K 412 Siddha Yoga Dham
The Science of Identity Foundation (originally H. C. Mathur, Siddhi: The Science of Supernatural Powers
the Hari Nama or Holy Name Society) is located in
Honolulu, Hawaii. Siddhaswarupananda became a
founding member of the WORLD VAISHNAVITE ASSO-
CIATION.
Further reading: Jagad Guru Siddhaswarupananda,
God: Supremely Lovable (Honolulu: Science of Identity
Foundation, 1989); ———, The Holy Name Real Protec-
tion (Honolulu: Science of Identity Foundation, n.d.);
———, Reincarnation Explained (Honolulu: Science of
Identity Foundation, 1987).
Siddha Yoga Dham See CHIDVILASANANDA,
SWAMI.
siddhi
Siddhi (attainment) is a special power attained
through YOGA or refined practice. Tradition-
ally, there are eight siddhis: (1) the ability to
grow extremely small, (2) the ability to become
extremely light, (3) the ability to become extremely
heavy, (4) the ability to touch any object however
distant, (5) irresistible will, (6) supremacy over
body and mind, (7) dominion over the elements,
(8) ability to fulfill all desires. Numerous other
powers are also listed in the tradition, such as the
ability to fly, physical immortality, the ability to
enter another’s body, and knowledge of the past,
present, and future.
PATANJALI’s system and certain other yoga
systems such as that of the Theravada Buddhists
downplay siddhis as distractions from the path
of liberation; adepts are warned not to indulge
themselves in these powers, lest they be sidelined
in their spiritual progress. Certain systems such
as the TANTRA, though, encourage the attainment
of siddhi and allow its usage to a greater or lesser
degree, depending upon the particular sect.
Further reading: Sri Chinmoy, The Summits of God-life:
Samadhi and Siddhi (Jamaica, N.Y.: Agni Press, 1974);
(New Delhi: Shree, 1998).
Sikhism
The Sikh religion emerged at the beginning of
16th century C.E. in the Punjab, a territory hotly
contested by Hindus and Muslims at the time. It
aimed to find the truths common to both faiths,
placing less emphasis on laws and rituals and
soon emerged as a third, well-organized, Indian
religious community.
Though raised as a Hindu, Sikhism’s founder,
NANAK (1469–1539), began his adult life in the
employ of a Muslim, as was his father. A thought-
ful and inwardly oriented youth, he spent periods
each morning and evening as a young man in
MEDITATION. In his 30th year, his communion with
the divine led to an intense experience of God in
which he experienced God as the one creator. As
a result of the encounter, he quit his job and gave
away all his possessions. He began to proclaim
his unique message that there is no Hindu and
no Muslim. Sikhism would emerge as he began
to articulate his message, drawing together what
he saw as the best from both faiths. He shared the
message in a set of hymns.
His message sought to discover what he
saw to be the essence of the religious teach-
ings around him. In the place of many religious
acts, from praying on a prayer mat or living as a
renunciant, he called upon people to cultivate the
virtues these actions symbolized. For example,
he suggested that the essence of asceticism was
to remain pure amid impurities. He also called
for a casteless society without distinctions based
on the family into which one is born. He traveled
from Sri Lanka to Tibet spreading his message,
although Kashmir and the Punjab proved most
receptive.
Before his death in 1539, Nanak selected
a disciple whom he had named Angad (1504–
52) as his successor. Angad would be followed
by eight additional GURUS who were selected