“Ramakrishna Paramahamsa once said that not one out of twenty million people in this world believe in God. He explained: “Suppose there is a thief in this room and he gets to know that there is a mass of gold in the next room and only a very thin partition between the rooms.
What will be the condition of that thief?” He will not be able to sleep at all. His brain will be actively thinking of some means of getting at the gold and he will think of nothing else.” Can a man believe in God and not go mad to get Him?
If a man sincerely believes that there is this immense, infinite mine of Bliss and that it can be reached. Would that man not go mad in his struggles to reach it ? This rare quality is called Sraddha. It is a very strong faith in God and the consequent eagerness to reach Him.
Ramakrishna was teaching from his very birth and his entire life was one long lesson. It was characteristic of him that though he used the simplest language such as a child could understand, yet still that language carried thoughts that only a great sage could think.
People would come to him and ask for initiation into spiritual life, and he would say: “My dear sir, you are not meant to be a sadhu. You had better get a position and take care of your family”. He was able to tell at a glance what a man was fit for. A disciple once told me, when
asked how he knew so clearly, what was in others’ minds, the Master replied: “When you look through a window, you see everything in the room, do you not ? So when I look into a person’s eyes, I see all that is behind”.
Sri Ramakrishna never preached. If he went anywhere it
was to be among good men and be blessed by their holy association. That was his idea but once he was with them the Divine Mother would rise up in him and he would begin to talk. It mattered not whether there were a few listeners or many.
Sri Ramakrishna was most
careful in his speech and manner. Compared with him we are all boors. He was always most courteous and every word he uttered was full of wisdom. Even when he would sit and talk to his Divine Mother, people could not possibly have taken him to be mad. For what was he doing ?
He was shaping the lives of those, who sat there before him awe-struck by his words. He was satisfying the needs of each of those hearts and lifting their burdens.
He had such a wonderful power. Every time one went to see him one felt as if a great load had been taken off one's
back and mind. Whatever doubt was in one's mind was sure to be cleared, without putting any question. Yet the Master was always simple and humble in his manner towards everyone, always ready to learn even from a baby. When he spoke of Sita, he would become Sita altogether,
so that there would be absolutely no difference between him and Sita. If Vaishnava devotees came to him, at once he would become like Lord Gauranga. He would act, speak, and look like him - so much, so that the devotees would prostrate before him, saying: "We see Lord Gauranga
in you". Once a Christian Quaker came to him, and as Sri Ramakrishna talked of Christ, tears began to trickle down the man's face and he fell down clasping his feet and crying: "I have found Christ in you". In the same way, when Muslims came he would so completely identify
himself with Muhammad that they would see their Prophet in him. Yet behind all these different manifestations, there was always the one Sri Ramakrishna.
The Master never condemned any man. He was ready to excuse everything. He used to tell us that the difference
between man and God was this: "If a man failed to serve God ninety-nine times, but the hundredth time served him with even a little love, God forgot the ninety-nine times he had failed and would say: "Oh, my devotee served me so well today!" But if a man served
another man well ninety-nine times and the hundredth time failed in his service, the man would forget the ninety-nine good services and say: "That rascal failed to serve me one day". If there was the least spark of good in anyone, Sri Ramakrishna saw only that and
overlooked all the rest. Ramakrishna once said: “What is sin and what is virtue? A Self Realized person (a paramahamsa) sees that it is God Himself,who grants good behavior and also bad.
There are sweet as well as bitter fruits. Some trees bear sweet fruits, others bitter or sour. He has created the tree of sweet mangoes as well as the sour hog-plum. A paramahamsa sees that it is all the splendour of His Maya: real and unreal, good and bad, sin and virtue.
But this is a very advanced stage. A person have to reap the fruit of his actions. The result of good acts is good. And the result of bad actions bring bad results. All this is God’s lila, His play. But the experience is different for devotees of God.
When their eyes are filled with tears at the mention of Hari, or Kali, or Rama, ritualistic devotions (Sandhya) are no longer needed. All work falls away. The fruit of action does not touch them. Once the mind becomes absorbed in God, bad or sinful tendencies do not survive.”

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More from @yogiinkriya

15 Sep
Master Mahasaya told us [Sananda Lal Ghosh ji and Guruji], "Since the house [at 50 Amherst Street - site of Guruji's mother's death] was vacant, I took it for my school. I am a devotee of the Divine Mother; what evil can befall me? I have no fear of inimical ghosts. Image
It is true that the grieving spirit of a man who had committed suicide haunted this house; thus the tragedies that were destined to happen anyway were attracted to this place for fulfilment. The spirit tried to frighten me as well. But as I am a blessed son of the Mother,
he could do me no harm. Instead, he entreated me for deliverance from his plight. I prayed to the Mother for release of his earthbound spirit, and performed many oblations for him.
Read 4 tweets
15 Sep
Brahman -- continued

The Upanishads describe Brahman as having two aspects:

1. Para Brahman, Supreme Brahman is without qualities (Nirguna Brahman)

2. Brahman qualified by limiting conditions (Saguna Brahman)

The ultimate Brahman is devoid of attributes. Image
The entire phenomenal universe is subject to the categories of space, time, and causation; but Brahman, the Supreme Reality, is beyond. In contrast with phenomenal objects, Brahman is not in space but is spaceless. Brahman is not in time but is timeless.
Brahman is not subject to causality but independent of the causal chain. "That which is not destroyed when the upadhis of time, space, and causation are destroyed, is Brahman, the immortal Reality."

In describing Brahman as omnipresent, all-pervading, unlimited,
Read 10 tweets
15 Sep
नाहं प्रकाशः सर्वस्य योगमायासमावृतः।
मूढोऽयं नाभिजानाति लोको मामजमव्ययम्॥

Seemingly eclipsed by My own Yoga-Maya (the delusion born of the triple qualities in Nature), I am unseen by men. The bewildered world knows not Me, the Unborn, the Deathless.

THE UNCHANGEABLE, Image
CAUSELESS, invisible light of Cosmic Consciousness remains hidden behind the dream shadows of creation, unperceived by its countless dream entities.

Only a few wise men, detached in their outlook by a practice of yoga ecstasy, look up into the spiritual eye and through its
omniscient vision see the pure spherical cosmic beam-the manifested power of the Unmanifested Spirit—that produces within its heart the technicolored motion pictures of life. Just as the shadows of motion pictures hide the beam that produces them, so God's
Read 5 tweets
15 Sep
Naren Bhupati:
*This Self is never born nor does it ever perish; nor having come into existence will it again cease to be. It is birthless, eternal, changeless, ever-same (unaffected by the usual processes associated with time). Image
It is not slain when the body is killed.* —The Bhagavad Gita II:20

Commentary:

*First Know Yourself As The Sout*

The soul, in essence the reflection of Spirit, never undergoes the pangs of birth nor the throes of death. Nor having once been projected from the womb of immortal
Spirit will Prince Soul, on return to Spirit, lose its individuality; having entered the portals of nativity, its existence will never cease. In all its bodily births, the Spirit-soul never felt birth; it exists everlastingly, untouched by the maya-magic fingers of change.
Read 5 tweets
14 Sep
Plunge into the inner silence again and again by practising the methods of concentration and meditation I have given you, and you will find great peace and happiness. The Gita says: "Free from ever-hoping desires and from
cravings for possessions, with the heart (waves of feeling) controlled by the soul (by yoga concentration), retiring alone to a quiet place, the yogi should constantly try to unite with the soul."

During my hermitage training in India my guru,
Swami Sri Yukteswar, would lecture to us only once in a while. Most of the time we sat around him without any talking, and concentrated within. If we even stirred, he would reprove us. A real teacher possesses more than book knowledge,
Read 5 tweets
14 Sep
Naren Bhupati:
*He who perceives Me everywhere and beholds everything in Me never loses sight of Me, nor do I ever lose sight of him.* — The Bhagavad Gita VI:30

Commentary:

The divine lover beholds god through every window of thought and space, and the
Cosmic Beloved beholds the devotee through every window of His omnipresent love. Enlocked in visions of love. God and the devotee enjoy unparted union. After uniting his soul to God, the yogi may still maintain the dual relation—the liberated devotee,
and God as the Object of adoration.

This stanza of the Gita definitely points out that the illumined yogi does not lose the individuality of his soul; instead he finds his being extended into the Being of the Spirit. An ordinary person perceives himself as separate from God.
Read 9 tweets

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