Existence - Siddhaswarupananda - Jagad Guru Chris Butler Science of Identity

~ Jagad Guru (Jagad Guru Chris Butler) © 2008 Science of Identity Foundation

Siddhaswarupananda - Prejudice and Bigotry

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Siddhaswarupananda - Respect

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Peace in the World - Siddhaswarupananda

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Siddhaswarupananda - Seeking Love, Wisdom and Compassion

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Acting on Wisdom - Siddhaswarupananda Paramahamsa

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Siddhaswarupananda - Brotherhood

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Siddhaswarupananda - Change in Consciousness

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The Relative Worlds by Srila Bhaktisiddhanta Sarasvati | Science of Identity Foundation | part 5

Four years after His meeting with Raya Ramananda, in the early part of 1516, the Supreme Lord as an ascetic met Sanatana Goswami for the second time. The latter asked his Master to enlighten him regarding his own self and the threefold troubles he has to meet during his journey of life. The Lord taught him that human souls are eternal karsnas: they have originated from the borderland energy of Absolute, Shri Krishna, with the neighbouring dominions of phenomena and transcendence on two sides.

The subservient souls, being simultaneously associated with and dissociated from the Absolute, are themselves no positive substratum, but merely distinguished from the Absolute by their quantitative designation of energy. Forgetful of their true situation, they are susceptible to isolate themselves by enwrapping with foreign quality from the Absolute, whereas they have the same quality as the Absolute, with a magnitudinal variegated position.
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Those who engage in the culture of nescient activities shall enter into the darkest region of ignorance. Worse still are those engaged in the culture of so-called knowledge.
~Sri Ishopanishad, Mantra 9

Unfortunately, most of humanity spends the majority of its time in the culture of ignorance. We cultivate ignorance by serving our tongue, belly, genitals, and other senses like obedient slaves. The vast majority of our energy goes into this mad pursuit of sense pleasure. Left with frazzled nerves, frustration, anger, jealousy, envy, greed, hate, loneliness, and confusion; we seek an escape in alcohol, cocaine, heroin, and a myriad of other legal and illegal consciousness dimmers. This is the cultivation of ignorance.


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This very Transcendental Absolute Truth has disclosed the two-fold aspects of relativity, reigning in the temporal mundane sphere, as well as in the Transcendental Eternal Plane. So the question of relativity is to be treated in these two aspects independently, without subscribing to opinions of impersonalists who have no other treasure to explain away the phenomena in derogatory situation.

On the western banks of the Ganges, close to the Panchanada Bathing Ghat, the retired administrative authority welcomed the Transcendental description of Full Knowledge, Who was never confined to the empirical activities of the learned renunciators, including Prakashananda Saraswati, who was inculcating avoidance of mundane relativity of knowledge. His high-sounding pedantic feats were properly cowed down by the Master, Who posed to be a member of the impersonalistic school. The band of impersonalists, who were known to have gained the civic guardianship of India from time immemorial, got the true impression of the Ever-Immutable Undeviated Relative Knowledge.

Sanatana showed himself as if busy with philosophic discourses by his external activities, and was posing in securing knowledge by participating in the views of empiricists. Not only did he exhibit the opportunity of audiencing the Transcendental Narratives of the different manifestations of the Transcendence Himself, but the positive view can also be secured by all honest followers of that great sage who will show a sincere aptitude to be associated by following Absolute delineations.

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The Relative Worlds by Srila Bhaktisiddhanta Sarasvati | Science of Identity Foundation | part 4

Then comes the question, "What are the salient features of the Absolute and what should be the nomenclature of the Absolute?" The Absolute is evidently to welcome all sorts of manifestive nature, instead of lurking Himself as the unknown in a region beyond our sensuous scope. Our sensuous activities are hitherto confined in non-absolute, and when we care most for the immutable situation of the Absolute, no mutability should dissuade us from our targeted object. If we can clear our position from serving transformable objects, and when we have only singular motive of serving the immutable Absolute, we must trace the connection of all manifestive things with Him. This will give us the much coveted situation of continuing our living activities in His service in this world too, without an undesirable attitude of enjoying the same.

The burden of enjoyment is now shifted to the Absolute, and we, being His irregular subservients, help Him in serving by these ingredients, which are His imperishables, though they were acknowledged by us to have been meant for our use. So the greatest facility is accorded by our serving temper, in place of our wrong enjoying mood which proves fruitless in the long run.

Dissociation from undesirable things, when we have a view of the Eternal Blissfull Knowledge, will be exactly dovetailed if we can trace out their connection with the Absolute, having no bearing of co-sharing with them, but simply to welcome them with a consideration that they have only Eternal association.
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THE SEARCH FOR WISDOM
The search for wisdom is a great challenge; to act on wisdom is an even greater challenge

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We meet men who cherish the view of dissociating themselves from all manifestive features of phenomena in their would-be emancipation, and who want to deprive them of their utility in order to gain the full scope of impersonation. They are found to non-cooperate with the earthly phenomena under the apprehension of having been entangled with such association. As they have no knowledge of their self, or have misguided conception of self - like a cow mistaking under an old apprehension the red clouds as flames of burning fire - they want to flee from the very nature of the transitory perspective aspects of the phenomena.

A failure of true detection compels them to exhibit their diffidence of accepting the wholesale manifestive nature of even the Transcendence. They want to carry their defective impression to the Transcendence, considering the Transcendental Region to be identical with the prison of mundane phenomena. So it should be a matter of grave consideration whether to show our back to all aspects, by turning ourselves to follow the undifferenced monistic phase of the Absolute.

The view of the Transcendental subjectivity in our present activity is more or less misunderstood. So to get relief from such erroneous impression we must not neglect to utilise everything, as far as possible, for the service of the Absolute; and must not participate in the views of miscarried decision of the impersonalists. If we do not do so, we will class ourselves among the imprudent.

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The Relative Worlds by Srila Bhaktisiddhanta Sarasvati | Science of Identity Foundation | part 3

THE ANSWERS REVEALED

The enjoyer of the objects, as well as the enjoyed objects, are both situated in a tentative position of time. As the provisional existence and activities are captivated in a part of time, these discrepancies should be redressed to have a proper solution of these puzzling questions. We deal with shaky non-absolute things. So we should have an inner desire to know the direction of the Absolute. We have had an irrepressible function of handling the phenomena by our senses, and also the objects of manipulation of the senses are found to be transformable. Because we are compelled to select our position at a place where there is no trouble, we therefore seek for deserting ourselves from all limited platforms.
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This second mantra of the yogic scripture Sri Ishopanishad refers to karma yoga, or devotional service:
A person may desire to live for hundreds of years if he works according to this truth because that sort of work will not bind him to the law of karma. And there is no alternative to this way for man.
~Sri Ishopanishad, Mantra Two


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Association with the phenomenal objects has given vent to disruption, so dissociation is picked up as a remedy. How to handle this function should be the next question. By dissociation we mean to get rid of the relativity of knowledge - to sacrifice our cognitive principle, as is inculcated by a certain school. Maximisation of knowledge might swallow up the two different positions of observed and observer, and will proselytise to singular observation. In that case the uninterrupted knowledge cannot fly rationally without the two wings of Eternity and Bliss, although this seems to be secured by laboured dissociation of manifestation.

When we ascertain that non-cooperation will give us what we have sought, do we mean to make ourselves abstain from all necessities of life, in order to gain perfect dissociation from the imperfected objects? The answer will be 'no'. We need not put a stop to receiving the necessities of life, but we accept those functional activities necessary for our definite purpose. We will welcome the manifestive aspect and finite inadequate things to serve as ingredients facilitating the Eternal Blissful Knowledge, without any reference to our dislocated enjoying mood. If they form to be of any use to the Absolute, the temporal and faulty phases are indirectly removed from the conception of such things. So we need not have any apprehension as to their unsuitability and will discern the immaculated aspect of those things, which otherwise prove snares to us if they are monopolised for our impure purpose.

The insipid situation of an impersonal conception need not predominate over us as a settled fact. At the removal of our enjoying aspiration in Connection with our temporal entities, we would naturally associate such things as elements incorporated with the Absolute.

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The Relative Worlds by Srila Bhaktisiddhanta Sarasvati | Science of Identity Foundation | part 2

Perplexing Questions

In all the manifestive stages, distinction and difference have the upper hand in distinguishing from the rest and differentiating from the unique conception of the Integer. In other words, the quantitative and qualitative relations are established where there is a converging reference of all the diverse courses. In the theme of relation we find the necessity of numerical difference, as well as the distinctive features, when the conception of the Integer Whole is held prominent. In both cases relation is the essential factor which can never be avoided by a knower in his activities on other two planes.

The word 'difference' is taken up in our synthetical view of qualities, and the word 'distinction' in the analytical view of tabula rasa. If we require to get rid of examining the distinctive and differentiative view of a particular subject we can get rid of the relativity of knowledge. The three distinctive locations are ignored to dismiss the idea of space; and differentiative mood, when neglected, would drive out the factor of time in the Entity, as differentiation presupposes the relativity of time. The synthetic method, adopted to eliminate the relativity or to remain indolent to view the perspective Absolute, may, to some angle of vision, appear to he successful, and it will hover afterwards to fix its position in indistinctive or undifferentiated monism. These perplexing questions were asked of the Supreme Lord Shri Krishna Chaitanya at Benares by one of the retired principal ministers of the King of Bengal.

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Throughout the Vedic literature, it is repeatedly described that we are different from our material bodies. It is described that the bodies of the living beings are always subject to various states such as birth, growth, disease, old age, and death, but that the living being within the changing body is not undergoing these changes. The living being is eternally the same and does not change when the body changes. The soul, for example, does not grow when the body grows larger, nor does it become old and feeble when the body becomes old and feeble, nor does it die when the body dies.

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When there was a quest to know the true position of relativity, the renunciating attitude of the monist was exposed by the instructive reply of the Unlimited Thesaurus. The delineation by Full Knowledge of the scope of non co-operation with mundane relativity, gave us the occasion to survey the true manifestive plane of transcendence, apart from the impression of degraded mundane sty, though the indolent mentality posed its stuporous standpoint of getting rid of relative Blissful Knowledge.

There is a qualitative relational difference between the transcendence and phenomena, so relativity cannot be ignored. If such temper is maintained of establishing the undifferenced and non-distinctive Unit, the rationalist school would not set much value to their posit. The undesirable imperfection observed in the temporal relativity of Nature should not be carried to an unknown region where there is no such anthropomorphic, ephemeral, defective welcoming. The weight of such measuring temperament, and to ascribe the same shortcomings in the transcendence, would prove too heavy to be carried by the feeble porter with mundane relative reasons. Moreover, there is no warranty of exact dovetailing in the Transcendental Vacuum.

Our imperfect knowledge is now captivated within the mundane horizon, and we earnestly crave a release trom the prison-walls of unwholesome relativity. That experience will necessarily lead us to conclude the desirability of non-cooperation with finitudinal relativity. But when infinite relativity is talked of, we should not ascribe any defects of finitudinal reference as per our experience here. To curtail the extension of mundane relativity we may proceed to Immanence by minimising our sensuous activities, which are the measuring instruments to dispel our ignorance, by removing the opaque barrier. If we trace out the cause of renouncing mundane relativity, we will prefer non-relative hallucination to give us the facility of vanishing such function. The measuring instruments or, in other words, senses, require to be stopped artificially to remove our inspection of temporal or phenomenal existence. But this would not preclude us to remove the Transcendental irremovable Elernal Existence from our inspection.

The Supreme Lord did not confirm the impersonal phase of the Fountainhead of Nature and Eternal Supernature, but targetted a long track which we should adopt in our sojourn in this temporal world, as well as in proceeding to the Transcendence. He did not prescribe the short-sighted policy of non-cooperation with perishable limited things of this world, but instructed to utilise them in the proper direction to get our desired end.

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When the living being experiences the ups and downs of material life, and finds contentment in neither, he gradually begins to question why he is not happy although he desires happiness, and why he continues to experience suffering although he desires not to. This questioning which arises from experience of material life leads gradually to the rehabilitation of the fallen soul.

Science of Identity Foundation - Tusta Krishna das

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Our reliance on petty reasonings of mundane relativity would show a stuporous temperament to receive the Transcendental Truth unexplored hitherto by our defective aural reception but a lucky moment would give us an accidental opportunity for paying a little more attention to the remedy volunteered to serve as the greatest relishing sauce for a thirsty soul.

Too much attachment for any limited thing will deny us the facility of extensional gains, though the policy of concentration is talked of very highly for our amelioration. Too much affinity for a thing has produced marvellous results in a research scholar, whose object is to bring out hidden knowledge inherent in the outward object. The question of time has set up the function of acquired durability, thereby resembling the existence of an ephemera. As the research scholar, or the lover of a transitory object, is observed to be shifted elsewhere from the object of his quest, and as the object has a temporary existence with the susceptibility of transformation, such exertions are meant to be analagous to time-serving exploits.

The question of inadequacy, and the quantity of exuberance, will also prove the nondesirability of such temporary fruitive acts. In the emporium of phenomena, our senses are found to engage themselves with all earnestness. When the senses are gratified from the ample service of their need, the satiative sequel does not later on suit their purpose.

The problem comes to be solved, "Where to keep those objects of the senses if we require any relief from their exploiting invasions? Are we to stop the actuating of our senses, or destroy the objects of our senses by devising some means?"

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We may think we are attracted to the beautiful body of a woman, but actually it is the spark of life which attracts us. When Marilyn Monroe "died", when the life force left the material body, the body was no longer attractive. All that was left was a lump of unattractive matter that was thrown in the dirt. So is it logical to think that material energy is all-attractive? No. Life force or spirit is the attractive element.

~ Chris Butler (Jagad Guru Siddhaswarupananda Paramahamsa)
Science of Identity Foundation

No matter how much sensual pleasure people have, no matter how much they consume, they always want more. This endless personal craving manifests as ever increasing material consumption.

~ Chris Butler (Jagad Guru Siddhaswarupananda Paramahamsa)
Science of Identity Foundation