Vedanta philosophy; lectures by the Swami Vivekananda on jnana yoga

VEDANTA Philosophy regards the religious tendencies of mankind as being of four main divisions, the dividing lines not being necessarily sharply defined, for more than one of these tendencies may be found in one individual. Broadly speaking, there is a large class of men who seek to express their religious ideas through ethical work, through constant effort to help and uplift their fellow-men. Then there are others of a strongly devotional character, who find in love and worship the satisfaction of their religious needs, Others again, of more mystical nature, prefer to realize their ideals through concentration and meditation. Lastly, there is a class of men of strongly analytical natures who must have the sanction of logic and reason for every belief and who therefore take the path of philosophy and discrimination. The books by Swami Vivekananda already published have been intended to meet the inquiries of the first three classes of men. The present work is adapted for the last class, the philosophers. Jnana Yoga is, as its name implies, the yoga, or method, of realizing our divine nature through wisdom (Jnana). Wisdom is not knowledge in its ordinary sense, although it includes it. It is that higher knowledge which is self-illumination. This is equally the goal of every yoga, or method, the difference lying only in the path chosen for reaching that goal. The present volume consists chiefly of lectures which were delivered in London, England. Two were given in India, and are consequently new both in England and in this country. The lectures deal with the teachings of the Upanishads, which contain the essence of Vedanta. Some of these Upanishads are among the most ancient of the Hindu Scriptures, and show a wonderful insight into the great truths under lying all religious aspiration. It is because Vedanta is a religion of principles, not of external authority, that the late Professor Max Mtiller said of it: "Vedanta has room for almost every religion; nay, it embraces them all."