Jnana Yoga
by
Mitch Hall
Commentary on The Real Nature of Man (Delivered in London) (Vivekananda, n.d.)
by Swami Vivekananda (1863-1902)
The Real Nature of Man is an inspirational, philosophical talk that was delivered during one of Swami Vivekananda’s lecture tours to England, which occurred in 1895, 1896, and 1899 (Wikipedia, n.d.). Through a series of ontological questions, discussion of opposing answers to those questions, and refutations of positions that are logically inconsistent with his definitions, premises, and posited answers, Swami Vivekananda asserted the true nature of the human being as spirit--beyond mind and body, unborn, unchanging, undying, infinite, omnipresent, never bound, free, and divine.
Among the questions he asked were the following.
•Is the phenomenal world as apprehended by the senses real? (p. 20)
•What is real? (p. 21)
•Is death the end of all that is, all to which we cling? (p. 21)
•“What makes the body?” (p. 28)
•Does the body manifest soul and thought, or does thought manifest the body? (p. 28)
•“What is the force which manifests itself through the body?” (p. 30)
•“What is this Atman, which is neither the body nor the mind?” (p. 31)
•“Why does man look for a God?” (p. 37)
•“Why should I do good to others?” (p. 38)
•“And what is perfect self-abnegation?” (p. 39)
•“What is the utility, the effect, the result of this knowledge?” (p. 40)
•“Is it {spiritual knowledge} practical? Can it be practiced in modern society?” (p. 41)
Vivekananda argued that the material world known through the senses is not real because it is ever changing. He noted that we all desire to be happy but are misguided if we seek happiness through possessions and achievements in the material realm. “Happiness is only found in the Spirit” (p. 40), he asserted. The realization of self as infinite spirit is, in his vision, the pathway to liberation from the dread of dying. “The fear of death can only be conquered when man realizes that so long as there is one life in this universe, he is living” (p. 36). In addition to philosophical exposition, Vivekananda told a few allegorical tales to illustrate his affirmation of the divine, spiritual nature of the human being.
Among the targets of Vivekananda’s critique are nihilism (p. 22), modernity (p. 26), evolutionary theory (p. 27), materialism (pp. 28-29), Western society and its military and industrial might (p. 42), and the Christian doctrine of original sin whereby we are all born weak and sinners (p. 45). It is likely that among his London audience in the 1890s, the majority were influenced by, and possibly steeped in, such ideas. Therefore, Vivekananda’s message was bold and challenging. Furthermore, he posited the Vedantist ontology that he espoused as the basis for ethical behavior (p. 38).
He did not offer in this hortatory talk a method or program for attaining the realization of self as spirit. Rather, he presented this realization as self-evident based upon his premises, what could be deduced from them, and the fallacy of the alternative positions which he attempted to demolish as untenable. There were also some utopian strains in his talk. For example, when speaking of the “abnegation of all selfishness” (p. 39), he asserted that “whether man knows it or not, the whole world is slowly going towards it, practicing it more or less. Only, the vast majority of mankind are doing it unconsciously” (p. 39). He also proclaimed that, “if a very small fractional part of human beings living today can put aside the idea of selfishness, narrowness, and littleness, this earth will become a paradise tomorrow” (p. 40). How many people did he imagine would be required for this utopian change? “The world requires a few hundred bold man and women” (p. 43). It is understandable that Vivekananda’s well-articulated optimism about human nature and the potential for transformation, which was probably enhanced greatly by his charismatic presence, spoke to many and had a great influence. At the same time, from the vantage point of over a century later, we can soberly assess that this ecologically imperiled earth, plagued with wars and violence, has not become a paradise despite the fact that massive numbers of people have committed themselves to the common good and realized our oneness on all levels.
In this talk, we can read a record of Vivekananda’s words, while we can only imagine the impact that he had upon his listeners. As he wrote, “human language is the attempt to express the truth that is within” (p. 25). His talk was one of his attempts to do just this. It remains relevant to this day because, whether or not we would subscribe to his conclusions or express our personal philosophies in his terms, it is a call to us to ask fundamental questions, as he did, about our true nature and purpose in living, about the basis of viable ethics, and about the sources of real happiness. If we face the existential questions that he raised, provoked into seeking deeper truth by recognition of the evanescence and mortality of our minds and bodies and all that we can know through our senses, we may, if we wish, be dedicating our intellects to spiritual awakening. As Vivekananda knew, there are stages of philosophical engagement for this purpose: “This Atman is first to be heard, then thought about, and then meditated upon” (p. 43).
In my case, I read this talk a few times as stage one, hearing about “this Atman.” Then, I highlighted key ideas and took notes in preparation for writing this brief commentary as part of phase two, thinking about it. The meditation, phase three, is ongoing. My journey of philosophical and spiritual inquiry has been taking place over several decades and has led me to much reading, meditation, questioning, dialogue with teachers and practitioners of several spiritual paths, integration, and my own practices, including yoga and a career of service. As Vivekananda wrote, “one idea stands out as the centre of all ethical systems, expressed in various forms, namely, doing good to others” (p. 38). People may arrive at empathy, compassion, and creative altruism through different life experiences, possibly involving spiritual or humanistic philosophical expressions, I believe. In the end, what matters to me is the practice, to the best of our abilities, of kindness.
References
Vivekananda, Swami. (n.d.). Jnana-Yoga: The Yoga of Knowledge. (Kolkata, India: Advaita Ashrama,Twenty-eighth Impression, 2007, pp. 20-46).
Wikipedia. (n.d.). Swami Vivekananda. Retrieved March 1, 2010 from http://en.wikipedia.org/wiki/Swami_Vivekananda