I:49 - Wiesbaden, Jne 29, 1934 - (Vol.1319-327)[CG 223-228]
Always blame yourselves only, and beware...
1:49.03 We cannot be taught evil. Evil is in our very nature. All the bad tendencies are within us. Somebody else may come in touch with us just to awaken them. Never believe you are beyond that state. Any day, such a person may turn up and awaken everything that is bad in you. If one be perfectly pure one can never be made impure, naturally, by others. So always throw the blame on yourselves, and not on the other person that happens to awaken the bad tendencies. It is just a sign that you have not yet attained the state of perfect purity.
I:49.06 Spiritual life is a life of tremendous struggle forthe beginner. Ceaseless struggle going on uninterruptedly for years and years. And in the case of the celibate type, the mental side should be stressed more than anything. It is not only a question of perfect bodily purity, but also of perfect mental purity. We should attain such a state that even the most impure people can no longer affect us in any way or reawaken any form of sex-consciousness in us. Naturally, in the beginning the aspirant should with the greatest care avoid all persons who do not lead perfectly pure lives or who tend to awaken any form of desire in him. You have no idea how careful every sincere aspirant must be in this; otherwise there is little chance of progress. I have trained so many young monks that I know these things by experience, from my own experience and from that of others. Never believe yourselves safe, as long as you have not conquered even the slightest ripples of sex-consciousness.
I:49.07 This is the reason why Sri Ramakrishna used to warn people against ‘Woman (Man) and Gold’, again and again. He knew the tremendous part they play in drawing men and women, away from the higher path and in tying them down to this phenomenal life, for ever ruining their chances of anything higher and truer. Never think you have all become so many Shivas or so many Parvatis, Ramakrishnas or Holy Mothers! Do not go too near the fire.
I:50 - Wiesbaden, Jne 30, 1934 - (Vol.1327)[CG 228] Never think yourselves safe
I:50.01 Those who lead a sense-life, and those who lead a pure life belong to two different classes altogether. They have nothing in
common. No person who is not prepared to give up sense-life and to strive for purity, can ever attain anything in spiritual life. Not that you should ever hate people leading a sense-life, but you should always salute them from a safe distance and never associate with them. Specially during the early period of one’s spiritual life, one should be very careful as to associating with other people. But that is not done out of hatred. Hatred has no place in spiritual life. Those whom we avoid must also be looked upon as manifestations of God, but it is not safe for us to associate with all indiscriminately, specially at the beginning of our spiritual striving. When we come in touch with people of questionable character and morals, we should so guard ourselves that they cannot in any way touch us or affect us. Indifference is like a shield, but for some people this shield is so thin, for some it does not exist at all, and they are all bound to slip their foot sooner or later, whatever they may think. So all people cannot have the same degree of indifference in spite of their sincerity. Many lack the necessary discrimination. There are some aspirants whom I do not even allow to go out for a walk in the evening, although they are very, very sincere.
“The world is by nature blind to what is good; it is full of desires and only works towards worldly objects. Ignorant men hating one another for a little of pleasure do not see the source of endless misery." —(Srimad Bhagavatam)
1:50.02 There are some very, very sincere people who are so susceptible to other people and to other peoples’ influence that they need to be protected for a long time. They must have a strong ‘hedge’ around them. None is safe for many, many years. Unless we ourselves have realized God, we are never safe. Old impressions may assert themselves, when the time becomes ripe for them, or they may be called up by outside impressions which we in our carelessness allow ourselves to take in. Unless this whole world-dream has completely passed, one is not safe and one should never imagine oneself to be safe. The evil thought that is awakened by somebody else is equally bad. In the course of our spiritual life there comes a time, for everyone, when all the dirt, all the filth, everything comes up and has to be annihilated on the conscious plane. It is like so many films being continually ‘developed’, as it were.
A comprehensible idea of evil (by Sankaracharya)
I:50.03 Sankaracharya explains, in his Vivekachudamani (Verse 75, quoted in I:50.06, below), that:
• The deer is charmed by music and its love for music is the cause of its death.
• Wild elephants are allured and caught by tame she-elephants.
Men-forms are attracted by women-forms, women-forms by men-forms, and then their whole further spiritual development comes to an end.
• The moths are attracted by the bright light of the flame. The flame maddens them, and they are killed.
• All these creatures rush towards destruction through their delusion or desire.
• Every day many fishes are caught by the sight or smell of the bait.They swallow it and die.
• Even in the case of the bee you find there are flowers that use the desire of the bee for honey in order to kill it and devour it. So the honey becomes the cause of the bee’s death. The flower just closes, and the bee cannot escape.
• But what of man? Sankara says, these five creatures die because of the enjoyment of a particular sense. Man who tries to enjoy the sense-objects with all his five senses, would not he come to destruction?
1:50.04 So the influence is not of one kind only. If any one of these ideas is raised or wakened in us by the contact with others, there is danger. We should avoid the company of all those who throw the mind out of balance through lust, through hatred, through aversion, through anger, through jealousy, through greed, through any form of attachment.
1:50.05 The greatest thing in spiritual life is ‘witnessing’—in a perfectly aloof, detached way—the working of the mind in response to the influence of others or through some thought springing up within.
1:50.06 Thus, in his Vivekachudamani, Sankaracharya warns:
“Those fools who are tied to these sense-objects by the stout cord of attachment, so very difficult to snap, come and depart, up and down, carried amain by the powerful emissary of one’s own actions. (75)
The deer, the elephant, the moth, the fish and the black-bee—these five have died being tied to one or other of the five senses, viz., sound etc., through their own attachment. What then is in store for man who is attached to all these five!
Sense-objects are more virulent in their evil effects than the poison of the cobra even. Poison kills one who takes it, but those others kill one who even looks at them through the eyes.
He who is free from the terrible fetters of the hankering for the sense-objects, so very difficult to get rid of, is alone fit for Liberation, and none else,—even though he be versed in all the six Shastras.” (78) —(Vivekachudamani)—
The power of Maya in the form of Woman (Bhagavatam)
“One ought not to associate oneself with those unrighteous men who have no control over their senses and, full of ignorance, regard the limited body as the self, and who are pitiable as being under the power of women like the deer and other animals with which women play. ”
“Neither delusion nor bondage could beset man with the same intensity, through other associations as through association with women and with those who are attached to them. ”
“Observe the power of Maya in the form of the woman who by a mere motion of her brows treads underfoot those who are victorious over all the cardinal points. ”
“One having obtained the benefit of self-realization through My worship, and desirous to attain to the highest step in Yoga, ought never to form attachment to women; for the wise say, they form the entrance to hell. ”
“The Maya which is created by the Lord and which slowly approaches in the form of a woman should be regarded by the devotee as his Death, even like a deep well covered with grass. ”
“Similarly a woman seeking illumination should regard as her Death the Maya that comes in the form of a man whom she foolishly takes to be her husband, for she is really a Jiva who on account of this association with women in a previous life has attained a feminine form that bestows on her wealth, children and a home. (i.e., leads to their possession)”
1:50.07 Sometimes the influence awakens our desire for name and fame, for honour, for lust, for greed, for possession etc. And especially when we come in touch with those objects that affect us, we should be on our guard, we should become all the more alert. Learn to be fully conscious at all times.
I:50.08 You must learn to shield yourselves mentally, to rise to the higher centre of consciousness. Do not only create a sort of indifference remaining all the while on the lower plane! Never express the feeling outwardly. While preventing the outward manifestation, allow that feeling to remain on the thought-plane, and try to break it up:- analyze it, make it fully conscious, and then break it up.
1:50.09 Sometimes it takes days, months, years and years, to rid oneself completely of an impression. It has become so very strong. Sometimes it asserts itself in the mind in connection with some association, while you had been thinking that you had completely forgotten it.
1:50.10 Different people are differently susceptible to all these evil influences. I had to study all these different types, so that I might be of some service to them.
I:50.11 The general method is:-we should remain protected and at the same time increase our powers, mental and moral. Then comes a time when we remain perfectly unaffected, when we can meet even our worst enemies face to face without flinching, and deal them a deadly blow.
I:50.11a Try to reach a state where you can no longer be affected, but, never believe you have reached it already and are out of danger. There are many evil desires lurking in the dark corners of your mind, and before they are brought to light and eradicated, not one of you is safe.
I:50.11b Sri Ramakrishna has no place for the impure, the coward and the attached. He could not even stand the presence of such people. And no one is going to be a true devotee and child of his unless he renounces all these and really and truly tries to live the life. You do not yet know the great importance of all this.
I:51 - Wiesbaden, Jly 1, 1934 - (Vol.1327-335)[CG 228-233]
Freedom, and the whirlpools of our complexes
I:51.01 Our human personality is so full of complexes, and we waste so much time in whirling round and round without ever moving forwards, which is the first thing necessary in spiritual life. There should always be the desire to move onward.
For years and years we go on whirling round and round helplessly swayed by our complexes and yet we dare to speak of being free men and women! Where is this much-vaunted freedom, I wonder? What sense is there in talking about freedom if one does not even realize what freedom means? No man knows anything about freedom who is still swayed by his passions and desires, his likes and dislikes, his whims and fancies, who still feels aversion, who still reacts to the influence of others, who cannot even control his thoughts. It is surprising how glibly people talk about freedom without knowing what freedom is. As long as the slave believes himself to be the master, there can never be any real progress.
I:51.02 The energy that a whirlpool wastes in whirling round and round in a single day would take it round the earth. The same energy we waste in whirling round and round, refusing to change for the better, refusing to become conscious, refusing to become free. Spiritual life means breaking all these whirlpools in our soul. And of everything we see, we take readings according to our complexes: our complex of lust, of fear, of jealousy, of hatred, of aversion, of attachment etc.
I:51.03 Complexes may be likened to mines that lie deep under water. They form a great menace. The more worldly we become, the more we give mental and physical expression to our desires and lusts, the more complexes we form and the stronger does their hold grow on us. The current of the Divine is strong, but it cannot do anything as long as the whirlpool is still there. If you watch a river you can see it. There you have both the current and the whirlpool, but the current, however strong it may be, cannot efface the whirlpool that is created by an obstruction under the surface of the water. So the whirlpools of our complexes are formed by obstructions, and unless they be removed, the current cannot help us.
I:51.04 Even the worldly man can change if he is ready to give up his worldliness and all the complexes he has formed. Otherwise never. It is not a question of mere lukewarm piety or devotion, but of actual intense daily practice and firm resolution. Ordinary halfhearted devotion won’t do. What people generally do is they just anchor the boat and want it to move. In all our minds there are very deep-rooted impressions [samskaras] and these must be completely effaced. You must be ready to give up your false personality, false identification. They give us a false and distorted outlook.
Freedom from self-love and self-justification
I:51.05 Theoretically all can be changed, but, in practice, most people refuse to change. They cling to their pet desires and identify them with life. They gleefully hug their likes and dislikes, are proud of them, and make them their all in all.
I:51.06 The worldly man who is willing to overhaul his whole mental structure and foundations, can be changed, can become spiritual in spite of his past. If we are fully prepared to lay a new foundation we can become spiritual, otherwise we grow worse as the years go on. In the end, our complexes become so strong, and we are so helplessly under their sway, that we can scarcely be considered ‘normal’.
I:51.07 It is terrible weakness to cling to one’s own personality. The weaker the person, the greater the tendency to cling to his lower self. We are not able to change because of this self-love of our lower self. Unless we become merciless critics of ourselves, we can never progress.
I:51.08 We always resent being corrected by others. There is always an amount of self-justification in ourselves. But it is necessary for us to be open to Truth. Sometimes Truth will break our heart, but then will come a new awakening. The electric current that brings shocks, brings light also. If you want the light, be prepared for the shock also!
Devahuti’s prayer (from the Bhagavatam)
“O Perfect One! I am quite sick of gratifying the wicked senses. It is because of seeking to gratify them, O Lord, that I have fallen into blinding darkness." (3.25.7)
“At the end of many lives, I have now, by Thy grace secured in Thee an excellent eye to enable me to see through this thick, impassable veil of darkness." (3.25.8)
“Thou art indeed the Lord, the most ancient and glorious Supreme Being, the Ruler of all purushas, and like the sun Thou hast risen as an eye to the world blinded by ignorance." (3.25.9)
“Now, O Lord, be Thou pleased to dispel my great delusion—consisting in a strong attachment to this body and its belongings, with notions like ‘I’, ‘Mine’, and so on—which has been inspired by Thyself." (3.25.10)
Spiritual life without strict Sadhana is impossible I:51.12 If we are not prepared to find time for our daily spiritual practices, we cannot change, never. Then we should be sincere and give up all attempts at spiritual life. Spiritual life without strict Sadhana is an impossibility. The Protestant section of Christianity seems never to have realized this at all.
I:51.13 You absolutely must minimize all your unnecessary activities, mental and physical, and make more time for your spiritual practices. With a few minutes random meditation each day, nothing can be achieved. By dropping all unnecessary work and unnecessary occupations we have to create the necessary time for ourselves, and this time is to be utilized for spiritual practices only. Time is to be saved as much as possible, and we should never spend too much physical energy in unnecessary occupations either.
We bother so much about outward cleanliness, but what about the inner cleanliness that is to be created?
I:51.14 Again and again Sri Ramakrishna is stressing the aspect of renunciation.
“If you want to get at the lower pot, you must first remove the pot that is standing on top of it. You must renounce the world."
This the Master once said, to Swamiji [Swami Vivekananda].
I:51.16 You cannot have both the enjoyment of the world in its material aspect and Self-realization. Never delude yourselves on that point. “Where Rama is, there Kama cannot be. Where Kama is, there Rama cannot be", says an old proverb. Lust of the world in all its forms and God never go together. You have to give up one of them.
I:51.17 You should all intensify your daily practices. You should make more time for them. There is too much of useless talk, too much of useless physical waste of energy, too much mental restless-
ness. Whirlpools everywhere. Break the whirlpools if you want to find the right mood for intense spiritual practices
I:52 - Wiesbaden, Jly 2, 1934 - (Vol.1336-338)[CG 234-236]
Dirt can be got rid of
I:52.01 If a certain number of conditions are fulfilled, then only your cloth will become clean.
I:52.02 Some human beings do not recognize dirt as dirt.
I:52.03 It is not bad to have dirt in the beginning, but it is very bad to remain dirty.
I:52.04 If I have become dirty for some reason or other, I must strive to become clean again. The sincere man, however bad and dirty he may be, has got a place in spiritual life and has got a chance of progressing along the right lines, provided he really wants to purge himself of all evil and filth. Others have not.
Fear and sin are very low sentiments
I:52.06 Fear is all right for a beginner, because ordinarily, we do not want to be good out of goodness, but out of fear. We need the rod that makes us move, that chastises us. Fear has a place, sense of sin has place, but only at a certain stage in the life of the beginner, not eternally. Fear and sin are very low, and the more advanced student has nothing to do with them.
I:52.07 You see, where love is, fear cannot be. And as long as there is fear, real love for the Lord has not yet dawned in a heart. I want to sacrifice everything to my Beloved, my Lord, to my Master, but not out of fear, but out of love, out of a feeling of complete surrender and complete service to him. He is my all in all, none else, and because I love him more than anything else in the whole world, I serve him, I follow his commands, to please him, not out of fear or in order to gain some profit now or hereafter. No, in real love, there is no fear and respect, but only intimacy, comradeship, affection.
I:52:08 Why go and drag the world with you constantly and be all the more miserable and bound and full of no end of anxieties? Think of the Lord, of your Friend, and be happy, Be free, be cheerful and free from all worry. He is greater than anything you can imagine. He is the fulfillment of all friendship, of all love, of all longing for comradeship, and once you have got Him, there is no want whatever in your life, no matter what its circumstances may appear to be. Without Him, there can never be any peace or quiet or plenitude of life for any human being, but only the ever-recurrent attachment to other human dolls and the ever-recurrent frustration and disappointment and separation through death. Never delude yourselves on that count, for here, all delusion means misery, terrible misery sooner or later, and always nothing but misery and loneliness.
I:52:09 If you are sincere and follow the instructions, you too, will realize the Lord one day. And Sri Ramakrishna can always be trusted. He is always willing to come to your aid if you are perfectly sincere, perfectly pure and filled with a true longing for renunciation.
I:53 - Wiesbaden, Jly 3, 1934 - (Vol.1338-345)[CG 236-240]
Never take the world-phantom too seriously
I:53.01 Although the world is a wilderness, that is no reason why you should succumb to it, why you should lose your way completely. The world can never be changed, and we have to make our choice. Either follow the spiritual life or follow the world, but spiritual life can never be made comfortable or a worldly success in any way.
Manliness is needed, whether we are men or women, real undauntedness and firm determination is needed.
I:53.02 Sometimes much of our energy is lost through fear. We should not be too bold and think we are too secure, but the person who is always afraid of falling down is sure to fall; the person who is over-confident is sure to slip. Follow the golden mean.
I:53.03 The general rule for meditation is one should never travel the path alone, unaided; one should, if possible, be in the company of people who are following the same path. This is very helpful.
I:53.04 The difficulty in spiritual life is that each case is to be dealt with separately. There may be some common points, but there are also so many different points in everyone. Mass-production and any form of standardization is not possible in spiritual life. That is why institutional religion in its rigid form produces so few spiritual people. If you force a person to go against the law of his own evolution or growth, you simply stunt his spiritual instincts. He will never be able to advance.
1:53.05 As we go up higher and higher, there is always the great danger that we slip our foot and fall over the precipice. But that is no reason for being continually afraid of slipping our foot and dying or at least seriously coming to grief. Spiritual life is an adventure and requires great heroism, if a person really wishes to succeed and to reach the goal. It is not a dangerless path that can be comfortably trodden by all and sundry without great risk.
Never take the world-phantom too seriously. Do not cling to all the shadowy dolls and puppets you happen to meet. Stay in your own centre of consciousness.
I:53.06 Trust in God and faith in ourselves is necessary for every devotee. These are the two greatest props in spiritual life.
I:53.07 Knowledge and activity must go hand in hand. Otherwise work brings about restlessness and distraction.
I:53.08 We must be realistic and idealistic at the same time. Ours should be creative idealism, which is something quite different from sentimental emotionalism.
I:53.09 Sri Ramakrishna’s Bhakti does not mean that Bhakti is opposed to Jnana, both are to be blended.
Wash off old dirt as well as daily sin
I:53.10 The human personality is a blend of good and bad impressions. You should make the good ones grow, but at the same time neutralize and counteract the evil ones. Only thus can yourten-dencies be purified and slowly become great helpers in building up your spiritual personality.
I:53.11 Simply washing off the daily sin is not enough, because through ages and ages you have allowed yourselves to accumulate all kinds of filth and rubbish and dirt. So some of this old dirt must be washed off too. You should all try to devote some time to really intense spiritual practice every day. Without that, the dirt cannot be removed from all the dark corners of your mind, and then nothing will be of any avail. Every impure thought of lust or hatred or greed must disappear even in the dream-state, every impulse of aversion or hatred or possession must die away, before you will really be able to approach the goal. Daily sin is but the poisonous flower of the age-old roots of evil we have cherished and watered through life after life.
I:54 - Wiesbaden, Jly 4, 1934 - (Vol.1345-348)[CG 240-242]
The milk of Divine Love streams from God Incarnate
1:54.01 We want milk from the cow, not kicks; but the same cow that gives milk, gives kicks too.
I:54.02 In a general way God is everywhere, but His greatest manifestation is in the Incarnation, and we need the Incarnation to come in touch with God. First we must come in touch with the Incarnation, then only can God be known. None can come to the Father except through the Son.
The relation between mind and soul
I:54.03 In the course of our self-purification, there comes a time when mind disappears altogether. Soul alone exists. There comes a time when the soul reveals itself in all its glory, without mind. The pure mind becomes the pure soul.
I:54.04 That which makes the intellect an instrument, this very moment, here, while we are having our reading, that which makes this intellect work and directs it, is the soul, is other than the intellect.
I:54.05 The ‘sense of existence’ is ultimately not a product of the mind, but beyond the mind.
I:54.06 This self-conscious Principle stands as the foundation of all experience. It is given to very few to see the soul without reflection. At the back of all our experiences there is the existence of the soul. In all experiences there is something other than the mind, and in the pure mind there is always the reflection of the soul. The purified mind and the purified intellect become the reflectors of the glory of the soul.
I:54.07 The Atman, from one standpoint, cannot be known, from another It is known, from a third It is something more than merely known, because It is a conscious Principle that does not depend on anything else for Its realization.
I:54.08 In the process of purification, you find that mind disappears. First the dross will be less and less, and then comes a time when the mind disappears altogether. First do away with all impure thoughts, have only pure thoughts, then mind disappears of itself, and the soul is revealed. This disappearance or annihilation of mind is not an unconscious, an inert, a lifeless state, but a state of the intensest vibration and illumination, but ‘mindless’.
“First of all you give up the world with the help of the mind,
and then, finally, you give up the mind also."—(Upanishads)—
1:54.09 This is the final elimination of all upadhis, all limiting adjuncts. You make your face clean with the help of the mirror that shows you the dirt, and then you throw away the mirror, too.
I:54.10 The Highest Truth is that where all argument, all reasoning, stops.
I:54.11 The mind wants to reach the Truth, but it has to be disappointed, because it is unable to reach the Truth. The mind has no luminosity of its own; its luminosity is a borrowed luminosity, and so cannot illumine that through which its own limited luminosity has come into being. (The moon cannot illumine the sun.)
I:54.12 Even a little glimpse of the soul in the purified mind convinces us once for all that the soul is infinitely more real and lovable than the mind. This is something to be experienced. The soul is the very bedrock of all experience.
I:54.13 If on purified mind there falls a reflection of the Infinite, we can get a glimpse of It, though this does not yet mean Its realization.
Develop proper imagination for meditation on SELF
I:54.14 Without meditation there is no possibility of cleansing the instrument, and the beginner should develop the faculty of imagination by imagining something that is true, not something that is untrue, such as the son of a barren woman or a sky-flower. Imaginations, if intensified, slowly lead the aspirant to the direct perception of the Reality.
I:54.15 Think of the SELF that is in the sun, in the moon, in the stars, in all the world-systems, in all the planets, that pervades the entire universe:- the SELF that fills all, that is near at hand and far, that stands at the back of body, senses, mind, that is all one, ever indivisible. Think such thoughts intensely again and again during the day and while falling asleep. Make them vivid, vibrant, alive. Let them possess you.
154.16 The point longing to realize its point-nature finds that it is the circle and that its point-nature is something imaginary. [See figures, and footnote below.]
I:54.18 Most of us have no consciousness of consciousness.
Their consciousness is so vague, diffused, that they are not even conscious of being conscious. All the rays must first be focussed on one point. Ordinarily, as I said, our consciousness is so diffused, going outward through all the senses, continually being distracted, now by this, now by that, but not conscious of its own consciousness. In focussing the rays of our consciousness we begin to feel it. In focussing the rays of the sun, we feel its tremendous heat.
I:54.19 So, first try to stop the diffusion of consciousness more and more at all times, and then, from the highly concentrated point of consciousness pass on to the whole, wide, vast circle of consciousness.7
“In whatever you perceive, you alone appear. Do bracelets, armlets and anklets appear different from gold?
Completely give up such distinction as ‘I am He’and ‘I am not this’. Consider all as the Self and be desireless and happy.
It is verily through your ignorance that the universe exists. In reality you alone are. There is no Jiva or Ishwara other than you.
One who knows for certain that this universe is but an illusion and a nothing, becomes desireless and pure intelligence, and finds peace as if nothing exists.
In the ocean of the world One only was, is and will be. You have neither bondage nor liberation. Live contented and happy.”
—(Ashtavakra Samhita 15.14-18)—
7. Reference to phases 4-7 of the chart published in MEDITATION & SPIRITUAL LIFE at the end of the chapter entitled ‘Spiritual Unfoldment', followed by a very instructive Editor's Note. During his meditation, the sadhaka, starting from his present sense of reality, begins by sensing that he is a ‘point' that is a part of the Infinite, the circle; this, if done persistently and undistractedly, for a long time, undermines the reality of the point, until, in the end, the point-consciousness disappears, and the circle-consciousness alone stands revealed as the only reality. [Publisher]
1:54.20 If we really, intensely go on trying, day by day, some day a higher mood will come over us and then we get a glimpse, and the impression of even a very tiny glimpse never leaves one again, whatever happens. It is like the very first intimation of homecoming after years and years of lonely exile.
I:54.21 Worldly life, which can never make you happy with all its frustrations and miseries and thwarted hopes, may try to dog you again, but even the remembrance of that glimpse will save you and drive you on. It has become a living part of your own being, and no-one can ever again get rid of it. It is our true nature, asserting itself for the first time, our first nature which can never be given up.
I:54.22 Now, owing to our present impurities, the reflection in us does not reveal the direction from which the light is really coming. This is what muddles everything up.
I:54.24 Vedanta says: Follow the path, have the experience yourself, verify it again and again; take no one on trust.
Create the instrument and then realize the Truth yourselves. Take no creed, no teachings, no Holy Scripture on trust, but only as sign-posts to help you to your own realization of Truth.
I:54.25 Our great sage Sankaracharya says somewhere: “Everybody feels he is, never that he is not or that he has ceased to be. ” I:54.26 The principle of verification is the greatest thing in Vedanta.
I:54.27 To the extent in which you yourselves will be able to raise your centre of consciousness, higher and higher, you will get at least a glimpse of the Infinite.
I:54.29 The mind must move. Movement is its very nature. If you consciously and deliberately stop its downward course to the lower, physical body-centres, it must move upwards. But if you stop its downward course and at the same time make it consciously move upwards, with an effort of the will, the process is much swifter.
“The wise should always think with great care of the invisible, the visible and everything else, as his own SELF, which is consciousness itself.
Having reduced the visible to the invisible, the wise should think of the universe as one with Brahman. Thus alone will he abide in eternal felicity with the mind full of consciousness and bliss. ” —(Aparokshanubhuti 141-142)
I:55 - Wiesbaden, Jly 5, 1934 - (Vol.1349-359)[CG 243-250]
Sri Ramakrishna’s warning regarding certain persons
1:55.01 Sri Ramakrishna warned people against the following persons:
• 1. The person whose words flow like water.
• 2. The man, the doors of whose heart are closed; even if a diver takes a dip in his heart he would not fathom it.
• 3. The devotee with the Tulsi leaf stuck over his earto show his devotion outwardly.
• 4. The woman who wears a thick veil so that people might know that she is a very chaste lady, which she is not.
Such people are very dangerous. They are just like a poisonous water reservoir, where you may get typhoid if you bathe in it.
I:55.03 Whatever the Mother does, everything is the manifestation of Her sport, Her Lila, Her joy. Sometimes the devotee says, “Mad Woman, what are you doing?”, when he sees Her prancing about in one of Her strangest pranks, frolicking madly with pain and pleasure and human hearts. Sometimes we do not find any rhyme or reason in the whole cosmic process, but this whole cosmic process in its madness, its cruelty, its pain and pleasure, is but the manifestation of the mad frolicking spirit of Mother, of the joy She has in Her play, and we should become Her playmates, consciously and willingly. We, too, should enjoy Her play and take it as play, as actors performing a part, but knowing that they really have nothing to do with it, and that it is all for the sake of the mighty fun of the thing.
I:55.04 All these songs of Sri Ramakrishna8—mostly written and composed by Ramprasad and other Bengali Vaishnavas—are the symbolic representations of this cosmic process. The crude mind of the worldly person takes them in a crude way and thus misses their inner meaning. Their symbolism is really marvellous and expresses the Truth in a very striking way—as far as the Truth can ever be expressed in words.
I:55.05 You see, we are all kites Mother is flying in the sky, and
8. In Vol.I Section 11, Chapter 3, p.351-359 [CG245-251].
we are all tied by separate strings so that we cannot get away. But some very clever kites manage to cut the string and fly away, never to return, and then Mother beside herself with joy claps Her hands and is full of joy, though She Herself keeps the kites tied to the string. So what we have got to do is to cut the string that ties us to the phenomenal world and to Mother’s play, and then we are free, and Mother rejoices at our freedom. Otherwise the play will go on indefinitely, with all its joys and miseries, fulfilments and frustrations, never to end—an immense round of frolicking seen from the Mother’s side, and of immense suffering and bondage seen from ours.
1:55.06 Brushing completely aside your petty individual will, you must joyfully dance Her mad dance. The fun is that when the impulses rise in our mind, we think they rise from ourselves, that they are our impulses, that they belong to our will! We do not even realize what slaves we are. When we have got to dance, just let us dance with the whole cosmic dance, never believing our role to be the truth, but knowing it is but play and nothing but play, while we are the witnesses and have no identity with it. Even the individual is a manifestation of the Cosmic, but he makes himself so miserable by cutting himself away from the Cosmic Principle, from Mother who leads and creates the dance.
1:55.07 You see, when you boil potatoes, they, too, perform a most ludicrous dance inside the pan, and we are just like these potatoes. If they had thoughts, they, too, would probably imagine that they were dancing out of their own free will, not that they were made to dance. You should try to realize this fully. It helps you greatly in advancing along the right lines.
1:55.08 You get a glimpse of freedom only when you are in perfect tune with the Cosmic. Otherwise, what we ordinarily call our freedom, is the animal freedom, freedom of the instincts, not from the instincts, nothing but the unconscious manifestation of the cosmic energy. Instead of living an instinctive life, live a conscious life, a life of intelligence. Freedom of the instincts is licence, not freedom at all. We are creatures of our moods, and the whole world is full of such marvellous ‘free’ people, and it is getting worse and worse. Wonderful ‘free’ souls they are! All puppets dangling most ludicrously on the strings of Her play.
1:56.09 In Tantrika Sadhana, Mother in Her personal aspect is
Shakti, the tremendous Primal Energy whose play all this is. In Her Impersonal, Absolute aspect, Mother is Shiva, the great white God of renunciation and meditation, merged in the absolute state. This is a very grand conception and takes the whole cosmic process into consideration.
I:56 - Wiesbaden, Jly 6, 1934 - (Vol.1359-374)[CG 250-261]
The Visisht-advaitic system of Ramanuja
I:56.05 According to the system of Ramanuja, the Visisht-advaitic system, we are parts of God (cf. Christ’s metaphor of the vine and the branches), just as this body of ours is the body of our soul, our souls are the body of God,—not in a gross sense, naturally.
• God is the spirit, the soul is the body;
• God is the Whole, the soul is a part;
• God is the Principle, the soul is a mode.
1:56.06 The immanent aspect is the culmination of Ramanuja’s teaching, and this is what we need as a stepping-stone to the Advaita. The Advaitic system cannot be realized by the average beginner, and we must first realize the immanent Divine, before we are able to proceed to the One without a second.
[Question:- This idea does not appeal to me. Then, according to Ramanuja, God would in a way be dependent on ourselves. If I were not there, God would be lacking something, because if but a single part is not there, the Whole can no longer be complete?
Swami Yatiswarananda:- But where can you go, when everything is in God? You cannot go to any place that is outside God. You cannot travel by any means that would eventually take you outside God. You always remain within the Whole, so God really speaking is not at all dependent on your existence, although you are a part.]
I:56.07 The realized soul finds that God who is the Soul of his soul, is the Soul of all souls and pervades the whole universe. With a purified mind, we can only understand this much, no further. After that, the mind gets merged, disappears completely, ceases to be.
I:56.02 There is such a thing as the soul’s self-consciousness without any instrument, without the aid of any instrument. The Atman is a Self-conscious entity not dependent on either senses or the mind. The consciousness that comes to us through the mind comes later and is already limited consciousness, a reflection, not real consciousness.
1:56.03 The immanent aspect implies that there may be special manifestations.