Although sourc­ing from pro­gres­sive Chris­tian­ity its out­look on per­sonal rev­e­la­tion, and from Gaudiya Vaish­nav­ism its enchant­ment with all-attractive God-dess, in its heart and mind Uni­ver­sal­ist Radha-Krishnaism is clos­est to ancient wis­dom of Tao­ism than to either Gaudiya Vaish­nav­ism or Chris­tian­ity, for it refuses to share their pre­dom­i­nantly out­dated worldviews.

God-dess para­dox­i­cally indi­cates union of the oppo­site ideas of dif­fer­ence and non-difference lead­ing to a higher, fuller unity. This means per­fec­tion, or the abil­ity to encom­pass all extremes of expe­ri­enc­ing reality.

God-dess’ infi­nite forms are like parts related to the whole. Since God-dess does not have inter­nal dif­fer­ence, the parts are not like pieces of stone chipped off the whole. The part is the whole, all-knowing, all-pervading being. We call it a part, because the self energy of God-dess does not fully man­i­fest in it. The […]

Vedic metaphor sug­gests some­thing like this: sup­pose an expan­sion of God-dess sleeps and dreams this world. God-dess’ dream cre­ates a “real­ity” that goes on for bil­lions of human years, mea­sures bil­lions of light years across, and seems so solid and cap­ti­vat­ing that some believe it is all that exists. Yet it is a dream, an […]

Cos­mic Con­scious­ness is higher than Undif­fer­en­ti­ated One­ness in the hier­ar­chy of man­i­fes­ta­tions as we under­stand the absolute, per­sonal God-dess. Undif­fer­en­ti­ated One­ness con­sti­tutes the basic real­ity under­ly­ing all con­crete for­ma­tions. Cos­mic Con­scious­ness cog­nizes, con­trols, and reg­u­lates the con­crete for­ma­tions. From our per­spec­tive, Cos­mic Con­scious­ness implies a dif­fer­en­ti­ated, qual­i­fied state of God-dess. Cos­mic Con­scious­ness is qual­i­fied in […]

God-dess, the high­est being, per­fectly man­i­fests all aus­pi­cious qual­i­ties. Undif­fer­en­ti­ated One­ness exists as the incom­plete man­i­fes­ta­tion of God-dess, in which the divine attrib­utes and poten­cies lie dor­mant. Dr. Kapoor explains:
It is pri­mor­dial same­ness, but not a bar­ren still­ness; it is inde­ter­mi­nate­ness, but not an inde­ter­mi­nate­ness that totally denies dis­tinc­tions and def­i­nite­ness; it has distinctions, […]

God-dess’ body and its owner are not two dif­fer­ent prin­ci­ples like the dif­fer­ence between the body and soul of liv­ing enti­ties in the phys­i­cal world. God-dess’ body and its owner both con­sist of con­scious­ness and bliss. The same eter­nal spir­i­tual prin­ci­ple man­i­fests God-dess’ names, attrib­utes, activ­i­ties, and abodes. God-dess is not dif­fer­ent inter­nally or exter­nally.
God-dess […]

We are finite, and God-dess is infi­nite. We can­not limit the infi­nite with mere human thought and words. We do not want to define a God that is too small and fits neatly in our box. God-dess’ incon­ceiv­able potency tran­scends the law of con­tra­dic­tion, blend­ing con­tra­dic­tory ideas and qual­i­ties within him-herself paradoxically. 

Since the Absolute is […]

We are finite, and God-dess is infi­nite. We can­not limit the infi­nite with mere human thought and words. We do not want to define a God that is too small and fits neatly in our box. God-dess’ incon­ceiv­able potency tran­scends the law of con­tra­dic­tion, blend­ing con­tra­dic­tory ideas and qual­i­ties within him-herself para­dox­i­cally.
Since the Absolute is […]

Uni­ver­sal­ist Radha-Krishnaism offers a panen­the­is­tic the­ol­ogy. The per­sonal Absolute enfolds even the form­less, attribut­e­less Absolute, which we call Undif­fer­en­ti­ated One­ness. God-dess’ power to rec­on­cile the irrec­on­cil­able rec­on­ciles our imper­fect, con­tra­dic­tory ideas of qual­i­fied and unqual­i­fied Absolute in a higher synthesis.