SRI RAMAKRISHNA—A VERITABLE TESTIMONY TO THE EXISTENCE OF GOD
of the Ramakrishna Mission Institute of Cultureconversations with the devotees regardingspiritual life, we understand that he narratedhis exalted spiritual experiences of Godlucidly and directly in the simplest possiblemanner in a language which can be under-stood by ordinary person just as we narrateour worldly experience to the people. Thushe disseminated the godly knowledge lockedup in difficult Sanskrit texts in the utterlysimple language which could be understoodby ordinary people. Further, he has broughtdown to the realm of human consciousnessmany secrets of the divine realm and the va-riety of subtle spiritual experiences like
andforms of the path of Bhakti and the
na Yoga.Describing his God-experience, SriRamakrishna said: ‘The room, the templeand everything around me, vanished fromsight. I felt as if nothing existed, and in theirstead I perceived a boundless effulgentocean of intelligence. Whichever side Iturned my eyes, I saw huge waves of thatshining ocean rushing towards me, and in ashort while, they all came, and engulfed mecompletely. Thus getting suffocated underthem, I lost my ordinary consciousness andfell down. At the same time I was also con-scious, to the inner core of my being, of thehallowed presence of the Divine Mother.’Sri Ramakrishna’s words are the real evi-dence of the validity of the spiritual experi-ences that he had and thus he makes Godand the spiritual experience very real to us.
Sri Ramakrishna’s experience of livingin the constant presence of the Divine Powerwas related to the God with form. The visionhe had of Shiva, R
n and of Sri Krishna in his surroundings at Vrindavanor the vision of Chaitanya Mahaprabhu inreligious discourse, or that of Jesus Christand Prophet Mohammad can be seen as in-stances of divinity with form. He regardedMother K
li as the highest form of divinityand experienced Her presence all the time.The wide range of spiritual experiencesSri Ramakrishna had are indeed unusual.Some rationalists may even dismiss them ashallucinations of mind because these are notthe usual sensate experiences which can beunderstood with usual parameters of ordi-nary human psychology of common peopleliving on the sense plane. But we mustremember that the life and experiences of Sri Ramakrishna take us to much higherlevels of human possibilities. They are verymuch away from modern psychoanalysisconcerned only with the empirical experi-ences of man. To understand these spiritualexperiences, which are transcendental innature, we have to first purify our mind anddiscipline ourselves. The Yoga systems of Hindu psychology give us a deeper under-standing of the functioning of the differentdimensions of mind, namely subconscious,conscious and superconscious. SriRamakrishna not only had superconsciousexperiences, he lived on a transcendentalplane most of the time.To a great yogi like Aurobindo SriRamakrishna’s amazing range of spiritualexperiences seemed unique. He writes in hisown inimitable style:
In a recent and unique example, in the lifeof Ramakrishna Paramahamsa we see a co-lossal spiritual capacity first driving straightto the divine realization, taking, as it were,the Kingdom of Heaven by violence, andthen seizing upon one Yoga methodafter another and extracting the substanceout of it with an incredible rapidity, alwaysto return to the heart of the whole matter,the realization and possession of God bythe power of love, by the extension of inborn spirituality into various experienceand by the spontaneous play of an intuitive