Wallpapers Of Quotes Biography
Source(Google.com.pk)SWAMI VIVEKANANDA'S inspiring personality was well known both in India and in America during the last decade of the nineteenth century and the first decade of the twentieth. The unknown monk of India suddenly leapt into fame at the Parliament of Religions held in Chicago in 1893, at which he represented Hinduism. His vast knowledge of Eastern and Western culture as well as his deep spiritual insight, fervid eloquence, brilliant conversation, broad human sympathy, colourful personality, and handsome figure made an irresistible appeal to the many types of Americans who came in contact with him. People who saw or heard Vivekananda even once still cherish his memory after a lapse of more than half a century.
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Swami Vivekananda
In America Vivekananda's mission was the interpretation of India's spiritual culture, especially in its Vedantic setting. He also tried to enrich the religious consciousness of the Americans through the rational and humanistic teachings of the Vedanta philosophy. In America he became India's spiritual ambassador and pleaded eloquently for better understanding between India and the New World in order to create a healthy synthesis of East and West, of religion and science.
In his own motherland Vivekananda is regarded as the patriot saint of modern India and an inspirer of her dormant national consciousness, To the Hindus he preached the ideal of a strength-giving and man-making religion. Service to man as the visible manifestation of the Godhead was the special form of worship he advocated for the Indians, devoted as they were to the rituals and myths of their ancient faith. Many political leaders of India have publicly acknowledged their indebtedness to Swami Vivekananda.
The Swami's mission was both national and international. A lover of mankind, he strove to promote peace and human brotherhood on the spiritual foundation of the Vedantic Oneness of existence. A mystic of the highest order, Vivekananda had a direct and intuitive experience of Reality. He derived his ideas from that unfailing source of wisdom and often presented them in the soulstirring language of poetry.
The natural tendency of Vivekananda's mind, like that of his Master, Ramakrishna, was to soar above the world and forget itself in contemplation of the Absolute. But another part of his personality bled at the sight of human suffering in East and West alike. It might appear that his mind seldom found a point of rest in its oscillation between contemplation of God and service to man. Be that as it may, he chose, in obedience to a higher call, service to man as his mission on earth; and this choice has endeared him to people in the West, Americans in particular.
In the course of a short life of thirty-nine years (1863-1902), of which only ten were devoted to public activities-and those, too, in the midst of acute physical suffering-he left for posterity his four classics: Jnana-Yoga, Bhakti-Yoga, Karma-Yoga, and Raja-Yoga, all of which are outstanding treatises on Hindu philosophy. In addition, he delivered innumerable lectures, wrote inspired letters in his own hand to his many friends and disciples, composed numerous poems, and acted as spiritual guide to the many seekers, who came to him for instruction. He also organized the Ramakrishna Order of monks, which is the most outstanding religious organization of modern India. It is devoted to the propagation of the Hindu spiritual culture not only in the Swami's native land, but also in America and in other parts of the world.
Swami Vivekananda once spoke of himself as a "condensed India." His life and teachings are of inestimable value to the West for an understanding of the mind of Asia. William James, the Harvard philosopher, called the Swami the "paragon of Vedantists." Max Muller and Paul Deussen, the famous Orientalists of the nineteenth century, held him in genuine respect and affection. "His words," writes Romain Rolland, "are great music, phrases in the style of Beethoven, stirring rhythms like the march of Handel choruses. I cannot touch these sayings of his, scattered as they are through the pages of books, at thirty years' distance, without receiving a thrill through my body like an electric shock. And what shocks, what transports, must have been produced when in burning words they issued from the lips of the hero!''
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- When I was a child I had a stuffed bear that held all my secrets, shared all my adventures and wiped away all of my tears. I used to think nobody would ever take his place then I found you!ind.
Charlotte Perkins Gilman was an eminent American writer of non-fiction and short stories, novelist, feminist social reformer, lecturer and commercial artist.
Born in Hartford, Connecticut in 1860, Charlotte Anne Perkins was related through her father Beecher to the famous Lyman Beecher, Henry Ward Beecher, Catherine Beecher and Harriet Beecher Stowe. Soon after she was born, young Charlotte’s father (an accomplished writer) abandoned her mother and left her to raise Charlotte and her older brother. Impoverished, and without means of support except for the infrequent appearances of her wayward husband, Charlotte’s mother spent time living with various family members in Rhode Island. She often left Charlotte in the care of her aunts – Catherine Beecher whose brand of “domestic feminism” would come to be seen as no better than domestic slavery by her niece; Isabella Beecher Hooker, whose suffragist activism inspired her neice; and Harriet Beecher Stower, the famous author of Uncle Tom's Cabin and champion of abolition whose failure to apply the same standards to the treatment of women would be corrected by the actions of her niece.
Charlotte’s mother did not show her children any affection in an effort to prepare them for what she perceived as the world’s callousness. She would, however, display signs of affection when she thought her daughter was sleeping and unaware of her mother’s attention. Young Charlotte was intelligent and taught herself to read through frequent trips to the public libraries. She attended public schools until she was fifteen and, though she impressed her teachers with the power of her mind, she failed to perform as a student. She was deeply interested in subjects which would later come to be identified with the emerging discipline of Sociology. Because the subjects that fired her interested the most were strictly the prevue of male scholars, however, Perkins chose to study art at the Rhode Island School of Design where she supported herself by making trade cards. During this time she also dabbled in painting and tutored young students.
At the age of 24, Charlotte reluctantly married Charles Stetson, an artist whose proposal she had initially declined. A year later they had a baby girl, named Katharine Beecher Stetson, and Charlotte began to suffer from depression. After three years of suffering, which a trip to Pasadena, CA did little to abate, Charlotte agreed to undergo the “rest” treatment being espoused by Dr. S. Weir Mitchell, a leading physician of the day. The treatement included:
bed rest
isolation
overfeeding to increase body weight
massage and occasional use of electricity to stimulate the muscles
It was an extreme method intended to bring about the same state of patient dependence upon the clinician as being practiced by the Freudians in Europe. In the initial stage of the “rest” treatment, the patient could not leave her bed, sew, talk, read, write or even feed herself.
Mitchell’s instructions to Gilman after a month under his care were to return home and “Live as domestic a life as possible. Have your child with you all the time. . . . Lie down an hour after each meal. Have but two hours’ intellectual life a day. And never touch pen, brush or pencil as long as you live.”
It was too much for Charlotte and in 1888 she fled her husband and doctor to resettle in California. She began to be active as a suffragist lecturer. In 1892 she wrote her most enduring work, a short story critique of her experience under Mitchell’s care entitled “The Yellow Wallpaper” but it was her first book of poems In This Our World (1893) that established her as a writer. In 1894 she divorced Charles Stetson and sent her daughter back East to live with her ex-husband and his new wife, a friend of Charlotte’s whom she considered as, if not more, capable of raising young Katherine.
From 1894-1895 she served as the editor of the Impress, a feminist literary magazine and in 1897 she completed work on her groundbreaking Women and Economics (1898), in which she espoused that only by achieving economic independence could women truly achieve equality with men.
Gilman’s married her first cousin, a New York attorney named George Houghton Gilman, in 1900. Gilman’s notoriety as a leading lecturer on women’s rights coupled with the success of Women and Economics led to her inclusion in the International Congress of Women held in Berlin in 1903 and subsequent speaking tours of England and Europe.
From 1909-1916, she edited and published her own magazine The Forerunner in which many of her works first appeared, including: What Diantha Did, (1910), The Crux, (1911), Moving the Mountain, (1911), and Herland (1915).
Though her marriage to George Houghton Gilman was increasingly unhappy, they did not divorce. Rather, Charlotte moved from New York to her husband’s homestead in Norwich, CT.
Charlotte Perkins Gilman’s lectures and writings such as “The Home” (1903), Human Work (1904), and The Man-Made World (1911), reveal the mind of an avid humanist dedicated to equality of the sexes. Among her groundbreaking theories were:
Women are subjugated by men
Becoming a mother should not prevent a woman from working outside the home
In the future, tasks such as cooking, child care and housekeeping would be taken care of by professionals
Men and women should share housekeeping duties
Young girls should be encouraged to think independently
Following her husband’s death in 1934, Gilman returned to Pasadena to be with her daughter. An advocate of voluntary euthanasia, Gilman chose to end her own life with chloroform in 1935 after diagnosed with inoperable breast can
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Wallpapers Of Quotes Wallpapers Quotes For Iphone Tumblr Life1 Hd Funny Love For Mobile On Sad Love Happiness For Cell Phones
Wallpapers Of Quotes Wallpapers Quotes For Iphone Tumblr Life1 Hd Funny Love For Mobile On Sad Love Happiness For Cell Phones
Wallpapers Of Quotes Wallpapers Quotes For Iphone Tumblr Life1 Hd Funny Love For Mobile On Sad Love Happiness For Cell Phones
Wallpapers Of Quotes Wallpapers Quotes For Iphone Tumblr Life1 Hd Funny Love For Mobile On Sad Love Happiness For Cell Phones
Wallpapers Of Quotes Wallpapers Quotes For Iphone Tumblr Life1 Hd Funny Love For Mobile On Sad Love Happiness For Cell Phones
Wallpapers Of Quotes Wallpapers Quotes For Iphone Tumblr Life1 Hd Funny Love For Mobile On Sad Love Happiness For Cell Phones
Wallpapers Of Quotes Wallpapers Quotes For Iphone Tumblr Life1 Hd Funny Love For Mobile On Sad Love Happiness For Cell Phones
Wallpapers Of Quotes Wallpapers Quotes For Iphone Tumblr Life1 Hd Funny Love For Mobile On Sad Love Happiness For Cell Phones
Wallpapers Of Quotes Wallpapers Quotes For Iphone Tumblr Life1 Hd Funny Love For Mobile On Sad Love Happiness For Cell Phones
Wallpapers Of Quotes Wallpapers Quotes For Iphone Tumblr Life1 Hd Funny Love For Mobile On Sad Love Happiness For Cell Phones
Wallpapers Of Quotes Wallpapers Quotes For Iphone Tumblr Life1 Hd Funny Love For Mobile On Sad Love Happiness For Cell Phones
Wallpapers Of Quotes Wallpapers Quotes For Iphone Tumblr Life1 Hd Funny Love For Mobile On Sad Love Happiness For Cell Phones
Wallpapers Of Quotes Wallpapers Quotes For Iphone Tumblr Life1 Hd Funny Love For Mobile On Sad Love Happiness For Cell Phones
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