povezave med Jezusom Kristusom in Sri Caitanya Mahaprabhu-jem (oz. krscanstvo in vaisnavizem).

To Love God
Srila Saccidananda Bhaktivinoda Thakura
[Tajpur journal, Friday, August 25, 1871]

It was Christ Jesus who first said "Love God with all thy heart, with all thy mind, with all thy soul, and with all thy strength, and love man as thy brother." This is an absolute truth indeed; but different men put different interpretations to this noble expression. The expressions of all great men are nice but somewhat mysterious - when understood they bring the truth nearest to heart otherwise they remain mere letters that "kill." The reason of the mystery is that men, advanced in their inward approach to the Deity, are in the habit of receiving revelations which are but mysteries to those that are behind them. The stages of progress are very much the same as the circles of spiritualism which, though not true themselves, explain a great deal about the gradual development of the soul.
We have understood some spiritualists to maintain that matter when sublimated converts itself to spirit. This theory is indeed against any inward conviction. Matter is matter, and spirit is spirit; one of them cannot form the other. Spirit is certainly of superior existence; though we cannot fully understand in our present state of material imprisonment, what relation spirit does exactly bear to matter, space and time. Metaphysics apart, we decide that the human soul rises higher and higher and can understand things of which we have no idea at present. Subject to this important rule, Christ Jesus of Nazareth received and uttered these words quoted above.
To readers who are a little above the scale of ordinary men, these expressions of Jesus teach, that man should love God with all his heart (meaning the affections of the heart perceivable in all children as opposed to hate), with all his mind (meaning the intellect which knows, as opposed to igorance of, good things), with all his soul, (meaning the principle of the human constitution which worships the Almighty and feels its own immortality) and with all its strength (meaning all active work). To the inspired, however, more things and better and sublimer meanings appear beneath these holy words of the inspired Jesus. He teaches man to love God and not to know, infer, hate or think of God. He tells us that man in his absolute state is not the intellect or the body but is the pure soul itself.
The essence of the soul is wisdom and its action is love absolute. The absolute condition of man is his absolute relation to the Deity in pure love. Love then alone is the religion of the soul and consequently of the whole man. The pupil asks here "What have I to do with the heart? - my heart loves to see the 'sun to smile', 'to eat the sweetest dishes and to see a dance'". Jesus profoundly replies "Yes, you must love God with all thy heart. Your heart now runs to other things than God, but you must, as you train a bad horse, make your feelings run to the loving God." This is one of the four principles of worship or what is known in Vaishnava literature as Shanta Rasa. Then the pupil says "My Lord, the intellect takes me elsewhere from God, i.e. it wants to take me to Positivism; please instruct me what am I to do?" "Yes," replies Jesus"you must love god with all your mind, i.e. when you perceive, conceive, remember, imagine and reason, you must not allow yourself to be a dry thinker but must love. Love alone can soften the dryness of the intellect, you must develop the intellect on all good and holy things by means of love of truth, spiritual beauty and harmony." This is the second phase of Vaishnava development which passes by the name of Dasya Rasa. The pupil then enquires whether the development of the affections and the intellect is quite enough for him. Then says the Lord, "You must love God with thy soul also, i.e. you must perceive yourself in spiritual communication with the Deity and receive holy revelations in your sublimest hours of worship." This is called the Sakhya Rasa of the Vaishnavas - the soul approaching the Deity in holy and fearless service.
The disciple apprehends that he will be lost in such a position and will be unable to act. Then the Saviour tells us these words, "You must love God with all thy strength or will - you are wrong to conclude that you will loose your active existence - you will get it the more. Work for God and to God, proceeding from no self interested views but from a holy free will (which is alone the strength of man) and identifying itself with pure love, will fully engross your attention." This description is of Bhakti in general. Then Jesus proceeds to tell us "You must love man as thy brother." From this is inferred the fourth phase of love which is a feeling that all men are brothers and God is their common Father. This is Vatsalya Rasa in its first stage of development.
Bhakti (love) is thus perceived in the very first development of the man in shape of heart, then in the shape of mind, then in the shape of soul and lastly in the shape of will. These shapes do not destroy each other but beautifully harmonize themselves into a pure construction of what we call the spiritual man or the Ekanta of Vaishnava Literature.
But there is another sublimer truth behind this fact which is revealed to a few that are prepared for it. We mean the spiritual conversion of the soul into a woman. It is in that sublime and lofty state that the soul can taste the sweets of an indissoluble marriage with the God of love. the fifth or the highest stage of Vaishnava development is this, which we call Madhura Rasa, and on this alone the most beautiful portion of the Vaishnava Literature so ably expatiates. This phase of human life, mysterious as it is, is not attainable by all, nay, we should say, by any but "God's own." It is so very beyond the reach of common men that the rationalists and even the ordinary theists cannot understand it, nay, they go as far as to sneer at it as something unnatural.
Oh God! Reveal Thy most valuable truths to all so that Your own may not be numbered with the fanatics and the crazed and that the whole of mankind may be admitted as "Your own."

v resnic bi mogl tole narest. sej gape, ti mas rad da grejo stvari po vrst.

Search of Joy

As a ray of sun is separated from the sun by a cloud, we are apparently separated from our source by the cloud of illusion. The supreme sun, eternal joy and consciousness personified, is the source of both its own rays and the cloud of illusion. Thus, as rays of consciousness now illusioned by the cloud of ignorance, we must connect ourselves with our source and thus overcome the material illusion. In our search for joy we must find the reservoir of consciousness, with whom we are one, yet at the same time different. To comprehend out inconceivable nature we require help from beyond the limits of logic. We require more than human effort. We require grace, divine grace.

Affectionate Guardian (Jezus je bil en izmed njimi)

In the modern world, we have seen a good number of totalitarian regimes and less-than- spiritual religious leaders. From politicians to popes, gestapos to gurus, we have learned to be cautious about the claims of absolute knowledge. It is no wonder then that we are hesitant when Gaudiya Vedanta speaks about the necessity and utter dependence upon the guru. Who will mediate between humanity and divinity? Don't all souls have the potential for a personal relationship with God, without the need of a chaperon? In the language of love, 'Three is a crowd.' Furthermore, dependence upon another, it would seem, hinders one from standing on one's own two feet. Can one not think for oneself? Do the enlightened have gurus? If they had any such necessity at some point in their eternal progress, it would seem at best that such necessity was a relative one, rendering the principle of guru dispensable at some point. All of these doubts and misconceptions regarding the principle of guru must be cleared up if we are to be successful in our search, for guru is an eternal necessity for all souls.

The guru is, in the simplest of terms, a teacher. He is that soul who has emptied himself of all selfish considerations arising from material misidentification. As such, he is filled with the spiritual sakti, energy of Godhead, to do God's work in this world. His own angle of vision is that he is a servant of all, for all are but parts and parcels of God. He does not see others independently of their relationship with the absolute. His task is thus to share this vision with all whom he encounters.

Sri Guru is our bright spiritual prospect appearing before us to instruct us both through precept and his own practice. How shall we find such an affectionate guardian? Sacred literature charts our course, and in doing so, points us in the direction of Sri Guru, the captain of our ship. From sacred literature we can learn the qualifications of the agent of the absolute, and therein we are implored to take his shelter. With these two, map and guide, scripture and guru, on the boat of our human birth, fueled by the wind of our own sincerity, we are well equipped to cross the ocean of material suffering and reach the shore of eternal joy.

Finding a teacher

In order to obtain the uneclipsed view of spiritual reality that leads to selfless, divine love, it is incumbent on the conditioned soul to seek the help of the spiritual reality itself, in order to be relieved of obstructive mundane vision. Reform of our life is indispensable for obtaining any real knowledge of or love for God. The nature and necessity of such reform, as well as its mode of practice, are realized by close spiritual association with the spiritual preceptor, or guru. It cannot be realized unless and until one agrees with genuine sincerity to receive it from his hands. It is only by such submission of the will to the process of enlightenment from above that our clouded vision can be cleared up. Therefore, in the terra incognita of the spirit, it is indispensable to have such a guide.

Qualification of guru is an important consideration, yet no less important is the qualification of the disciple. The absolute truth is not in shortage of qualified representatives. It is we who must qualify ourselves to recognize them, and this requires all of the sincerity we can gather. And this, our sincerity, truthfulness, is all we have.

After some time on a particular spiritual path we tend to gravitate towards the outer body of the message more than to its heartbeat due to our external, sensual orientation in life. But the message is more than the cultural trappings it is presented in. It answers to a sense of urgency in the soul striving for self perfection.

That urgency of spirit with which one initially embraced the lineage may over time become suppressed, as the practitioner settles for answers to the problems of life, rather than the difficult task of applying those answers in progressive spiritual life. Thus there is an ongoing need to resurrect the spirit of the teaching, both in our every day life of spiritual practice, and in terms of revitalizing its message generation after generation. We must question and learn to look deeply within ourselves. We must examine the scriptures and the words of our spiritual master in terms of their essential meaning. We must become acquainted, not merely with the outside - the vapu, of the gurus instructions, but with the vani - or spirit, of those words. In doing so, we challenge our faith and thus run the risk of losing our heart, our faith. But shallow faith is not what we are interested in. That has its utility in the beginning of our spiritual quest but only inasmuch as it serves to help us go deeper into the heart of Sri Chaitanya's teachings. We are deficient, weak, and prone to the condition we find ourself in. So guru will help us. He will say, " You are swimming across the river trying to carry the gold bricks thinking I will need this, I will need that. Leave all that behind so that you can live. You will not need anything there! Nothing you will need, it is a welfare state. Everything is provided naturally. It is all the affairs of the svarup sakti." The nature of the absolute plane is all kind, all giving, all loving, overlooking. Overlooking our defective nature. If we sincerely make an appeal to go there, they will automatically bring us up, all the parikaras, the associates of the Absolute. They will automatically bring us up, naturally. And in their company, our defects will be compensated for. Our real hope lies in the understanding that the guru is the local representation of Krishna, and he is always mercifully disposed towards the disciple. The Absolute descends to us through guru, so we should focus our attention upon his advice in all instances. Then we will discover a ray of the sun of Krishna is coming into our heart. Pure transcendental goodness, the plane in which the lila of Krishna takes place. It doesn't take place in this present plane of experience. A ray of that sun comes into the devotee's heart. And then what happens? - the svarupa sakti  that conducts the affairs of Krishna in transcendence

tko je to kar se tice moje osebne "linije" ucenja (sola Sri Caitanye). ampak pod drobnogledom se opaz, da je "princip ucitelja" vseh sol povsod isti in da tud zmeri obstaja moznost deviacij (nase neiskrenosti, institucije, interpretacije, zlorabe itd.) vse linije se morjo ukvarjat  s temi "nezazeljenimi" stvarmi, ampak vse to je pripadajoci del prakse, tj. s prepoznavanjem in tud priznanjem in kasnejsim odstranjevanjem vseh teh motecih elementov. progress means constant accepting of higher and rejecting lower.

Bog je mrtev, učitelji so pa nagnjeni k pedofiliji.


Teachers leave us kids alone!

Ja saj, šele, če je Bog nrtev, ga imaš lahko zares rad?
A ne?


bog z vami

Quote:


Meni se zdita um in telo neskončno bolj realna od neke "prave identitete" soula (baje, da to pomeni duša), prav tako kot je zame rojstvo začetek, smrt pa konec življenja, ki se lahko dogaja le med njima, s svojim pripadajočim trpljenjem in radostmi.
Ten-nej ne potrebuje nobene druge "prave identitete", pa tudi do raznoraznih supersoulov ima precej skeptičen (mogoče bi bilo bolj pravilno reči agnostičen) odnos. Še manj pa se poistoveča s kakim "krogom rojstev". Saj le enkrat s živi.
Mislim, da sta "prava identiteta" in Bog predvsem ideji ega. Freud bi rekel, da je "prava identiteta" "ideal jaza", bog pa je "nadjaz" -  "super ego"; torej, da je vse skopaj samo fantazma, katero si ustvari jaz.


bog je mrtev in zato ga imamo radi

titud wrote on 10.01.2003 at 15:23:35:



Zlato tele? Moja psiha ga ne rabi (ne tazga, ne drugačnega)



boga ni, če pa že je, je čista "mona", ker se ne pokaže

Huh huh huh, težke besede padajo.....