I:57 - Wiesbaden, Jly 7, 1934 - (Vol.1374-385)[CG 261-269]

Ramanuja’s system (ctd)

I:57.01 You should grasp Ramanuja’s attitude very clearly. If you do, it becomes a key to the more difficult aspects of Vedanta, and you need it as a stepping-stone to the abstruse truths of the Advaitic system. Never get it into your head that Sri Ramanuja makes God dependent on you, that you could take yourself away from the Whole and by doing so make It incomplete. This is an absurd idea that has nothing to do with Sri Ramanuja. He was not as simple as all that; neither was Christ in His teaching of the vine and the branches. No, Ramanuja’s system is really the best for most people. It avoids on the one hand the narrowness of the dualist and the Dvaitic system, and, on the other, the abstruseness of out-and-out Mysore Advaita.

I:58 - Wiesbaden, Jly 8, 1934 - (Vol.1385-393)[CG 269-275]

Intellectualism - morals - spirituality

I:58.02 The average man or woman of modern times is more intellectual than moral or spiritual. Intellectualism without strict ethical culture and spiritual culture is destructive and will bring about chaos in the world. The intellectual man without morals and spirituality is a demon, and the world will have to suffer terribly if no change is brought about soon. The demon has already become very powerful, and when the demon is very powerful, even God must make use of destruction to bring about a better state. Even Sri Krishna, the greatest Incarnation, could not prevent the war of the Pandavas and the battle of Kurukshetra. Whenever evil has become too rampant, God must bring about destruction, so that the forces of evil may become exhausted. There is very little chance of this present-day world of ours escaping destruction.9

I:58.03    “All the knots of the heart are cut asunder, when the

9. Reference, again, to World War II (just 5 years ahead).—Publisher.

Highest is realized.” When very, very many knots are cut, then alone the light falls on the heart and washes away all the dirt that has been allowed to accumulate for life after life.

I:58.04 The chief attributes for the aspirant are: straight for wardness, guilessness, freedom from covetousness, gross and subtle. In the language of the Western psychoanalyst, this would be freedom from one’s complexes—though, certain schools do not as yet recognize that giving in to one’s animal instincts simply forms another kind of complex, that of animality, creating another kind of unbalanced slaves. The Western psychologist will have to find out many things in the future, of which he is still totally ignorant—caught as he is in the net of his own cocksure theories!

Yearn for union with God

1:58.05 Instead of yearning for union and intercourse with human beings and human bodies, let us yearn for union with God. The yearning as such is right and deeply ingrained, but Maya has so much clouded our understanding that we mistake the direction from where the yearning comes and try to unite ourselves to what is transient and limited, instead of to what is unchanging and alone able to fulfill our yearning in every respect. It takes a human being many, many lives, till the dawn of this realization begins to lighten up his heart and to make him change his mistaken ways. Maya loves Her kites too much to give them freedom without tremendous struggle. The strings are not snapped so easily, and snapping one’s string in most cases means terrible struggle and pain.

1:58.06 It is a great grace that we are allowed to strive for something higher, that we are here together trying to follow the path, but this grace may be taken away from us any day if we are not fully sincere and straightforward in our striving. So let us make the best use we possibly can of the great chance given to us and not lose it. No one knows when it will be given again. Before accepting an aspirant, Sri Ramakrishna tests him again and again, and we should be able to pass the test, then great things would happen in our life, only there must be intense yearning and steadiness. We must never become lax in our Sadhana and should never allow ourselves to be distracted and diverted by outward things and the glamour of the phenomenal. This is the great danger in the life of almost every aspirant. If he is not on his guard and wide-awake under all circumstances, he may easily be lured away into by-paths that end in a blind alley. Then he would have missed the chance of his life.

I:59 - Wiesbaden, Jly 9, 1934 - (Vol.1393)[CG 275]

Crookedness does not pay

I:59.01 In no way of life, will you find that crookedness pays in the end. Crookedness is always found out. Modern Western civilization is manufacturing crookedness. Even in the children it is being manufactured. And the manufacturer of crookedness has always to pay for it in the end, and he will have to pay heavily.

I:59.02 Sri Ramakrishna could not bear crooked people. An aspirant who is crooked cannot advance, however profitable he himself believes his attitude in life to be. There is no redeeming feature in crookedness. It is wholly of the world and worldly aspirations, and even there it is found out in the end.

I:59.03 We should be frank, kind, intelligent, straightforward under all circumstances. The crooked person wastes tremendous energy without moving forward, just like the whirlpool in a river.

I:59.04 Sometimes our pet-ideas are more to us than our flesh and blood, although they are all wrong. Never believe the crooked way of acting to be a wise way. The worldly man may think so, but it does not pay.

I:59.05 This is the one thing absolutely needful in all forms of spiritual life:- We must be sincere; our eyes must be open to Truth even if Truth breaks our hearts and those of others. Truth often does.

A group of spiritual aspirants is no mutual admiration club

1:59.06 Truth is so shocking. Real Truth always brings shock and terrible disillusionment. Sometimes we feel shocked, miserable, depressed if someone really tells us the truth, but if there is any goodness in us, we have to acknowledge that what has been said has been right. This (group) should not become a mutual admiration club. The aspirants should tell each other the truth, even if it is unpleasant; they should be out to help each other. A mutual admiration club is of no use in spiritual life.

It is a great misfortune, if in spiritual life people are not trained by elders who have actual experience of Truth. An elder is necessary in spiritual life, for he alone can lead, direct and determine the Sadhana of the aspirant. So many things have to be imparted in spiritual life. Culture has to be imparted, you see; whereas civilization can be learned or studied from books—spirituality and true spiritual life, never.

I:59.07 When we form an intimate group for sincere spiritual studies we should expect to hear and to be told what is not pleasant. The elder can only direct the aspirants when he is able to tell them many things they do not like. If you want to resent this, of course, you can do whatever you please, but spiritually you can never grow and you had better give up all aspirations for higher life. Without the right attitude you can never learn anything spiritually.

I:59.08 The relations between the spiritual students should be intimate, that between the leader or the teacher and the student should be intimate. The thought must always flow freely from one to the other. Meaningless obstinacy on the one hand, and mere admiration on the other, are both exceedingly bad. If one forms a group, one should listen to what one is being told; if one does not listen, one should go away; one should no longer be present. A group is no club where one can while away one’s superfluous time.

I:59.09 If the flood of Truth comes and washes away our wrong notions and wrong relationships with others, this is not a defeat, not a loss, but a victory. But very often the unillumined soul thinks it a loss.

I:59.10 Never cling to falsehood in the name of Truth, and never justify yourself. Test the Truth like the money-changer tests his money but, after having tested it, accept the Truth, follow the Truth, do not resent It.

Your personality has to be built up

I:59.11 Our progress depends on how we approach the Truth, on how we face the Truth. Sometimes the shock of the Truth may be so great that we feel broken down under it for a while. Stand it, and that will bring you light and new life. It will be very painful, but this pain will bring infinite bliss and happiness. Pray to Him, “Lord, if the doors of my heart are closed, break them open!”—. Sometimes we think we lose our personality. No,-our personality is only now being formed. We haven’t got one yet!

I:59.12 The human being must rise above his animal consciousness. Often a relentless, complete reshuffling is necessary. This means pain and unsettlement. It is a painful process. What up to now you had been calling a personality or a person was just an indefinite chaotic mass of impulses and animal cravings. Your real personality is slowly being built up now. This takes years and years of constant pain and struggle.

The lower one is in the scale of evolution, the greater is his self-love. Apply this rule mercilessly to yourself and to others when you want to find where everyone stands. Egolessness and calmness are necessary for one who follows the path of Jnana and no man or woman who still hugs self-love to his or her bosom can be called a highly evolved being.

1:59.13 Many people think ruthlessness, inconsideratness, obstinacy, are signs of a strong personality. No, they are not,- they are the unmistakable signs of a weak despicable slave. No one who is really strong is ruthless or ego-centric, for selfishness only belongs to the weak and is the weapon of the weak that cuts both them and others.

1:59.15 Never instruct anyone in the highest truth who is not continent, not controlled. Purity, faith and devotion are necessary. A single one of the different passions is enough to ruin a man, but mostly, a person is dominated by even more than one passion. So you see what a long and troublesome preparation is necessary.

1:59.16 If you want to fill a pot with water you cannot do so if there is even one small hole somewhere. But most of us are pots with many holes. So how can they be filled? First of all, these holes must be stopped. And this means a long time of sincere, steady striving, and strict culture. Our hole may be anger, or lust, or aversion, or jealousy, or desire for name and fame, or attachment to property and our kith and kin,—it may even be the desire to appear better than we really are,—and every one of these is enough to stop our whole progress.

1:59.19 Ethical culture, continence, purity, help us in building up a real character. Character gives one the backbone, the stamina, the strength that alone makes spiritual life possible. Without this, there may be a ‘person’, a sort of jelly-fish, but never a personality, and never a real human being, but only an intellectual animal.

“The wise should always be one with that silence wherefrom

words together with the mind turn back without reaching it, but

which is attainable by the Yogins."—(Aparokshanubhuti 107)

1:59.20 We must develop our will and have straightforwardness.

Only then can we progress. In spiritual life there are so many points to be observed, and every one of them is sufficient to make us stagnate or to cut us off altogether. We should see that we do not miss the great chance given us through Divine Grace. Everything will be of no avail if we do not listen to what is told us and if we do not strive night and day to apply it practically and to perform our spiritual exercises steadily and doggedly for a long time. This is the only way, if we want to succeed.

I:60 - Wiesbaden, Jly 10, 1934 - (Vol.1393)[CG 275-275]

Expect tension at the beginning of Sadhana

I:60.02 Spiritual practice means tremendous nervous tension. There must be tremendous nervous tension but, in the long run, this strengthens your nerves. In gymnastics, too, you get terrible pain, until your muscles are trained, and yet the muscles become stronger and more elastic. Without this pain, there could be no progress.

I:60.03 In the beginning, you must always be in a state of tension, nervous and mental; higher tension, not lower tension which brings about exhaustion. Spiritual life needs energy more than anything else, and the willingness to stand the troubles and the pain and the unsettlement spiritual practice initially brings.

The slave should know his slavery

I:60.01 If you want to be weak, just cherish the thought of lust, hatred, aversion, jealousy, etc., etc. All your energy will be lost and you will become a slave of hatred, of lust, of greed, of jealousy, of covetousness etc., etc.

I:60.04 We should always take care to watch the effects of our thoughts on our mind and on our whole physical system, and then act accordingly.

I:60.06 We want to be driven by our impulses, and yet we think we are free. This is not freedom, but licence, and licence, in whatever form it comes, means slavery. This is a subconscious process. In the case of most of our ‘free’ people, the stimulus comes, and they simply react to the stimulus. There is nothing free in that. When the stimulus, any stimulus, forces one to react, one is not a free human being. One is a slave. Our impulses drive us, and we pretend we are free. No, we are slaves. When the slave thinks he is free, there is no salvation for him. The slave should know his slavery. Dominated by our passions, we live a life of impulses, good impulses and bad impulses, no matter which, but the impulse-swayed and impulse-driven man is not a free human being. Desires and freedom cannot go together. I am always amused when I find so many persons talking about their freedom. Where is it? No, in most cases, the slave is proud of his slavery

I:61 - Wiesbaden, Jly 11, 1934 - (Vol.1393-394)[CG 275-275]

Well-performed Japam leads to meditation

I:61.05 We should be perfectly regular in our practices and reading and studies, but at the same time not machine-like.

I:61.06 Some people, lest they become machines, won’t observe any regularity in their practices, doing their Japam, their meditation whenever they like, but this is something very dangerous in spiritual life and leads nowhere. There must be perfect regularity, a daily fixed routine, which is not to be given up.

I:61.07 Our tendency is always to be irregular, haphazard; so it is better to stress regularity even in all other matters.

I:61.08 The nerves play such a great part in spiritual life, and in spiritual training.

I:61.10 Regular breathing is always useful. Ordinarily the rule is: Do not allow your breath to become unrhythmic.

I:61.11 Japam, repetition of a Mantram or a Holy Name, will bring about rhythm in the body and in the mind. Never underrate its effect.

I:61.12 All this brings about a change in the mood:- sometimes after a little while, sometimes after a long time. But these practices are always effective in the long run.

You cannot overestimate the importance of well-performed Japam for the beginner. Well-performed Japam slowly leads to real meditation, which cannot be attained without the necessary physical and mental preparation.

I:61.13 Japam especially, more than any other practice, is to be stressed by you all. Try to make it as intense as possible. Try to make it better and better. You cannot imagine its efficiency if properly performed. But done in a happy-go-lucky, haphazard way whenever you like, without strict regularity, it is of no use.

I:62 - Wiesbaden, Jly 12, 1934 - (Vol.1394)[CG 275]

Aspects of the Cosmic

1:62.01 The Cosmic has got different aspects:

•    Physical aspect: the whole universe;

•    Mental aspect: the Cosmic Mind—not merely the sum-total of all limited minds, but much more;

•    Spiritual aspect: the Whole, of which all the souls are modes or parts;

•    Absolute aspect: where the question of the Whole and the parts can no longer arise, where there is only the One without a second, undivided and indivisible.

I:62.02 Some aspirants do not find it possible to think of the forms, but they see the whole universe.

Dissolve all false ishtams into your Ishtam

I:62.03 How much time we waste in being social! How much time we meditate upon others, we human beings! It is just like meditation, so intense, but calling up false images and false feelings. When we dispassionately look into ourselves, we will see what funny things are happening inside us. If we would only devote all that time to our own Ishtam, instead of busying ourselves with others, what wonderful progress we would make!

This is not the way to progress. We must rise above the little dolls and puppets—the miserable little toys—to the Toy-Maker, to Him who pulls their strings, who makes them dance their chaotic dance,—to the Mother, who holds the strings of the kites She is flying, keeping them tied to her Maya.

I:62.04 Unfortunately, it so happens that we do not have enough love for the Ishtam. We think of human beings, feel attracted by them, lack in love for the Ishtam, and do our Japam in a very lukewarm and haphazard way. If however we make a Holy Personality our Ishtam, then we are saved from thinking of these hundreds and hundreds of false human ishtams that bind us to the phenomenal world and prevent our progress. Without rising above them all, we shall never know what Love and what Freedom is.

I:62.04a Be on your guard, analyze your thoughts mercilessly.

Do not allow the puppet to forge invisible fetters and bind you to itself.

What is the puppet without him who holds the strings, without him who moves it? Where is the importance of the puppet? So, why all this attraction and aversion, why all these likes and dislikes instead of centring all our emotions on our Ishtam? The Ishtam is always there. The Ishtam never leaves you in the lurch, never disappoints you, never brings you misery and frustration, but you must know how to make him your very own, how to be in his company, how to consecrate yourselves to him alone.

I:62.05 So, this is the great point for consideration by us all: If we watch our thoughts during the day, we find hundreds of ishtams instead of our Ishtam occupying our thought-life and our emotional-life. But we must cling to our Ishtam, dissolve all the false ishtams into our Ishtam, merge them. There is no other solution, however painful this may be for the beginner. Always have the undercurrent of your mind connected with your Ishtam, at all times.

I:62.06 Try to replace all other forms that attract you or repel you by His form, then your life will be happy and free from all attachment.

I:62.07 Sometimes if you think of people, you shudder; sometimes you feel hatred; sometimes a feeling of sexual attraction, a feeling of this so-called love. If you consciously and intensely connect all these feelings at once with your Ishtam, you save energy and avoid all these disturbances. When thoughts of other persons come, replace them by the thought of your Ishtam, always replace their forms by the luminous form of your Ishtam. Thus you minimize the waste of energy, and not merely that: this practice has a great spiritual value.

I:62.08 It is because we still have too much body-consciousness that we still think in terms of bodies, of persons. So, whenever you find yourself thinking worthless or even dangerous thoughts about someone—thoughts of attraction or replusion, not conducive to your spiritual development—replace them at once by the thought of your Ishtam, and think this thought intensely, while doing Japam.

Learn to be detached and aloof

I:62.11 First of all our attitude towards ourselves is wrong. Then our attitude towards all others is wrong, naturally.

I:62.13 Mental purification is a very hard process, and without mental purification no spiritual achievement is possible. If we allow ourselves to act as bodies, as men or women, we shall never be able to minimize or annihilate our body-consciousness. Try to eliminate as much as possible unnecessary thinking of others, no matter whether they attract or repel you. Both attitudes are equally bad from the spiritual standpoint. Learn to be detached and aloof.

Cling to your Ishtam alone

I:62.14 Cling to your Ishtam and drop all ideas of clinging to others. There should never be any attempt at direct connection between different bubbles, different puppets, you see. The indirect connection through the ocean is all right; but that is always there. No bubble should take up direct relations with any other bubble. Otherwise, sooner or later, but unavoidably, there will be misery and bondage and slavery. Therefore the spiritual aspirant should always be on his guard and concentrate all his feeling, thinking and willing on his Ishtam, who is always reliable and can never become a source of bondage.

I:62.15 When your mind has attained a certain amount of purity, you can talk to your Ishtam, get answers from Him, and can always find yourself supported by your Ishtam when you are in need of any support.

I:62.16 The bubble can never really support you. The Ishtam is your friend, your nearest and dearest, and will never betray you. So try to establish a close connection between yourselves and your Ishtam as soon as possible by performing your practices steadily and strictly following the instructions you have been given. This is not mere imagination. It is something that is and that can always be relied upon, but you yourself must experience it. Never accept anything without testing it again and again.

The horse can be taken to the well, but it cannot be made to drink if it does not do so itself. You can be given the necessary directions, you can be told what you should do, but then you must doggedly do it yourselves. No other person can do it for you. So do not complain if you do not succeed, but rather see that you fulfill all the preliminary conditions.

I:63 - Wiesbaden, Jly 13, 1934 - (Vol.1394-397)[CG 275-277]

Be prepared to struggle for a long time I:63.08 The struggle will have to continue for a long time, for

many, many years. After hard struggle and great perseverance we may be granted some respite, but even this does not mean that we should give up all practices. The task of spiritual life is very hard and only one among thousands and thousands reaches the goal. The others just fall down at the wayside. This cannot be helped. We have to leave them there and to walk on. But then no effort is ever lost and their effort, too, is going to bear fruit in some later life. The doer of good never comes to grief, ultimately, though his bad karma may have prevented him from reaching the goal this time.

“(Reality which is) free from birth, and (which is) free from sleep and dream, reveals itself by itself. For, this Dharma (i.e., Atman) is from its very nature ever-luminous.

On account of the mind apprehending single objects, the Bliss (i.e., the real essence of the Self) always remains concealed and misery comes to the surface. Therefore the ever-effulgent Lord (is not realized though taught again and again by scriptures and teachers).”

(Gaudapada’s Karika 4.1-2)

Straightforwardness, gravity, sympathetic aloofness I:63.07 Be straightforward in all your dealings. Be straightforward where you should be straightforward. Be grave, be reserved, be aloof in the company of others—this does not mean being haughty. You can be full of sympathy for others in an impersonal way and yet be aloof, reserved, not allowing them to come near you in an inner sense. You should be kindhearted, but not allow others to come near you in a personal sense.

Opening one’s heart—when and to whom I:63.09 You should not open your heart to all, but you should open it where it should be opened and know when to do it. That means, in the language of the psychoanalyst, ‘being free from complexes’. You can always open your heart to an elder, to one who is already well-established on the path and has experienced its difficulties himself, but you should never open it to worldly people. Turn to your Ishtam when you are in difficulties and when there is no one who is experienced to turn to. Others cannot give you any advice at all. They do not know themselves, so how can they help you? Even if they are well-intentioned, they cannot give you any sound advice as to what you, a spiritual aspirant, should do if you really wish to succeed. Another sense is needed for that, which the worldly-minded do not possess. Their mirrors are too dirty to reflect the light or, if they reflect it at all, the picture is so blurred and distorted that only confusion can be the result.

“Thou showest Thyself according to the view of men as they are of straight or crooked thinking, just as a piece of rope appears to those who are thinking of the serpent or of any other like thing. ’’

“That very Lord Himself is in every thing and He is the very essence of everything that truly exists, the Ruler of all, the cause of all the causes of the Universe, and being the Inner Ruler of all. He is the One indicated by every light afforded by objects. He is the One true Existence conclusively shown by denying every other existence. ’’

—(Srimad Bhagavatam)—

I:64 - Wiesbaden, Jly 14, 1934 - (Vol.1398-403)[CG 278-282]

The role of mental impressions

I:64.01 In our spiritual life our mind is to be made a blank, in a higher sense. There should not remain any bad impressions. All the bad impressions have to be uprooted and annihilated.

I:64.03 The effects of impressions can never be realized beforehand. Environment plays such an important part, and the impressions unconsciously taken in through a bad environment may hamper a person’s progress very much. Impressions may be taken in directly or indirectly, and it is one of the most difficult but most important tasks in spiritual life to efface them completely through our Sadhana.

1:64.04 The more you sincerely try to cleanse your whole mind, the more you will discover what great obstacles impressions are, either direct or indirect ones. There should neither be love nor hatred. The more these impressions are effaced, the more higher impressions come and make things easier for you. Owing to the lack of tradition, people in the West do not realize what an important part impressions play in a person’s life. Without effacing the bad ones, you can never progress, no matter what you do.

1:64.05 This impression-aspect of spiritual life should never be lost sight of by the aspirants. Sometimes we are astounded by the impressions which surface in our minds, impressions we never even suspected having taken in! That is why we should be so guarded and watchful in our association with others.

“When duality appears through ignorance, one sees another, but when everything becomes identified with the Atman, one does not perceive another even in the least. ’’

—(Aparokshanubhuti 53)—

“Living in the body which is under the sway of the resultant of past actions, the foolish one, on account of work done by the organs becomes bound by identifying himself with them."

—(Sri Krishna & Uddhava 6.10)—

I:64.07 Do not consider only the gross aspect. There is the subtle aspect too. All impressions are to be effaced, for without that there is no freedom, and the only way to do this is to develop real indifference, or, look on them as very gross manifestations of the Divine. The darkest cloud, you see, is still illumined by the light of the sun. If we see the dark cloud, we see it with the help of the rays of the sun. All the different aspects of Maya cannot exist except in the light of Brahman.

I:64.08 See no mark is left in your mind, but this does not mean that you should become callous. Sometimes heartlessness passes for indifference. Have noble feelings, not because of the personality, but because of the Principle that is always there.

Because the waking state is, to us, the only real state, this whole show of the phenomenon appears real. But as soon as we have a different standard, even our personality is nothing but a long continued dream. The highest Truth will only flash when we look upon all this, even upon our own personaity, as a dream. Very strong injections of Vedanta are necessary. No diluted solution will do to cure our ills!

“If the objects cognized in both the conditions (of dream and of waking) be illusory, who cognizes all these (illusory objects) and who again imagines them?

Atman, the self-luminous, through the power of his own Maya, imagines in himself by himself (all the objects that the subject experiences within or without). He alone is the cognizer of the objects (so created). This is the decision of Vedanta."

—(Gaudapada Karika 2.11-12)—

I:65 - Wiesbaden, Jly 16, 1934 - (Vol.1404-410)[CG 283-287]

The downward pull in the yet unpurified mind

1:65.05 As I said, all depends on our attitude, the right attitude must be developed. Then everything becomes easy.

I:65.06 It is sometimes very dangerous to raise softer feelings in the mind, unless you already know how to connect these softer feelings only with God. Sometimes, when one’s feelings are roused, the mind can be dragged down to one of the lower centres of consciousness, if one is not guarded properly. This is very dangerous for the spiritual aspirant, for then he may slip his foot, and his feelings may be given some physical expression. There is always the downward pull in the not fully purified mind. The tendency of the mind is always towards the lower centres. We receive some stimulus, and only that devotee who holds on to a higher centre of consciousness is safe.

So, make Japam with the name of your Ishtam or the Mantra that is given you. Have self-analysis. Japam is the thing we can do everywhere, under all circumstances, the easiest of practices, and very effective if it is done properly. You should try to intensify your Japam, to make it alive.

I:65.07 The tongue is ever ready to drag us down, the ear is ever ready to drag us down. Sometimes we sense things like pigs, eat like pigs, enjoy touch like pigs. The human being can be so disgusting when you watch him dispassionately in the tram or in the streets. I shall never forget the sight of a man smelling a bunch of Jasmine flowers, whom I saw in a tram in India. What sensuality there was in his way of smelling.

I:65.08 Touch is one of the dangerous ways of dragging the mind down. Through touch, mind comes down too, and, in most cases, it is easier to bring it down through touch than through any other way.

I:65.09 There is touch and touch, seeing and seeing, hearing and hearing, and the aspirant should always know how to discriminate. You can never become pure if you are not guarded in all this or if you think it of no importance. The stimulus must be avoided by the beginner. The feeling, the thought must not be roused. The deed is only the last link, so the other links are more dangerous and should be scrupulously avoided by all sincere aspirants. The trouble is, many aspirants think they have already become saints and then they go and walk on the ice. No, purity is not so easy as all that. It needs years and years of training to attain real purity, and before having attained it, no one is safe.

I:66 - Wiesbaden, Jly 17, 1934 - (Vol.1410-420)[CG 287-294]

In tune with the Cosmic Heart

I:66.05 Freedom consists in living the life of the Universal, in identifying yourself with the Universal. Then you get a greater feeling, for you are in tune with the Cosmic Heart. You get wonderful sympathy for all, without the slightest tinge of attachment or personal clinging.

I:67 - Wiesbaden, Jly 18, 1934 - (Vol.1420-439)[CG 294-306]

The problem of anger

I:67.01 I find in you so much of that mistaken notion of strength. The really strong person does not know what anger is. He never reacts to anger. He cannot be insulted and never feels insulted. So get that notion of strength out of your head. It is a low thing. And remember, if you do not succeed in overcoming all impulses of anger and all this feeling of being slighted or insulted, you cannot become pure.

I:68 - Wiesbaden, Jly 19, 1934 - (Vol.1439-447)[CG 307-313]

The Divine Incarnation

I:68.01 It is one thing to be all absorbed with one’s own experience, and it is something else to share it with all.

I:68.02 The Lord incarnates Himself and enjoys the Divine Glory all the more with His devotees.

I:68.03 Sankara in one of his beautiful hymns says:

“He who has known the highest Truth, He who is the witness of all the different states of consciousness, He who has realized all this, in whatever caste he may be born, He is my Guru.-This is my strong conviction."

I:68.04 Outwardly, the Incarnations appear like us, but they are very, very different from us. A Krishna, a Christ, a Buddha, a Ramakrishna may outwardly appear just like any ordinary man, but he is very, very different. His consciousness is always the Divine Consciousness.

1:68.05 Try to become as pure as possible. Overhaul your whole thought-life. Without this, no substantial progress can be made by anybody. Through Divine Grace, you have been given a marvellous chance. You could get so much if you only wanted to. Without removing the obstructions, we cannot get what we want. So this should be our task. If we only knew what we could get if we just followed the instructions carefully!

End of Readings On THE GOSPEL OF SRI RAMAKRISHNA VOL.I (English Edition. Madras, 1911) by Swami Yatiswarananda