About the Book Saccidānanda, originally published in French in 1965, was extensively revised by Swami Abhishiktānanda for the English edition of 1973. Although it does not represent his ultimate vision after his spiritual Awakening, the theological perspectives it presents nevertheless mark an important stage in the development of his insights into the meeting of Advaita and the Trinity. It was a sincere but arduous attempt at a theological integration of his Hindu experience and his Christian faith: the meeting of these two great spiritual worlds has too often been controversial or merely intellectual.

"The reflections in these essays are vibrant with his lived experience and his passion for Truth, and are inspired by a genuine concern for the reader, the seeker, the contemplative aspirant. Swami Abhishiktānanda shares generously and honestly the gems discovered along the way, the challenges still left unresolved and the incessant calls for Awakening."

About the Author Swami Abhishiktānanda (Henri Le Saux, 1910-1973) was one of the most fascinating spiritual figures of the 20 century and a bridge-builder between East and West. Born in France in 1910, he entered the Benedictine Monastery of Kergonan in South Brittany, and after nineteen years as a contemplative in the monastic tradition, he received permission from his abbot in 1948 to go to India. Two years later, he co-founded the Shantivanam ashram on the banks of the Kaveri river in Tamil Nadu where he immersed himself in traditional Indian philosophy and spirituality.

In 1959, he started travelling to the Himalayas and felt more and more attracted, such that in 1968 he settled for good in his hermitage on the banks of Ganges, near Uttarkashi. In July 1973 he suffered a heart attack on the road in Rishikesh. This brought him to his final spiritual Awakening.

Swami Abhishiktānanda took his last breath on December 7, 1973 at Indore, but his life and message continue to inspire many who seek the Truth and try to live an authentic spirituality beyond religious barriers.

Foreword Saccidānanda, written in May-June 1962, is Swami Abhishiktānanda most ambitious attempt at a synthesis of all his previous theological reflections on Hindu and Christian spirituality.

After the intense spiritual experiences he had in the Arunachala caves between 1952 and 1955, he felt the need to share with Christian readers in France his deep understanding and appreciation of the spiritual values of the Hindu tradition, particularly his fascinating discovery of Advaita, and his life-changing encounter with the teachings of Shri Ramana Maharshi. At the same time, he wished for them to discover the contemplative dimension of their own faith, for only a rootedness in inner spiritual experience was capable of confronting the contemporary crisis of faith.

Introduction SWAMI ABHISHIKTANANDA (Dom Henri Le Saux) was born in France in 1910 and entered a Benedictine monastery in 1929. As early as 1934, he felt that his monastic calling should be fulfilled in India, but many years passed before this became possible. Finally, he discovered another French priest, Fr Jules Monchanin (already in India since 1939), who had a similar aspiration. In 1948, he was permitted to leave his monastery and to join Fr Monchanin, with whom in 1950 he founded a small asrama at Shantivanam (near Trichinopoly). The asrama aroused much interest, but never succeeded in attracting other permanent members. After Fr Monchanin died in 1957, Abhishiktänanda was drawn towards North India and the Himalayas. In 1961-62, he built a small hermitage beside the Ganges at Uttarkashi in the heart of the Himalayas. Until 1968, he alternated between there and Shantivanam, and after that it was his only home. In July 1973, he suffered a severe heart-attack and died in hospital at Indore on 7 December 1973.

Preface THIS book was originally written ten years ago in French. Its starting point was a talk on Shri Ramana Maharshi, given at the Rajpur session of the series of meetings organized by Dr J.A. Cuttat in the early sixties. Since then there have been immense changes both in the Church and in the world at large. When the Second Vatican Council took place, it gave an unexpected impetus to the renewal of Christianity. Now in the post-conciliar period, not merely has there been a transformation of the externals of the Church, but there is also a profound questioning of the whole world of thought within which and through which the understanding of the Christian faith has developed in the first two millennia of the Church's existence. The necessity for Christians to enter into dialogue with all men of good will has now become a commonplace.