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We say Spirituality is not something we want to fall into. But in real terms we dont know what in actual Spirituality is !!!
This books explains the human life and the way to live it fully with the understanding of oneself...(SELF-Realization)

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I am only part way through the first volume, but it is far enough into the works to gather an understanding of the maginitude of Swami Vivekananda's understanding and straight forward elucidation of Vedanta. His writings are intellectual in nature with a strong undercurrent of spiritual truth. He has the ability to stir within the mind something unspeakable through his words. This is a testament to his depth and understanding. So far, in this first volume, there is an ongoing feeling of freedom from creed and blind belief, and a very structured, scientific approach to living through Yoga. This will certainly appeal to those who are disheartened by orthodox faith, but still are religious minded and are a seeking for greater truth. Excellent!

In the moments of desperate help, this book has thought me how to hold my self together. It has made me a better person overall. I recommended this book to all of my friends and teachers. It is by far one of the most AMAZING book I have ever seen.

its irritating, but i need to regularly re-write my posts as experience dictates. the main idea behind Vivekanandas writing would seem to be 'realisation' (mukti or moksha). one becomes one with God. this is the big hindu thing, but it is also found in many mystical paths.

a serious error, though minute in regards to the main idea and experience of hinduism is that one does not judge between good and evil (non-judgement). i have argued before that one understand evil (3), then good (2) in order to finally arrive at true good (1). it is too simplistic to say that good is evil and evil good... if one argues this then one is not aware of true goodness as a possibility, nor of the possibility that good be good as well as, or evil. sadly this illogic can lead to a form of indifference or a-morality, which in short... achieves nothing.

the big question... what is theosis, mukti... is this possible?. i guess that i just dont know, possibly, will just have to wait and see. but... if this is possible, its implications are miraculous and MOST important. however, i urge myself not to worry too much about self development and more on acceptance and love for others. this search for ones inner self, or union with god could be egotistical and self centred... ikku, the zen master said "the most important koan of all is, you."

with love from snow-flake. xxx

(many questions and answers unknown, and much uncertainty remains).

i have given this book three stars because of the remarkable work that vivekananda undertook during his life. literally working himself into exhaustion. the profound love of this man. i have to confess that i do feel a little guilty at only giving this collection of his lifes work only three stars... really just for who he was he deserves five stars. the sheer depth in which he goes into the mystical practice of hinduism is remarkable, especially in his first book and in a profoundly simple manner too. very elegant. if you want to learn the inns and outs of hindu technicality too this is clearly explained in the simplest terms.

he was always faithful to ramakrishna, his master, even after the death of ramakrishna he continued his memory. Ramakrishna it seems was responsible for uniting all strands of hinduism under one umbrella. this new way has had a profound effect on hinduism, at least in the west. turning a vast plethora of sometimes contradictory and utterly diverse ways of being/doing into a union... advaita. this has succeded very well if i am to judge the present unity of the hindu faith in the west. however in india today religious tolerance among for example the BJP is sometimes a thin thread. i have a friend who knew a christian missionary in india who was burnt to death in his car about ten years ago, by a hindu mob, intolerant of his missionary work. there have also been hindu - moslem tensions.

im not sure he attained superconsciousness though he spoke of it in his writings. in my experience one does not hear "a peal of bells", rather a steady ringing sound in ones ears whenever in a silent place, similar to tintinitis. the tone can change but tends to be about G most of the time in the musical scale, though it can change to C and other notes. superconsciousness may be the 'music of the spheres', spoken of by the pythagoreans. unless he was very learned, i suspect from the depth of his insight that he was in communion with various wise ones, and had a high degree of realisation, though whether or not he knew the true God only 'that' I am knows.

he simplifies practice into different types of yoga, accorded to different personality types and suitabilities. however... really, all forms of yoga would be best united and used together (as vivekananda says). i am a believer that one may discover ones own yoga, suitable to ones self. the self will reveal this to one if one seeks within oneself.

a very intelligent man, with some interesting and beautiful parables. however i think misguided in seeing good and evil as synonymous... a profoundly important error. his gold and iron chains are actually to be understood in order to appreciate the 'true' ladder that leads upwards to 'true' love and 'true' goodness. not to an a-moral neutrality, or indifference! the three rungs on the ladder 3. evil, 2. good, 1. true good. the goal is to ascend to 1.

i would say that any hindu would be unwise not to read this collection. the insight it reveals is masterful, and this is the next best thing to a simplified hindu compendium of everything you want to know about hinudism explained in laymans terms. i however find Ramana Marharshi more direct in his approach to the Self. Ramanas experience is not mine, but he too was a remarkable man and seems to have successfully transmuted into the 'true' self, of the perfect human, something we all aspire to. i guess that there are many paths to perfection, but in truth only one perfect true God.

i must however add that hindu/buddhist/taoist perfection is human perfection, and though we become (and infact are already) gods, we will never be the one true God, nor completely perfect. "God standeth in the congregation of the mighty; he judgeth among the gods". (psalms) this at least is my experience and understanding. i have attained the unborn and undying, i am awakened, and have samadhi (superconsciousness) and have attained moksha with 'true/this love' and yet (i speak as a fool) am i not qualified when i say that i bow deeply before the throne of almighty God and am not worthy to be called his servant. the perfect human may be and is a God, but advaita (oneness) is by grace and i suspect not one of substance, but rather one of grace.

the 'isolation' perfection of the supreme position that vivekananda talks of is the loneliness of elitism and is not a union with he/she who is beyond the great Self/I. to seek to be the supreme ultimate is unatainable, one should realise that the Almighty is beyond Self, beyond this I am, he is 'that' I am, within 'this' and yet beyond this, he is 'that' which is unutterably more complex than 'this i am'. to aspire to be supreme is fine, but actually in denying the one 'true' god one cannot become perfect, since one cannot know humility nor the Truth/true Love. infact this aspiration if it places one above the almighty in ones own understanding is no less that what the fallen one aspired to... to be above that which none is nor ever can be above... that love which is unutterably perfect... True God. A union through love, yes, but not one of substance. let us not be arrogant. respect for the Self should not become egotism. "he who exhalts himself shall be humbled." (jesus)

i am not saying we should not aspire to perfection. no, no, no! this we must all do whatever our creed, only to do so with humility and have a healthy respect for what is good and what is evil, to aspire to true goodness. to be the perfect human being (as far as is possible for us). the son or daughter of the aeneads.

it is written: (2corinthians3:18)"But we all, with open face beholding as in a glass (mirror)the glory of the 'Lord', are changed into the same 'image' from glory to glory, even as by the Spirit of the Lord" this is the image of God, but not the substance of God. it is by grace and the realization fuelled by grace, whatever ones creed or abscence of creed. this is a process of wiping away the dust that obscures our ability to see our selves as we truly are... the express image of God.

and also... (1Jn17:21)"that they may all be 'one', as thou father art in me and i in thee, that they may also be 'one' in us",
(1Jn17:22)"and the glory that you have given me i have given them that they may be 'one', even as we are 'one'."
(1Jn17:23)"I in them and thou in me that they may be made perfect in 'one'".

is this oneness that jesus speaks of a mukti/moksha/union with the one true God in substance? i believe not, i think it is a union in grace and love, that by our love, our hearts become one with Gods heart, but not wholly his nature/essence... i could of course be wrong and many mystics will say that i am! so, we are in God, but not God... "in him we live and move and have our being". "him which is. God." The God above all gods. i believe that mysticism may be gravely wrong in believing that we become one in substance with the True God, though i am myself one who practices mysticism.

so we are gods, but not the one 'true' God, 'this' we may be, 'one' we may be, 'in' him we may be, 'i am' we may be, true 'love' we may be... and yet there still remains a physical separation, we are not him. he is separate and yet through love we are united. one and yet not one, this and yet not that this, i am and yet not 'that i am'. this is beautiful, since we will always have someone more special and more perfect than ourselves. someone to respect, revere and worship. the almighty, one true God. father, son and holy spirit. though God is omniprescent, in all. he is not all. God has no trace of evil, only goodness.

vivekananda though recognising 'ishtavara' still feels that we created beings may go beyond the 'uncreate' into a position higher than any form of God-head, even the almighty. to become 'that' i am... no im afraid i disagree with this. he who is all being, and in whom we live and move and have our being is also far beyond being, or 'i' or 'this' of any kind... has it not been proven that the 'i' can be extinguished, like a little flame? we may become one with the 'universal' self, but not one with the almighty 'self' except through grace we enter into a union/oneness of love, but yet still this is not without separation in terms of substance.
rather than audaciously aspiring to ascend above the one true God, we would be better placed to take the position of humility. to try and set oneself up as the supreme is a task we are not qualified for, nor ever will be. our yogic aspirations and attainments, our realisations are very special, but dont be deluded into an inflated view of your importance, this would be an attempt to dethrone God. God is God, let God be God. we may be enlightened beings, but this does not make us the first and the last. all im saying is that we are special, yes, but God is more special. its that simple.

may all who read these words be blessed with the love that excells even this love, even true love, the love of God unutterably perfect, ineffable, untouchable, and yet sublimely responsive and open, blessed be his name for ever and ever and ever, without end... AMEN.

anyway, thats my bit, love, from, Snow-flake. xxx

i have given this book three stars because of the remarkable work that vivekananda undertook during his life. literally working himself into exhaustion. the profound love of this man. i have to confess that i do feel a little guilty at only giving this collection of his lifes work only three stars... really just for who he was he deserves five stars. the sheer depth in which he goes into the mystical practice of hinduism is remarkable, especially in his first book and in a profoundly simple manner too. very elegant. if you want to learn the inns and outs of hindu technicality too this is clearly explained in the simplest terms.

he was always faithful to ramakrishna, his master, even after the death of ramakrishna he continued his memory. Ramakrishna it seems was responsible for uniting all strands of hinduism under one umbrella. this new way has had a profound effect on hinduism. turning a vast plethora of sometimes contradictory and utterly diverse ways of being/doing into a union... advaita. this has succeded very well if i am to judge the present unity of the hindu faith.

im not sure he attained superconsciousness though he spoke of it in his writings. in my experience one does not hear "a peal of bells", rather a steady ringing sound in ones ears whenever in a silent place, similar to tintinitis. the tone can change but tends to be about G most of the time in the musical scale, though it can change to C and other notes. superconsciousness may be the 'music of the spheres', spoken of by the pythagoreans. unless he was very learned, i suspect from the depth of his insight that he was in communion with various wise ones, and had a high degree of realisation.

he simplifies practice into different types of yoga, accorded to different personality types and suitabilities. however... really, all forms of yoga would be best united and used together. i am a believer that one may discover ones own yoga, suitable to ones self. the self will reveal this to one if one seeks within oneself.

a very intelligent man, with some interesting and beautiful parables. however i think misguided in seeing good and evil as synonymous... a profoundly important error. his gold and iron chains are actually to be understood in order to appreciate the 'true' ladder that leads upwards to 'true' love and 'true' goodness. not to an a-moral neutrality, or indifference! the three rungs on the ladder 3. evil, 2. good, 1. true good. the goal is to ascend to 1.

i would say that any hindu would be unwise not to read this collection. the insight it reveals is masterful, and this is the next best thing to a simplified hindu compendium of everything you want to know about hinudism explained in laymans terms. i however find Ramana Marharshi more direct in his approach to the Self. Ramanas experience is not mine, but he too was a remarkable man and seems to have successfully transmuted into the 'true' self, of the perfect human, something we all aspire to. i guess that there are many paths to perfection.

i must however add that hindu/buddhist/taoist perfection is human perfection, and though we become (and infact are already) gods, we will never be the one true God. "God standeth in the congregation of the mighty; he judgeth among the gods". (psalms) this at least is my experience and understanding. i have attained the unborn and undying, i am awakened, and have samadhi (superconsciousness) and have attained moksha with 'true/this love' and yet am i not qualified when i say that i bow deeply before the throne of almighty God and am not worthy to be called his servant. the perfect human may be and is a God, but advaita (oneness) is by grace and i suspect not one of substance, but rather one of grace.

the 'isolation'perfection of the supreme position that vivekananda talks of is the loneliness of elitism. to seek to be the supreme ultimate is fine, but one should realise that the Almighty is beyond Self, beyond this I am, he is 'that' I am, within 'this' and yet beyond this, he is 'that' which is more complex than 'this i am'. to aspire to be supreme is fine, but actually in denying the one 'true' god one cannot become perfect. infact this aspiration if it places one above the almighty in ones own understanding is no less that what lucifer aspired to... to be above that which none is nor ever can be above... that love which is unutterably perfect... God. A union through love, yes, but not one of substance. let us not be arrogant. respect for the Self should not become egotism. "he who exhalts himself shall be humbled." (jesus)

i am not saying we should not aspire to perfection. no, this we must all do whatever our creed, only to do so with humility and have a healthy respect for what is good and what is evil, to aspire to true goodness. to be the perfect human being. the son or daughter of the aeneads.

it is written: (2corinthians3:18)"But we all, with open face beholding as in a glass (mirror)the glory of the 'Lord', are changed into the same 'image' from glory to glory, even as by the Spirit of the Lord" this is the image of God, but not the substance of God. it is by grace. this is a process of wiping away the dust that obscures our ability to see our selves as we truly are... the express image of God.

and also... (1Jn17:21)"that they may all be 'one', as thou father art in me and i in thee, that they may also be 'one' in us",
(1Jn17:22)"and the glory that you have given me i have given them that they may be 'one', even as we are 'one'."
(1Jn17:23)"I in them and thou in me that they may be made perfect in 'one'".

is this oneness that jesus speaks of a moksha/union with the one true God in substance? i believe not, i think it is a union in grace and love, that by our love, our hearts become one with Gods heart, but not wholly his nature/essence... i could of course be wrong and many mystics will say that i am! so, we are in God, but not God... "in him we live and move and have our being". "him which is. God." The God above all gods.

so we are gods, but not the one 'true' God, 'this' we may be, 'one' we may be, 'in' him we may be, 'i am' we may be, true 'love' we may be... and yet there still remains a physical separation, we are not him. he is separate and yet through love we are united. one and yet not one, this and yet not that this, i am and yet not 'that i am'. this is beautiful, since we will always have someone more special and more perfect than ourselves. someone to respect, revere and worship. the almighty, one true God. father, son and holy spirit. though God is omniprescent, in all. he is not all. God has no trace of evil, only goodness.

vivekananda though recognising 'ishtavara' still feels that we created beings may go beyond the 'uncreate' into a position higher than any form of God-head, even the almighty. to become 'that' i am... no im afraid i disagree with this. he who is all being, and in whom we live and move and have our being is also far beyond being, or 'i' or 'this' of any kind... has it not been proven that the 'i' can be extinguished, like a little flame? we may become one with the 'universal' self, but not one with the almighty 'self' except through grace we enter into a union/oneness of love, but yet still this is not without separation in terms of substance.
rather than audaciously aspiring to ascend above the one true God, we would be better placed to take the position of humility. to try and set oneself up as the supreme is a task we are not qualified for, nor ever will be. our yogic aspirations and attainments, our realisations are very special, but dont be deluded into an inflated view of your importance, this would be an attempt to dethrone God. God is God, let God be God. we may be enlightened beings, but this does not make us the first and the last. all im saying is that we are special, yes, but God is more special. its that simple.

may all who read these words be blessed with the love that excells even this love, even true love, the love of God unutterably perfect, ineffable, untouchable, and yet sublimely responsive and open, blessed be his name for ever and ever and ever, without end... AMEN.

anyway, thats my bit, love, from, Snow-flake. xxx

i have given this book three stars because of the remarkable work that vivekananda undertook during his life. literally working himself into exhaustion. the profound love of this man. i have to confess that i do feel a little guilty at only giving this collection of his lifes work only three stars... really just for who he was he deserves five stars. the sheer depth in which he goes into the mystical practice of hinduism is remarkable, especially in his first book and in a profoundly simple manner too. very elegant. if you want to learn the inns and outs of hindu technicality too this is clearly explained in the simplest terms.

he was always faithful to ramakrishna, his master, even after the death of ramakrishna he continued his memory. Ramakrishna it seems was responsible for uniting all strands of hinduism under one umbrella. this new way has had a profound effect on hinduism. turning a vast plethora of sometimes contradictory and utterly diverse ways of being/doing into a union... advaita. this has succeded very well if i am to judge the present unity of the hindu faith.

he seems to have attained superconsciousness and this would make it very likely that he had attained union with God, if thats what he desired.

he simplifies practice into different types of yoga, accorded to different personality types and suitabilities. however... really, all forms of yoga would be best united and used together. i am a believer that one may discover ones own yoga, suitable to ones self. the self will reveal this to one if one seeks within oneself.

a very intelligent man, with some interesting and beautiful parables. however i think misguided in seeing good and evil as synonymous... a profoundly important error. his gold and iron chains are actually to be understood in order to appreciate the 'true' ladder that leads upwards to 'true' love and 'true' goodness. not to an a-moral neutrality, or indifference! the three rungs on the ladder 3. evil, 2. good, 1. true good. the goal is to ascend to 1.

i would say that any hindu would be daft not to read this collection. the insight it reveals is masterful, and this is the next best thing to a hindu bible. i however find Ramana Marharshi more direct in his approach to the Self. Ramanas experience is not mine, but he too was a remarkable man and seems to have successfully transmuted into the 'true' self. i guess that there are many paths to perfection.

i must however add that hindu/buddhist/taoist perfection is human perfection, and though we become (and infact are already) gods, we will never be the one true God. "God standeth in the congregation of the mighty; he judgeth among the gods". (psalms) this at least is my experience and understanding. i have attained the unborn and undying, i am awakened, and have samadhi (superconsciousness) and have attained moksha with 'true/this love' and yet am i not qualified when i say that i bow deeply before the throne of almighty God and am not worthy to be called his servant. the perfect human may be and is a God, but advaita (oneness) is by grace and i suspect not one of substance, but rather one of grace.

it is written: (2corinthians3:18)"But we all, with open face beholding as in a glass (mirror)the glory of the 'Lord', are changed into the same 'image' from glory to glory, even as by the Spirit of the Lord" this is the image of God, but not the substance of God. it is by grace. this is a process of wiping away the dust that obscures our ability to see our selves as we truly are... the express image of God.

and also... (1Jn17:21)"that they may all be 'one', as thou father art in me and i in thee, that they may also be 'one' in us",
(1Jn17:22)"and the glory that you have given me i have given them that they may be 'one', even as we are 'one'."
(1Jn17:23)"I in them and thou in me that they may be made perfect in 'one'".

is this oneness that jesus speaks of a moksha/union with the one true God in substance? i believe not, i think it is a union in grace and love, that by our love, our hearts become one with Gods heart, but not his nature/essence... i could of course be wrong and many mystics will say that i am! so, we are in God, but not God... "in him we live and move and have our being".

so we are gods, but not the one true God, 'this' we may be, 'one' we may be, 'in' him we may be, 'i am' we may be, true 'love' we may be... and yet there still remains a physical separation, we are not him. he is separate and yet through love we are united. one and yet not one, this and yet not that this, i am and yet not 'that i am'. this is beautiful, since we will always have someone more special and more perfect than ourselves. someone to respect, revere and worship. the almighty, one true God. father, son and holy spirit.

vivekananda though recognising 'ishtavara' still feels that we created beings may go beyond the 'uncreate' into a position higher than any form of God-head, even the almighty. to become 'that' i am... no im afraid i disagree with this. he who is all being, and in whom we live and move and have our being is also far beyond being, or 'i' or 'this' of any kind... has it not been proven that the 'i' can be extinguished, like a little flame? we may become one with the 'universal' self, but not one with the almighty 'self' except through grace we enter into a union/oneness of love, but yet still this is not without separation in terms of substance.

may all who read these words be blessed with this love that excells even true love, the love of God unutterably perfect, ineffable, untouchable, and yet sublimely responsive and open, blessed be his name for ever and ever and ever, without end... AMEN.

anyway, thats my bit, love, from, Snow-flake. xxx

i have given this book three stars because of the remarkable work that vivekananda undertook during his life. literally working himself into exhaustion. the profound love of this man.

he was always faithful to ramakrishna, his master, even after the death of ramakrishna he continued his memory. Ramakrishna it seems was responsible for uniting all strands of hinduism under one umbrella. this new way has had a profound effect on hinduism. turning a vast plethora of sometimes contradictory and utterly diverse ways of being/doing into a union... advaita. this has succeded very well if i am to judge the present unity of the hindu faith.

he seems to have attained superconsciousness and this would make it very likely that he had attained union with God, if thats what he desired.

he simplifies practice into different types of yoga, accorded to different personality types and suitabilities. however... really, all forms of yoga would be best united and used together. i am a believer that one may discover ones own yoga, suitable to ones self. the self will reveal this to one if one seeks within oneself.

a very intelligent man, with some interesting and beautiful parables. however i think misguided in seeing good and evil as synonymous... a profoundly important error. his gold and iron chains are actually to be understood in order to appreciate the 'true' ladder that leads upwards to 'true' love and 'true' goodness. not to an a-moral neutrality, or indifference! the three rungs on the ladder 3. evil, 2. good, 1. true good. the goal is to ascend to 1.

anyway, thats my bit, love, from, Snow-flake. xxx

Vivekananda was one of Ramakrishna's students. These books mostly depict the Swami's trips in behalf of Vedanta, in America and other countries. He writes beautifully and has simple, clear exposition. He does briefly describe the various types of Yoga. I did not find the books highly inspiring, and certainly not at the spiritual level of Autobiography of a Yogi.