Your Divine Chart

They say an image is worth a thousand words.
Here we have four images, all related.

Ramakrishna, Vivekananda, Sri Aurobindo

                                         Sri Paramahansa Ramakrishna 1836-1886

"I have practiced all religions -Hinduism, Islam, Christianity- and I have also followed the paths of different Hindu sects. I have found that it is the same God toward whom all are directing their steps, though along different paths".
                                                                                                (Sri Ramakrishna)


Sri Aurobindo spoke with respect of Sri Ramakrishna :

..."in the life of Ramakrishna Paramhans, we see a colossal spiritual capacity...Its object was...to exemplify in the great and decisive experience of a master-soul the truth, now most necessary to humanity, towards which a world long divided into jarring sects and schools is with difficulty labouring, that all sects are forms and fragments of a single integral truth and all disciplines labour in their different ways towards one supreme experience".

"This is the work Sri Ramakrishna came to begin and all the development of the previous two thousand years and more since Buddha appeared, has been a preparation for the harmonisation of spiritual teaching and experience by the Avatar of Dakshineshwar".  ( n.d.r. Sri Aurobindo is referring to Ramakrishna, he considered Ramakrisha an Avatar)

..."A new era dates from his birth, an era in which people will be lifted for a while into communion with God and spirituality become the dominant note of human life".  
..."A new day is about to break, so glorious that even the last of the avatars(n.d.r. Sri Ramakrishna)  cannot be sufficient to explain it, although without him it would not have come"...
 ..."It is such a synthesis embracing all life and action in its scope that the teachings of Sri Ramakrishna and Vivekananda have been preparing".

                                                   Swami Vivekananda 1863-1902,
                                                                   most direct disciple of Sri Ramakrishna 

The holy Mother Sharada Devi  -- the wife of Sri Ramakrishna --  had a vision after the passing away of the Master, in which she saw the form of Sri Ramakrishna entering into the body of Vivekananda, signifying that the Master would thenceforth work in and through his chief disciple.  

Sri Aurobindo was very much influenced by the teachings of Sri Ramakrishna and Swami Vivekananda.

Swami Vivekananda, which had already passed away by then  came to him in a subtle body and gave him some important spiritual instruction.

                                   "It is a fact that I was hearing constantly the voice of Vivekananda speaking to me for a fortnight in the jail in my solitary meditation and felt his presence".

Sri Aurobindo also received messages from Sri Ramakrishna, as his diary entry shows, which indicates that received some guidance from him after beginning his Yoga.

The words of the second message are lost, but it was a "direction to form the higher being in the lower self" coupled with a promise to speak once more when the sadhana was nearing its close. 

 

This is the third message (18 Oct 1912)

"Make complete sannyasa of Karma.

Make complete sannyasa of thought.

Make complete sannyasa of feeling.

This is my last utterence."

Sri Aurobindo´s vision and philosophy incorporates the earthly life into the spiritual life, restoring the teachings of Vedas and Upanishads to their pristine purity. He was critical of Shankara's philosophy of mayavada, Shankara had said that this world is an illusion and an error.

"World, said Sri Aurobindo,  is an integral aspect of God and not removed from God".    

    "It is the Upanishads themselves and not Shankara's writings, the text and not the commentary, that are the authoritative Scripture of the Vedantin. Shankar's, is only one synthesis and interpretation of the Upanishads. There have been others in the past, and there is no reason why there should not be a yet more perfect synthesis in the future".
(Vedanta literally translated means the end of the Vedas and it comprises Upanishads, Brahmasutras, Bhagavat Gita, Shrutis and Smritis).

Shankara's influence has been so overarching on the Indian system of thought that Vedanta is normally identified with him only, he was the propounder of the Nondualist school and emphasized what is called the nirguna aspect of the Reality, the Brahman which is formless, indeterminable and ineffable. He maintained that Brahman alone is real and that the world is unreal or mithya. But Ramanuja, an exponent of Visishtadwaita, which stressed the saguna aspect of the Brahman four hundred years after Shankara, focussed instead on the world, self and God and they were all real for him. This led to heated debates between the followers of the nirguna and the saguna facets of Brahman. 

Was Sri Aurobindo who reconcilied the opposed:

 "In a realistic Adwaita there is no need to regard the Saguna as a creation from the Nirguna or even secondary or subordinate to it, both are equal aspects of one Reality:  its position of silent status and rest (saguna) and its position of action and dynamic force (nirguna),   the relation between the Purusha and Shakti  exists between the poles of rest and action".

Sri Aurobindo while affirming his realization of the transcendental Brahman, refutes the idea of the world as an i1lusion and states that the seeker of an  Integral Truth not only

aspires 

for a static release in the Brahman but also 

strives 

for a transformation of life, mind and body, and for the conditions on earth. 

(This article is mainly work of another author of which I lost the name)

"The Guru", excerpts, Sri Aurobindo

The Guru is the Guide in the yoga. When the Divine is
accepted as the Guide, He is accepted as the Guru.
 The relation of guru and disciple is only one of many relations which one can have with the Divine....
.surrender to the Divine and surrender to the Guru are not the same
thing. In surrendering to the Guru, it is to the Divine in him that one
surrenders-if it were only a human entity, it would be ineffective. But it
is the consciousness of the Divine Presence that makes the Guru a real
Guru, so that even if the disciple surrenders to him thinking of the human
being to whom he surrenders, that Presence will still make it effective.

All true Gurus are the same, the one Guru, because all are the one Divine.
That is a fundamental and universal truth. But there is also a truth of
difference; the Divine dwells in different personalities with different
minds, teachings, influences so that he may lead different disciples with
their special need, character, destiny by different ways to the
realisation. Because all Gurus are the same Divine, it does not follow that
the disciple does well if he leaves the one meant for him to follow
another.

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Dharma Sangha and Sri Aurobindo II part

Unfortunately to study the message of D.S. and compare it with that of Sri A. is an arduous task as it means to meet immediately with the additional problem of low quality translations of D.S. speaches. 
His words were translated in a chain of approximate translations which too often were coloured by the concepts already within the mind of the translator.
But a special receptiveness is necessary when new concepts are transmitted.
D.S. himself expressed his wish that the translations of his teaching should be revised and his message coherently expressed.
We know that recently a group was formed self-appointing to the translations, but some of them should humbly recognize the task far exceeds their good will and leave it to more prepared people.
That said, we should proceed.

D.S.  "The true knowledge, Maitri knowledge (loving kindness), has not been recognized by anybody...Today the world is in search of non violence and the way to Maitreya (loving kindness), it has not been found yet".

comment:
has not been recognized by anybody...it has not been found yet... 
please note: This, even if said by D.S. is not to be taken as an absolute.
We positively know that at least Sri Aurobindo and Mother knew perfectly that,
though they used other words, because their "overmental" and
 "supermental light-consciousness" and gnostic being are of a general value, a general circumstance in which Dharma Sangha himself is included.
 From their teachings we are led to drive a correspondence between sambhodi(D.S.) and gnostic being (Sri A.).
...................................................

D.S.  "In today's world there is the Maitreya idea between the soul and the super soul that is slowly taking root".

comment: in effect, today just for the clarifying writings of Sri A., the  concept of the Oversoul is much more close to us, and the necessity of the Oversoul as a realization  has entered the mind of the spiritual researcher. Moreover, Sri A. perfectly individualized the involved powers, and he unmistakenly referred to the soul (which he also called psychic being*) as a central point of his yoga. 

D.S. "If we have the knowledge of Maitri between the soul and super soul"

comment: in that imaginary line we traced in the previous post
PERSONALITY---------------SOUL---------------OVERSOUL, 
                          1th segment          2nd segment
 
the Maitri knowledge is what is manifested in the 2nd segment.it is a superior path, justifying the words of Sri Aurobindo: "This Yoga starts where all the other ends".

D.S. "Being absorbed in between the soul (Atma) and the Super Soul (Paramatma) I received a direct vision face to face (darshan) with Maitreya Nath".

comment: in between Atma and Paramatma.
We should bear in mind D.S. was talking of an ongoing realization which may have been altered by later consecutions, as he is describing a "space" or "condition" between Atma and Paramatma, but we positively know Sri Aurobindo described with his "gnostic being" the consciousness definitely focused in the Paramatma or Oversoul.
What we see is an important interchangeability of terms, as here "Oversoul" and "Paramatma" have an identical meaning.
But the Paramatma is another word for "Purushottama", the highest of the three Purusha, so that it refers both to levels of identification and at the same time takes in the concept of the Three Purusha.
But we have an important and clarifying aspect of D.S.´s yoga in the following words:

D.S. 100. There is direct manifestation of the Truthful Being (purush), the Great Being (maha purush) and the Buddha Being (buddha purush).

comment: we understand from here that, even with the manifestation of the Buddha Being/Purushottama, the manifestation of the other two Purusha is concomitant,the three Purusha are meant as a combination of the three,  and we see the imaginary line uniting the points Personality, Soul, Oversoul as a fulfillment of each of them in their respective positions.
Sri Aurobindo mentioned the personality as to be transformed by the soul, but in no moment spoke of a complete annihilation of that center or a factual disappearance.
It is only a re-definition of our own triune nature which acquire its truer aspects.
...................................................
As a conclusion of this post, I wish to make present here that "The Yoga of the Future Action" has a strong resemblance with this kind  of trine yoga of D.S.(the manifestation of the three Purusha). Naturally, you are free to accept or not the result of this comparation, it only unswer to a personal need of mine and require a much more extense work, so it should be interpreted as ideas, and surely you can produce your own comparation.