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Unlike some other reproductions of classic texts (1) We have not
used OCR(Optical Character Recognition), as this leads to bad
quality books with introduced typos. (2) In books where there are
images such as portraits, maps, sketches etc We have endeavoured to
keep the quality of these images, so they represent accurately the
original artefact. Although occasionally there may be certain
imperfections with these old texts, we feel they deserve to be made
available for future generations to enjoy.
Unlike some other reproductions of classic texts (1) We have not
used OCR(Optical Character Recognition), as this leads to bad
quality books with introduced typos. (2) In books where there are
images such as portraits, maps, sketches etc We have endeavoured to
keep the quality of these images, so they represent accurately the
original artefact. Although occasionally there may be certain
imperfections with these old texts, we feel they deserve to be made
available for future generations to enjoy.
This is a reproduction of a book published before 1923. This book
may have occasional imperfections such as missing or blurred pages,
poor pictures, errant marks, etc. that were either part of the
original artifact, or were introduced by the scanning process. We
believe this work is culturally important, and despite the
imperfections, have elected to bring it back into print as part of
our continuing commitment to the preservation of printed works
worldwide. We appreciate your understanding of the imperfections in
the preservation process, and hope you enjoy this valuable book.
++++ The below data was compiled from various identification fields
in the bibliographic record of this title. This data is provided as
an additional tool in helping to ensure edition identification:
++++ Vedanta Philosophy, Volume 1; Vedanta Philosophy; Vivekananda
(Swami) Vivekananda (Swami) Vedanta Soc., 1902 Vedanta philosophy
There has always been an ongoing dispute between the realists and
the idealists as to what is ultimate and fundamental. The realists
see matter as absolute, whereas the idealists see mind as absolute.
Swami Vivekananda sees both mind and matter as aspects of a larger
reality. The human soul is not separate from other souls, but is an
expression of one singular, spiritual Ocean out of which the whole
of creation arises. Our problem is that we are clinging to the
waves rather than opening out and resting in the Ocean or Source
Itself. This is all explained in the ancient Sankhyan model of
perception and evolution, which Swami Vivekananda empowers with the
philosophy of non-dualism. Among other things, Vivekananda puts the
traditional Sankhyan idea of the gunas into a familiar
psychological context: tamas being attraction, rajas being
aversion, and sattva being balance. Almost a century earlier, Georg
Wilhelm Friedrich Hegel, the German philosopher framed this dynamic
as thesis or status quo (tamas), antithesis or breaking free,
(rajas), and synthesis or ongoing levels of integration (sattva).
In light of Swami Vivekananda's message, the Vedic position gives
this process a higher evolutionary direction, that direction being
an experience of a spiritual Reality that is omnipresent and
ever-free.
This is a reproduction of a book published before 1923. This book
may have occasional imperfections such as missing or blurred pages,
poor pictures, errant marks, etc. that were either part of the
original artifact, or were introduced by the scanning process. We
believe this work is culturally important, and despite the
imperfections, have elected to bring it back into print as part of
our continuing commitment to the preservation of printed works
worldwide. We appreciate your understanding of the imperfections in
the preservation process, and hope you enjoy this valuable book.
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