• What's really needed is to recognize the need for spiritual as well as material happiness
  • The yogi's interest is inner peace and self-realization and social harmony
  • Perfection means being in tune with reality
What's really needed is to recognize the need for spiritual as well as material happiness

Who am I

Success in life begins with knowing, "Who am I? What is the purpose of my life?" Knowledge of the self exists; but sincere seekers are rare. More rare are the great teachers of such wisdom. Since time immemorial, wise men have described our wonderful nature: spiritual, primeval, ever-existing, undying, unchangeable, imperishable. This selection of the writings of Jagad Guru Siddhaswarupananda Paramahamsa (Chris Butler) shares that timeless wisdom — inspiring, challenging , practical.

Many apathetic hearts are found to oppose theism in different ways by their participating in a particular phase of epistemology in which they do not understood [sic] the spirit of the transcendental position of Theism in the Vedanta system.

The short-sighted conception of Impersonalism offered by the busty mundane philosophers cannot be relied on when they have got no authority to pass any opinion about transcendence to which they have had no access. The conviction and experience stored up in the mundane thesaurus cannot possibly accommodate the subject-matter of Vedanta which is beyond the realization of the impoverished senses and no previous experience could possibly judge the merits which cannot submit to the area of the ordinary senses.


The search for wisdom is a great challenge; to act on wisdom is an even greater challenge.

Science of Identity Foundation | Siddhaswarupanda

The Aphorisms of Vedanta do not go so far as to delineate all the Manifestive Phases of the Absolute but give some directions which find further exposition in supplementary books; so we need not expect all sorts of perspective views of the Transcendence through the cryptic words and pithy expressions of the Aphorisms.

We have noticed some abuses among the so-called Vedantists when they associate themselves with mundane thoughts under the pantheistic interpretations of Vedanta. The pseudo-Vaishnavas, viz., Bauls and Sahajiyas together with a section of the Smartas, have shown a degraded phase in their worldly behaviour based on a distorted view of Vedanta. The very connotation of the word ?Daridra Narayana? of the altruistic school is a vivid illustration of the gross abuse of the Vedantic thought in the hands of naturalists, atheists, skeptics and agnostics who all claim to be exponents of the ideas of Vedantic school. Wherever pure theism is crossed in the least we notice a feeling of paramount degradation in their hearts, intent on defiling the pure devotion of the unalloyed schools. The undigested food offered by Vedanta-Darshan will not nourish the intelligentsia, even if they have got possession of it through their linguistic attainments but vitiated by the contamination and misuse of foreign ideas.