Transcendental Epistemology

How we know: Divine Realization and Guru

by Michael Dolan/ B.V. Mahayogi

Philosophically speaking, “ontology” is the study of being. As humans we reflect on what exists and why things exist. An attempt has been made to exclude consciousness from the world of things, but there is no world without consciousness. It is impossible to exclude subjectivity from any study of the world of things, since no examination can be made without observation. Observation is subjective and influences our interpretation of what exists. Since consciousness is always part of observation no scientist can divorce the subjective from the objective.

The study of existence, then, leads to the study of knowledge itself, or “epistemology.” Epistemology is the study of the knowing process. If the goal of science is knowlege, an important question becomes “How do we know what we know?” Ruling out subjectivity creates problems for knowledge, since cognition itself is subjective.

Then again, knowledge which ignores the problem of consciousness is hollow. To know and understand the world of things,  to study the world “out there” may be profitable to some extent. But at some point we reach the limits of knowledge. We cannot know what is “out there” neither at the subatomic level or the macro-universal level without considering problems like time and thought. These problems become more and more subtle the more we enter their study. In the end we find the limit of knowledge at the frontiers of consciousness.

When we confront the limits of ontology and epistemology, we must admit the existence of some form of metaphysics, that is, some state of reality beyond what may be physically measured. The immeasurable or numinous cannot be known empirically, but may be experienced directly through higher states of consciousness.

Entering the inner world of metaphysics through higher states of consciousness is not as easy as it seems. Even if we are determined to enter a higher state and encounter the eternal self, our spiritual lens is obscured by so many sensual distractions, how can we see the true characteristics of transcendental reality? Our senses are imperfect. We are always making mistakes. It is said, “to err is human.” We are honeycombed with faults and imperfections. And yet it is also human to strive for perfection, to strive for meaning, to reach for the infinite. We yearn for completion, for truth, and for perfection.

A careful analysis of reality reveals hierarchical structures at all levels of being. Subatomic particles are organized into atoms, atoms nest into molecular structures. Biological forms begin with simple one-celled animals and graduate to higher and higher complexities. Wherever one looks there are more and more complex systems from organisms to families, tribes, societies, communities and nations. Why should there not be a hierarchy of consciousness? A hierarchy of consciousness implies gradation in intelligence as well.

This hierarchy is well-known in educational circles. For example, the psychologist Howard Gardner has proposed the existence of different kinds of intelligence: musical-rhythmic, visual-spatial, verbal-linguistic, logical-mathematical, bodily-kinesthetic, interpersonal, intrapersonal, and naturalistic. He later suggested that highly developed existential and moral insight may also be worthy of inclusion as special kinds of “intelligence.”

The idea is that among many musicians, one is a virtuoso. Among many virtuosos there is one Mozart. Among thousands of mathematicians, one is a genius. Among thousands of geniuses there is one Einstein. Among thousands of art students, one is a professional artist whose work appears in galleries and museums. Among thousands of artists one is a Michelangelo or a Picasso.

Expanding on Gardner’s theory of intelligence, we might add that among many thousands of truth-seekers with existential and moral insight, one might achieve enlightenment. And out of thousands of those who attain enlightenment, one may qualify as a guru. Of thousands of gurus, one may achieve the level of acharya or great spiritual teacher such as Buddha, Jesus Christ, Mohammed, or Chaitanya Mahāprabhu.

Spiritual enlightenment is the birth right of every human being. It is not just available exclusively to those who are at the highest level of development, but may be discovered by any sincere truth-seeker who comes in connection with a qualified spiritual mentor.

Epistemology reaches its culmination in the higher stages of consciousness that one may know through the help of a proper spiritual mentor, or guru.

Śrīla Śrīdhara Mahārāja explains:

“To err is human. To err is inevitable for all, being not perfect. Still, no one wants to remain imperfect. There is an element within all that is animate that tends towards perfection. If it were not so, we would feel no want at all. Our tendency towards perfection is certainly very weak and limited; otherwise we could attain the goal at once. Our limited capacity and tendency for perfection makes room for the guide or Guru.

“The imperfect is not so if it is not in need of help, and that also from beyond itself. The perfect is not perfect if He cannot assert Himself or help others, and that too, of His own accord. So the guidance to perfection or AbsoluteTruth is necessarily a function of the Absolute Himself, and the divine agent through whom this function manifests is Śrī Guru or the divine guide.
For a seeker of the Absolute Truth, submission to the Guru is unavoidable. A class of thinkers believe, however, that when scientific research is possible, why cannot higher spiritual knowledge also be evolved from within? Such people are ignorant of the most essential nature of Absolute Knowledge, that He alone is the Absolute Subject and all else including ourselves constitutionally stand only as an “object to His omniscient vision. It is impossible for the eye to see the mind; it can have some connection with the mind only when the latter cares to mind it. In a similar way, our connection with absolute knowledge depends mainly on His sweet will. We must solely depend on His agent, or the Spiritual Master, through whom He likes to distribute Himself.

Our human society with its finest culture forms but an infinitesimal part of the dynamic Absolute. How, except by the direct and positive method of revelation, dare we hope to comprehend or evolve any conception of the supernatural knowledge of the unconditioned Infinite? All intellectual giants prove themselves but pygmies before the absolute omniscient omnipotence who reserves the right to give Himself away through His own agents alone.

Excerpt From: Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmi Maharāja.
Śrī Guru and His Grace, Guardian of Devotion Press 1984

Divine Guidance

The Guru Principle

by Michael Dolan/B.V. Mahayogi

The idea of accepting another human being as teacher, mentor, or guru, terrifies us. It implies giving up our independence. It may even mean surrender. We prize our independence so much that we would prefer to "rule in hell than to serve in heaven," as Milton's fallen angel put it.

Afraid of investing faith in another living human being we idealize the previous acharyas to the point of considering them gods. Often, we are so afraid of elevating a human being to the status of mentor, that they exalt the ancient teachers to the point of gods. Buddha was not a god and yet is worshipped as such. Jesus led his followers on the path to faith. Many of today’s Christians believe that they have a personal relationship with Jesus, eschewing all help from living mentors. They feel that anyone who sets himself up as a guru is a despot. Even just mentioning the word guru is enough to disqualify one as a fool who falls for ridiculous new age ideas.

Much of this is misinformation or willful blindness. Of course there have been abuses. Teachers are often accused of abuse. In the news this morning, I saw the story of a 50 year-old teacher who “brainwashed” a 15 year-old girl into becoming his sex partner. He kidnapped her and made her travel thousands of miles away to California where they were discovered in their clandestine love nest in a cabin in the mountains. But such a hideous maniac does not represent all teachers. Should we ban science classes because of the reprehensible conduct and behavior of one pervert? Should we ban teachers? Or punish the offenders?

While we might admit the necessary evil of “teachers,” guru is a foreign word which smacks of despotism. But a true guru is not a despot.

Gaura Kishore das Babaji

God Himself may be a despot from time to time. There is no questioning his order. Not a blade of grass moves without his will. He can make or mar. When it comes time for us to leave this world, we must go. No protest will stay the hand of death. His will is despotic. The story of Job in the Bible records how the humble Job was tested with poverty, with pestilence and plague, with boils and misery. God’s authority is absolute.

But while God Himself is a despot, the guru represents God’s mercy. The true guru does not demand absolute loyalty. His guiding hand is affectionate and forgiving. He is naturally merciful. While we might sometimes stray from the path, guru is there to offer his guiding hand again and again in spite of our inability to follow. Guru knows that the spirit is willing, but the flesh is weak.

The guru’s purpose is never self-enrichment, but compassionate enlightenment. Christians often demure at the use of the word guru. And yet, if we take the example of Christ as a mentor and teacher of his disciples, as the preacher of the sermon of the mount and the prophet who taught through parables, Jesus is principle guru in the Christian faith. In many resprects we can see that his teachings are congruent with those of a traditional eastern guru. And apart from his teachings, his example also speaks volumes. Jesus lived humbly among fishermen and carpenters who walked through the desert to proclaim the kingdom of heaven. He never used his teachings and disciples to gather riches here on earth; rather he promised riches in heaven with God the father.

Those gurus who use their name and fame to create riches and attract followers may not be the holy men they claim to be. One may question the need for such wealth and when one sees money, name and fame, and even sexual pleasure and power as the focus of a religious teacher, that teacher may be abandoned as self-serving and corrupt.

When people see such gurus and teachers enriching themselves and enjoying sexual indiscretions with their students they naturally lose faith in following any spiritual mentors at all. But the fault in any one spiritual mentor should not make us lose heart and give up the path of faith. Better to light a candle than curse the darkness.

A true guru will be seen to follow the traditions of his faith. He should be capable of giving new light, but will never ignore the old truths. An advanced spiritual mentor does not work in a void. An enlightened guru does not avoid the wisdom of thousands of years of scriptures. He works in tandem with scriptures and saints. There is a certain vogue in avoiding tradition. Clever men disguised as gurus eschew both scripture and tradition, claiming to have discovered something “new.”

“If the truth is within,” they say, “why do you need a book?”

Of course, these charlatans publish books and maintain websites with paypal links. I needn’t mention names. You know who they are: Gurus who proclaim that you don’t need a guru. Scientific “religions” that profess that you don’t need religion. Ignore the wisdom traditions at your own peril.

There is nothing “new” about reality. Real truth is eternal truth. Some of the most innovative ideas are thousands of years old. In ancient times, Buddha came to declare something “new,” and much of his analysis and teachings are still fresh. Jesus Christ, on the other hand, while reforming the wisdom traditions of Judaism into a new faith said he came not to destroy the old law but to re-affirm it. While his teachings were “new” they gave greater depth to the eternal truths. He rediscovered the perennial wisdom for a new generation. Thousands of years later, we are tasked with rediscovering the truth again. While charlatans claim to have something “new,” those steeped in the wisdom traditions can deliver the eternal truths without re-inventing the wheel.

It is often heard that we must not worship gurus. We do not need to resurrect the Egyptian man-god who ruled over slaves as they built the pyramids. Beware of despotic gurus who would enslave us.

And yet, Christ himself is an example of the guru as man-god. He is worshipped by his followers as “the way the truth and the light.”

This is really nothing new. In fact it is common practice. Many of those who represent divinity have been worshipped by their followers as God or gods.

Bhaktivedānta Swāmī "Prabhupāda"

Indeed it is said, by Śrīla Viśvanātha Cakravartī Ṭhākura:

साक्षाद्-धरित्वेन समस्त-शास्त्रैर् उक्तस् तथा भाव्यत एव सद्भिः

किन्तु प्रभोर् यः प्रिय एव तस्य न्दे गुरोः श्री-चरणारविन्दम्

sākṣād-dharitvena samasta-śāstrair

uktas tathā bhāvyata eva sadbhiḥ

kintu prabhor yaḥ priya eva tasya

vande guroḥ śrī-caraṇāravindam

"Since guru is dear to God, all revealed scriptures and spiritual authorities affirm that guru should be honored as God Himself”

Because the humble servant of God is dear to the Lord; because guru carries divinity within his heart; because the spiritual mentor teaches faith in the Godhead both through his teachings and practices, he should be honored.

One is not to conclude, however, that the guru is a man-god. Guru is not a man-god. If guru were God then devotion to guru would be exactly the same as devotion to God. This kind of adoration leads to obvious perversion. In many “religious” groups, so-called “spritual mentors,” priests, and gurus take advantage of the naïveté of their followers to abuse them sexually. Such cases are well-advertised.

The Aztecs were notoriously fooled by the Spanish Conquistadors into believing that Cortez and his men were “man-gods.” Horses were unknown on the American continent and when the Aztecs first saw horsemen galloping before the volcanos of the valley of Mexico they were astounded. These centaurs flashed in the sun with their golden armour and silver swords. “These must be the gods,” they thought. Indeed the mythology of the Mayans had predicted the return of a golden-haired god, half-man half-beast. The Aztecs were shocked. Soon, news of the man-gods reached their ruler, Moctezuma who had awaited just such omens. Still, he had heard rumors of the cruelty and savagery of the new gods. He had sent them cacao and chocolate which was the food of the gods. But they prefered meat and the yellow stool called “gold.” Moctezuma decided to test these gods. He instructed his men to feed Cortez and his men very well, giving them the meat they wanted and corn. But then to observe them closely and see if they moved their bowels. Moctezuma’s agents were to collect samples of any urine and stool the gods might pass and bring it to his priests. They did so. And after the priests examined the results it was concluded that these were not gods at all. Their stool and urine smelled worse than that of the Aztecs who ate mostly corn. The stench of meat was strong in their stool. These were not gods but frauds. Moctezuma was enraged and declared war, sending his best warriors armed with knives made of obsidian to cut the so-called gods to pieces. He promised his men that they would cut out the hearts of Cortez and his men. They would eat the hearts of these gods, seasoned with corn tortillas and chiles and tomatoes. There followed the famous “Noche Triste” where half the conquistadors were slaughtered before the inevitable destruction of Moctezuma and his pagan gods.

At Uxmal, a Mayan pyramid in Yucatan

Guru is not a supernatural man-god who controls the wind and the rain. A true guru is a proper spiritual mentor who can guide us on the path of faith. His faith is deeper, his vision is greater. He has walked the path of spiritual awakening and is further on than we are. An advanced devotee is as good as God not by becoming Krishna but by being a most dear and confidential servant of those who serve in that higher realm. Such great personalities take on the sacred responsibility of acting as spiritual masters for the benefit of sincere and faithful truthseekers.

As such, a spiritual master who is preaching the glories of God should be accepted as the representative of God and be given all respects due Him.

According to my training, this is what Jesus Christ means says, “I am the way the truth and the light.” Christ is echoing the above quoted Sanskrit verse referring to the guru principle. Jesus does not say, “I am the only way,” but “I can show you the way, follow me.” I sincerely feel that his message is not exclusive, although it has been interpreted that way. Jesus is not claiming that he is God. He stresses that he can deliver us by showing us the way towards a higher light. Nor is Christ demanding allegiance to a church. I believe that with these words he is pointing the way towards true enlightenment and faith which will be found in surrender to God’s will and engagement in his service, guided by an experienced mentor.

Christ is not excluding the idea of guidance; he is, in fact stressing the need for accepting the divine principle which is passing through him. The guru principle is not exclusive to a particular personality. The guru principle is seen whenever divinity passes through someone, making that person instrumental in giving us spiritual guidance. God is not perfect if he cannot assert Himself or descend to help others. If God is perfection, then guidance towards that perfection must be a function of the Absolute Truth. The divine agent through whom this function manifests is guru or the divine guide. And if God is compassionate, then this function must be expressed, not once as in the descent of the Christ avatar, but infinitely. If God is infinitely compassionate, it is unthinkable that he would only offer one opportunity for salvation, limited by language and nationality to those who have access to one book or one faith. If God is infinitely compassionate, he must offer inifinite opportunities to the fallen conditioned souls who have turned away momentarily to enjoy the vicissitudes of the illusory principle called maya.

Human life is meant for inquiry into the nature of reality. The Vedas tell us athāto-brahma-jijñāsa: “Now is the time to inquire into the nature of consciousness.” But consciousness implies higher consciousness. We are finite consciousness. What is the nature of higher consciousness? This question implies a higher quest: The search for Śrī Kṛṣṇa. But this search is practically a quixotic quest. How can the finite search out the infinite? The good news is that Kṛṣṇa is also searching out the finite conditioned souls who are lost in this illusory world. And since Kṛṣṇa is infinite, not only is his compassion infinite, but his capacity to seek out and inspire the lost souls is also infinite.

If God can descend to help us, He must be able to do so in limitless ways. The finite cannot know the infinite, but the infinite can make himself known to the finite and does so in the form of innumerable spiritual mentors. Many saints walk among us. Our own lack of humility denies us their contact.

Bhaktivinoda Thakura

While it may be instructive and useful for some to worship Buddha and Jesus as gods, it is even more helpful for us to recognize the holy men among us who can lead us to a higher understanding. In our own line, I have seen many friends worship the gurus who lived in the 20th century as the only way for salvation, as “the way the truth and the light.” They were great indeed: Bhaktisiddhanta Saraswati, Bhaktivedanta Swami, Bhakti Rakshak Shridhar. But they are now no longer with us. To whom should we look for guidance?

I think we can be optimistic about encountering the divine mercy of Kṛṣṇa in myriad forms and representatives as the guru principle.

Any time the guru principle descends we may profit by recognizing it. Of course, as in the example of the Aztecs, we should exercise discretion and not blind faith. But we have been taught by our higher guardians that there is only one guru but he appears in a variety of forms, internally and externally. The guru may represent the paramatma principle or even higher aspects of divinity.

Guru is one and many. In 11th Canto there’s a section called the Uddhava Gīta; there Kṛṣṇa gives direct instruction to his friend Uddhava. He says, na hy ekasmād guror jñānaṁ su-sthiraṁ syāt su-puṣkalam One certainly cannot get complete knowledge from only one Guru. (Śrīmad Bhāgavatam 11.9.31)

Śrīdhar Mahārāja comments in his definitive text Śrī Guru and His Grace:

“In the highest stage of devotion, we must see not only one Guru; we must see that Guru is everywhere. In the land of Kṛṣṇa, all are Gurus; our transformation should be towards that. Everything in the spiritual world, the entire environment, is our Guru, and we are servants. To enter into Vaikuṇṭha, or Goloka, means that on all sides we must see Guru and pay our respects. There is gradation of course, but all are Guru.

There are different classes of Guru. All Vaiṣṇavas are considered Gurus. If the Spiritual Master gives even one letter to the disciple, what is contained there is infinite. The knowledge given by the Spiritual Master is infinite. To know and understand it fully, however, different sources are necessary.”

La Fe

Fe y Visión

Fe

Las ideas halladas en las historias de Abraham y Paraśurāma no están destinadas a promover el fanatismo, sino a permitirnos una reflexionar más acerca de la fe y el sacrificio. El verdadero propósito del sacrificio en la fe no ni el martirio ni el fanatismo, sino la acción iluminada, realizada a través de la rendición. Mientras que la versión de Abraham puede parecer primitiva a los estándares actuales, su sinceridad es incuestionable. Los sacrificios y rituales de fe varían de generación en generación. Y sin embargo, por distintas que parezcan en la superficie, todas las tradiciones religiosas desde el Judaísmo de Abraham, al Islam de Mahoma, al Cristianismo de la teología moderna se apunta hacia el amor divino a través de la rendición y sacrificio basado en la fe como su principio guía.

La Fe es vista a Través de la Rendición y el Sacrificio.

Dios no puede verse a través de la razón. La fe es el instrumento a través del cual podemos ver la realidad suprema. Tal como el color es visto por el ojo o el sonido escuchado por el oído, la divinidad pude ser intuida a través de la fe. Y la fe en Dios es nutrida e inspirada por los visionarios de la verdad quienes han realizado a Dios a través de la fe, la comunidad de santos. En India, aquellos que están absortos en el amor divino o bhakti hallan que la fe templada en el temor no es la concepción más elevada de la divinidad. Más bien, ven que la concepción última del Dios supremo ha de ser la de que la Realidad es Hermosa, Sri Kṛṣṇa, el Señor de la danza.

A fe se presta a la comunidad, debido a que aquellos quienes experimentan la fe quieren comulgar no sólo con lo divino sino con otros quienes comparten su visión. La comunión compartida crea comunidad. En Sánscrito, esto es llamado sādhu-sanga, o tomar parte en la comunidad de personas santas.

Rūpa Goswāmī explica la naturaleza progresiva de la fe. Para avanzar en el plano espiritual, en el principio ha de haber una especie de fe simple. Conforme uno progres, uno se interesa en la asociación con quienes están totalmente absortos en la divinidad. Gradualmente uno busca un mentor, alguien quien está dedicado en exclusiva.

Por ello uno es iniciado por el maestro espiritual a seguir sus principios. Abandonando los habitos indeseables firmemente se establece en la fe en las formas de dedicación y amor divino. A partir de entonces uno desarrolla un gusto por bhakti y luego un apego, gradualmente progresa hacia la plataforma más elevada. Esta es la senda de sādhana-bhakti, la ejecución del servicio devocional de acuerdo a los principios regulativos dados por el mentor espiritual. Gradualmente las emociones espirituales se manifiestan e intensifican, entonces finalmente el amor de dios es despertado. Este desarrollo gradual del amor divino del devoto interesado en la Conciencia de Krishna ha sido descrito por Rūpa Goswāmī.

El elemento que hace que percibamos la realidad espiritual es la fe

Śrīla Sridhar Mahārāj explica “El nombre para la fe de los sastras o escrituras es śrāddha. Es este el estado desarrollado de piedad o sukriti, como se desarrolla con la ayuda de los santos, sādhu-sanga. Los santos son aquellos quienes están en el plano verdadero, el plano trascendental. Ellos están absortos en el plano nirguna, más allá del mundo creativo o del mundo de la creación. “Los agentes de ese mundo superior han venido a establecer alguna conexión en nuestra alma.

Esos santos del mundo más elevado han llegado a establecer la fe en nuestro elemento más profundo. Lo que consideramos nuestro ser: nuestra alma. Para que la conexión con el santo pueda producir algo que es la fe y ésta ve puede ver. Ese es el mundo al que únicamente es posible acercarse a través de la fe. Tal como vemos el color con los ojos, y con los oídos escuchamos el sonido, así en ese mundo sólo la fe puede ver, la fe puede sentirlo, no nuestros otros sentidos.”

La fe, la cual es la verdadera función del alma y esta es despertada por el agente de Vaikuṇṭha (El mundo espiritual) el sādhu. Sukrti, jnata-sukriti, śrāddha. A través de śrāddha, luego sādhu-sanga, la asociación con el sādhu se incrementa. Y la transacción de la cultura de realidad que toma lugar gradualmente nos hace totalmente conscientes de en dónde estamos viviendo, todo esto es transitorio, esto es una especie de enemigo, y el elemento verdadero, mi hogar, se halla en otra parte, se localiza en el mundo de la conciencia pura, el lugar puro.

Sridhar Maharaja

ādau śraddhā tataḥ sādhu-

saṅgo’tha bhajana-kriyā

tato’nartha-nivṛttiḥ syāt

tato niṣṭhā ruchis tataḥ

athāsaktis tato bhāvas

आदौ श्रद्धा ततः साधु-

सङ्गो’थ भजन-क्रिया

ततो’नर्थ-निवृत्तिः स्यात्

ततो निष्ठा रुछिस् ततः

अथासक्तिस् ततो भावस्

Faith in Practice

Faith and Knowledge are not in Conflict

Faith and knowledge are not in conflict. True logic accepts the self-evident nature of consciousness and seeks out higher reality. The finest logic must take the knowledge of the soul, atma-jnāna, into consideration. Logic that comes from the soul’s own experience is pure. Philosophy that flows from a scientific experience of soul and consciousness leads to true knowledge.

Knowledge divorced from spiritual understanding is hollow. Philosophy and science that exclude the reality of consciousness are incomplete. Another way of understanding the pure logic that flows from spiritual understanding is faith. This natural knowledge of reality or “faith” is not an artificial belief based on a lack of evidence. It is, rather natural knowledge, and being self-evident needs no further supporting evidence. The soul is spiritual and therefore naturally full of spiritual knowledge. This natural knowledge or “faith” is ever-present in the soul and is not a consequence of empiric sensual perception. The soul had self-knowledge even before it entertained a perception of the material world.

Self-knowledge or atma-jnāna is based on the following pure logic: I am. I continue to be. My existence has duration over time. I am eternal. I am not alone. There are many finite, eternal, spiritual beings populating the universe. But the universe has a heirarchical structure. I am not the greatest being. A higher, infinite being exists that is greater than myself and is the origin of all things, spiritual and material. Beyond space and time, Reality consists of being, knowledge, and bliss (Sat, Chit, Ananda) The infinite absolute is the origin of all being, all knowledge and all happiness. At core, I am a pleasure-seeking entity. I want happiness. I strive for happiness in everything I do. True happiness is spiritual. I am not the source. Real happiness comes from a connection with higher consciousness. It is my natural position to be in harmony with that higher consciousness. All beings are dependent on that higher consciousness, the infinite reservoir of happiness. It is natural to take shelter of that supreme consciousness. The highest conception of divinity is Reality the Beautiful. It is then the constitutional position of every living entity to seek out a position harmonious with that higher reality. Given this spiritual knowledge, my present condition is out of harmony. It is in my own self-interest to align myself with the infinite through a serving relationship and seek harmony with that beautiful reality. This material world is not my eternal home. Even elevating myself in the material world, I do not become elevated eternally. Therefore it is not in my eternal self-interest to seek an elevated position of material happiness in the temporary world, but to become rightly situated in harmony with my eternal self-interest in the service of divinity.

At the level of spiritual realization faith and knowledge find no conflict. The self-evident reality of consciousness confirms the knowledge of atma-jnāna. This is the logic of spiritual knowledge, without which we become confused by so many mundane systems of philosophy and science. Logic mixed with a materialistic understanding of reality yields not baubles of wisdom but a babble of nonsense. Atma-jnāna or self-knowledge proposes axiomatic truths about the nature of reality. Progress in mathematics or astronomy depends on accepting the fundamentals, the axioms. The above axioms are the root from which the tree of spiritual knowledge grows. There are many deviations from these axiomatic truths, which we may discuss later. But while philosophical discussion must always end in doubt and further questions, atma-jnāna or self-knowledge is the pure logic which drives faith.

In this way, faith and knowledge work in tandem to discover a higher principle, that of divinity. But what is divinity? There are those who follow the school of monism and believe that we are all “one” with God. The sun’s rays, however, never become the sun. The rays of sunlight after all are finite. The sun, by comparison is practically an infinite source of power. How then, could the finite particles of spiritual sunlight become one with their source? The source of spiritual energy is distinct from the particles of spiritual energy just as the sun itself is distinct from its rays. God is the energetic source of all reality, spiritual and material. The individual souls are his finite reflections.

This is described in Śrīmad-Bhāgavatam as follows:

vadanti tat tattva-vidas tattvaṃ yaj jñānam advayam

brahmeti paramātmeti bhagavān idi śabdyate

“While, in principle, Divinity is one, learned seers of the truth understand His different aspects of divinity as three-fold: He may be seen as undifferentiated spiritual being, (Brahman) the immanent Oversoul (Paramātma), or as the Personal Godhead Himself, Bhagavan Śrī Kṛṣṇa, reality the beautiful.”

The Christian Trinity might help us to understand here how one reality might display different aspects. Here, the Bhagavat makes an ontological distinction between the individual jiva souls whose totality forms the undifferentiated ocean of spiritual being; the inward dwelling Super-subjective consciousness known as Paramātma, and the ultimate Divine Being who is By Himself and For Himself. This is a consideration of how the one whole divides Himself into his energies. The sun is capable of emitting a number of different kinds of energy, but always remains the radiant source of energy. The sun is one with his light waves, but distinct. It was Śrī Caitanya who expressed the quintessence of Bhagavat philosophy in his acintya-bhedābheda-tattva doctrine later expanded by the Sanksrit commentaries of Jiva Goswami in his Tattva-sandarbha.

Grasping this concept is all-important for one to advance on the spiritual path of yoga-marga. When one begins to see the relationship between the individual jiva soul and the absolute supreme Bhagavan, one advances from the path of jnāna-marga or knowledge to the path of bhakti, divine love. Initially one may begin to understand the nature of consciousness (Brahman), but as one makes advancement one sees there must be a higher consciousness (Paramātma). In the end, good fortune will increase one’s faith and when such good fortune takes place one may begin on the path of bhakti without any taint of knowledge.

Since faith is, after all, self-evident, Faith in principle is not difficult to understand. But there is a gap between theory and practice. How does one make the leap from understanding and theoretical knowlege to practical devotional service and dedication? How can we practice faith in such a way that we evolve, spiritually? We may progress slowly and gradually, once we have this key understanding. And by walking on the path of devotion, or bhakti one cultivates love of God to the point where Bhagavan himself is revealed.

Guidance is essential for anyone who would attempt to become absorbed in spiritual life. Spiritual guidance must come from an advanced spiritual master or guru.

Nowadays, the word guru has fallen out of vogue. It conjures images of absolute submission, sex-crazed fanatics in a mad hippie drug cult. But keep in mind that the words we use are often manipulated. The Western view of “guru” has always been tempered with a certain Protestant contempt for priests and holy men. But in essence guru is a spiritual mentor. Those who refuse to accept the axiomatic truths of atma-jnāna will have difficulty accepting guidance from a spiritual mentor. The very idea that a spiritual mentor is necessary will be anathema to such self-made men who are too proud to accept any help along the path. Since the path of yoga and the Upanishads feels “foreign” to such men of pride, they reject the very concept of guru as something sinister and dangerous.

But for all its pretension of egalitarianism and democracy the west supports a number of authoritarian figures who demand absolute obedience. The real guru, however he may have been caricatured in the West, does not demand absolute obedience. A true spiritual preceptor is disinterested and compassionate. Because he can see the truth, he guides his students toward the light. Neither is he authoritarian: he knows that the saints who have lived before him have also given their guidance in the form of writings, teachings, and scripture.

In this way, the truly enlightened spiritual master relies not only on his own deep vision, but also on the truths found in the ancient wisdom traditions of India especially in books like the Vedas, the Upanishads, the Bhagavad-Gita, and especially in the Bhagavat Purana. While the worlds of sense, mind and intelligence have been thoroughly discussed there along with the laws governing ethics and human behavior, the worlds of spiritual reality, of sat, cit, and ananda have also been discussed in great detail. The guru or spiritual mentor is adept at seeing the inner meaning of the revealed teachings and explaining that meaning to his students.

Faith and Seeing

 Faith

The ideas found in the stories of Abraham and Parashuram are not meant to promote fanaticism, but to enable us further reflection on faith and sacrifice. The true purport of sacrifice in faith is neither martyrdom nor fanaticism, but enlightened action, realized through surrender. While Abraham's version of sacrifice might be primitive by today's standards, his sincerity was unquestionable. The sacrifices and rituals of faith vary from one generation to the next. And yet, however different they appear on the surface, all religious traditions from the Judaism of Abraham to Mohammed's Islam, to the Christianity of modern theology point towards divine love through surrender and sacrifice and rely on  faith as their guiding principle.

Faith is seen through Surrender and Sacrifice

God cannot be seen through reason. Faith is the instrument by which we can see higher reality. Just as color is seen by the eye or sound is heard by the ear, divinity can be intuited through faith. And faith in God is nurtured and inspired by those seers of the truth who have realized God through faith, the community of saints. In India, those who are absorbed in divine love or bhakti find that faith tempered by fear is not the highest conception of divinity. Rather, they see that the ultimate conception of Godhead must be that of Reality the Beautiful, Sri Krishna, Lord of the dance.

Rupa Goswami

Faith lends itself to community, since those who experience faith want to commune not only with the divine but with others who share their vision. Shared communion creates community. In Sanskrit, this is called sadhu-sanga, or taking part in the community of saintly persons. 

Rupa Goswāmi explains the progressive nature of faith. To make advancement in the spiritual plane, in the beginning there must be a simple kind of faith. As one progresses, one becomes interested in associating with those who are fully absorbed in divinity. Gradually one seeks out a mentor, one who is exclusively dedicated.

Sri Krishna, Reality the Beautiful, Lord of the dance

Thereafter one is initiated by the spiritual master and follows his principles. Giving up unwanted habits he becomes firmly fixed in the ways of dedication and divine love. Thereafter, one develops a taste for bhakti and then attachment, gradually progressing to higher stages. This is the way of sādhana-bhakti, the execution of devotional service according to the regulative principles given by the spiritual mentor. Gradually spiritual emotions manifest and intensify, then finally there is an awakening of divine love. This gradual development of love of Godhead for the devotee interested in Krishna consciousness has been described by Rūpa Goswāmī.

The element that makes us perceive spiritual reality is faith.

Srila Sridhar Maharaj explains, “The sastric or scriptural name for faith is is sraddha. That is the developed state of piety or sukriti, as developed with the help of saints, sadhu-sanga. The saints are those who are in the real plane, the transcendental plane. They are absorbed in the nirguna plane, beyond the creative world or the world of creation. 'The agents of that upper world have come to establish some connection in our soul.

These saints from the higher world have come to establish faith within our deepest element, what we think to be the self: our soul. So the connection with sadhu produces some thing which is faith and that faith can see. That is a world which is only approachable by faith. Just as we see color by eyes, sound by ear, so that world only faith can see, faith can feel it, and no other senses.”

Faith, that is the real function of soul and that is awakened by the agent of Vaikuntha [the spiritual world], the sadhu. Sukrti, jnata-sukrti, sraddha. By sraddha, then sadhu sanga, the association with the sadhu increases. And the transaction of the culture of reality that takes place gradually makes us fully conscious that where we are living, this is all transient, this is of enemy type, and the real element, my home, is elsewhere, is located in the world of pure consciousness, pure place.''

Sridhar Maharaja

ādau śraddhā tataḥ sādhu-

saṅgo’tha bhajana-kriyā

tato’nartha-nivṛttiḥ syāt

tato niṣṭhā ruchis tataḥ

athāsaktis tato bhāvas

आदौ श्रद्धा ततः साधु-

सङ्गो’थ भजन-क्रिया

ततो’नर्थ-निवृत्तिः स्यात्

ततो निष्ठा रुछिस् ततः

अथासक्तिस् ततो भावस्