The title of this talk draws on topics that appeal to people in various degrees.  The term ‘Vedanta’ has the most appeal to the religious minded, the term ‘Global’ is of special significance in a socio-economic context, and the term ‘Village’ is reminiscent of those times in which communities stood together, sharing a common destiny.

We may not need to elaborate too much on the term ‘Global’.  Much is written about it in newspapers, discussed in talk shows, and theorized by academics the world over.  Newer information and communication systems are binding the world together in unprecedented ways.  Interaction between communities, regions and countries has thus been greatly enhanced.  Furthermore, the increase in communications, the dissemination of knowledge, the shared advances brought by technology, and the economic and political inter-dependence of all nations, have brought a sense of shared destiny, shared ideals, and common purposes never before seen in history.

When it comes to the term ‘Vedanta’, much has been written.  It is indeed easier to write about it, than it is to fully understand it and grasp the inner significance of its teachings.  More difficult still is to lead a life consistent with the ideal of Vedanta, to put into practice its tenets.  Vedanta is the knowledge that illumines all aspects of human life, individually and collectively.  If taken in isolation as only representing spirituality, its scope will be limited, and it will not be global.  If Vedanta is to bring light into one aspect of life, it necessarily has to bring light to all its facets, physical, mental, intellectual, and spiritual.

In Vedanta there is a quaint little story about a frog in a well.  The frog sits snug and proper, thinking that the bounds of the well are the very borders of the entire universe.  A more ‘wise’ and well-traveled frog happened to fall into this well.  This event resulted in a clash of ideas, as the resident frog clung to the truths it perceived.  The resident frog needed to open to the wider world.  As in the case of the frog, the global village can act as an agent to clear away snags of ignorance regarding ourselves and our place in the world.

Some may dream of a ‘mini’ global village in the realm of their own community.  People brought up in small communities are usually free from the influences of urban behavior.  They enjoy better opportunities of understanding the traditions, culture, and ways of the people around them.  People can link up and connect with each other frequently and in endearing ways, sharing stories and experiences, and sharing emotions of joy, sorrow, and mischief.  This pleasant combination of peoples in a harmonic environment can be called a ‘mini’ global village.

The realities of the urban environment, however, are different.  People come together with differing cultures and backgrounds.  Instead of quietly building for themselves or future generations, individuals are no longer staying in one place, but continually relocate in search of opportunities, keeping the communities in constant flux.  A psychology of impersonality permeates the social contact, and the community’s cohesion is threatened by economic hardships, issues related to social status, and a subtle but ingrained sense of competition.  Occasionally, cultural events as well as religious and educational programs seem to draw people together.  These efforts are offset by existing schisms and pronounced differences between the members of the community.  The government and the media provide information about the general socio-economic conditions and current events.  However, the cohesive energy of a global village is far from fostered.  Large metropolis provide for increased flow of people throughout the workday.  As a result, there are more numerous run-ins between them, but nothing that can be considered as community building experiences.

Computer and telecommunications technology, through the popularization of e-mail, instant messaging, camera cell-phones, video conferencing and other such features, are greatly influencing the way people see themselves and the world around them.  The greater community seems to contain a large number of virtual communities resulting from commonality of interests through electronic interactions. Mass media tends to universalize the debate of ideas, and communicate notable events across the globe.  It has to be questioned, however, whether all these interactions are conducive to the growth of the world community.

One recent example tends to confirm that the technological exchange of experience can be the catalyst for community integration and growth.  The spectacular soccer World Cup (2002) resulted in unprecedented participation from so many countries.  The public at large around the world participated with great zeal and vigor.  One can conclude that the enthusiasm for the game, nationalism, and commercial interest combined to make this a successful global event.  Teams from local communities combined to be able to succeed globally. 198 countries thus competed for slots in the tournament.  Over a billion people watched the final game.  For at least one brief moment countries stopped grinding their axes, laid down their guns, stopped the noisy chatter, brushed aside their border disputes and cultural differences, and jousted playfully in the thrilling sport.  In the days approaching the final game, we could enjoy a compelling illustration of the promise of a global village.

Despite real and apparent distances and differences, there is a basic commonality of interest, purpose, and focus, which occasionally links us together so tightly that a great feeling of universal kinship arises.  Obviously, Vedanta teaches us the reasons for this commonality, and encourages the precise understanding of the perception of the global village.  As people gain in spiritual knowledge, as propounded by Vedanta, many will develop a profound sense of belonging to a global community.  Reasonable optimism leads one to believe that it is only a matter of time before people are drawn together and revel in their basic common spiritual and social interest instead of remaining splintered by their differences.

America is the nation of hope and freedom.  It is a nation where ideals are discussed openly, and where ideas are implemented and transformed.  From the pilgrims, who came to the new world to attain religious freedom, to the founding fathers who embraced the ideal of freedom as the means of personal achievement and social development, America has distinguished itself as an innovator amongst nations.  Later, in the mid 1800s, as materialism swept through the country, a cadre of thinkers voiced their strong disapproval, creating an influential movement known as American Transcendentalism.  Led by Ralph Waldo Emerson and Henry David Thoreau, they encouraged people to acquire knowledge through introspection, and emphasized self-effort and self-reliance. They restated the principles of Ethics from a deeper sense of unity of mankind. One can also say that they distilled the American Spirit as the empowerment of individuals to make the common man self-reliant.

It is this unique American construct that created the backdrop for Swami Vivekananda's arrival in 1893 to bring Vedanta to the Western world. It was not the first time that Vedanta had reached the West.  From the days of ancient Greece, there were contacts between East and West, and the influence of the Brahminical Indian thought can be inferred from some of the literary work of those times.  The passage of Vedantic ideas was temporarily blocked with the flourishing of Christianity and Islam, but Western Scholars have always had great interest in authentic Indian religious texts. As early as 1785 we find that Charles Wilkins translated the Bhagavad Gita from Sanskrit to English. The desire to study Indian texts in their original format remained strong among the intelligentsia.  The publication of Max Muller’s translation of the Rig-Veda in 1873, and the subsequent publication of his rendition of the Upanishads added to the rising interest in Indian thought and religion in the West in general and in America in particular.  These contacts prepared the world for the message of the great Swami.

In 1893 Vivekananda left his native soil and traveled to the distant lands of America and Europe. For over four years he worked to transmit his spiritual wisdom. He had garnered such wisdom from his teacher Sri Ramakrishna. He propounded truths to individuals expressing them with great eloquence, or inspiring others to find them through the power of spiritual might.

Swami Vivekananda believed that identity, regardless of class or creed, was undeniably linked with existence and also connected directly with the Divine being. Thus, the message of Vedanta had to be conveyed to all people.  Therefore, through the various textual media of the times, Vivekananda strove to reach as large a number of people as possible.  In this way, he touched the heart and mind of America in indelible and powerful ways.  This was not just another attempt for Vedanta to reach the West.  It was the definitive attempt.  It would indelibly imprint the wisdom of the ancient India in the minds of so many Americans.  His message was powerful and at the same time simple.  All knowledge and all powers, he felt, emanated from the soul. He preached of the indestructibility and infinite potential of the soul.

Now we must ask, Can such power breach the tall walls of apathy that have been erected in urban environments across the globe? Can the power that Vivekananda described be tapped to create a global village? In other words I am asking, Can Vedanta resolve ideological cultural, and racial conflicts? Well, Vedanta stresses restraint, advises us to look inwardly and to strive for goodness and truth. Who couldn't benefit from an extra helping of goodness and truth? Vedanta thrives in diversity and recognizes the individual as foundation of community life. Giving respect and value to various viewpoints allows for conflicting ideas to be averted and harmonized.

One of the main points of Vedanta is that of the eventual Self- Realization of every living being. Since the divine Truth or the Divine Being is the basis or the blueprint of every man, when one is transfixed or immersed in this Truth, one is simultaneously transfixed on love for all fellow beings. In such a way dark hearts are transformed, and fear is conquered.  If man strived harder for Self Realization, selfishness would be necessarily discarded at some point. Vedanta stands for this ideal alongside hope, love and happiness.

Let the ideas of Vedanta move forward and transform the modern urban environments.  That is but the natural consequence of the work of Swami Vivekananda.

In India, the ideal of a global village was shaped by the Holy Mother Sri Sarada Devi. People are recognizing, slowly and gradually, the profound truths in her life and teachings. Her life shows how the highest spiritual values and exemplary virtues are combined in manifesting uncompromising love, affection, sympathy, and compassion for all. The spiritual disciplines such as the practice of non­attachment, self-mastery, and prayer can be combined together with all the duties of life in an unselfish spirit. Her life and actions form the definite possibility of living in a global village.

Let us take advantage of computers, the Internet, electronic media and electronic learning. The spirit of Vedanta permeates all these in a fundamental way: they are but the modern day expression of universal love. Under this premise, Vedantins will also find a place to live in the 'Global Village'.