Radha-Krishna, the Divine Couple (Part 1)

God-dess’ infi­nite forms are like parts related to the whole. Since God-dess does not have inter­nal dif­fer­ence, the parts are not like pieces of stone chipped off the whole. The part is the whole, all-knowing, all-pervading being. We call it a part, because the self energy of God-dess does not fully man­i­fest in it. The whole is the whole, because the self energy fully man­i­fests in it. It is like a holo­gram, or a frac­tal, which may be cut in pieces, but each piece con­tains the whole pic­ture, even though they vary in size and quality.

In our pro­gres­sive aes­thetic view which uses the amount of sweet taste as a mea­sure of spir­i­tual rap­ture, Undif­fer­en­ti­ated One­ness is con­sid­ered the low­est man­i­fes­ta­tion of divine self energy and Radha-Krishna are the high­est manifestation.

We can­not develop a rela­tion­ship with an Undif­fer­en­ti­ated One­ness (or unman­i­fest spir­i­tual poten­tial) because we are man­i­fest and real­ize some spir­i­tual poten­tial. Since we are capa­ble of so much more, merg­ing our­selves in an Undif­fer­en­ti­ated One­ness would mean ces­sa­tion of our active poten­tial. Such a state resem­bles dormancy.

Some even like a stronger con­cept and talk about “ces­sa­tion of exis­tence.” To them, exis­tence is the source of suffering.

How­ever, we could not think about nonex­is­tence if we did not exist. All ideas about nonex­is­tence are drawn from exis­tence, and we sim­ply imag­ine what a nonex­is­tence may look like. Exis­tence forms the under­ly­ing basis for under­stand­ing our­selves, our poten­tial, and the world around us. Thus exis­tence is a wider con­cept than nonex­is­tence. Nonex­is­tence (as an oppo­site con­cept) can­not really take place because its foun­da­tion is existence.

An injured per­son rest­ing in a deep coma may not be aware of any­thing, includ­ing the self, rel­a­tives sur­round­ing the hos­pi­tal bed, or the beau­ti­ful spring day in the park. Although alive, such a per­son remains deeply uncon­scious. To the con­scious world, that per­son seems almost dead. “Ces­sa­tion of exis­tence” resem­bles this. We wit­ness exis­tence only through con­scious­ness. A seri­ous injury may put a per­son in a coma, but after awak­en­ing, a new life of pos­si­bil­i­ties and poten­tial lies ahead. Spir­i­tual death is impos­si­ble because exis­tence denies it, but philo­soph­i­cally it seems pos­si­ble to cloud the con­scious­ness and put it into deep slumber.

“Empti­ness” and all things spring from full­ness. Radha-Krishna are iden­ti­cal with God-dess whose poten­tial is fully real­ized. Between Radha-Krishna and Undif­fer­en­ti­ated One­ness, an infi­nite hier­ar­chy of par­tial man­i­fes­ta­tions exists. Each has a dif­fer­ent form due to dif­fer­ent com­bi­na­tions of majesty and sweet­ness man­i­fest in them. Dif­fer­ent forms do not imply dif­fer­ence in the iden­tity of God-dess. All forms inhere in God-dess.

Book­mark It

This entry was posted on Tuesday, September 8th, 2009 at 09:11 and is filed under Steve's Musings and tagged with aesthetic, existence, God-dess, Oneness. You can follow any responses to this entry through the RSS 2.0 feed.