REVOLT!!!




- U2 Lyrics

Vedanta Brain Islam Body

To Mohammed Sarfaraz Husain of Naini Tal



Almora,

10th June,1898



MY DEAR FRIEND,

I appreciate your letter very much and am extremely happy to learn that the Lord is silently preparing wonderful things for our motherland.

Wheter we call it Vedantism or any ism,the truth is that Advaitism is the last word of religion and thought and the only position from which one can look upon all religions and sect with love.I believe it is the religion of the future enlightened humanity.The hindus may get the credit of arriving at it earlier than other races,they being an older race than either the hebrew or the arabs;yet practical Advaitism,which looks upon and behaves to all mankind as one's own soul,was NEVER DEVELOPED among the hindus universally.

On the other hand,my experience is that if ever any religion approached to this equality in an appreciable manner,it is Islam and Islam alone.

Therefore I am firmly persuaded that without the help of practical Islam,theories of Vedantism,howver fine and wonderful they may be,are entirely valueless to the vast mass of mankind.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,the Bible and the Koran.Mankind ought to be taught that religions are but the varied expressions of THE RELIGION, which is ONENESS,so that each may choose that path suits him best.

FOR OUR MOTHERLAND A JUNCTION OF THE TWO GREAT SYSTEMS,HINDUISM AND ISLAM-VEDANTA BRAIN AND ISLAM BODY-IS THE ONLY HOPE

I SEE IN MY MIND'S EYE THE FUTURE PERFECT INDIA RISING OUT OF THIS CHAOS AND STRIFE,GLORIUS AND INVINCIBLE,WITH VEDANTA BRAIN AND ISLAM BODY.

Ever praying that the Lord may make of you a great instrument for the t help of mankind,and especially of our poor,poor motherland



Yours with love,
VIVEKANANDA

"hindus discovered all the spiritual laws,but has failed to spread the gospels,the truths found in the vedas ,upanishads,the holy quran to the masses..and it appears,european brand of equality and justcie in the forms of democracy,socialism,communism have also failed to unite and uplift the masses..atavasim,inertia are the main stumbling blocks..perhaps a massive shock is needed once gain to wipe out all those habits,customs,behaviors that have poisoned the society,the continent for a very long time...now,why did vivekananda mention islam body?

Man The Fallen Brahman

"Learn to feel yourself in other bodies, to know that we are all one. Throw all other nonsense to the winds. Spit out your actions, good or bad, and never think of them again. What is done is done. Throw off superstition. Have no weakness even in the face of death. Do not repent, do not brood over past deeds. Be âzâd ("free")"-Swami Vivekananda


"Let each one of us pray day and night for the downtrodden millions, who are held fast by poverty, priestcraft, and tyranny. Pray day and night for them. I care more to preach religion to them than to the high and the rich. I am no metaphysician, no philosopher, nay, no saint. But I am poor and I love the poor"-Swami Vivekananda




"All is the Self or Brahman. The saint, the sinner, the lamb, the tiger, even the murderer, as far as they have any reality, can be nothing else, because there is nothing else"-Swami Vivekananda

"Vedanta says rather, "Man, thou art of one nature and substance with God, one soul with thy fellow-men. Awake and progress then to thy utter divinity, live for God in thyself and in others." This gospel which was given only to the few, must now be offered to all mankind for its deliverance"-Sri Aurobindo

Vivekananda's Chicago Speeches

"naren babu..your eyes can either melt or frighten..anyone.."

"vivekananda the mighty vibhuti didnt represent hinduism..he was sent on a mission to revive the spirit of vedanta/sanatana dharma..india and her citizens will never be able to rise up if this spirit remains dormant.."