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The power to receive the Divine Force and to feel its presence and the presence of the Mother in it and allow it to work, guiding one’s sight and will and action. <ref>https://incarnateword.in/sabcl/23/sadhana-through-work-iv#p16</ref>
 
The power to receive the Divine Force and to feel its presence and the presence of the Mother in it and allow it to work, guiding one’s sight and will and action. <ref>https://incarnateword.in/sabcl/23/sadhana-through-work-iv#p16</ref>
 
==Regularity==
 
  
 
==Rejection==
 
==Rejection==

Revision as of 05:29, 31 March 2019

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Radha

Radha is the personification of the absolute love for the Divine, total and integral in all parts of the being from the highest spiritual to the physical, bringing the absolute self-giving and total consecration of all the being and calling down into the body and the most material Nature the supreme Ananda. [1]

Radha-Krishna

The soul, the psychic, hearing the call of the Divine and flowering into the complete love and surrender that brings the supreme Ananda. That is what Radha and Krishna by their divine union bring about in the human consciousness. [2]

Rajas

Force of kinesis, translates in quality as struggle and effort, passion and action. [3]

Rajayoga

It aims at the liberation and perfection of the mental being, the control of the emotional and sensational life, the mastery of the whole apparatus of thought and consciousness. It fixes its eyes on the citta, that stuff of mental consciousness in which all these activities arise, and it seeks, even as Hathayoga with its physical material, first to purify and to tranquillise. The normal state of man is a condition of trouble and disorder, a kingdom either at war with itself or badly governed; for the lord, the Purusha, is subjected to his ministers the faculties, subjected even to his subjects, the instruments of sensation, emotion, action, enjoyment. Swarajya, self-rule, must be substituted for this subjection. First, therefore, the powers of order must be helped to overcome the powers of disorder. The preliminary movement of Rajayoga is a careful self-discipline by which good habits of mind are substituted for the lawless movements that indulge the lower nervous being. By the practice of truth, by renunciation of all forms of egoistic seeking, by abstention from injury to others, by purity, by constant meditation and inclination to the divine Purusha who is the true lord of the mental kingdom, a pure, glad, clear state of mind and heart is established. [4]

Raksasa

The Giant, the Ogre or Devourer of the world; [5] a being of vital hunger; the fierce giant Powers of darkness; the Veilers in Night; [6]beings of the middle vital plane who are in opposition to the gods. [7]

The Rākṣasa is the supreme and thorough-going individualist, who believes life to be meant for his own untrammelled self-fulfilment and self-assertion. A necessary element in humanity, he is particularly useful in revolutions. The Rākṣasa is not an altruist. If by satisfying himself he can satisfy others, he is pleased; but he does not make that his motive. If he has to trample on others to satisfy himself, he does so without compunction. [8]

Rasa

Sap or essence of a thing and its taste; [9] the delight in things. [10]

Realisation

Realisation is when the Truth becomes a settled part of the consciousness.[11]

In spiritual realisation there are two quite opposite forms—one in which one withdraws from all outer things including all material beings in the world to merge in the Divine and one in which one feels the Self or the Divine in all and through that realisation attains to a universal oneness. [12]

By divine realisation is meant the spiritual realisation—the realisation of Self, Bhagavan or Brahman on the mental-spiritual plane or else the overmental plane. That is a thing (at any rate the mental-spiritual) which thousands have done. So it is obviously easier to do than the supramental. Also nobody can have the supramental realisation who has not had the spiritual. ref>https://incarnateword.in/cwsa/29/the-newness-of-the-integral-yoga#p7,p8</ref>

Realistic Advaita

The world is a manifestation of the Real and therefore is itself real. The reality is the infinite and eternal Divine, infinite and eternal Being, Consciousness-Force and Bliss. This Divine by his power has created the world or rather manifested it in his own infinite Being. But here in the material world or at its basis he has hidden himself in what seem to be his opposites, Non-Being, Inconscience and Insentience. This is what we nowadays call the Inconscient which seems to have created the material universe by its inconscient Energy, but this is only an appearance, for we find in the end that all the dispositions of the world can only have been arranged by the working of a supreme secret Intelligence. The Being which is hidden in what seems to be an inconscient void emerges in the world first in Matter, then in Life, then in Mind and finally as the Spirit. The apparently inconscient Energy which creates is in fact the Consciousness-Force of the Divine and its aspect of consciousness, secret in Matter, begins to emerge in Life, finds something more of itself in Mind and finds its true self in a spiritual consciousness and finally a supramental Consciousness through which we become aware of the Reality, enter into it and unite ourselves with it. This is what we call evolution which is an evolution of Consciousness and an evolution of the Spirit in things and only outwardly an evolution of species. Thus also, the delight of existence emerges from the original insentience, first in the contrary forms of pleasure and pain, and then has to find itself in the bliss of the Spirit or, as it is called in the Upanishads, the bliss of the Brahman. [13]

Reality

Reality as Self bases, supports, informs and pervades the worlds. This is also called the Brahman. Reality as Purusha, that is conscious being, witnesses and experiences. Reality as Ishwara wills, governs and possesses Its world of manifestation created and kept in motion and action by Its own conscious force which is variously termed as Maya, Prakriti and Shakti. [14]

Reason

Reason is a faculty of discernment. When one no longer listens to reason, one can be led into all sorts of absurdities. Naturally, it is neither the ideal nor the summit, it is only a kind of control and a guide for leading a good life, it keeps you from extravagances, excesses, inordinate passions and above all from those impulsive actions which may lead you to the abyss. [15]

Human reason has a double action, mixed or dependent, pure or sovereign. Reason accepts a mixed action when it confines itself to the circle of our sensible experience, admits its law as the final truth and concerns itself only with the study of phenomenon, that is to say, with the appearances of things in their relations, processes and utilities. This rational action is incapable of knowing what is, it only knows what appears to be, it has no plummet by which it can sound the depths of being, it can only survey the field of becoming. Reason, on the other hand, asserts its pure action, when accepting our sensible experiences as a starting-point but refusing to be limited by them it goes behind,[p.60] judges, works in its own right and strives to arrive at general and unalterable concepts which attach themselves not to the appearances of things, but to that which stands behind their appearances. It may arrive at its result by direct judgment passing immediately from the appearance to that which stands behind it and in that case the concept arrived at may seem to be a result of the sensible experience and dependent upon it though it is really a perception of reason working in its own right. [16]

Rebirth

If evolution is a truth and is not only a physical evolution of species, but an evolution of consciousness, it must be a spiritual and not only a physical fact. In that case, it is the individual who evolves and grows into a more and more developed and perfect consciousness and obviously that cannot be done in the course of a brief single human life. If there is the evolution of a conscious individual, then there must be rebirth. Rebirth is a logical necessity and a spiritual fact of which we can have the experience. [17]

The true foundation of the theory of rebirth is the evolution of the soul, or rather its efflorescence out of the veil of Matter and and its gradual self-finding. [18]

Receptivity

Receptivity is the capacity of admitting and retaining the Divine Workings. [19]

The power to receive the Divine Force and to feel its presence and the presence of the Mother in it and allow it to work, guiding one’s sight and will and action. [20]

Rejection

Relation

Reliance

Renunciation

Resistance

Restlessness

Retas

Retirement

Return for Kindness

Revelation

Reversal of Consciousness

Right Action

Rotatory Movement

Rough Handling

Rules

References