Vivekanand was the chief intellectual disciple of Perfect Master Swami Ramkrishna Paramhans. He was convinced of master’s divinity only when Ramkrishna showed a glimpse of reality by putting His hand on Vivekananda’s head.
After emancipating himself from maya, a Sadguru has again to involve Himself in maya to release others. As Swami Vivekananda says, "He is the real guru who brings himself down to the level of his disciples." For example, suppose a pearl is lying hidden under a heap of filth. To take it out, one has to thrust his hands in it. Likewise, the Sadguru has to involve himself in the filth of illusion; but He is never soiled by it.
On 19th September 1626, Baba remarked, "A moment of one's life spent in the company of a Sadguru is more valuable than hundreds of years of tapa-japa (repeating God's name with beads). Or as Vivekananda said, 'To light a chillum (water pipe) for a Sadguru is better than millions of years of meditation."
Baba had advised Nusserwan to give up politics and remain with him, to which he agreed but so far had not done. Baba quoted this couplet by Vivekananda, "Maya, let go thy hold, / O sanyasi, be bold!" — Which meant that one should be courageous enough to take the step of breaking one's connections with the world? Despite Baba's repeated advice, Nusserwan never gave up politics and never joined the ashram, though he continued to stay in contact with the Master his entire life.
Swami Vivekananda can be said to have done the first "Spiritual spade work" in the West, when he established his American headquarters in New York City in 1895, just a year after Meher Baba was born. Vivekananda referred to New York as "The head, hand, and purse of the country." As one author put it: "The great, sophisticated, polyglot metropolis was indeed a wellspring of new ideas; it was creative and enterprising; it was the center of all the arts; it was rich, generous, and throbbing with vitality; everything was there."
On 23 April 1936, Baba mentioned Vivekananda again in reference to Deshmukh's recently released book, My Master and His Teaching. Baba said it would appeal to "those who have heart." Baba added, "Devotees of Krishna are interested in his life, but pundits are only interested in Vedanta and the Gita. The Gita and Vedanta are very good indeed, but they only touch the head, whereas the life of Krishna touches the heart. (Lord Meher-p-1720-1936)
Vivekananda's best work is My Master, though it is a slim volume. Why? Because it was written with love. Other of his works are more intellectual."
On 28 March 1936, Baba commented:
A thing in which I cannot put My "mind" has to be worked out by external means. As Vivekananda has said, "The true Teacher is he who comes down to the level of his student." I have to come down to the level of the external (gross) world, work, feel and suffer as you ordinary human beings do. For instance, in the case of Mani: I cannot apply my mind, so I work through all external means, feel and suffer as an ordinary being. Maya always works in opposition and her force is greatest where I cannot put my mind.
The habit of questioning and doubting in the end reacts on the questioner himself. Vivekananda used to always ask questions: "Why? Why this? Why that?" Ramakrishna loved him very much so he used to answer. But one day he got fed up and did not reply. Vivekananda asked again and again, but got no answer.
Then one night at midnight, Ramakrishna said, "Bring me food," and He named certain kinds of dishes. Vivekananda could not find the food in the house at that hour. Ramakrishna asked him, "Why? Why is it not available?" and Vivekananda said, "Because it's twelve o'clock at night! It's not the time for eating!" At that moment, Vivekananda got his answer. From that day, he never asked another question.