VIVEKANANDA AND THE ECONOMIC DUALISM

VIVEKANANDA AND THE ECONOMIC DUALISM 

Vivekananda had dual views on the acquisition of riches, praising it when it was for distribution, and castigating it as a silent blood-sucker of the gullible masses when he was in his socialist mood. This was not double standard on his part but was rather his response to the question based on the existing capitalist reality of his times in America and his revolutionary response to British industry in India that was sucking the lifeblood of the nation. On his second visit to the West Vivekananda modified his earlier stance and exposed the diabolical imperialism of the almighty dollar. He called it 'dollar imperialism'.

Vivekananda was a mighty soul but was never fixated in his ideas. He was ever evolving, touching new heights of human perception and prescribing possible solutions to the problems of his times and what he perceived to be lying ahead in the unfolding ages. His was a message to mankind that was based on the transcendence of man's fundamental divinity but which in application to mundane reality would need constant revision from generation to generation. Vivekananda's economic ideas were radical in places, conservative at times and like all his other messages barring the spiritual ones were contradictory as they were his instant responses to specific real situations of society which were ever shifting in their status.

Hence, a thorough study of Vivekananda's Complete Works is necessary before one may interpret this master thinker duly and implement his message the way it would do him credit. Else, we all know how cherry-picking from the works of great men distorts their message to mankind, dilutes their import before destroying it altogether and all this to merely suit organisational convenience for economic exploitation of the masses, gullible in their implicit trust as they are. Eventually, it is enlightened rogues who ruin religion and politics to pervert the public sphere.

Thus, a movement that was pristine pure when it was founded by the Master runs into disrepute and disarray when foolish followers no more live by original intent and invent fresh mores to suit laxity of living. The dualistic passages are quoted from the Master's works selectively to justify unjustifiable means that are now adopted, and all this in the name of the Master of impeccable renunciation of all such dross as now contaminate his Order. The right interpretation is available. But who cares for adherence to it when the devotees themselves support such sacrilege citing the exigencies of the times?

Ideals are ideals after all and must be praised but not purely practised. Reason has its duality, too, and the convenient justification is easily come by in the name of pragmatic execution of the ideal. Hence, where is the contradiction between the professed and the practised after all? 

Vivekananda wonders in his high abode how to alter text in his next incarnation that perchance will help last his message longer.

Written by Sugata Bose