Author Archives: ISKCON Communications, USA

Hare Krishna. The ISKCON Communications blog has been out of commission for some months; we are re-tooling and putting our energies into creating an informative website (which will include a blog) for IC. In the mean time, here is some news…Yesterda…

Hare Krishna. The ISKCON Communications blog has been out of commission for some months; we are re-tooling and putting our energies into creating an informative website (which will include a blog) for IC. In the mean time, here is some news…Yesterda…

PLEASE NOTE:This Blog is under heavy construction. We will return soon with fresh news and views (and maybe a new address). Til then, please check back for updates and pardon our mess.

PLEASE NOTE:This Blog is under heavy construction. We will return soon with fresh news and views (and maybe a new address). Til then, please check back for updates and pardon our mess.

This story appeared in the Washington Post, page A4, on Friday, July 27. I had worked with the reporter, Michelle Boorstein to help communicate ISKCON’s response to the disruption of Hindu prayer. The article focuses on that fact that ISKCON Communic…

This story appeared in the Washington Post, page A4, on Friday, July 27. I had worked with the reporter, Michelle Boorstein to help communicate ISKCON’s response to the disruption of Hindu prayer. The article focuses on that fact that ISKCON Communic…

With Hindu prayers in the Senate, and the Hindu American Foundation including the persecution of devotees in Kazakhstan in their Human Rights report… some may wonder about ISKCON’s relationship with the Hindu world.That’s a big subject, but one a…

With Hindu prayers in the Senate, and the Hindu American Foundation including the persecution of devotees in Kazakhstan in their Human Rights report… some may wonder about ISKCON’s relationship with the Hindu world.That’s a big subject, but one a…

I stumbled across some advice for dealing with crises of faith on Jewcy, a hipster Jewish community blog. I found it interesting for a few reasons:

1. In advising Jews to not abandon their communities, the author begins with the blunt (actually, kind of rude) sentence: “Hare Krishna is not a good idea.” Okay, so I’m tempted to be maha-offended, except that I try to understand it in context. First of all, the point being made (communicated cheekily, to be sure) is that in times of theological doubt don’t be quick to jump ship and switch teams. Fair enough. And the fact that so many young Jews — presumably some of whom went through theological crises beforehand — did join ISKCON in the 1960s and 1970s makes it understandable why some Jewish people might harbor some particular mistrust toward us.
2. A few paragraphs later, the author recommends that the crisis-faring Jew try yoga. Ring, ring, ring. What was that? I’m sorry I couldn’t hear you, my irony alarm was ringing too loudly.
3. Despite #1 and #2, it is the type of down-to-earth, simple, well-written advice that I’d like to see more of circulated within Krishna conscious circles.

Til then, I’m going to “Krishna-ize” this list. Yes, that means I will just jack the list and search replace KC terms for all of the Jewish ones. Bear with me.

(And if you’d like to see the list as it is, check it out here.) Okay, here it goes…

For a number of reasons I’m friends with a lot of people who are constantly being tormented by crises of faith. There are smart, educated, engaged Hare Krishnas who are passionate about Krishna consciousness most days– until they find themselves rubbing up against the edges of acceptability within their own communities. Maybe they fall in love with someone who’s not a devotee. Maybe they become frustrated by a closed-minded understanding of sastric criticism. Maybe they have had a bad experience with a senior devotee, guru, or temple president. Maybe onion rings suddenly look really appealing. Whatever the impetus, the crisis it brings on is intense and frustrating. Men and women who have devoted years of their lives to Vaishnava study and education, who are active members of a community, who regularly pray, give donations to the temple, and are involved in various devotional programs, suddenly lose motivation, and feel alienated and angry. And for a few days, or a few weeks, or months, or years, they distance themselves from everything that they once used to identify themselves. Depending on their background, their families begin to freak out. Some of their friends edge away, suddenly uncomfortable with someone they’ve known for years.

1. Don’t abandon your community
Chances are, this crisis is a temporary thing. Though you’re feeling tormented today, by next Wednesday, or a month from now, or next year, you’ll be over it. You might not end up in exactly the same place as you have been, but just in case, it’s important to maintain a connection to your community—whether it’s a temple, a bhakti vriksha group, a group of godbrothers and sisters, or the devotees in your neighborhood. You want to keep these people around for practical reasons . They will feed and comfort you in times of crisis, and cheer you on when things are going swimmingly. Alienating them will only end up badly. If you really can’t stand to attend Sunday Feasts anymore, or you’ve decided that gurukula ruined your life and you refuse to go back for a reunion, try to do something that keeps you in the loop—even if it means you’re consciously shifting yourself into a less public or involved position. Show up just for mangala arati on a weekday. Have prasadam with old devotee friends. Keep in mind that many of your friends have gone through similar ordeals, and they’re probably willing to be pretty tolerant of whatever you need to do or not do. As long as you don’t bring the onion rings to a home program, there’s no reason you can’t maintain your position in the community.

2. Don’t join another community right away
Returning to your Jewish roots is not a good idea. 🙂 Having a crisis at the Sunday Feast and then leaving Monday morning to run off with the circus is probably not going to turn out well. Respect the speed of your own transition, and accept that you may need some space from any kind of theological community for awhile.

3. Don’t use this time to experiment with new substances
Replacing a Krishna habit with a crack habit is probably not going to work out well for you.

4. Consider Krishna
For some reason, most of my friends who struggle with the pulls of Krishna consciousness and modernity don’t consider their struggles to have much to do with Krishna at all. And that confuses me, because it seems like Krishna is at the center of Krishna consciousness, and if I’m having a problem with Krishna consciousness it’s because I’m having a problem with either my own or someone else’s interpretation of what Krishna wants. Think about where Krishna fits into your religious life, and think about allowing space for a God that trusts you to live your life the best way you can. Consider that you might let Krishna down without being cast to the Hellish Planets. Consider how much you care about letting Krishna down—if at all. (I don’t mean this in a pretentious way. I frequently decide that I just couldn’t do whatever I think Krishna expected of me. And I’m sorry about it, but I accept it, and move on, and hope that next time I’m more up to the challenge). If you don’t believe in Krishna anymore, try and pin down why, and whether or not you still want to be around/involved with people who don’t feel the same way. Just because you have doubts, doesn’t mean that you cannot stay within the shelter of a devotional community.

5. Work out
Okay, this is kind of cheesy, but I find that going to the gym makes me feel calmer and more able to deal with my problems no matter what kind of crap is going down in my religious, academic or personal life. If you’re not too intimidated or annoyed by the idea of a hatha yoga class, I highly recommend them. To find a yoga studio near you, try talking with devotees who are involved in the yoga scene — many of them incorporate bhakti-yoga and can also provide a devotional mood.

6. State your needs
I’m big on just asking for what you want instead of beating around the bush. When your theology is falling apart, think about what you want from religion. Do you want a comforting picture of the afterlife? Do you want Vedic culture and no religion whatsoever? Do you want to chant in kirtan, but no sense of obligation to the rules and regulations? Do you want the advantages of being a member of a tight-knit community? When you can state clearly what you really want from Krishna consciousness, and what you don’t want, too, then you can start looking for ways to maintain your identity as a devotee without ignoring the problems that brought you to the edge of your faith.

7. Stop worrying about being a hypocrite
Everyone’s a hypocrite. You need to be honest and dignified with yourself, but it’s completely reasonable to say something along the lines of, “I think the Vedic standards are really important, and not something that I’m comfortable disregarding, but I’m in favor of gay rights, gay marriage, and gay pride.” Accepting that you’re going to struggle with something is a nice way of keeping your head from exploding.

8. Respect your own decisions, and everyone else’s, too
You might decide that you can’t participate in a community because of its position on women, homosexuality, social justice, how to follow ekadasi…whatever. Flaunting your new self in the faces of former friends and acquaintances is a quick and easy way to burn bridges and look like an idiot. Try to be cool with people whose journeys haven’t coincided with yours. If you need to, I recommend spewing hatred into a journal. Harmless, but highly effective.

9. Seriously, chill out
It happens to the best of us.

originally by Tamar Fox; conversion by VBD

I stumbled across some advice for dealing with crises of faith on Jewcy, a hipster Jewish community blog. I found it interesting for a few reasons:

1. In advising Jews to not abandon their communities, the author begins with the blunt (actually, kind of rude) sentence: “Hare Krishna is not a good idea.” Okay, so I’m tempted to be maha-offended, except that I try to understand it in context. First of all, the point being made (communicated cheekily, to be sure) is that in times of theological doubt don’t be quick to jump ship and switch teams. Fair enough. And the fact that so many young Jews — presumably some of whom went through theological crises beforehand — did join ISKCON in the 1960s and 1970s makes it understandable why some Jewish people might harbor some particular mistrust toward us.
2. A few paragraphs later, the author recommends that the crisis-faring Jew try yoga. Ring, ring, ring. What was that? I’m sorry I couldn’t hear you, my irony alarm was ringing too loudly.
3. Despite #1 and #2, it is the type of down-to-earth, simple, well-written advice that I’d like to see more of circulated within Krishna conscious circles.

Til then, I’m going to “Krishna-ize” this list. Yes, that means I will just jack the list and search replace KC terms for all of the Jewish ones. Bear with me.

(And if you’d like to see the list as it is, check it out here.) Okay, here it goes…

For a number of reasons I’m friends with a lot of people who are constantly being tormented by crises of faith. There are smart, educated, engaged Hare Krishnas who are passionate about Krishna consciousness most days– until they find themselves rubbing up against the edges of acceptability within their own communities. Maybe they fall in love with someone who’s not a devotee. Maybe they become frustrated by a closed-minded understanding of sastric criticism. Maybe they have had a bad experience with a senior devotee, guru, or temple president. Maybe onion rings suddenly look really appealing. Whatever the impetus, the crisis it brings on is intense and frustrating. Men and women who have devoted years of their lives to Vaishnava study and education, who are active members of a community, who regularly pray, give donations to the temple, and are involved in various devotional programs, suddenly lose motivation, and feel alienated and angry. And for a few days, or a few weeks, or months, or years, they distance themselves from everything that they once used to identify themselves. Depending on their background, their families begin to freak out. Some of their friends edge away, suddenly uncomfortable with someone they’ve known for years.

1. Don’t abandon your community
Chances are, this crisis is a temporary thing. Though you’re feeling tormented today, by next Wednesday, or a month from now, or next year, you’ll be over it. You might not end up in exactly the same place as you have been, but just in case, it’s important to maintain a connection to your community—whether it’s a temple, a bhakti vriksha group, a group of godbrothers and sisters, or the devotees in your neighborhood. You want to keep these people around for practical reasons . They will feed and comfort you in times of crisis, and cheer you on when things are going swimmingly. Alienating them will only end up badly. If you really can’t stand to attend Sunday Feasts anymore, or you’ve decided that gurukula ruined your life and you refuse to go back for a reunion, try to do something that keeps you in the loop—even if it means you’re consciously shifting yourself into a less public or involved position. Show up just for mangala arati on a weekday. Have prasadam with old devotee friends. Keep in mind that many of your friends have gone through similar ordeals, and they’re probably willing to be pretty tolerant of whatever you need to do or not do. As long as you don’t bring the onion rings to a home program, there’s no reason you can’t maintain your position in the community.

2. Don’t join another community right away
Returning to your Jewish roots is not a good idea. 🙂 Having a crisis at the Sunday Feast and then leaving Monday morning to run off with the circus is probably not going to turn out well. Respect the speed of your own transition, and accept that you may need some space from any kind of theological community for awhile.

3. Don’t use this time to experiment with new substances
Replacing a Krishna habit with a crack habit is probably not going to work out well for you.

4. Consider Krishna
For some reason, most of my friends who struggle with the pulls of Krishna consciousness and modernity don’t consider their struggles to have much to do with Krishna at all. And that confuses me, because it seems like Krishna is at the center of Krishna consciousness, and if I’m having a problem with Krishna consciousness it’s because I’m having a problem with either my own or someone else’s interpretation of what Krishna wants. Think about where Krishna fits into your religious life, and think about allowing space for a God that trusts you to live your life the best way you can. Consider that you might let Krishna down without being cast to the Hellish Planets. Consider how much you care about letting Krishna down—if at all. (I don’t mean this in a pretentious way. I frequently decide that I just couldn’t do whatever I think Krishna expected of me. And I’m sorry about it, but I accept it, and move on, and hope that next time I’m more up to the challenge). If you don’t believe in Krishna anymore, try and pin down why, and whether or not you still want to be around/involved with people who don’t feel the same way. Just because you have doubts, doesn’t mean that you cannot stay within the shelter of a devotional community.

5. Work out
Okay, this is kind of cheesy, but I find that going to the gym makes me feel calmer and more able to deal with my problems no matter what kind of crap is going down in my religious, academic or personal life. If you’re not too intimidated or annoyed by the idea of a hatha yoga class, I highly recommend them. To find a yoga studio near you, try talking with devotees who are involved in the yoga scene — many of them incorporate bhakti-yoga and can also provide a devotional mood.

6. State your needs
I’m big on just asking for what you want instead of beating around the bush. When your theology is falling apart, think about what you want from religion. Do you want a comforting picture of the afterlife? Do you want Vedic culture and no religion whatsoever? Do you want to chant in kirtan, but no sense of obligation to the rules and regulations? Do you want the advantages of being a member of a tight-knit community? When you can state clearly what you really want from Krishna consciousness, and what you don’t want, too, then you can start looking for ways to maintain your identity as a devotee without ignoring the problems that brought you to the edge of your faith.

7. Stop worrying about being a hypocrite
Everyone’s a hypocrite. You need to be honest and dignified with yourself, but it’s completely reasonable to say something along the lines of, “I think the Vedic standards are really important, and not something that I’m comfortable disregarding, but I’m in favor of gay rights, gay marriage, and gay pride.” Accepting that you’re going to struggle with something is a nice way of keeping your head from exploding.

8. Respect your own decisions, and everyone else’s, too
You might decide that you can’t participate in a community because of its position on women, homosexuality, social justice, how to follow ekadasi…whatever. Flaunting your new self in the faces of former friends and acquaintances is a quick and easy way to burn bridges and look like an idiot. Try to be cool with people whose journeys haven’t coincided with yours. If you need to, I recommend spewing hatred into a journal. Harmless, but highly effective.

9. Seriously, chill out
It happens to the best of us.

originally by Tamar Fox; conversion by VBD

Check out this Day in Pictures from BBC News. (Click on Number 4.)Just a little reminder that even in a day filled with heat waves, soccer games, forest fires, and political milestones, the Lord of the Universe finds a way to keep on smiling for the c…

Check out this Day in Pictures from BBC News. (Click on Number 4.)Just a little reminder that even in a day filled with heat waves, soccer games, forest fires, and political milestones, the Lord of the Universe finds a way to keep on smiling for the c…

The Hindu American Foundation’s 2006 Human Rights report, detailing human rights violations against Hindus around the globe, was released this past week. This year’s report includes a chapter written (by me) on the persecution of Krishna devotees in Ka…

The Hindu American Foundation’s 2006 Human Rights report, detailing human rights violations against Hindus around the globe, was released this past week. This year’s report includes a chapter written (by me) on the persecution of Krishna devotees in Ka…

Aren’t Hindu chants usually supposed to mellow people out? Apparently not. Breaking news today (thanks for the heads up, Sree) is that the first Hindu prayer opening the Senate in U.S. history… was disrupted by hecklers and protesters, who branded the Hindu prayer an “abomination.”

I had blogged about some negative reaction to the Hindu prayer in an earlier post, but had opined that the voices of dissent were few and extremist. Sadly, I might have underestimated the power of prejudice.

This news report on the Raw Story reported that

Three people were arrested Thursday after staging a noisy protest as a Hindu chaplain read the opening prayer at the US Senate, branding his appearance an “abomination.”

US Capitol Police said the protesters, apparently Christian religious activists, were ejected from the chamber and charged with an unlawful disruption of Congress.

As Hindu chaplain Rajan Zed started to recite his prayer, one protest or was heard chanting “Lord Jesus, forgive us father for allowing a prayer which is an abomination in your sight.

“You are the one, true living God.”

Ugh. I especially like the last line. I can just imagine Hollywood’s Old Bearded Man conception of God calling back down “Dude! Thanks for the reminder.”

Occasionally, ISKCON devotees or Hindus opine that we ought to befriend the Religious Right, reasoning that — like us — they favor religion in the public square and a more faith-based approach to engaging with the world. Which is all well and good, except that there is a very ugly double standard at work that becomes glaringly obvious at times like this. The Raw Story post highlights this nicely:

The pressure group Americans United for Separation of Church and State condemned the protest.

“This shows the intolerance of many Religious Right activists,” said the group’s executive director, Reverend Barry Lynn.

“They say they want more religion in the public square, but it’s clear they mean only their religion.”

A press release from the Americans United for Separation of Church and State gives Lynn’s whole statement, and also includes this juicy food for thought:

Religious Right groups have been agitating against the Hindu leader’s prayer since it was announced. The Rev. Donald Wildmon’s American Family Association has asked his members to complain to their senators about the invitation. The group’s news service reported that “Christian nation” activist David Barton said that Hinduism has few followers in the United States and that prayer to a “non-monotheistic god” is “outside the American paradigm.”

More than a few problems with Barton’s enlightened view. For starters, there are anywhere from 1 to 2 million Hindus in the United States — and possible more if you include followers of Hindu-based gurus and spiritual movements who are reticent to self-identify as an organized religion in the Western sense of the term. In any event, “few followers” is not quite an appropriate term. Secondly, how Barton can decide that Hindus pray to a “non-monotheistic god” (lower case g alert! lower case g alert!) is beyond me — there are certainly Hindu monotheists (the list includes, but is not limited to me, Ramanujacharya, about 70% of all Hindus in North and South India). And finally, I wonder what “American paradigm” founding father Thomas Jefferson’s leanings towards Deism fall under? Hmmmm.

Jesus promised that the meek shall inherit the earth, but til then a few self-righteous morons who claim to be His PR department had this to say:

WASHINGTON, July 12 /Christian Newswire/ — Ante Pavkovic, Kathy Pavkovic, and Kristen Sugar were all arrested in the chambers of the United States Senate as that chamber was violated by a false Hindu god. The Senate was opened with a Hindu prayer placing the false god of Hinduism on a level playing field with the One True God, Jesus Christ. This would never have been allowed by our Founding Fathers.

“Not one Senator had the backbone to stand as our Founding Fathers stood. They stood on the Gospel of Jesus Christ! There were three in the audience with the courage to stand and proclaim, ‘Thou shalt have no other gods before me.’ They were immediately removed from the chambers, arrested, and are in jail now. God bless those who stand for Jesus as we know that He stands for them.” Rev. Flip Benham, Director, Operation Save America/Operation Rescue

Again with the Founding Fathers being super-Christians? Cheese and rice!

I’ll try to keep posting about this if there are any developments, especially since I am attending the SAJA convention in NYC right now. Til then, maybe we all need to say some prayers about the state of our “religiously plural” nation tonight.

Aren’t Hindu chants usually supposed to mellow people out? Apparently not. Breaking news today (thanks for the heads up, Sree) is that the first Hindu prayer opening the Senate in U.S. history… was disrupted by hecklers and protesters, who branded the Hindu prayer an “abomination.”

I had blogged about some negative reaction to the Hindu prayer in an earlier post, but had opined that the voices of dissent were few and extremist. Sadly, I might have underestimated the power of prejudice.

This news report on the Raw Story reported that

Three people were arrested Thursday after staging a noisy protest as a Hindu chaplain read the opening prayer at the US Senate, branding his appearance an “abomination.”

US Capitol Police said the protesters, apparently Christian religious activists, were ejected from the chamber and charged with an unlawful disruption of Congress.

As Hindu chaplain Rajan Zed started to recite his prayer, one protest or was heard chanting “Lord Jesus, forgive us father for allowing a prayer which is an abomination in your sight.

“You are the one, true living God.”

Ugh. I especially like the last line. I can just imagine Hollywood’s Old Bearded Man conception of God calling back down “Dude! Thanks for the reminder.”

Occasionally, ISKCON devotees or Hindus opine that we ought to befriend the Religious Right, reasoning that — like us — they favor religion in the public square and a more faith-based approach to engaging with the world. Which is all well and good, except that there is a very ugly double standard at work that becomes glaringly obvious at times like this. The Raw Story post highlights this nicely:

The pressure group Americans United for Separation of Church and State condemned the protest.

“This shows the intolerance of many Religious Right activists,” said the group’s executive director, Reverend Barry Lynn.

“They say they want more religion in the public square, but it’s clear they mean only their religion.”

A press release from the Americans United for Separation of Church and State gives Lynn’s whole statement, and also includes this juicy food for thought:

Religious Right groups have been agitating against the Hindu leader’s prayer since it was announced. The Rev. Donald Wildmon’s American Family Association has asked his members to complain to their senators about the invitation. The group’s news service reported that “Christian nation” activist David Barton said that Hinduism has few followers in the United States and that prayer to a “non-monotheistic god” is “outside the American paradigm.”

More than a few problems with Barton’s enlightened view. For starters, there are anywhere from 1 to 2 million Hindus in the United States — and possible more if you include followers of Hindu-based gurus and spiritual movements who are reticent to self-identify as an organized religion in the Western sense of the term. In any event, “few followers” is not quite an appropriate term. Secondly, how Barton can decide that Hindus pray to a “non-monotheistic god” (lower case g alert! lower case g alert!) is beyond me — there are certainly Hindu monotheists (the list includes, but is not limited to me, Ramanujacharya, about 70% of all Hindus in North and South India). And finally, I wonder what “American paradigm” founding father Thomas Jefferson’s leanings towards Deism fall under? Hmmmm.

Jesus promised that the meek shall inherit the earth, but til then a few self-righteous morons who claim to be His PR department had this to say:

WASHINGTON, July 12 /Christian Newswire/ — Ante Pavkovic, Kathy Pavkovic, and Kristen Sugar were all arrested in the chambers of the United States Senate as that chamber was violated by a false Hindu god. The Senate was opened with a Hindu prayer placing the false god of Hinduism on a level playing field with the One True God, Jesus Christ. This would never have been allowed by our Founding Fathers.

“Not one Senator had the backbone to stand as our Founding Fathers stood. They stood on the Gospel of Jesus Christ! There were three in the audience with the courage to stand and proclaim, ‘Thou shalt have no other gods before me.’ They were immediately removed from the chambers, arrested, and are in jail now. God bless those who stand for Jesus as we know that He stands for them.” Rev. Flip Benham, Director, Operation Save America/Operation Rescue

Again with the Founding Fathers being super-Christians? Cheese and rice!

I’ll try to keep posting about this if there are any developments, especially since I am attending the SAJA convention in NYC right now. Til then, maybe we all need to say some prayers about the state of our “religiously plural” nation tonight.

I will be attending the Toronto Ratha Yatra,the biggest — and rumored to be the best — Ratha Yatra in North America, this weekend.That got me thinking about the communications purpose of these festivals, and their significance for ISKCON. A blogger i…

I will be attending the Toronto Ratha Yatra,the biggest — and rumored to be the best — Ratha Yatra in North America, this weekend.That got me thinking about the communications purpose of these festivals, and their significance for ISKCON. A blogger i…

In this age of instant gratification, constant flux and a demand for bigger and better, sometimes there’s nothing more satisfying than simplicity — particularly when it comes to food. While I love innovation in the kitchen, sometimes I feel as if one more blood orange-tomato-pea emulsion might just send me over the edge. Thankfully, when gustatory stimulation reaches an all-time high, I can find solace in the quiet embrace of my favorite Hare Krishna temple.

I don’t go there to pray, though. I go there to eat.

Those who have never been to, nor heard of, the full vegetarian buffet you can get for $7 inside a temple in midtown St. Louis might be a bit confused. Let me explain. Govinda’s is an extension of the International Society for Krishna Consciousness (ISKCON). ISKCON followers (better known as the Hare Krishna movement) adhere to a strict vegetarian diet, which includes no meat, fish or eggs. Caffeine is avoided, as are onions, garlic and mushrooms due to their belief that those foods have adverse effects on the consciousness of the eater.

That said, no one at the temple has ever, in all my years of patronage, tried to lecture me on faith. That’s not part of the deal.

Govinda’s has a modest buffet, yet its offerings are full of flavor, making it impossible not to sample something from each of the categories — which typically include a lentil-based soup, savories such as pakora (vegetables dredged in chickpea flour and deep fried), salad, pappadum (dried crackers made of lentil flour), chapati (saucer-size rounds of soft wheat bread), brown and basmati rice, sabji (stew) and halva, a farina-based dessert made with butter, sugar, fruit and nuts.

The sabji on a recent visit was a sweet and slightly incendiary tomato sauce puréed with homemade cheese and laced with chunks of the same cheese and sweet peas. The cheese was firm and buttery like a very mild mozzarella, and did well to thicken up the sauce. A dish of thinly sliced green beans dusted with coconut was distinctly different. The coconut, though unsweetened, pulled the sweetness from the green beans, and when eaten with nutty basmati rice was an intoxicating combination.

The pakora, which I think of as tiny doughnuts made of chickpea flour, were too spicy for me. The salad is always my favorite — so long as they have the almond dressing. A simple blend of olive oil, puréed almonds and a bit of spices, it makes for a healthy alternative to traditional cream-based dressings. Fresh romaine lettuce is offered alongside toppings of peppers, olives, carrots, cucumbers and beets.

The orange, walnut and date halva was refreshing and owed most of its sweetness to the sugar in the dates. There were bits of orange zest throughout the dish, imparting a nice, mellow orange flavor that paired well with the dates. A chilled tea is always offered, and its flavor changes daily.

Perhaps to cool the fire from the sabji and pakora, the offering on my visit was chamomile with honey. It was wonderfully soothing, not to mention perfect for a hot St. Louis day. Of course, so much more about my day was perfect. It was just me, a plate of delicious food and a giant helping of peace. What a bargain.

In this age of instant gratification, constant flux and a demand for bigger and better, sometimes there’s nothing more satisfying than simplicity — particularly when it comes to food. While I love innovation in the kitchen, sometimes I feel as if one more blood orange-tomato-pea emulsion might just send me over the edge. Thankfully, when gustatory stimulation reaches an all-time high, I can find solace in the quiet embrace of my favorite Hare Krishna temple.

I don’t go there to pray, though. I go there to eat.

Those who have never been to, nor heard of, the full vegetarian buffet you can get for $7 inside a temple in midtown St. Louis might be a bit confused. Let me explain. Govinda’s is an extension of the International Society for Krishna Consciousness (ISKCON). ISKCON followers (better known as the Hare Krishna movement) adhere to a strict vegetarian diet, which includes no meat, fish or eggs. Caffeine is avoided, as are onions, garlic and mushrooms due to their belief that those foods have adverse effects on the consciousness of the eater.

That said, no one at the temple has ever, in all my years of patronage, tried to lecture me on faith. That’s not part of the deal.

Govinda’s has a modest buffet, yet its offerings are full of flavor, making it impossible not to sample something from each of the categories — which typically include a lentil-based soup, savories such as pakora (vegetables dredged in chickpea flour and deep fried), salad, pappadum (dried crackers made of lentil flour), chapati (saucer-size rounds of soft wheat bread), brown and basmati rice, sabji (stew) and halva, a farina-based dessert made with butter, sugar, fruit and nuts.

The sabji on a recent visit was a sweet and slightly incendiary tomato sauce puréed with homemade cheese and laced with chunks of the same cheese and sweet peas. The cheese was firm and buttery like a very mild mozzarella, and did well to thicken up the sauce. A dish of thinly sliced green beans dusted with coconut was distinctly different. The coconut, though unsweetened, pulled the sweetness from the green beans, and when eaten with nutty basmati rice was an intoxicating combination.

The pakora, which I think of as tiny doughnuts made of chickpea flour, were too spicy for me. The salad is always my favorite — so long as they have the almond dressing. A simple blend of olive oil, puréed almonds and a bit of spices, it makes for a healthy alternative to traditional cream-based dressings. Fresh romaine lettuce is offered alongside toppings of peppers, olives, carrots, cucumbers and beets.

The orange, walnut and date halva was refreshing and owed most of its sweetness to the sugar in the dates. There were bits of orange zest throughout the dish, imparting a nice, mellow orange flavor that paired well with the dates. A chilled tea is always offered, and its flavor changes daily.

Perhaps to cool the fire from the sabji and pakora, the offering on my visit was chamomile with honey. It was wonderfully soothing, not to mention perfect for a hot St. Louis day. Of course, so much more about my day was perfect. It was just me, a plate of delicious food and a giant helping of peace. What a bargain.

In his fantastic blog post about preparation and communication, Sita-pati Prabhu points out the need for devotees to become communicators:You know, it’s actually easier to give a longer presentation than a short one. The shorter the presentation, the m…

In his fantastic blog post about preparation and communication, Sita-pati Prabhu points out the need for devotees to become communicators:You know, it’s actually easier to give a longer presentation than a short one. The shorter the presentation, the m…

from the SAJA forum blog:

MEDIA WATCH: Did CNN quietly change its story on India’s widows?

from the SAJA forum blog:

MEDIA WATCH: Did CNN quietly change its story on India’s widows?

According to the Times of India for the first time ever, the US Senate will open with Hindu prayers.U.S. Senate to open with Hindu prayersNew York: History will be created when a Hindu prayer will be recited at the opening of the US Senate in Washingto…

According to the Times of India for the first time ever, the US Senate will open with Hindu prayers.U.S. Senate to open with Hindu prayersNew York: History will be created when a Hindu prayer will be recited at the opening of the US Senate in Washingto…

Hindu widows are shunned from society when their husbands die, not for religious reasons, but because of tradition — and because they’re seen as a financial drain on their families.

They cannot remarry. They must not wear jewelry. They are forced to shave their heads and typically wear white. Even their shadows are considered bad luck.

Hindus have long believed that death in Vrindavan will free them from the cycle of life and death. For widows, they hope death will save them from being condemned to such a life again.

“Does it feel good?” says 70-year-old Rada Rani Biswas. “Now I have to loiter just for a bite to eat.”

Biswas speaks with a strong voice, but her spirit is broken. When her husband of 50 years died, she was instantly ostracized by all those she thought loved her, including her son.

“My son tells me: ‘You have grown old. Now who is going to feed you? Go away,’ ” she says, her eyes filling with tears. “What do I do? My pain had no limit.”

As she speaks, she squats in front of one of Vrindavan’s temples, her life reduced to begging for scraps of food.

There are an estimated 40 million widows in India, many of them shunned and stripped of the life they lived when they were married.

It’s believed that 15,000 widows live on the streets of Vrindavan, a city of about 55,000 in northern India….

(read the whole story here, at CNN.com)

Watch how some widows are rebelling »

Hindu widows are shunned from society when their husbands die, not for religious reasons, but because of tradition — and because they’re seen as a financial drain on their families.

They cannot remarry. They must not wear jewelry. They are forced to shave their heads and typically wear white. Even their shadows are considered bad luck.

Hindus have long believed that death in Vrindavan will free them from the cycle of life and death. For widows, they hope death will save them from being condemned to such a life again.

“Does it feel good?” says 70-year-old Rada Rani Biswas. “Now I have to loiter just for a bite to eat.”

Biswas speaks with a strong voice, but her spirit is broken. When her husband of 50 years died, she was instantly ostracized by all those she thought loved her, including her son.

“My son tells me: ‘You have grown old. Now who is going to feed you? Go away,’ ” she says, her eyes filling with tears. “What do I do? My pain had no limit.”

As she speaks, she squats in front of one of Vrindavan’s temples, her life reduced to begging for scraps of food.

There are an estimated 40 million widows in India, many of them shunned and stripped of the life they lived when they were married.

It’s believed that 15,000 widows live on the streets of Vrindavan, a city of about 55,000 in northern India….

(read the whole story here, at CNN.com)

Watch how some widows are rebelling »

This article from the Austin American Statesman describes a bhakti yoga class that seems to present the teachings of Krishna consciousness in an innovative, relevant, and attractive way. I don’t know if the devotee running the program described here is a member of ISKCON or not, but I think his approach is inspiring and dynamic, and can teach us all a thing or two about effectively communicating Srila Prabhupada’s mission.

I didn’t know quite what to expect when I crossed the threshold of the Austin Meditation Center for the first time. I slipped off my sandals and placed them neatly on the shelf available by the door for this purpose, then took a look around.

The best way to describe the center is also the most clichéd: It was peaceful. I was greeted by the yogi, an older Englishman with a wide smile on his face. Richard Davis seemed to radiate energy and life. We sat down and talked for a while as others trickled in.

After offering us water, organic cherries and whole wheat, sugar-free, homemade cookies, he led us into the next room, where seats and pillows formed a circle on the hardwood floor. The walls were lined with paintings of figures such as Krishna and Christ. We sat as he took his place in front, closing the circle.

Richard took time discussing the concept of mantra meditation with us beginners. He told us that there are two worlds — the material world, and that of the spirit — and that we are “in illusion” when we believe that we are our bodies, and that we are of this material world. We wear our bodies like we wear a T-shirt, he said. The T-shirt is not us; we only wear it. We are “atma,” the spirit-soul, that divine spark that differentiates between a living body and a dead one.

He shared an analogy of a fish in the ocean. If you were to take such a fish and put him on the hot, sandy beach, would he be happy? No. He belongs in the ocean. Likewise we, as spiritual beings, can never find happiness in the material world, try as we may. We will only find happiness when we reconnect with our “atma.” Happiness — pure bliss — is possible only through the sound vibrations of mantra. Mantra is the vehicle that takes us there, to that place within.

Richard then taught us three kinds of mantra meditation. The first, “breathing meditation,” consisted of saying a one-word mantra, “Gauranga,” upon exhaling our breath. We inhaled deeply and when we could inhale no more, we began to push out each syllable: “Gaur … Ra … Ang … Ga.” “Gauranga” means the “golden effulgence” or light that surrounds God, and can be used as a name for God Himself.

Next we learned “japa meditation.” We chanted a phrase as we moved our fingers along wooden beads to keep track. “Gopala Govinda Rama Madana Mohana,” we repeated, which I soon learned were other names for God.

Meditation and chanting form patterns similar to the worship I had experienced in Christian churches. The most striking similarity came when we did “kirtan,” which was singing the names of God as Richard played guitar: “Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare.”

Despite the familiarity of the phrase from popular culture, to a Western woman who was raised within the Christian church, this was all so new and strange. Yet I had made a commitment to try it, and I wanted to see if it really did offer contentment.

And so, I did it each day in my home, breathing and chanting and counting the beads. I was surprised to find that mantra had sneaked into my subconscious and was pervading my life: It was in my head at work and I would chant it under my breath in the car. In addition, I felt peace envelop me, as if nothing could harm me any longer. When I heard bad news, it did not break me. I felt above it, able to handle anything. I felt my anxiety and even some of my customary road rage dissipate. This was quite welcome.

I am still new to meditation and to the doctrines of karma, reincarnation and the like that surround it, and I cannot honestly say that I believe every single one of these precepts. Maybe I will come to, and maybe I will not. I will, however, continue to make time and space for contemplation, silence and peace in my ever-whirling, ever-changing world.

April D. Boland is a writer and editor from New York City who currently works in marketing as she completes her English literature degree.

This article from the Austin American Statesman describes a bhakti yoga class that seems to present the teachings of Krishna consciousness in an innovative, relevant, and attractive way. I don’t know if the devotee running the program described here is a member of ISKCON or not, but I think his approach is inspiring and dynamic, and can teach us all a thing or two about effectively communicating Srila Prabhupada’s mission.

I didn’t know quite what to expect when I crossed the threshold of the Austin Meditation Center for the first time. I slipped off my sandals and placed them neatly on the shelf available by the door for this purpose, then took a look around.

The best way to describe the center is also the most clichéd: It was peaceful. I was greeted by the yogi, an older Englishman with a wide smile on his face. Richard Davis seemed to radiate energy and life. We sat down and talked for a while as others trickled in.

After offering us water, organic cherries and whole wheat, sugar-free, homemade cookies, he led us into the next room, where seats and pillows formed a circle on the hardwood floor. The walls were lined with paintings of figures such as Krishna and Christ. We sat as he took his place in front, closing the circle.

Richard took time discussing the concept of mantra meditation with us beginners. He told us that there are two worlds — the material world, and that of the spirit — and that we are “in illusion” when we believe that we are our bodies, and that we are of this material world. We wear our bodies like we wear a T-shirt, he said. The T-shirt is not us; we only wear it. We are “atma,” the spirit-soul, that divine spark that differentiates between a living body and a dead one.

He shared an analogy of a fish in the ocean. If you were to take such a fish and put him on the hot, sandy beach, would he be happy? No. He belongs in the ocean. Likewise we, as spiritual beings, can never find happiness in the material world, try as we may. We will only find happiness when we reconnect with our “atma.” Happiness — pure bliss — is possible only through the sound vibrations of mantra. Mantra is the vehicle that takes us there, to that place within.

Richard then taught us three kinds of mantra meditation. The first, “breathing meditation,” consisted of saying a one-word mantra, “Gauranga,” upon exhaling our breath. We inhaled deeply and when we could inhale no more, we began to push out each syllable: “Gaur … Ra … Ang … Ga.” “Gauranga” means the “golden effulgence” or light that surrounds God, and can be used as a name for God Himself.

Next we learned “japa meditation.” We chanted a phrase as we moved our fingers along wooden beads to keep track. “Gopala Govinda Rama Madana Mohana,” we repeated, which I soon learned were other names for God.

Meditation and chanting form patterns similar to the worship I had experienced in Christian churches. The most striking similarity came when we did “kirtan,” which was singing the names of God as Richard played guitar: “Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare.”

Despite the familiarity of the phrase from popular culture, to a Western woman who was raised within the Christian church, this was all so new and strange. Yet I had made a commitment to try it, and I wanted to see if it really did offer contentment.

And so, I did it each day in my home, breathing and chanting and counting the beads. I was surprised to find that mantra had sneaked into my subconscious and was pervading my life: It was in my head at work and I would chant it under my breath in the car. In addition, I felt peace envelop me, as if nothing could harm me any longer. When I heard bad news, it did not break me. I felt above it, able to handle anything. I felt my anxiety and even some of my customary road rage dissipate. This was quite welcome.

I am still new to meditation and to the doctrines of karma, reincarnation and the like that surround it, and I cannot honestly say that I believe every single one of these precepts. Maybe I will come to, and maybe I will not. I will, however, continue to make time and space for contemplation, silence and peace in my ever-whirling, ever-changing world.

April D. Boland is a writer and editor from New York City who currently works in marketing as she completes her English literature degree.

A week or two of not posting and I’ve (re-) discovered the obvious: blogging, like any other form of communication, is a type of sadhana, or a disciplined practice. In the Gaudiya Vaisnava tradition, sadhana is understood to come in two flavors: vaidhi…

A week or two of not posting and I’ve (re-) discovered the obvious: blogging, like any other form of communication, is a type of sadhana, or a disciplined practice. In the Gaudiya Vaisnava tradition, sadhana is understood to come in two flavors: vaidhi…

I just can’t make this stuff up, folks.From the Indian news, also making the rounds on some “stranger than fiction” types of blogs:Prison food too good to leave Inmates of an Indian prison are reportedly refusing to apply fo…

I just can’t make this stuff up, folks.From the Indian news, also making the rounds on some “stranger than fiction” types of blogs:Prison food too good to leave Inmates of an Indian prison are reportedly refusing to apply fo…

An article on New York Ratha Yatra, from the India Post newspaper: ISKCON rath yatra attracts New Yorkers Wednesday, 06.20.2007, 03:19am (GMT-7) NEW YORK: When British colonists first encountered the Ratha Yatra festival of Lor…

An article on New York Ratha Yatra, from the India Post newspaper: ISKCON rath yatra attracts New Yorkers Wednesday, 06.20.2007, 03:19am (GMT-7) NEW YORK: When British colonists first encountered the Ratha Yatra festival of Lor…

from New York Daily Photo blog:(click on image for a larger version)

from New York Daily Photo blog:(click on image for a larger version)