​

(A comprehensive exploration of belief through the works of Swami Vivekananda)

 

"Had the late lamented Swami Vivekananda done nothing more than attend the Parliament of Religions in Chicago and deliver that one speech that brought India and America together almost immediately, he would still have been entitled our fullest gratitude…To Swami Vivekananda belongs the undying honor of being the pioneer in the noble work of Hindu religious revival." -Dave DeLuca, paraphrasing The Brahmavadin, Pathways to Joy pg 269

 

Prior to 1893, “Swami Vivekanada” was but an unknown name. Even as a child, Narendranath Datta had always had an affinity for the divine. Naren, as he was called in his younger years, had a sharp, intellectual mind and a yearning for the spiritual. Over time, the two began to reach a head. He came from a well-off family who had an extensive interest in, and practice of the divine as well. In no small part influenced by his grandfather, who had become a Hindu monk at the young age of 25. Naren had long had a fascination with spirituality, which paired with his rational disposition as a gifted student, led him to crave more than simple religious devotion. Naren sought proofs of his beliefs, yet was unable to find them in any of the religious leaders he had sought after. That is, until he met his future mentor Ramakrishna in 1881. Ramakrishna, later regarded as a Saint, was known for his adherence to many religious faiths, whilst still remaining a practicing Hindu monk. After his extensive studies and meditations, he had distilled his wisdom down to this absolute: "As many faiths, so many paths," which is reflected in the statement from the Rig-Veda, "Truth is one, sages call It by different names" (Universal Teachings). Ramakrishna rigorously tested the young then-monk’s commitment, and pushed him to discover these truths for himself. The two formed an unshakable mentor-pupil bond, and upon his death he chose Datta as his successor in no uncertain terms: “By the force of the power transmitted by me, great things will be done by you” (Pathways to Joy, pg 273).

 

Now known as the Swami Vivekananda, he practiced as a monk, or a sannyasa (literally translates to “renouncer”) in Calcutta, India in the years following; but in the mid 1890’s he felt a call to a larger destiny. In 1893, against all odds and obstacles, Vivekananda took the West by storm. After his first rather brief speech at the World Parliament of Religions, the young ambassador of the Vedanta from a far off land became a star overnight. After his first simple utterance “Brothers and Sisters of America” (Chicago Addresses, pg 19), he received a two minute long standing ovation (Pathways to Joy, pg 276). Vivekananda delivered a resounding message of brotherhood and universalism, and proposed truths that underscored a universal connection; the essences that underlie all religions and unite rather than divide us. 

 

I have had a fascination with Universalist thought ever since my first World Religions course in my Junior year of high school. I chose Swami Vivekananda to study, as he was mentioned in the text as a proponent of universal inclusionism, and had inspired the likes of Gandhi (Invitation to World Religions, pgs 124-6). This will constitute the main focus I take throughout this paper, as well as the fundamentals that highlight Vivekananda’s particular set of beliefs. 

Swami Vivekananda is what is known as an “Advaita Hindu/Vedantist”, or a Vedanta monist. This is one of three broad categories of Hindus that are outlined in the text. For the sake of this paper I will use the more frequently stated “Vedantist” that Vivekananda uses throughout the book, or “those who follow the authority of the Vedas”. It is through this lens that he proposes a belief in Universalism. It is a rather less popular sect than Dualism, which is often practiced through Bhakti Yoga/worship (which I will elaborate on later). Vedanta Non-Dualism however focuses on one’s own power over their enlightenment, similar to that of Buddhism.

Pathways to Joy is a compilation of the Swami's works, compiled and edited by speaker, teacher and writer Dave DeLuca. I chose this book as it is a compilation of some of his best works, and focuses heavily on the truth of all religions. I will dig into the core beliefs he posits in the work, including the four Yogas, and how they tie back into the Universalist thought that made him a superstar.

“This ideal is that you are, in one word, divine. You are the Infinite Spirit; ‘Thou art That’” (Pathways to Joy, pg 8).

The most powerful and perhaps the most daunting proclamation of Pathways to Joy, made right at the start of the book, is this: we are not of God, we are God. Within this perhaps overwhelming power, lie the power one has over how they view themselves. According to Vivekananda, all of the suffering we face as human beings can be traced back to the fact that we have forgotten our true nature, our own innate godliness (Pathways to Joy, pg 80). Therefore, whenever we think ourselves small or weak, we are thus. “‘I am Existence, Knowledge, and Bliss Absolute; I am the Blissful One, I am the Blissful One,’” the Swami advises from the Vedas, “This…is the prayer we should have. This is the way to reach the goal: to continuously tell ourselves that we are divine, that we are the Blissful One. As we go on repeating this, strength comes” (Pathways to Joy, pg 28). According to the Vedanta Non-Dualist, all is one; a singular existence within a singular entity. We are one with the Universe, along with every other being within it, which includes God or “Brahman”. Whenever we try to break ourselves down into two, whenever we try to force ourselves into binaries, it leads to strife and disagreement (Pathways to Joy, pg 45). In their eyes, dualism, or the belief in a “personal God” separate from oneself and separate from nature that has human-like attributes, is still not wrong per say. Vivekananda insists that while dualism and qualified non-dualism (whose adherents believe that, for example, God is in the wall but is not the wall itself) are not of the highest truth, they are still necessary stages to the truth: “It is on the way to truth,” he reminds his audience, “Therefore, let everybody work out their own vision of this universe, according to their own ideas. Injure none, allow people their way; take a person where he or she stands, and, if you can, lend a helping hand and put them on a higher platform, but do not injure and do not destroy. All will come to truth in the long run” (Pathways to Joy pgs 48-9). Once again he emphasizes that each is not to interfere with the path of the other, as all are valid truths that lead to the same ultimate truth of revelation. Said truth, lies in “perfect monism”. This monism-absolute is to be reached through revelation, which all sects of Hindus can agree upon (Pathways to Joy, pg 15); that God, nature, the Atman or self, are all but one in the same with He.

In order to explain this concept in more relative terms, Vivekananda deploys a metaphor of that of the ocean, and the waves and whirlpools that arise within it. He explains that all beings are simply waves or whirlpools within the giant ocean that is Brahman, or God, manifested in different forms but never separate from the material they are made of: “Look at the waves in the sea. Not one wave is really different from the sea; so what makes the wave apparently different? Name and form-- the form of the wave and the name we give to it, wave. That is what makes it different from the sea. When the name and form go, it is the same sea” (Pathways to Joy, 24). 

“But what is individuality? I should like to see it. If it is in the body, then if I were to lose an eye or one of my hands, some of my individuality would be lost” (Pathways to Joy pg 110).

Naturally this concept does lead to a question of individuality however, which the Swami anticipates and is quick to address: if we are to become one with all, will we not lose ourselves in the process? He reassures, “If we are inseparable from God, have we no individuality? Oh yes. Our individuality is God…Individuality means what cannot be divided. How can you call this ego individuality? One hour you are thinking one way, and the next hour another way, and two hours after, another way. The one true individuality is that which never changes and will never change; and that is the God within us” (Pathways to Joy pg 53). We thus, are not unchanging beings with set individualities. We are but collections of habits and impressions of thoughts on our minds; both of which can and will be changed over the course of our lives (Pathways to Joy, pgs 154-5). At our core he says, we are big, we are powerful, infinite, and loved, we are the He whom of which we worship.

But if God is both us, taken form as human beings, and a being of absolute purity and goodness, how does one reconcile this within the age old Problem of Evil? One, that has plagued religious philosophers for thousands of years. Originally Christian philosopher St. Augustine had laid out the Five Proofs of God, which had raised a contradiction regarding the existence of Evil within the creations of a wholly perfect being (Western Philosophy, pgs 307-312). Vivekananda tackles the problem rather resolutely: he states that we are responsible for our own reaping and sowing, in lieu of the Eastern concept of cyclical time, rather than the linear time that is mentally operated on in the West (Pathways to Joy, pg 129). Everything that comes to us is thus from our past, and everything that will come to us is our future. God has nothing to do with this system: our own karma we accrue and the works we do alone influence our rebirths into the universe. And eventually, all will build up enough good karma for their Atman (or “Spirit”/Self) to pass on and become one with Brahman, Vivekananda says (Pathways to Joy, pgs 78-9). All beings are eternally striving for this same freedom from their bodies, in order to return to their original, most pure form. 

 

“Oneness” with every other being on the planet logically then leads to the ultimate condition of universalism: we are everyone else, in that we are all one in the same as The Blissful One. Within this concept, Vivekananda thus provides in the form of a logical proof what can be considered to be the basis of all world religions: do unto others as you would yourself; the concept of morality (Pathways to Joy, pg 18). The argument he presents is that the foundation of ethics lies within the fact that everything we do to another, we ultimately do to ourselves, even if we are not aware of our true form as The Infinite One (Pathways to Joy, pg 120). Whenever you are good to another, you are good to yourself. Whenever you are selfish to others, you are then selfish to yourself. We are naturally drawn then, to be good to ourselves as one universal life force, by giving to and showing compassion for the other. Unsurprisingly, the Swami points out, unselfishness and charity are the heart and soul of nearly all major religions (Pathways to Joy pg 120). He goes on to provide examples of various religious figures (who are identified as saints or holy figures in Hinduism as well) throughout the book, such as Jesus and Buddha. One of the most intriguing assertions Vivekananda makes here is that we are not only obligated to give to the needy, but are actually indebted to the poor: “By helping others we only truly help ourselves…We must remember that it is a privilege to help others…It is not the receiver that is blessed, but the giver...we owe everything to him, because he has allowed us to exercise our charity on him…We have to bear in mind that we are all debtors to the world, and that the world does not owe us anything” (Pathways to Joy, pgs 160-1). He stresses repeatedly that the poor, the other, is never lesser than us. To help others is not to boost our own ego. One should instead feel indebted that they grant us such an opportunity to advance spiritually, whilst they are worse off than us in this life (Pathways to Joy, 160-2). 

 

As for one’s material belongings in this life, what the Swami has to say can come as somewhat of a surprise.  It would be easy to assume, given what he says about the non-placement of value in the material world, that we should shrug off the world and any items we receive small amounts of joy from. As was my personal assumption as I read on, based upon other religions that have similar implications toward a state far better than the one we are in (Pathways to Joy, pg 90). On one hand, he asserts the importance in not letting one’s view get clouded by the allure of sense perceptions, as pain and pleasure are equally fleeting and equally distract from ultimate the end goal. But on the other, he reminds us it is alright to enjoy this life, insofar as we learn to see God in all that is around us. We love our partners as they are god, we love our fine clothes as an expression of God: “The solution is not that you should not have property,” he says, “nor that you should not have things that are necessary or things that are even luxuries. Have all that you want, and more; only know the truth about property and wealth that it does not belong to anybody. Everything belongs to the Lord” (Pathways to Joy, pg 100). Though one is not expected to shoulder this undertaking miraculously overnight; Vivekananda advises to simply start to see God in one thing, before one moves on to more and more (Pathways to Joy, pg 102). Reaching Nirvana is not something that one has to wait till death to experience in this line of reasoning; one can reach it within this life, and all have the exact same capability to do so (Pathways to Joy, pg 53). You thus are one with every prophet who has ever lived, and have the capacity to lead the same life with simply enough discipline. And, many of said prophets did not identify themselves as Hindus either. According to Advaita Vedanta, anyone and everyone can be a Vedantist, even if they belong to another religion entirely (Pathways to Joy, pg 136).

“Our fundamental idea is that your doctrine need not be mine, nor mine yours. I am my own sect. And you are yours. We have created a system of religion in India that we believe to be the only truly universal religious system extant; but our belief in its universality rests upon its inclusion of all the searchers after God, its absolute charity toward all forms of worship, and its enteral receptivity to those ideas that aid in the full manifestation of God in the universe. We admit the imperfection of our system, because the Reality is beyond all systems; but in this admission lies the portent and promise of an eternal growth” (Pathways to Joy, pg 84).

Swami Vivekananda presents what can be interpreted as a radical acceptance of all religions. And this is not to say religious tolerance, but true acceptance as truth. He puts a spotlight on the striking and fundamental difference as such: “Our watchword, then, will be acceptance, and not exclusion. Not only toleration, for so-called toleration is often blasphemy, and I do not believe in it. I believe in acceptance. Why should I tolerate? Toleration means that I think that you are wrong and I am just allowing you to live. Is it not a blasphemy to think that you and I are allowing others to live?” (Pathways to Joy, pgs 82-3). This is what lies at the center of Vedanta Universalism, and makes the Swami’s teachings unique and startlingly inclusive in a world that is often fueled by the desire to convert. Rather than attempting to sway others to his own identity, Vivekananda emphasizes repeatedly that he does not have the right to tell someone such, nor does anyone else. He stands strongly against the concept of conversion or forcing others to faith, instead encouraging each to thus encourage others in their own paths(Pathways to Joy, pgs 82-85). He explains this is not even a common practice in India. That instead parents impart to their children a “prayer” of sorts: to meditate on the creator of the universe and follow whatever path best suits them. “It is, therefore, quite possible for my son to be a Buddhist, my wife to be a Christian, and myself a Muslim at one and the same time, with absolute freedom from friction. We are all glad to remember that all roads lead to God.” (Pathways to Joy, pg 84). In this way, all faiths are true, and each has what the Swami refers to as their own personal “Ishta” (literally “to desire or to choose”), to follow and practice in the way that best suits them; it is not a one-size fits all  (Pathways to Joy, pg 195). All rivers, converge to one; the saint and the sinner alike will reach God in time. Given that  in the West it is very common for one’s parents to force their own religious beliefs onto their children with threat of consequence if they do not adhere, this was surely a foreign concept to many who were in attendance at the Parliament of Religions. Parents fearful for their children, fearful of the wrath of God they may be subject to if they do not believe a certain way. Vivekananda explains why there is no fear to be had in religion, as it gets no one anywhere to be fearful of their creator: “They have been born shaking with fear, and all their lives they will go on shaking. Has the world been made much better by this? How can you expect morality to be developed through fear? It can never be. Love cannot come through fear” (Pathways to Joy, pg 105) Only love should be given and received, as people are innately holy and good, and we can all learn from one another spiritually (Pathways to Joy, pg 13). Not only does he claim Vedantists do not believe in conversion, but that they do not even consider their system of belief to be entirely right or perfect. In fact, he argues that this admittance to imperfection allows for growth within the belief as a whole in order to better itself, and to become open to more ideas (Pathways to Joy, pg 84). 

 

Swami Vivekananda then goes on to relay examples from various different faiths that support the idea that all religions are simply different paths to the same end, the inclusive nature of the Vedanta. He places Buddha as a prophet, as well as a true embodiment of the Karma Yoga path; purely unselfish, doing work for the sake of doing work. He did not desire money nor power, did not desire to go to heaven. He gave up his throne and his wealth to dedicate his life to preaching for the good of humanity (Pathways to Joy 204-5). He gives an example of Hebrew scripture as yet another convergence of different faiths: “The goal of all religions is the same, but the language of the teachers differs. The goal is to destroy the selfish "I," so that the real "I,' the Lord, will reign through us. ‘Thou shalt have no other God but Me,’ say the Hebrew scriptures. We must cherish God alone” (Pathways to Joy, pg 138). He speaks of his own worship of Jesus as a prophet, and claims him as a fellow man of the Orient; not the white skinned blue eyed visage often seen in the West (Pathways to Joy, pg 201). He cites him as a perfect embodiment of the Bhakti Yoga pathway, who cared not of the world or material things, but a man of pure, unfettered Soul. He simply used his body as a vessel to work through, nothing more. He quotes Jesus as referring to God living within him, within all: "’Know ye,’ he declared, ‘the kingdom of heaven is within you.’ Dare not only to stand up and say, ‘I am a Child of God,’ but also to find in your heart of hearts, "I and my Father are one." That was what Jesus of Nazareth said” (Pathways to Joy, pgs 200-2). 

 

Those with a sharp eye, may recognize there is some inconsistency between what Vivekananda presents as “true” religion, and the need to “dethrone all other gods” (Pathways to Joy, pg 46). Asim Chaudhuri with the American Vedanta notes exactly this in his article Swami Vivekananda’s Views on the Religions of the World: “Swamiji’s two statements, “….all religions must be true” (or “are true”), and “Ours is the only true religion,” appear inconsistent, but may not be that at all.” Chadhuri provides the resolution, based on statements of one of Vivekananda’s closest disciples Swami Shuddhananda, that this inconsistency is purposeful, as the statements are true in different situations. Personally, I reconcile the two together in that, while one may be further along in their understanding than another, that does not make them wrong or their following false. If one still fights to do right in this life, one can be an atheist or a person of science and still unwittingly follow the paths of the Yogas. As a matter of fact, Buddha is considered something of an atheist, and Swami Vivekananda holds him in a very high regard as a prophet. This is the ultimate of universalism.

 

“Science has proved to me that physical individuality is a delusion, that really my body is one little continuously changing body in an unbroken ocean of matter; and Oneness, Advaita, is the necessary conclusion with regard to my other counterpart, the soul” (Pathways to Joy, pg 23)

As mentioned previously, Swami Vivekananda was a man drawn to the intellectual, to the rational, and naturally sought to pair religious theories with scientific ones in the form of different proofs. He is adamant that there be no mystery in the practice of the Yogas, and that the knowledge therewithin should be available to follow for any who seek it (Pathways to Joy, pg 224). He appeals to those who are also of the rational and skeptical mind, to consider how modern science can mirror that of the divine Vedanta. Vivekananda argues that all discoveries, namely the scientific, are made through a type of meditative concentration that leads to revelation; the recovery of obscured knowledge through Raja Yoga (which I will go more in depth on in the Raja section). As the scientist studies their subject with the utmost concentration, loses their sense of identity and thoughts of anything but that which they meditate upon, inspiration strikes. Thus, the Swami concludes, “There is no knowledge without the power of meditation” (Pathways to Joy 246). 

The Swami bases much of his proofs upon the theory of atoms, the uniform laws under which all matter in existence operates. All beings come from the same mass of matter, and will all return to it in the end; we are currently made of matter that may have belonged to a star, to a plant, or an animal (Pathways to Joy, pg 90). “It is ever coming and going,” Vivekananda summarizes, “It is all one unbroken, infinite mass of matter, merely differentiated by names and forms” (Pathways to Joy, pg 25). Said matter is never created nor destroyed, and as the Swami argues, neither are we. We exist in a constant cycle of death and rebirth alongside the universe, which does the same. He says then, that each cycle is God simply “projecting” outward into the world in the shape of forms, before breaking down and beginning once again: “Time, space, and causation are all within this nature. To say, therefore, that there was a beginning, is nonsense. Wherever in our scriptures the words "beginning" and "end" are used, you must remember that it simply means the beginning and the end of one particular cycle, and no more” (Pathways to Joy, pg76). Vivekananda calls these forms “Maya”, which is an overarching term for all “illusion” in regards to the world, that seemingly separates one individual from another. Maya cannot be said to exist, or not to exist, as its non-existence does cause for differentiation within itself as a sort of paradox (Pathways to Joy, pg 25).  He posits this is the only solution that can satisfy the human intellect; “In one sentence: We are born of Him, we live in Him, and unto Him we return” (Pathways to Joy, pg 18).

 

What is peculiar though, is the idea he presents that all force in the universe is drawn from love. While perhaps difficult to wrap one's head around, it is an interesting companion to modern scientific thought. Vivekananda takes from the forces of motion, attraction, and so on, and groups them all into one force of “love”. This force of love is said to be the driver of all things that compels every working of the universe into motion. He gives examples of this love as used in acts of selflessness: Christ giving his life for the good of humanity, two people being drawn to one another, a mother giving her life for her child, a person giving up their life for their country. And conversely, that same love that drives the thief to steal, as well as what draws the entire universe to one center. He cites love, simply, as “the one motive power of the universe” (Pathways to Joy, pgs 191-2).
 

  Swami Vivekananda  repeatedly refers to “the grand science of religion” (Pathways to Joy, pg 23). This statement implies the two not only go hand in hand, but can and ought to be practiced side by side. In the West, the two were tied inextricably together up until around the time of the Scientific Revolution, when science began to be considered a secular entity as those not associated with the church could access higher education (Pugno & Boster, 67-76). However, to this day the two are still very closely tied in the East, in what the West tends to generalize as “alternative medicine” (Guest 409-414). He managed to win over the favor of the President of the Scientific Section at the World Parliament of Religions (it was a bit of a surprise to me to even hear such a section was included) (Chicago Addresses 61-2).

 

“Kant proclaimed that we cannot penetrate beyond the tremendous dead wall called reason. But that we can go beyond reason is the very first idea upon which all Indian thought takes in its stand; it dares to seek, and succeeds in finding, something higher than reason, where alone the explanation of our present state is to be found. This is the value of the study of Yoga, the science that will take us beyond the limitations of the senses and reason, to the perfection and purity of our original state…This Yoga is the grand science of religion” (Pathways to Joy, pgs 91-92).

But how does one reach this revelation, this unified understanding? Much like the prescriptions the Buddha prescribed to his followers, the Swami prescribes the ancient pathways to God (IE the title of the book) known as the four Yogas. Said Yogas being Jnana (knowledge), Karma (works), Bhakti (love/devotion), and Raja (control of mind/body via meditation). No singular Yoga is said to be better than another (though it seems Vivekananda’s personal disposition leans the most to Raja), and it is encouraged to follow whichever one is best suited to oneself (Pathways to Joy, pgs 80-81). The Yogas are not mutually exclusive however, and multiple can be practiced by the same person. They are simply “different pathways” to the same end goal of the realization of truth. It is stated various times however, that some who follow certain Yogas may not even be aware they are doing so. It is implied these practices transcend traditional religious thought, and anyone may be practicing them without personally identifying with being, say, a Karma Yogi or even a Hindu/Vendanist (Pathways to Joy pgs 80-85). This is a hallmark of true universalism, as considering oneself a follower of the religion, is not even necessary to its adherence. Each of the Yogas were discussed within the class, though they are described as “Margas” save for Raja which is said to be a subset of Jnana Marga that was later accepted into The Yoga Sutras, but in the book is not recognized as a separate entity (Invitation to World Religions, pgs 100-4).  Swami Vivekananda goes into further depth on each, and outlines their individual functions. 

 

The first is Jnana Yoga, or the Yoga of the intellectual, the philosopher. Jnana Yoga focuses on pursuits of the mind: specifically, to pursue God through the pathway of knowledge. The Jnana Yogi tirelessly studies through thought the true nature of the universe, and strives to become one with God. They seek to pierce the veil of the visible world, and be freed of worldly attachments through the realization of one's divine self. The Swami warns however, that while Jnana Yoga is the pathway through the intellect, intellect alone is not enough to reach true success; one must have compassion and empathy for others in order to realize oneself and God in them. “The intellect can never do that. Intellect is necessary; for without it, we fall into crude errors and make all sorts of mistakes. Intellect checks these. But beyond that, do not try to build anything upon it. It is an inactive, secondary help; the real help is feeling love for others. If you do not feel for others, you may be the greatest intellectual giant ever born, but you will be nothing; you are but dry intellect and you will remain so” (Pathways to Joy, pg 135).

Next is Karma Yoga, the ceaseless worker, the selfless giver. Everyone accrues karma, which literally means “work” or “action”, throughout the course of their life. Karma can also be said to be the consequences/outcomes of one's actions and works in this life.  One who follows the Karma Yoga path focuses on doing good for the sake of doing good, without any desire for recognition or reward, and remains detached from what the outcomes of one's deeds will be. Fellow philosopher Immanuel Kant, who Vivekananda referenced previously, says this is the only way man even can do good (Cottingham, pgs 506-512). As mentioned previously, Vivekananda cites Buddha as the ideal Karma Yogi. A simple man, who gave up his life of luxury to travel the world, to teach people the path to enlightenment with no personal desires for the outcome in regard to himself. Karma Yoga is the adoption of true unselfishness, he says, regardless of one’s faith: “...all humanity stands in reverence and awe before those who are ready to sacrifice themselves for others. Here it is not at all a question of creed or doctrine. Even people who are very much opposed to all religious ideas, when they see one of these acts of self-sacrifice, feel that they must revere it” (Pathways to Joy, pg 149).

Bhakti Yoga, the Yoga practice that is likely most familiar to many (at least in the West), is the Yoga of the lover, of devotion. Bhakti Yoga is described by the Swami as being for those of the highly emotional disposition: those who strive for enlightenment through committed, selfless love. They who love good for the sake of goodness, not for any other motive or desire for reward. He says that many religions of the world operate on a system of Bhakti Yoga. One should not shame or attempt to turn any of these people away from their rituals and beliefs: that to them, God is something tangible, and their physical practices have meaning to them to this end (Pathways to Joy, pgs 178-183). Despite his insistence that God is not a separate entity from us, and that religious text and ritual is not necessary, he still strongly defends and supports the practice of Bhakti Yoga: “we all have to begin as dualists in the religion of love” (Pathways to Joy, pg 183). The ultimate Bhakti Yogi, referred to as a “Bhakta”,  is one who lives for their love of God, and sees him within everything in the world around them: “His unworldly love is a burning madness before which everything else vanishes for him…This blessed madness of divine love cures forever the disease of selfishness that is in us” (Pathways to Joy, pg 183). Jesus is listed as a prime example of the Bhakta; one who gave up all his ties to material life, and simply viewed his body as a vessel through which he delivered the spirit of God (Pathways to Joy, pgs 200-2).

And finally, what seems to be Swami Vivekananda’s personal preferred Yoga Pathway: Raja Yoga, or the Yoga that pertains to the control and understanding of the workings of the mind and body. What he calls, the grand science of concentration, the science of psychology and the unconscious mind (Pathways to Joy pg 221-5). Raja Yoga involves meditation and mindfulness, which now in the 21st century are concepts rather familiar to the Western world, that have been adopted in no small part due to Swami Vivekananda’s influence. He presents Raja Yoga as that of a scientific pursuit, likely to appeal to the skeptics who reason through the world rationally, much like Vivekananda when he was a young man. He explains it to be a process of observation of facts, analysis, and to draw conclusions, by use of the mind itself as one’s instrument (Pathways to Joy, pg 215). Raja Yoga is once again a Yoga that is easily accessible even to the atheist, as he claims it is practiced by every scientist and inventor when they meditate on their research of the natural world. The basis of the science of Raja Yoga and the science of religion as he calls it, are universal experiences that people of all faiths share across time and space; the teaching of personal experiences to others (Pathways to Joy, pg 213). The practice of Raja Yoga he says, is how to find those experiences for one’s self: “There is no mystery in what I teach; teaching should not contradict reason…This is what Raja Yoga proposes to teach. And in its study, no faith or belief is necessary. Believe nothing until you find it out for yourself that is what it teaches us. Truth requires no prop to make it stand” (Pathways to Joy, pgs 216-7, 224-5). He outlines in a rather scientific manner the 8 steps to the meditation of concentration in the way of Raja Yoga: “Yama, which includes non-harmfulness, truthfulness, non-stealing, continence, and non-greed. Next is Niyama, consisting of cleanliness, contentment, austerity, study, and self-surrender to God. Then comes Asana, or posture; Pranayama, or control of the life force; Pratyahara or restraint of the senses from their objects; Dharana, or fixing the mind on a spot; Dhyana, or meditation; and Samadhi, or superconscious experience” (Pathways to Joy 228-9). He gives advice on how to focus one’s mind, how to be forgiving of it when it wanders, and that with enough practice, one will become a seasoned Raja Yogi as well (Pathways to Joy, pg 232). 

 

”The most rigid of orthodox Christians say of him, ‘He indeed a prince among men!’” -Merwin-Marie Snell, President of Scientific Section of the Parliament of Religions, Pathways to Joy pg 263

 

After his smashing success at the Parliament of Religions, Swami Vivekananda went on to give free lectures and classes for the next three years, and was even offered the Chair of Eastern Philosophy at both Harvard and Columbia University (Pathways to Joy, pg 277). After one final return to America, he remained in India until his death in 1902, not even a full ten years after his ascent to stardom, at only 39 years old (Pathways to Joy 271-281). His impact however remains unmatched: he brought to the West not only the word of Hinduism or of the Vedanta, but a message of unity and brotherhood that moved all from staunch Christians to hardcore scientists to sing his praises. His founding of the Vedanta Society of New York in 1894, led to the establishment of sects all over the globe that still teach his message to this day (Gupta, pgs 118-119). Vivekananda offered a look at the world from the perspective of the Advaita Hindu, of all people as one being universally connected through our shared language of religion, not divided by our small apparent differences. He taught of acceptance, not toleration, and greeted all of different faiths with open arms, constantly learning, constantly questioning. In a world often so thoroughly divided, to read his words now is reassuring. Especially as someone who has often wondered if there is anyone out there who shares that belief of sameness, of acceptance. Of open questioning and exploration of the world in regards to religion, whilst standing firm in one’s association. 

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ॐ

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Swami Vivekananda passed away peacefully, knowing his end was near, after he took a walk and meditated one final time. One of the last things he uttered to his followers was this: "It may be that I shall find it good to get outside my body to cast it off like a worn-out garment. But I shall not cease to work. I shall inspire men everywhere, until the world shall know that it is one with God" (Pathways to Joy, pg 281). Perhaps he lives on within all of us; everywhere that that same spirit remains alive and well.

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Works Cited

 

Brodd, Jeffrey, et al. Invitation to World Religions. Oxford University Press, 2019. 

Chaudhuri, Asim. “Swami Vivekananda’s Views on the Religions of the World.” American Vedantist, no. 77, 16 Sept. 2020, https://americanvedantist.org/2020/articles/swami-vivekanandas-views-on-the-religions-of-the-world/. Accessed 20 Oct. 2020. 

Cottingham, John. Western Philosophy: An Anthology. 2nd ed., Blackburn Publishing, 2008. 

Guest, Kenneth J. Essentials of Cultural Anthropology: A Toolkit for a Global Age. W.W. Norton & Company, 2020. 

Gupta, Ramesh Kumar. The Great Encounter: A Study of Indo-American Literature and Cultural Relations. Abhinav Publications, 1986. 

Prabhupāda A. C Bhaktivedanta Swami. Bhagavad-Gītā as It Is. Bhaktivedanta Book Trust, 2011. 

Pugno, Benjamin, and Dea Boster. HIST 2715: History of Western Medicine I (to 1700). Columbus State Community College, 2018. 

Ramakrishna-Vivekananda Center of New York. “Universal Teachings.” Ramakrishna-Vivekananda Center of New York, 28 Dec. 2020, https://ramakrishna.org/ut.html. 

Vivekananda, Swami. Chicago Addresses. Advaita Ashrama, 2018. 

Vivekananda, Swami. Pathways to Joy: The Master Vivekananda on the Four Yoga Paths to God. Edited by Dave DeLuca, New World Library, 2006.