To arrive at the truth, we consistently follow the same pathway: thesis, antithesis, and synthesis.
In the realm of philosophy, we adopt pure monotheism as the thesis. This asserts the existence of a single God who created the world, established the rules for living, and conveyed these either directly or through His messengers.
The antithesis is empirical science: I have not observed God; rather, I perceive this world and study it through personal discovery and experience.
From these, we derive a synthesis. As one of our teachers remarked: “Science without religion is but eternal speculation; religion without science is but eternal fanaticism.” Our focus is not on form or source but on truth. We aim to harness the pinnacle of modern thought and build upon it.
Sri Chaitanya, a great reformer of both theosophical and social thought, did exactly that: he brought forth a philosophy based on the most progressive theosophical ideas of renowned philosophers and scientists like Madhava and Ramanuja. He compiled insights from various schools of Vedanta, having thoroughly studied the sciences of logic and Sanskrit. His approach eventually became known as the school of Acintya-bheda-abheda.
The progressiveness of his views, particularly in the 15th and 16th centuries, was remarkable; he was among the first to reject the orthodox ritualism inherent in worldly religiosity, emphasizing instead the unity and brotherhood of all humanity as souls, regardless of gender, age, or origin. Humanism, a focus on the individual, and a social orientation became the cornerstones of Sri Chaitanya’s reforms.
Acintya-bheda-abheda (Sanskrit: अचिन्त्यभेदाभेद, IAST: acintyabhedābheda, “the doctrine of inconceivably simultaneous unity and difference”) represents one of the philosophies within Vedanta, serving as the theological foundation of the Gaudiya Vaishnavism tradition. This doctrine articulates the paradox of both unity and distinction between creation and the Creator, or between the Supreme Personality of Godhead and His energies, which is inconceivable to the human mind. “Acintya” means “inconceivable,” “bheda” signifies “difference,” and “abheda” denotes “non-difference.”
According to the Bhagavata Purana, this doctrine of the inconceivably one yet multiple essence (achintya-bheda-abheda-tattva) manifests in three forms: as an impersonal spiritual substance (Brahman), as the omnipresent God within every living being (Paramatma), and as the supreme personality of Godhead (Bhagavan).
The centrality of the Personality of Godhead was a pivotal point because personality implies relationships. Our philosophy does not claim that God exists solely in a particular form or only for us; it posits that God is a person, an omnipotent being capable of manifesting in various forms, approaching us in different ways, and establishing personal relationships with each individual. “Family life with Godhead.” This concept emphasizes the importance of personal connections, succinctly captured by one of our teachers, Bhakti Rakshak Shridhar.
This idea resonated deeply with us, feeling familiar and natural. It compels me to view the world through this lens and to act accordingly. While many aspects remain ineffable, BSVT was created to gradually share and explore the profound beauty of this school of thought with you and to further our understanding together.