~ Jagad Guru Chris Butler (Siddhaswarupananda Paramahamsa)

IDEALISM is one of the commonest forms of ego-worship. The empiricist are as a rule subject to hugging this form of error. It is a psychological product of the infatuated soul in his conditioned state.

The slippery way to degradation is charming at the very outset, apparently invigorating, is enriched with pseudo-expectations, an apparent acquisition of chewing the cuds of sweets dreams, a tantalized plane of seeming renunciation and a store-house of phantasmagoria or a high mansion of will-o-the-wisp. If hopes are entertained committing suicide from the acme of the Everest, those attempts of falling may meet obstruction by the uneven caves of hilly deserts. But the way to down fall from the transcendental plane is so very smooth, polished and lubricated plane of marble that hardly any trace of resisting pins could be had in such translation.

Pure devotional service is the only dharma for all people of all times and all places:

Nowadays, people are trying to become successful on the paths of karma, jnana, yoga, and so on, which are averse to the Supreme Lord. These endeavors are going on in the name of either religion or national service, and they are the favorites of materialistic people. But these activities are simply the activities of an atheistic society. They contain not even a tinge of serving attitude toward the Supreme Lord. Rather, those who practice a path founded only on knowledge derived from the senses want only to enjoy Krishna and His devotees.

The sun is a self-effulgent thing, to see which no extraneous light is necessary. The sun is seen with its own light. The Bhagabat is like the sun in the spiritual firmament and self-effulgent as well. If, out of his great mercy, he makes his own real self manifest to any fortunate sentient being, only then can he be visible to the latter. The Srimad Bhagabat says (1.3.45) that when in the Dwapara Yuga Sree Krishna made His Own Pastimes invisible to the people of this world then the Bhagabat, shedding the best spiritual light amongst all the other Purans, and being identical with Sree Krishna Himself, rose in the spiritual firmament diffusing the light of the full conception of the real function of the soul for the satisfaction of the actual needs--the summum bonum of those human beings whose spiritual vision had been obscured by the influence of the Kali Yuga (Iron Age).

The stages of spiritual progress are not the monopoly of individuals. They are equally observable in the arrangements of spiritual associations. The Truth is Autocrat and brooks no sham nor compromise. The Teaching of Sree Krishna Chaitanya provides the world with the only synthesis of the comparative solution of the problem of the plurality of faiths by complete adherence to the requirements of the Absolute Truth. It is open to the world to listen to His voice for its permanent wellbeing. Any synthesis not based on the Absolute is worse than useless, for the purpose of permanent well-being. Such constructions will cost much trouble and effort for their demolition in order to clear the only path to the Truth.

One day when Pothan was engaged in his work of writing the Bhagabatam, his son Mallan was ploughing the land in view of his father. At this moment Sreenath was passing by his house on his way to the court of the king, seated in a beautifully ornamented and valuable palanquin. It may be noted that Sreenath was an adept in certain supernatural powers by virtue of his meditative practices. To show to Pothan, by means of his supernatural power, his own higher position and thereby to lower the latter in the estimation of the people, Sreenath had recourse to one such by asking the two palanquin bearers, who were supporting the front side of the palanquin, to leave their posts, but contriving at the same time that the palanquin would move on as before in their absence...

Biographies play not a mean part in the formation and modelling of character of a man or a nation. They have their utilities in their own spheres. We all know that the lives of great men carry with them an electric influence which we often times cannot escape. Both in the mundane as well as in the spiritual realms, life-sketches of great personalities generate in the minds of men an impetus to emulate them to try to follow in their foot-steps.

Biographies of men, who, by dint of their own sheer personal exertions or through the chance concatenations of favourable circumstances brought into force by the god of fortune, have attained to the highest enviable positions in the material as well as intellectual worlds, are not wanting in these days. It will not be our business to add one more chapter to such biographies with which the country is over-flooded. But the value of history cannot be ignored in proving that in spite of all the manifold greatnesses achieved by men both in the physical and in the intellectual regions, people lag behind the goal of human existence viz., peace and happiness and bliss in the only true sense of the term--the summum bonum of life.

It is very difficult to understand the nature of Thakur Bhaktivinode's contribution to the world's literature of the Absolute Truth. The path of devotion is liable to be confounded with a surrender to the guidance of the emotional side of one's mundane nature. There are also the familiar arguments in support of persons who choose to follow the guidance of their emotions. This unwarrantable view is responsible for that undue under-valuation of the two other sides of human nature which has produced disastrous moral consequences in the ranks of the votaries of such emotionalism.