What are the Recognized Religious Ideas of India.
Param poojyaneya Swami vivekananda, a world wide accepted guru of Sanathan dharma had conducted many lectures in india and the west.The concept of Hindu philosophy is difficult to explain and understand! unlike other philosophies .We think it is more explored and more cleared in swamiji's words..
The first group of religious ideas that we see coming up- I mean recognized religious ideas, and not the very low ideas, which don’t deserve the name of religion- all include the idea of inspiration and revealed books and so forth. The first book of religious ideas starts with the idea of god. Here is the universe, and this universe is created by a certain being. Everything that is in the universe has been created by him. Along with that, at a later stage, comes the idea of soul,-that there is this body, and something inside this body which is not the body. This is the most primitive idea of religion that we know. We can find new followers of that in India, but it was given up very early. The Indian religions take a peculiar start. It is only by strict analysis, and much calculation and conjecture, that we can ever think that, that stage existed in Indian religions. The tangible sate in which we find them is the next step, not the first one.at the earliest step the ideas of creation is very peculiar, and it is that the whole universe is created out of zero, at the will of god; that all this universe did not exist, and out of this nothingness all this has come. In the next stage we found this conclusion is questioned. How can existence be produced out of non-existence? At the first step in the vedantha this question is asked. If the universe is existence then it must have come out of something, because it was very easy to see that nothing comes out of nothing, anywhere. All work that is done by human hands requires materials. If a house is built, the material was existing before; if a boat is made the material existed before; if any implements are made the materials were existed before.
So the effect is produced. Naturally, therefore the first idea that this world was created out of nothing was rejected, and some material out of which this world was created was wanted. The whole history of religion, in fact, is this search after material. Out of what has all this been produced? Apart from the question of the efficient cause, or god, apart from the question that god created the universe, the great question of all questions is, out of what did he create it? All the philosophies are turning, as it were, on this question. One solution is that nature, god and soul are eternal existence, as if three lines are running parallel eternally, of which nature and soul comprises what they call the dependent and god the independent reality.
Every soul, like every particle of matter is perfectly dependent on the will of god. Before going to the other steps, we will take up the idea of soul, and then find that with all the vedandic philosophies, there is one tremendous departure from all western philosophy. All of them have a common psychology. Whatever their philosophy may have been, their psychology is the same in india, the old sankhya psychology. According to this perception occurs by the transmission of the vibrations which first comes to the external sense-organs, from the external to the internal organs to the mind, from the mind to the budhi or intellect to something which is a unit, which they call the atman. Coming to modern physiology, we know that it has found centers for all the different sensations, first it finds the lower centers and then a higher grade of centers and these two centers exactly correspond with the internal organs and the mind, but not one center has been found which controls all the other centers. So physiology cannot tell what unifies all these centers. Where do the centers get united??
The centers in the brain are all different, there is not one center which controls all the other centers; therefore, so far as it goes, the Indian psychology stands unchallenged upon this point. We must have this unification, something upon which the sensations will be reflected, to form a complete whole. Until there is that something, I cannot have any idea of you, or a picture or anything else. If we had not that unifying something, we would only see, then after a while breathe, then hear and so on, and while I heard a man talking I would not see him at all because all the centers are different.continue reading at
Vedandists philosophy of nature
Param poojyaneya Swami vivekananda, a world wide accepted guru of Sanathan dharma had conducted many lectures in india and the west.The concept of Hindu philosophy is difficult to explain and understand! unlike other philosophies .We think it is more explored and more cleared in swamiji's words..
The first group of religious ideas that we see coming up- I mean recognized religious ideas, and not the very low ideas, which don’t deserve the name of religion- all include the idea of inspiration and revealed books and so forth. The first book of religious ideas starts with the idea of god. Here is the universe, and this universe is created by a certain being. Everything that is in the universe has been created by him. Along with that, at a later stage, comes the idea of soul,-that there is this body, and something inside this body which is not the body. This is the most primitive idea of religion that we know. We can find new followers of that in India, but it was given up very early. The Indian religions take a peculiar start. It is only by strict analysis, and much calculation and conjecture, that we can ever think that, that stage existed in Indian religions. The tangible sate in which we find them is the next step, not the first one.at the earliest step the ideas of creation is very peculiar, and it is that the whole universe is created out of zero, at the will of god; that all this universe did not exist, and out of this nothingness all this has come. In the next stage we found this conclusion is questioned. How can existence be produced out of non-existence? At the first step in the vedantha this question is asked. If the universe is existence then it must have come out of something, because it was very easy to see that nothing comes out of nothing, anywhere. All work that is done by human hands requires materials. If a house is built, the material was existing before; if a boat is made the material existed before; if any implements are made the materials were existed before.
So the effect is produced. Naturally, therefore the first idea that this world was created out of nothing was rejected, and some material out of which this world was created was wanted. The whole history of religion, in fact, is this search after material. Out of what has all this been produced? Apart from the question of the efficient cause, or god, apart from the question that god created the universe, the great question of all questions is, out of what did he create it? All the philosophies are turning, as it were, on this question. One solution is that nature, god and soul are eternal existence, as if three lines are running parallel eternally, of which nature and soul comprises what they call the dependent and god the independent reality.
Every soul, like every particle of matter is perfectly dependent on the will of god. Before going to the other steps, we will take up the idea of soul, and then find that with all the vedandic philosophies, there is one tremendous departure from all western philosophy. All of them have a common psychology. Whatever their philosophy may have been, their psychology is the same in india, the old sankhya psychology. According to this perception occurs by the transmission of the vibrations which first comes to the external sense-organs, from the external to the internal organs to the mind, from the mind to the budhi or intellect to something which is a unit, which they call the atman. Coming to modern physiology, we know that it has found centers for all the different sensations, first it finds the lower centers and then a higher grade of centers and these two centers exactly correspond with the internal organs and the mind, but not one center has been found which controls all the other centers. So physiology cannot tell what unifies all these centers. Where do the centers get united??
The centers in the brain are all different, there is not one center which controls all the other centers; therefore, so far as it goes, the Indian psychology stands unchallenged upon this point. We must have this unification, something upon which the sensations will be reflected, to form a complete whole. Until there is that something, I cannot have any idea of you, or a picture or anything else. If we had not that unifying something, we would only see, then after a while breathe, then hear and so on, and while I heard a man talking I would not see him at all because all the centers are different.continue reading at
Vedandists philosophy of nature