3 Integral Yoga
2 Yoga
2 Sri Ramakrishna
2 The Gospel of Sri Ramakrishna
10.02 - Beyond Vedanta, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
The relation between the Supreme (over and above the creation) and the individual in the creation representing the creation is sometimes described in human terms to give it a concrete and graphic form. This relationship characteristically indicates the fundamental nature of the Reality it deals with. Thus in the Vedantic tradition the Supreme is worshipped as the Father (pit no asi). It is also a relation of MASTER AND DISCIPLE, the leader and the led. Ii brings out into prominence the Purusha aspect of the Reality. In the Tantra the relation is as between Mother and child. The supreme Reality is the Divine Mother holding the universe in her arms. The individual worships and adores the Supreme Prakriti as a human child does. The Vaishnava makes the relation as between the lover and the beloved, and the love depicted is intensely vital and even physical, as intense and poignant as the ordinary ignorant human passion. It is to show that the Love Divine can beat the human love on its own ground, that is to say, it can be or it is as passionately sweet and as intensely intimate as any human love. It is why Bhakta Prahlad said to his beloved Vishnu "O Lord, what ordinary men feel and enjoy in and through their physical senses, may I have the same enjoyment in and through Thee."
Still the Vaishnava love in its concrete reality is a manifestation in a subtle world, the world of an inner physical consciousness.
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1.01 - MASTER AND DISCIPLE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
object:1.01 - MASTER AND DISCIPLE
subject class:Yoga
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MASTER AND DISCIPLE
February 1882
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1.04 - The Divine Mother - This Is She, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
I have dwelt at length in the previous chapters on the Mother's relation with Sri Aurobindo and her role in his outer life. There used to be considerable speculation in the early days about their mutual relationship. Was it one of Purusha and Prakriti, MASTER AND DISCIPLE or Shiva and Shakti? I was therefore very curious from the start to observe and discern the relationship. I came to the conclusion that it was that of Shiva and Shakti. The Mother has said, "Without him, I exist not; without me he is unmanifest." And we were given the unique opportunity of witnessing the dual personality of the One enacting on our earth-plane an immortal drama, rare in the spiritual history of man. I could perfectly realise that without the Mother, Sri Aurobindo's stupendous realisations could not have taken such a concrete shape on this terrestrial base. In fact, he was waiting for the Mother's coming. He said that with the Mother's help he covered ten years of sadhana in one year. The very building up of the Ashram testifies to this irrefutable truth: "He wills, I execute." After Sri Aurobindo's passing, it was feared in some quarters that the Ashram would collapse, at least decline. On the contrary, the manifestation of the Supramental Truth took place after his withdrawal, and since then the Ashram has expanded beyond all belief.
Sri Aurobindo wrote to me, "...The Mother's pressure for change is always strong even when she does not put it as force, it is there by the very nature of the Divine Energy in her." That is the indubitable, puissant impression of all those who have had anything to do with her from near or far. While one felt in Sri Aurobindo's atmosphere a wide and large freedom of nature, the Mother's contact always brought us to the hard reality of things. Whenever she came to Sri Aurobindo's room, a powerful vibration was set within the calm, passive silence of the Self and we had to be qui vive. We were no longer left to our easy movements. If chattering was going on, it would stop; a newspaper would remain unread; if anyone was leaning against the wall, he would sit upright. In a word, everyone was like a taut bow-string, certainly not out of fear but to rise to her expectations. Even Sri Aurobindo, if in the course of the evening talk, happened to see her coming, would say in a hushed voice, "The Mother is coming!" and would stop talking, while the Mother would encourage us with a smile, "Go on, go on!" Such was her dynamism, cit tapas! This does not imply that she was a stern school-mistress.
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1.13 - THE MASTER AND M., #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
For a time MASTER AND DISCIPLE remained silent. Then Sri Ramakrishna began to describe his experiences of Brahman.
MASTER: "One day I had the vision of Consciousness, non-dual and indivisible. At first it had been revealed to me that there were innumerable men, animals, and other creatures. Among them there were aristocrats, the English, the Mussalmans, myself, scavengers, dogs, and also a bearded Mussalman with an ear thenware tray of rice in his hand. He put a few grains of rice into everybody's mouth. I too tasted a little.
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1956-02-01 - Path of knowledge - Finding the Divine in life - Capacity for contact with the Divine - Partial and total identification with the Divine - Manifestation and hierarchy, #Questions And Answers 1956, #The Mother, #Integral Yoga
After the identification, there is no longer the position, for example, of MASTER AND DISCIPLE, the Lord and the aspirant. At the moment of identification that relationship disappears; there is no longer any Master or disciple, any Lord or aspirant: all is the Divine. So, who receives the lesson? That could only happen if there were an element of consciousness which did not participate in this identification, because it needed another approach than the one it had. And all would depend on how perfectly the aspirant has eliminated from his being all that has nothing to do with the exclusive path he follows. For instance, if he keeps latent in his consciousness, elements of devotion or love, then if he has followed the path of knowledge, well, at the time of identification these will miss something. And then he will be able to understand that his experience is not complete. But if they have been so well eliminated that they no longer exist, then who will notice that the union is not perfect? The union is perfect in itself at this particular point. It is purely a phenomenon of consciousness.
(Turning to the child) In your consciousness there is still the idea that you unite with Something which knows more about it than you and will make you recognise your mistake. But that no longer exists after the identification! That is just the first contact, but not the identification.
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