... It can—but that usually leads to মোক্ষ or to জ্ঞান 91 only, what Ramakrishna called শুষ্ক জ্ঞান 92 I think that an intellectually developed man like N has an advantage over an emotional man like U; he will have a greater depth, wideness and vastness, and will most probably have also the experiences that U had, when his heart centre opened. Leaving out individual comparisons, which... Above-mind reigns? what the mind conceives as "must be" need not be the measure of the "will be". Such and such a homo intellectualis may turn out to be a more fervent God-lover than the effervescent emotional man; such and such an emotionalist may receive and express a wider knowledge than his intellect or even the intellect of the intellectual man could have harboured or organised. Let us not bind the phenomena ...
... springs Page 17 within that flow by their own force. The Intellectual Man and the Emotional Man If the intellectual [ man ] will always have a greater wideness and vastness [ than the emotional man ], how can we be sure that he will have an equal fervour, depth and sweetness with the emotional man? It may be that homo intellectualis will remain wider and homo psychicus will remain... Above-mind reigns? What the mind conceives as "must be" need not be the measure of the "will be". Such and such a homo intellectualis may turn out to be a more fervent God-lover than the effervescent emotional man; such and such an emotionalist may receive and express a wider knowledge than his intellect or even the intellect of the intellectual man could have harboured or organised. Let us not bind the phenomena ...
... view founded on the impression made on me by the Ramayana that Rama knew very well but refused to be talkative about it — his business being not to disclose the Divine but to fix mental, moral and emotional man (not to originate him, for he was there already) on the earth as against the Animal and the Rakshasa forces. My argument from Chaitanya (who was for most of the time to his own outward consciousness ...
... shown us clearly, entirely & without reserve or attenuating circumstance, the supreme importance of being over thinking, but being, not in terms of the body & life merely, like the sensational & emotional man or the man of action, but in the soul as well and the soul chiefly, in the central entity of this complex human symbol. Therefore he was able to liberate us from the chains imposed by the makeshifts ...
... view founded on the impression made on me by the Rarnayana that Rama knew very well but refused to be talkative about it—his business being not to disclose the Divine, but to fix mental, moral and emotional man (not to originate him for he was there already) on the earth as against the Animal and the Rāksasa demoniacal forces. My argument from Chaitanya (who was for most of the time first a pandit and ...
... impression made on me by the Ramayana that Page 494 Rama knew very well but refused to be talkative about it—his business being not to disclose the Divine, but to fix mental, moral and emotional man (not to originate him for he was there already) on the earth as against the Animal and the Rakshasa forces. My argument from Chaitanya (who was for most of the time, first a pandit and then a bhakta ...
... feelings and lack in vastness or amplitude. No doubt, when they are first felt and as they are felt by the limited consciousness in its ordinary functioning and movement; but that is only because the emotional in man with this imperfect bodily instrument acts largely by spasms of intensity when it wants to sublimate and cannot maintain either the continuity or the extension or the sublimated paroxysm of ... suit mine. Everybody must be made to understand clearly that this is not a sadhana of emotional and egoistic bhakti , but of surrender. One who makes demands and threatens to commit suicide if his demands are not complied with, is not meant for this Yoga.... This Yoga is not a Yoga of emotional egoistic vital bhakti full of demands and desires. There is no room in it for ābdār of any kind... already—and that divine passion in it. It is not surely the Bhakta but the man of knowledge who demands experience first. He can say, "How can I know without experience?", but even he goes on seeking like Tota Puri even though for thirty years, striving for the decisive realisation. It is Page 468 really the man of intellect, the rationalist who says, "Let God, if he exists, prove himself ...
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