Eduqas A-Level Religious Studies A120QS
Christianity: Religious Figures and Sacred TextsChristianity
Christianity: Religious Concepts and Religious LifeChristianity
Christianity: Social and Historical Developments in Religious ThoughtChristianity
Christianity: Practices That Shape Religious IdentityChristianity
Islam: Religious Figures and Sacred TextsIslam
Islam: Religious Concepts and Religious LifeIslam
Islam: Social and Historical Developments in Religious ThoughtIslam
Islam: Practices That Shape Religious IdentityIslam
Judaism: Religious Figures and Sacred TextsJudaism
Judaism: Religious Concepts and Religious LifeJudaism
Judaism: Social and Historical Developments in Religious ThoughtJudaism
Judaism: Practices That Shape Religious IdentityJudaism
Buddhism: Religious Figures and Sacred TextsBuddhism
Buddhism: Religious Concepts and Religious LifeBuddhism
Buddhism: Social and Historical Developments in Religious ThoughtBuddhism
Buddhism: Practices That Shape Religious IdentityBuddhism
Hinduism: Religious Figures and Sacred TextsHinduism
Hinduism: Religious Concepts and Religious LifeHinduism
Hinduism: Social and Historical Developments in Religious ThoughtHinduism
Hinduism: Practices That Shape Religious IdentityHinduism
Sikhism: Religious Figures and Sacred TextsSikhism
Sikhism: Religious Concepts and Religious LifeSikhism
Sikhism: Social and Historical Developments in Religious ThoughtSikhism
Sikhism: Practices That Shape Religious IdentitySikhism
Arguments for the Existence of God: Inductive
Arguments for the Existence of God: Deductive
The Problem of Evil and Suffering
Religious Belief as a Product of the Human Mind
Religious Experience
Religious Language
Ethical Thought
Deontological Ethics
Teleological Ethics
Determinism
Hinduism: Religious Figures and Sacred Texts
Ramakrishna, Vivekananda and neo-Vedanta
- 3 things to know
- Component 1
Overview
Rāmakṛṣṇa's experiences of Kālī and Advaita and his view of all religions as paths to one goal, and Vivekananda's 1893 Chicago address, the Ramakrishna Mission and practical Vedānta.
What you need to know
Answer each one before you reveal it.
What kind of religious experience did Rāmakṛṣṇa report?
How did Rāmakṛṣṇa come to Advaita Vedānta?
Questions from this subtopic
Each one with the model answer underneath.
- 1
Who was Śrī Rāmakṛṣṇa Paramahaṃsa?
Model answer
Rāmakṛṣṇa was a Bengali temple priest who lived from 1836 to 1886. Service at the Kālī temple at Dakshineswar shaped his whole adult life.
- 2
What kind of religious experience did Rāmakṛṣṇa report?
Model answer
Rāmakṛṣṇa reported repeated visions of the goddess Kālī and long states of samādhi. Ecstatic absorption often left him unable to attend to ordinary duties.
- 3
How did Rāmakṛṣṇa come to Advaita Vedānta?
Model answer
The wandering monk Totāpurī taught Rāmakṛṣṇa Advaita and initiated him as a sannyāsin. Rāmakṛṣṇa reported reaching nirvikalpa samādhi under that training.
- 4
What did Rāmakṛṣṇa claim to learn from practising other religions?
Model answer
Rāmakṛṣṇa took up Islamic and Christian devotion for periods and reported the same realisation each time. Different faiths were for him different roads to one goal.
- 5
What image did Rāmakṛṣṇa use for religious diversity?
Model answer
Rāmakṛṣṇa compared the religions to different ghāṭs on one lake. Everyone draws the same water and calls it by a different name.
- 6
How did Rāmakṛṣṇa hold together devotion to Kālī and Advaita?
Model answer
Rāmakṛṣṇa treated the personal goddess and the impersonal absolute as one reality in two aspects. Bhakti and jñāna were therefore never rivals for him.
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