The deadline for the “Open Vyasa-puja book” is April 15. All direct disciples of Srila Prabhupada are warmly welcome to write an offering. Details at www.sptributes.com.
Please spread the word!
Prabhupada disciples: Your offerings are welcome for the 2012 Open Vyasa-puja book
Like a Blade of Grass
→ kirtaniyah sada hari
I keep getting opportunities to experience "feeling humble like a blade of grass" and 99.9% of the time I blow it! My false ego always gets in the way and the humbling experience is lost. In its place I experience frustration, hurt, outrage or numerous other emotions.
But today something happened. I encountered a situation where I just handled everything badly. You know one of those situations where everything you say just comes out wrong and your good intentions are just not conveyed? Yup...it was one of those. Normally in these situations, I naturally take my own side by thinking, "It's not my fault. I was misunderstood." As I was about to begin that journey in trying to make myself feel better and shift blame, I felt something change. It was like suddenly seeing another path I never noticed before and something inside said, "How about being like that blade of grass?"
The grass never complains. It just remains in its constitutional position of being a blade of grass. So I asked myself, "How about it? How about using this situation as an opportunity to experience your own constitutional position of being a small spiritual part and parcel." Instead of getting huffy and trying to protect my ego, why not just let it go. It's ok. I can instead learn from this experience. And that's just it- in order to learn, one needs to be humble. I'll never learn if I simply assign blame. And besides, where is that going to get me at this moment? Maybe some temporary satisfaction, but it's not going to help in the long run.
Certainly this being the eve of the most munificent appearance day of Lord Caitanya, I can only understand this to be his causeless mercy. I'm certainly not realized enough to act like this EVER! Just goes to show, mercy can appear in all sorts of shapes and form. Today it appeared in the form of a dose of humility. But the most amazing thing is that it was revealed and experienced due to Lord Caitanya.
All glories to Sri Sacinandana whose beautiful smile and magnanimity is unlimited! Wishing everyone a most auspicious and joyous Gaura Purnima filled with kirtan and lots of mercy!
Like a Blade of Grass
→ kirtaniyah sada hari
I keep getting opportunities to experience "feeling humble like a blade of grass" and 99.9% of the time I blow it! My false ego always gets in the way and the humbling experience is lost. In its place I experience frustration, hurt, outrage or numerous other emotions.
But today something happened. I encountered a situation where I just handled everything badly. You know one of those situations where everything you say just comes out wrong and your good intentions are just not conveyed? Yup...it was one of those. Normally in these situations, I naturally take my own side by thinking, "It's not my fault. I was misunderstood." As I was about to begin that journey in trying to make myself feel better and shift blame, I felt something change. It was like suddenly seeing another path I never noticed before and something inside said, "How about being like that blade of grass?"
The grass never complains. It just remains in its constitutional position of being a blade of grass. So I asked myself, "How about it? How about using this situation as an opportunity to experience your own constitutional position of being a small spiritual part and parcel." Instead of getting huffy and trying to protect my ego, why not just let it go. It's ok. I can instead learn from this experience. And that's just it- in order to learn, one needs to be humble. I'll never learn if I simply assign blame. And besides, where is that going to get me at this moment? Maybe some temporary satisfaction, but it's not going to help in the long run.
Certainly this being the eve of the most munificent appearance day of Lord Caitanya, I can only understand this to be his causeless mercy. I'm certainly not realized enough to act like this EVER! Just goes to show, mercy can appear in all sorts of shapes and form. Today it appeared in the form of a dose of humility. But the most amazing thing is that it was revealed and experienced due to Lord Caitanya.
All glories to Sri Sacinandana whose beautiful smile and magnanimity is unlimited! Wishing everyone a most auspicious and joyous Gaura Purnima filled with kirtan and lots of mercy!
Now and Later
→ kirtaniyah sada hari
Frustration. That's what I think of when it comes to my mind. Having lived with mine for several decades, it still gets the better of me. Over and over I have succumbed to its desires. What can only be described as the pitiful cries of my intelligence become continuously swallowed by the blaring horns of the mind which screams only two words- now and later.
Sad to say but those two words, in the hands of my mind, lead to my downfall almost every time. So surreptitiously does the mind know how and when to use them. "Oh come on. If you don't eat this now then you may never get a chance again." Ever hear that running through your head just before you reach for that extra slice of pizza or helping of shrikand? Your intelligence is fighting to get a word in edgewise but the savoury scents and cajoling of that voice in your head prompt you to ignore all caution. It's all about the now and besides, it's prasadam, right? And so you convince yourself until the next morning when you hit the snooze so many times that you barely have time to make it to the bus and that fantastic plan you had yesterday of completing at least half your rounds before work is shattered to pieces. It's back to chanting rounds in the evening after a long, exhausting day when all you really want to do is just sleep.
If the "now" ploy doesn't work, no worries for my mind since it has the "later" arsenal at its disposal. "It's the weekend, relax. You can chant your rounds later. You work so hard all week, it's ok." As I'm writing this, I'm shaking my head. How pathetic. I crumble at the mere words now and later. There's really not much else to it. This is the reason regulation in one's life is so important. I think back to the times when I was much more regulated and notice the one thing that was different- the placement of these words.
It was about "Chanting your rounds now and putting everything else off until later." Amazing isn't it, what a change in placement can do. Now and later, although powerful when put to selfish use, can actually help to put what is important in perspective.
This is what I LOVE about writing. Typing away a few thoughts can turn into illuminating realizations. Now and later which I earlier said were hinderances in the hands of my mind serve as a metaphor to remind me that everything is not black and white. It's not about simply eradicating something that seems negative but instead putting it in its proper place. That's the true art of bhakti.
Sad to say but those two words, in the hands of my mind, lead to my downfall almost every time. So surreptitiously does the mind know how and when to use them. "Oh come on. If you don't eat this now then you may never get a chance again." Ever hear that running through your head just before you reach for that extra slice of pizza or helping of shrikand? Your intelligence is fighting to get a word in edgewise but the savoury scents and cajoling of that voice in your head prompt you to ignore all caution. It's all about the now and besides, it's prasadam, right? And so you convince yourself until the next morning when you hit the snooze so many times that you barely have time to make it to the bus and that fantastic plan you had yesterday of completing at least half your rounds before work is shattered to pieces. It's back to chanting rounds in the evening after a long, exhausting day when all you really want to do is just sleep.
If the "now" ploy doesn't work, no worries for my mind since it has the "later" arsenal at its disposal. "It's the weekend, relax. You can chant your rounds later. You work so hard all week, it's ok." As I'm writing this, I'm shaking my head. How pathetic. I crumble at the mere words now and later. There's really not much else to it. This is the reason regulation in one's life is so important. I think back to the times when I was much more regulated and notice the one thing that was different- the placement of these words.
It was about "Chanting your rounds now and putting everything else off until later." Amazing isn't it, what a change in placement can do. Now and later, although powerful when put to selfish use, can actually help to put what is important in perspective.
This is what I LOVE about writing. Typing away a few thoughts can turn into illuminating realizations. Now and later which I earlier said were hinderances in the hands of my mind serve as a metaphor to remind me that everything is not black and white. It's not about simply eradicating something that seems negative but instead putting it in its proper place. That's the true art of bhakti.
Now and Later
→ kirtaniyah sada hari
Frustration. That's what I think of when it comes to my mind. Having lived with mine for several decades, it still gets the better of me. Over and over I have succumbed to its desires. What can only be described as the pitiful cries of my intelligence become continuously swallowed by the blaring horns of the mind which screams only two words- now and later.
Sad to say but those two words, in the hands of my mind, lead to my downfall almost every time. So surreptitiously does the mind know how and when to use them. "Oh come on. If you don't eat this now then you may never get a chance again." Ever hear that running through your head just before you reach for that extra slice of pizza or helping of shrikand? Your intelligence is fighting to get a word in edgewise but the savoury scents and cajoling of that voice in your head prompt you to ignore all caution. It's all about the now and besides, it's prasadam, right? And so you convince yourself until the next morning when you hit the snooze so many times that you barely have time to make it to the bus and that fantastic plan you had yesterday of completing at least half your rounds before work is shattered to pieces. It's back to chanting rounds in the evening after a long, exhausting day when all you really want to do is just sleep.
If the "now" ploy doesn't work, no worries for my mind since it has the "later" arsenal at its disposal. "It's the weekend, relax. You can chant your rounds later. You work so hard all week, it's ok." As I'm writing this, I'm shaking my head. How pathetic. I crumble at the mere words now and later. There's really not much else to it. This is the reason regulation in one's life is so important. I think back to the times when I was much more regulated and notice the one thing that was different- the placement of these words.
It was about "Chanting your rounds now and putting everything else off until later." Amazing isn't it, what a change in placement can do. Now and later, although powerful when put to selfish use, can actually help to put what is important in perspective.
This is what I LOVE about writing. Typing away a few thoughts can turn into illuminating realizations. Now and later which I earlier said were hinderances in the hands of my mind serve as a metaphor to remind me that everything is not black and white. It's not about simply eradicating something that seems negative but instead putting it in its proper place. That's the true art of bhakti.
Sad to say but those two words, in the hands of my mind, lead to my downfall almost every time. So surreptitiously does the mind know how and when to use them. "Oh come on. If you don't eat this now then you may never get a chance again." Ever hear that running through your head just before you reach for that extra slice of pizza or helping of shrikand? Your intelligence is fighting to get a word in edgewise but the savoury scents and cajoling of that voice in your head prompt you to ignore all caution. It's all about the now and besides, it's prasadam, right? And so you convince yourself until the next morning when you hit the snooze so many times that you barely have time to make it to the bus and that fantastic plan you had yesterday of completing at least half your rounds before work is shattered to pieces. It's back to chanting rounds in the evening after a long, exhausting day when all you really want to do is just sleep.
If the "now" ploy doesn't work, no worries for my mind since it has the "later" arsenal at its disposal. "It's the weekend, relax. You can chant your rounds later. You work so hard all week, it's ok." As I'm writing this, I'm shaking my head. How pathetic. I crumble at the mere words now and later. There's really not much else to it. This is the reason regulation in one's life is so important. I think back to the times when I was much more regulated and notice the one thing that was different- the placement of these words.
It was about "Chanting your rounds now and putting everything else off until later." Amazing isn't it, what a change in placement can do. Now and later, although powerful when put to selfish use, can actually help to put what is important in perspective.
This is what I LOVE about writing. Typing away a few thoughts can turn into illuminating realizations. Now and later which I earlier said were hinderances in the hands of my mind serve as a metaphor to remind me that everything is not black and white. It's not about simply eradicating something that seems negative but instead putting it in its proper place. That's the true art of bhakti.
The Regulative Principles of Freedom
→ Life Comes From Life
The Vedic spiritual tradition, as magnificently manifested in the Bhagavat Purana, the volume of stories, fables, and lessons from the life of Krishna, the Divine Personality of God, and His followers and friends, tells us of the exceptional position of human life. In the apparatus of our human form, our body-mind-intelligence-soul framework, we have the opportunity to realize the deepest meaning and reality of our own individual self, and the meaning and reality of our relationship with God.
According to the Vedas, other life forms, the animals and plants we share this world with, do not have this same opportunity. I have noticed that to exclude the birds and bees from a life of enlightenment is a matter of fierce debate, but the science of self-realization does not run merely on the engine of instinct. The eminent Vedic sage and scholar Swami Prabhupada writes in his translation of the Bhagavat Purana that:
Animals in bodies lower than that of the human being are conscious only as far as their bodily distress and happiness are concerned; they cannot think of more than their bodily necessities of life-eating, sleeping, mating and defending. But in the human form of life, by the grace of God, the consciousness is so developed that a man can evaluate his exceptional position and thus realize the self and the Supreme Lord.1
This is where we come to an even stickier point. To run beyond our feral instincts means to understand the power of our mind and senses, and to be able to actually harness the power of our mind and senses. It is a matter of control, of discipline.
Swami Prabhupada also writes in the Bhagavat Purana:
By controlling the senses, or by the process of yoga regulation, one can understand the position of his self, the Supersoul, the world and their interrelation; everything is possible by controlling the senses.2
Spiritual life becomes very meaningful when we understand the blessings that discipline can bring into our consciousness. In the Bhagavad-gītā, Krishna explains that the mind can be either our best friend, or our worst enemy. One doesn't have to be yearning for divinity to understand this in a very visceral and practical way. Krishna then goes on to describe certain “regulative principles of freedom”3 which allow us to be no longer held hostage by our uncontrolled minds and senses.
Followers of the bhakti tradition, from monks like myself to those who are married together, attempt to honor and hold four main regulative principles to enhance our spiritual experience. First, we are vegetarian (and vegan, if we so choose), avoiding all meat, eggs, and fish to uphold the sacred principle of ahimsa, or non-violence, which is essential to spiritual development. Second, we avoid intoxication, even caffeine and tobacco, in order to clarify and purify our vision and thought.
Third, we do not gamble or speculate, in order to avoid falling into the various illusory traps that greed may offer us. Lastly, we only practice sex in marriage, and mainly for the procreation of children, in order to defend the sacred nature of sexuality, and not allow it to be degraded into a matter of selfish lust, which can destroy any spiritual aspirations we may have.
All this talk of regulations and discipline can leave one a little hesitant, one foot in, one foot out. Discipline has fallen out of fashion in our post-post-modern world. Whereas in previous generations it was seen as a rite of passage, or even as a fashion and calling (look at the strictness and sacrifice of the American peoples supporting the war effort in World War II as an example), now it is seen as a perversion of our natural desires, of our very striving for freedom.
I hope you may be able to see from my explanation of the regulative principles that we follow in the bhakti tradition how the case is actually the opposite. Without some consideration of the power of our instincts, and a practice thereof to control and harness this power, what we may call “freedom” is actually a servitude to the negative forces of lust, envy, greed, and pride that are within us and all around us.
Discipline has to be understood beyond its surface impressions in order to see how it gives us spiritual freedom. It is a means to a tremendous end, allowing us and helping us to fully understand our loving relationship with the Divine, with God. As the father of monastic life in the West, St. Benedict describes in his Rule:
Therefore we must establish a school of the Lord's service; in founding which we hope to ordain nothing that is harsh and burdensome.
But if, for good reason, for the amendment of evil habit or the preservation of charity, there may be some strictness of discipline do not at once be dismayed and run away from the way of salvation, of which the entrance must needs be narrow.
But as we progress in our monastic life and in faith, our hearts shall be enlarged and we shall run with unspeakable sweetness of love in the way of God's commandments.
A firm yet healthy discipline of our body and mind helps to a deeper discipline of will and intention. To discipline our intention means to remove our selfishness. This also is not as black-and-white as it may seem on the surface, for we must also consider what it means to be selfish.
In other parts of the bhakti scriptures, it is described that the key regulative principle, over and above all
others, is to always do what is favorable for the development of one's devotion to God, and conversely always avoid that which is unfavorable. Selfishness is that which focuses the power of our will and intention solely on the pleasure and well-being of our own self, as if we are the center of the universe, rather on the pleasure and well-being of God and all of our living brothers and sisters in this world.
There is a certain risk to be walked through here, in that if we are striving to stifle our negative selfish tendencies, we may actually go too far in the opposite direction, and lose touch with the actual needs of our self, with the ambitions we hold which can still carry us running towards God if we know how to utilize them properly.
Swami Prabhupada further explains:
Real self-realization by means of controlling the senses is explained herein. One should try to see the Supreme Personality of Godhead and one's own self also.4
Our relationship with God is a two-way street. We are interested to know God fully, and He is interested to know us fully, and to help us offer the very best that we can to Him. It is our sacred duty to participate in this relationship, and it is a very healthy and mature attitude to always be exploring how we can best offer our talents and aspirations the very best of ourselves, to God, insuring we find the deepest fulfillment we can find as seekers and students of the Divine.
As I look forward into my own life, throwing off a certain sense of naivete and inertia, looking towards academic, social, and Interfaith opportunities to imbibe and expand Prabhupada's mission in New York City in whatever humble way I see fit, I carry a determination to know who I am, for better and for worse. We can't avoid, as we develop our sincere spiritual ambitions, the weeds in the garden of our heart which blur and corrupt these ambitions.
Our spiritual journey is meant to guide us into and beyond our lower nature, but not through evasion and aversion, but through a courageous and honest engagement with the loving support of our fellow community of seekers.
To come out the other side, into the best of our self that we can offer to God, we must allow the discipline we voluntarily impose on our body and mind to help also discipline our intention. What is that discipline of intention? To keep everything do wrapped in the spirit of service. As we develop the unique facets of our personal offering to God, we must keep this foundation strong in order to prevent us from wandering back into the deserts of our selfishness.
Discipline is, at its essence, an art of focus, of revelation of the best that we carry, not merely the denial of the worst we hide from ourselves and others. The principles we follow, spiritually and otherwise, to regulate our consciousness and its intention, give us a freedom that is not temporary and not relative, that is not material. It gives us the enlightenment which is our most natural instinct, and also the opportunity to give a humble yet powerful example to help others rise above.
1http://vedabase.com/en/sb/3/31/19
2http://vedabase.com/en/sb/3/31/19
3http://vedabase.com/en/bg/2/64
4http://vedabase.com/en/sb/3/31/19
The Regulative Principles of Freedom
→ Life Comes From Life
The Vedic spiritual tradition, as magnificently manifested in the Bhagavat Purana, the volume of stories, fables, and lessons from the life of Krishna, the Divine Personality of God, and His followers and friends, tells us of the exceptional position of human life. In the apparatus of our human form, our body-mind-intelligence-soul framework, we have the opportunity to realize the deepest meaning and reality of our own individual self, and the meaning and reality of our relationship with God.
According to the Vedas, other life forms, the animals and plants we share this world with, do not have this same opportunity. I have noticed that to exclude the birds and bees from a life of enlightenment is a matter of fierce debate, but the science of self-realization does not run merely on the engine of instinct. The eminent Vedic sage and scholar Swami Prabhupada writes in his translation of the Bhagavat Purana that:
Animals in bodies lower than that of the human being are conscious only as far as their bodily distress and happiness are concerned; they cannot think of more than their bodily necessities of life-eating, sleeping, mating and defending. But in the human form of life, by the grace of God, the consciousness is so developed that a man can evaluate his exceptional position and thus realize the self and the Supreme Lord.1
This is where we come to an even stickier point. To run beyond our feral instincts means to understand the power of our mind and senses, and to be able to actually harness the power of our mind and senses. It is a matter of control, of discipline.
Swami Prabhupada also writes in the Bhagavat Purana:
By controlling the senses, or by the process of yoga regulation, one can understand the position of his self, the Supersoul, the world and their interrelation; everything is possible by controlling the senses.2
Spiritual life becomes very meaningful when we understand the blessings that discipline can bring into our consciousness. In the Bhagavad-gītā, Krishna explains that the mind can be either our best friend, or our worst enemy. One doesn't have to be yearning for divinity to understand this in a very visceral and practical way. Krishna then goes on to describe certain “regulative principles of freedom”3 which allow us to be no longer held hostage by our uncontrolled minds and senses.
Followers of the bhakti tradition, from monks like myself to those who are married together, attempt to honor and hold four main regulative principles to enhance our spiritual experience. First, we are vegetarian (and vegan, if we so choose), avoiding all meat, eggs, and fish to uphold the sacred principle of ahimsa, or non-violence, which is essential to spiritual development. Second, we avoid intoxication, even caffeine and tobacco, in order to clarify and purify our vision and thought.
Third, we do not gamble or speculate, in order to avoid falling into the various illusory traps that greed may offer us. Lastly, we only practice sex in marriage, and mainly for the procreation of children, in order to defend the sacred nature of sexuality, and not allow it to be degraded into a matter of selfish lust, which can destroy any spiritual aspirations we may have.
All this talk of regulations and discipline can leave one a little hesitant, one foot in, one foot out. Discipline has fallen out of fashion in our post-post-modern world. Whereas in previous generations it was seen as a rite of passage, or even as a fashion and calling (look at the strictness and sacrifice of the American peoples supporting the war effort in World War II as an example), now it is seen as a perversion of our natural desires, of our very striving for freedom.
I hope you may be able to see from my explanation of the regulative principles that we follow in the bhakti tradition how the case is actually the opposite. Without some consideration of the power of our instincts, and a practice thereof to control and harness this power, what we may call “freedom” is actually a servitude to the negative forces of lust, envy, greed, and pride that are within us and all around us.
Discipline has to be understood beyond its surface impressions in order to see how it gives us spiritual freedom. It is a means to a tremendous end, allowing us and helping us to fully understand our loving relationship with the Divine, with God. As the father of monastic life in the West, St. Benedict describes in his Rule:
Therefore we must establish a school of the Lord's service; in founding which we hope to ordain nothing that is harsh and burdensome.
But if, for good reason, for the amendment of evil habit or the preservation of charity, there may be some strictness of discipline do not at once be dismayed and run away from the way of salvation, of which the entrance must needs be narrow.
But as we progress in our monastic life and in faith, our hearts shall be enlarged and we shall run with unspeakable sweetness of love in the way of God's commandments.
A firm yet healthy discipline of our body and mind helps to a deeper discipline of will and intention. To discipline our intention means to remove our selfishness. This also is not as black-and-white as it may seem on the surface, for we must also consider what it means to be selfish.
In other parts of the bhakti scriptures, it is described that the key regulative principle, over and above all
others, is to always do what is favorable for the development of one's devotion to God, and conversely always avoid that which is unfavorable. Selfishness is that which focuses the power of our will and intention solely on the pleasure and well-being of our own self, as if we are the center of the universe, rather on the pleasure and well-being of God and all of our living brothers and sisters in this world.
There is a certain risk to be walked through here, in that if we are striving to stifle our negative selfish tendencies, we may actually go too far in the opposite direction, and lose touch with the actual needs of our self, with the ambitions we hold which can still carry us running towards God if we know how to utilize them properly.
Swami Prabhupada further explains:
Real self-realization by means of controlling the senses is explained herein. One should try to see the Supreme Personality of Godhead and one's own self also.4
Our relationship with God is a two-way street. We are interested to know God fully, and He is interested to know us fully, and to help us offer the very best that we can to Him. It is our sacred duty to participate in this relationship, and it is a very healthy and mature attitude to always be exploring how we can best offer our talents and aspirations the very best of ourselves, to God, insuring we find the deepest fulfillment we can find as seekers and students of the Divine.
As I look forward into my own life, throwing off a certain sense of naivete and inertia, looking towards academic, social, and Interfaith opportunities to imbibe and expand Prabhupada's mission in New York City in whatever humble way I see fit, I carry a determination to know who I am, for better and for worse. We can't avoid, as we develop our sincere spiritual ambitions, the weeds in the garden of our heart which blur and corrupt these ambitions.
Our spiritual journey is meant to guide us into and beyond our lower nature, but not through evasion and aversion, but through a courageous and honest engagement with the loving support of our fellow community of seekers.
To come out the other side, into the best of our self that we can offer to God, we must allow the discipline we voluntarily impose on our body and mind to help also discipline our intention. What is that discipline of intention? To keep everything do wrapped in the spirit of service. As we develop the unique facets of our personal offering to God, we must keep this foundation strong in order to prevent us from wandering back into the deserts of our selfishness.
Discipline is, at its essence, an art of focus, of revelation of the best that we carry, not merely the denial of the worst we hide from ourselves and others. The principles we follow, spiritually and otherwise, to regulate our consciousness and its intention, give us a freedom that is not temporary and not relative, that is not material. It gives us the enlightenment which is our most natural instinct, and also the opportunity to give a humble yet powerful example to help others rise above.
1http://vedabase.com/en/sb/3/31/19
2http://vedabase.com/en/sb/3/31/19
3http://vedabase.com/en/bg/2/64
4http://vedabase.com/en/sb/3/31/19
Enthusiasm + Organization + Open Hearts = Pure Bliss
→ Gaura-Shakti Kirtan Yoga
Our recently held Evening of Bhakti event was a smash success! We are immensely grateful to the attendees and everyone who helped us publicize and organize the event, notably Tara, from our Gaura Shakti family, and Maie, our dear friend from the Toronto Kirtan Community.
Hare Krishna Kirtan is meant to be given freely, that is the original model of the founder of the Hare Krishna Kirtans, Sri Krishna Chaitanya Himself, variously referred to as Gaura, Gaura Hari, Gauranga, or Mahaprabhu. In that spirit of generosity, being part of the Gaudiya Vaishnava tradition, we were always like "money is not the purpose", but we were not quite sure as to how we could make the event sustainable and still accessible to everyone who is interested. We played with many different models but it just quite didn't work. Keshava came up with the simplest solution ever - totally donation-based, give-what-you-can. That way, if someone had a little bit more, they would easily cover up for those who had a little bit less... it was the perfect give-and-take, no one felt any pressure, and no one had to stay back just for a few dollars. And did it work! dozens of Kirtan fans showed up with open hearts.
And then came the publicity - all of it was word-of-mouth of course, with Facebook, our blogs, and enthusiasts passing on the word. As testimony to the power of word-of-mouth, our attendees came from as far as Brantford! Of course, we had a $0 budget for publicity, which turned out to be just about enough, after all, we didn't want the event to be so big that it got impersonal! Turns out there is no substitute for enthusiasm, which, literally springs from the root words "en theos", which means "God inside"!
Food is not just food. It is much much more. The consciousness of the cook enters into the food. So an angry cook makes many unwitting angry souls post-meal. But a happy cook, sattvic ingredients, and proper consciousness make for happy souls after. A dedicated team of volunteers, including Shashi, Rishi, Radha, Tara, and other wonderful friends, helped prepare a grand feast, it was quite delicious, prepared with the highest standards of cleanliness, both external and internal. Then once prepared, the feast was lovingly offered to Krishna, the source of all benedictions, who obviously must have accepted all the loving devotion that went into preparing the feast.
And our participants began to trickle in, in ones, twos, and groups. They all brought beautiful bright smiles, open hearts, and enthusiastic spirits of welcome and friendship and an eagerness to experience the Holy Names of Krishna... Once they settled in and got in the flow, there was no looking back.
A Kirtan can be either spiritually transformative, or just another entertainment experience, it all depends on the consciousness of the persons presenting the kirtan and the persons participating. Dhira Grahi, our lead singer, director, most talented, humble, ever-jolly, and always in pursuit of perfection and harmony, had come up with a great line-up of chants that evoke the same moods and feelings of loving devotion that they did when Lord Chaitanya Himself led the Kirtans. The perfect blend of internal purity, musical talent, and enthusiastic participation from the larger group made the Kirtan an exquisite unique experience.
Then came the fabulous feast, followed by talks with friends, old and new, many questions were asked and answered, and many took home books on the deeper philosophy of Kirtan Yoga, Bhakti Yoga, the Yoga of Loving Devotion written by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada, a dynamic spiritual master in direct disciplic succession from Krishna Himself, who brought to us the core of the essence of everything key to spiritual success.
In the end, it was pure bliss. We can't wait to host the next one! Who knows what adventures the Holy Names of Krishna have in store for us next time! If you missed out this time, don't miss the next one!
Hare Krishna Kirtan is meant to be given freely, that is the original model of the founder of the Hare Krishna Kirtans, Sri Krishna Chaitanya Himself, variously referred to as Gaura, Gaura Hari, Gauranga, or Mahaprabhu. In that spirit of generosity, being part of the Gaudiya Vaishnava tradition, we were always like "money is not the purpose", but we were not quite sure as to how we could make the event sustainable and still accessible to everyone who is interested. We played with many different models but it just quite didn't work. Keshava came up with the simplest solution ever - totally donation-based, give-what-you-can. That way, if someone had a little bit more, they would easily cover up for those who had a little bit less... it was the perfect give-and-take, no one felt any pressure, and no one had to stay back just for a few dollars. And did it work! dozens of Kirtan fans showed up with open hearts.
And then came the publicity - all of it was word-of-mouth of course, with Facebook, our blogs, and enthusiasts passing on the word. As testimony to the power of word-of-mouth, our attendees came from as far as Brantford! Of course, we had a $0 budget for publicity, which turned out to be just about enough, after all, we didn't want the event to be so big that it got impersonal! Turns out there is no substitute for enthusiasm, which, literally springs from the root words "en theos", which means "God inside"!
Food is not just food. It is much much more. The consciousness of the cook enters into the food. So an angry cook makes many unwitting angry souls post-meal. But a happy cook, sattvic ingredients, and proper consciousness make for happy souls after. A dedicated team of volunteers, including Shashi, Rishi, Radha, Tara, and other wonderful friends, helped prepare a grand feast, it was quite delicious, prepared with the highest standards of cleanliness, both external and internal. Then once prepared, the feast was lovingly offered to Krishna, the source of all benedictions, who obviously must have accepted all the loving devotion that went into preparing the feast.
And our participants began to trickle in, in ones, twos, and groups. They all brought beautiful bright smiles, open hearts, and enthusiastic spirits of welcome and friendship and an eagerness to experience the Holy Names of Krishna... Once they settled in and got in the flow, there was no looking back.
A Kirtan can be either spiritually transformative, or just another entertainment experience, it all depends on the consciousness of the persons presenting the kirtan and the persons participating. Dhira Grahi, our lead singer, director, most talented, humble, ever-jolly, and always in pursuit of perfection and harmony, had come up with a great line-up of chants that evoke the same moods and feelings of loving devotion that they did when Lord Chaitanya Himself led the Kirtans. The perfect blend of internal purity, musical talent, and enthusiastic participation from the larger group made the Kirtan an exquisite unique experience.
Then came the fabulous feast, followed by talks with friends, old and new, many questions were asked and answered, and many took home books on the deeper philosophy of Kirtan Yoga, Bhakti Yoga, the Yoga of Loving Devotion written by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada, a dynamic spiritual master in direct disciplic succession from Krishna Himself, who brought to us the core of the essence of everything key to spiritual success.
In the end, it was pure bliss. We can't wait to host the next one! Who knows what adventures the Holy Names of Krishna have in store for us next time! If you missed out this time, don't miss the next one!
Enthusiasm + Organization + Open Hearts = Pure Bliss
→ Gaura-Shakti Kirtan Yoga
Our recently held Evening of Bhakti event was a smash success! We are immensely grateful to the attendees and everyone who helped us publicize and organize the event, notably Tara, from our Gaura Shakti family, and Maie, our dear friend from the Toronto Kirtan Community.
Hare Krishna Kirtan is meant to be given freely, that is the original model of the founder of the Hare Krishna Kirtans, Sri Krishna Chaitanya Himself, variously referred to as Gaura, Gaura Hari, Gauranga, or Mahaprabhu. In that spirit of generosity, being part of the Gaudiya Vaishnava tradition, we were always like "money is not the purpose", but we were not quite sure as to how we could make the event sustainable and still accessible to everyone who is interested. We played with many different models but it just quite didn't work. Keshava came up with the simplest solution ever - totally donation-based, give-what-you-can. That way, if someone had a little bit more, they would easily cover up for those who had a little bit less... it was the perfect give-and-take, no one felt any pressure, and no one had to stay back just for a few dollars. And did it work! dozens of Kirtan fans showed up with open hearts.
And then came the publicity - all of it was word-of-mouth of course, with Facebook, our blogs, and enthusiasts passing on the word. As testimony to the power of word-of-mouth, our attendees came from as far as Brantford! Of course, we had a $0 budget for publicity, which turned out to be just about enough, after all, we didn't want the event to be so big that it got impersonal! Turns out there is no substitute for enthusiasm, which, literally springs from the root words "en theos", which means "God inside"!
Food is not just food. It is much much more. The consciousness of the cook enters into the food. So an angry cook makes many unwitting angry souls post-meal. But a happy cook, sattvic ingredients, and proper consciousness make for happy souls after. A dedicated team of volunteers, including Shashi, Rishi, Radha, Tara, and other wonderful friends, helped prepare a grand feast, it was quite delicious, prepared with the highest standards of cleanliness, both external and internal. Then once prepared, the feast was lovingly offered to Krishna, the source of all benedictions, who obviously must have accepted all the loving devotion that went into preparing the feast.
And our participants began to trickle in, in ones, twos, and groups. They all brought beautiful bright smiles, open hearts, and enthusiastic spirits of welcome and friendship and an eagerness to experience the Holy Names of Krishna... Once they settled in and got in the flow, there was no looking back.
A Kirtan can be either spiritually transformative, or just another entertainment experience, it all depends on the consciousness of the persons presenting the kirtan and the persons participating. Dhira Grahi, our lead singer, director, most talented, humble, ever-jolly, and always in pursuit of perfection and harmony, had come up with a great line-up of chants that evoke the same moods and feelings of loving devotion that they did when Lord Chaitanya Himself led the Kirtans. The perfect blend of internal purity, musical talent, and enthusiastic participation from the larger group made the Kirtan an exquisite unique experience.
Then came the fabulous feast, followed by talks with friends, old and new, many questions were asked and answered, and many took home books on the deeper philosophy of Kirtan Yoga, Bhakti Yoga, the Yoga of Loving Devotion written by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada, a dynamic spiritual master in direct disciplic succession from Krishna Himself, who brought to us the core of the essence of everything key to spiritual success.
In the end, it was pure bliss. We can't wait to host the next one! Who knows what adventures the Holy Names of Krishna have in store for us next time! If you missed out this time, don't miss the next one!
Hare Krishna Kirtan is meant to be given freely, that is the original model of the founder of the Hare Krishna Kirtans, Sri Krishna Chaitanya Himself, variously referred to as Gaura, Gaura Hari, Gauranga, or Mahaprabhu. In that spirit of generosity, being part of the Gaudiya Vaishnava tradition, we were always like "money is not the purpose", but we were not quite sure as to how we could make the event sustainable and still accessible to everyone who is interested. We played with many different models but it just quite didn't work. Keshava came up with the simplest solution ever - totally donation-based, give-what-you-can. That way, if someone had a little bit more, they would easily cover up for those who had a little bit less... it was the perfect give-and-take, no one felt any pressure, and no one had to stay back just for a few dollars. And did it work! dozens of Kirtan fans showed up with open hearts.
And then came the publicity - all of it was word-of-mouth of course, with Facebook, our blogs, and enthusiasts passing on the word. As testimony to the power of word-of-mouth, our attendees came from as far as Brantford! Of course, we had a $0 budget for publicity, which turned out to be just about enough, after all, we didn't want the event to be so big that it got impersonal! Turns out there is no substitute for enthusiasm, which, literally springs from the root words "en theos", which means "God inside"!
Food is not just food. It is much much more. The consciousness of the cook enters into the food. So an angry cook makes many unwitting angry souls post-meal. But a happy cook, sattvic ingredients, and proper consciousness make for happy souls after. A dedicated team of volunteers, including Shashi, Rishi, Radha, Tara, and other wonderful friends, helped prepare a grand feast, it was quite delicious, prepared with the highest standards of cleanliness, both external and internal. Then once prepared, the feast was lovingly offered to Krishna, the source of all benedictions, who obviously must have accepted all the loving devotion that went into preparing the feast.
And our participants began to trickle in, in ones, twos, and groups. They all brought beautiful bright smiles, open hearts, and enthusiastic spirits of welcome and friendship and an eagerness to experience the Holy Names of Krishna... Once they settled in and got in the flow, there was no looking back.
A Kirtan can be either spiritually transformative, or just another entertainment experience, it all depends on the consciousness of the persons presenting the kirtan and the persons participating. Dhira Grahi, our lead singer, director, most talented, humble, ever-jolly, and always in pursuit of perfection and harmony, had come up with a great line-up of chants that evoke the same moods and feelings of loving devotion that they did when Lord Chaitanya Himself led the Kirtans. The perfect blend of internal purity, musical talent, and enthusiastic participation from the larger group made the Kirtan an exquisite unique experience.
Then came the fabulous feast, followed by talks with friends, old and new, many questions were asked and answered, and many took home books on the deeper philosophy of Kirtan Yoga, Bhakti Yoga, the Yoga of Loving Devotion written by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada, a dynamic spiritual master in direct disciplic succession from Krishna Himself, who brought to us the core of the essence of everything key to spiritual success.
In the end, it was pure bliss. We can't wait to host the next one! Who knows what adventures the Holy Names of Krishna have in store for us next time! If you missed out this time, don't miss the next one!
The Prison of Religion And the Freedom in Vedic Culture, By Stephen Knapp (Sri Nandanandana dasa)
→ Stephen Knapp
The reason why I call it “The Prison of Religion“ is that religion, when used improperly or without the real essence of spiritual truth, can also be a way of confining and restricting people of their understanding of the universe and themselves, and higher spirituality through the use of fear, guilt, violence, and the oppression of anything that shows a different view than what is being indoctrinated into society through a particular religion. It has been the most militant of religions that has suppressed the ancient avenues of reaching higher levels of understanding our multidimensional nature. Thus, by mere blind faith in whatever the church or priests are giving us, or allowing us to know, we are kept in a lower consciousness than what is really possible. In this way, higher realms of thought, wisdom, love, and knowledge are kept away from the masses. After all, knowledge is power, which means your ignorance is my strength. To keep power over others, the church and other religious institutions have systematically abolished a wide range of spiritual and esoteric knowledge that would, otherwise, give mankind the ultimate freedom. And because people who understand their true spiritual nature and the power that lies within them become impossible to manipulate, it is necessary to keep this knowledge hidden. So the idea would be to keep the truly spiritual knowledge concealed while creating and perpetuating a religion, or a standard of “science,” that keeps people bound by the above mentioned factors: fear, guilt, violence, and intimidation.
To tread outside the accepted jurisdiction of knowledge or understanding, or outside the rules of the institution, will bring fear. Questioning the present system, or doubting its effectiveness, or desiring to know more about God or whatever else you would like to understand than what the church provides, will bring guilt, at least for those who consider themselves dedicated followers. In this way, some churches or religions have tried to make such ancient sciences as astrology, yoga, meditation, or the deepest understandings of the soul, and much more, to look evil or even absurd, and, thus, be dismissed, or preferably even outlawed. We need to understand and recognize this pattern, which is used in numerous places in the world.
In this regard, reports have been given about how huge libraries and collections of ancient and esoteric books have been destroyed or were kept out of circulation from the public. This indicates the methodical removal of various levels of spiritual and metaphysical knowledge from society, while claiming that anything other than the established doctrine of the church is satanic, evil, and hell-bound. The Christian Inquisition, for example, was a wonderful method of producing this effect. Even today we can see how some people are so influenced by this tyrannical tendency that they still are afraid of looking at anything other than what the Church condones. However, most of these people are totally unaware of the “pagan” heritage found in Christianity or Judaism, which makes it very similar to pre-Christian ways, but with a different name. It is practically the same medicine yet in a different bottle. To remove this understanding from public knowledge, it became necessary that whenever Christianity or other militant religions conquered a country or culture, the first thing that was done was to capture or destroy all of the ancient sacred texts, or the ways of its worship, such as the temples and deities. However, any organization that destroys the ancient knowledge and historical records of a civilization is never going to present the true history of the world, or the spiritual wisdom of any previous culture. In this way, the view of history is controlled and the population is kept in ignorance and under subtle restraint. And the people who are allowed to understand any of the truth are those of the elite or who are already in power.
By taking a look at the history of the conventional or western religions, for example, a person can see to what extent such an institution will go to maintain power and control, especially when it feels threatened by what it does not understand. Furthermore, the dark history of some of the religions, for example, represents the fanatically narrow-minded side of it that has continued to the present day in the form of fundamentalists thinking that if a religion or culture is not Christian, or is not Islam, then it must be of the devil or against God. Or at least its followers will not go to heaven. Such fundamentalistic people are often ready to dismiss or criticize other spiritual paths and cultures without understanding them. They may see a ceremony or ritual of another religion and immediately say it is heathen or devil worship or Satanic, without realizing that it is the worship of the same Supreme Being that they worship.
The point is that all people have to have the freedom to find themselves to the fullest extent on whatever path it takes, providing it is a bona fide or genuine path. So how do we make sure we can continue to have this freedom? By understanding each other and the different cultures of the world and the various paths of self-discovery. And by recognizing the value that they have to offer, as we find in the Eastern traditions, such as Sanatana-dharma. We must also bury our preconceived prejudices that are based on our immature feelings of superiority because, spiritually speaking, we are all the same. We just have to attain that spiritual vision to see the reality of it. And the path we take to do that is the only difference among us.
One problem with the religions that primarily are based on belief and faith is that they can become an effective means of manipulating the masses who follow it. If you can convince people to believe that by doing something they can go to heaven, then you can get them to do almost anything. For example, Pope Urban II implied to the soldiers who were going out on the first crusade that if they died in the name of Christ, they would ascend to heaven and live in the association of God. Thus, they rode out to fearlessly and mercilessly conquer the “heathens” or non-believers, and were willing to die to reach heaven.
This is the same effect we see with the Palestinian youth, that if they die in the name of Islam they will immediately go to the seventh level of heaven and take pleasure in wondrous gardens in the company of beautiful virgins. The more fantastic the heaven, the more hope and conviction will be seen in the followers. It is a pattern that anyone can begin to recognize once you are aware of it.
Another problem with this is that the beliefs that are given to you to accept often change with time, or according to the needs of the church or mosque to keep a congregation. As explained in an issue of Newsweek magazine (August 12, 2002), the concept of heaven has changed with the ages. “Dante saw heaven as the universe, and Thomas Aquinas thought of it as a brilliant place, full of light and knowledge. In the 18th century, Emanuel Swedenborg imagined heaven as a tangible world, with public gardens and parks.” Nowadays you can imagine heaven to be whatever you need it to be. This gives impetus for you to do whatever you feel you should do for your beliefs, and have it justified by your religion. However, in actuality, in the Bible, the Koran, or Torah, there is little in the way of specific information of where or what is heaven. And this leaves much for the imagination, and allows the priest or Imam to say almost anything about it, which is then gobbled up by the gullible followers.
Another problem with religious processes that rely mostly on faith and belief is that peer pressure and the need for conformity and acceptance or approval stifles and restricts one’s ability to develop or inquire to one’s fullest. We often see children tolerated for their deep and thoughtful questions on spiritual themes, while the adults fear to reveal their ignorance of the topics, or will even stifle a child’s inquisitiveness, or anybody else’s if they seem to ask too many questions. So such religions act like self-policing institutions wherein individuals are not encouraged to develop their own spiritual realizations or ask too many questions, or show any doubts or uncertainties regarding the teachings. They are encouraged to leave it up to faith and the dictates of the institution. They are told that we are not meant to know certain things, and that faith alone in a particular savior or the power of the church is enough to take you to heaven. But if you lack faith or question it, or do not follow the dictates of the church or scripture, you will not go to heaven. You will not receive God’s grace. Thus, you must look good in the eyes of the church authorities and your fellow members or there will be no room for you, and, thus, you will be sent to hell.
The second kind of fear is the fear that you may be wrong, or the church and its doctrines may be wrong, or there may be weaknesses in its philosophy. So people become defensive of their beliefs, defending it like life itself. Thus, they condemn and criticize those who are of other religions without trying to understand them. Sometimes you can observe this amongst the sects in the same religion. We already see so many divisions within Christianity, as well as Islam and Judaism. And each one often feels they are the only ones that are true followers of Jesus or Mohammed, and all others are going to hell. So it can become extremely divisive even within the same faith, which then leads not only to quarrels but also to war, terrorism, and so many needless killings.
In fact, some people of particular religions may feel it is their God-given mandate that when someone is a so-called non-believer, he should be converted and “saved” at whatever cost, and then deprived of any freedom to follow an alternative view. A person in another religion may brand “nonbelievers” as infidels, and thus feel it is his duty to convert, destroy, or even kill such a person. In either case, they may use coercion, manipulation, or simply take advantage of poor and vulnerable people to bring them over to their faith. And in both cases, the people of these religions feel they are doing God’s work, and that they are justified in what they do.
The premise that all spiritual knowledge must be connected with one distinct or localized savior is itself a stifling factor in allowing individuals to progress in spiritual understanding. There is so much more that could be learned if they did not feel that if something is not connected with their particular savior or scripture, then it must be evil, Satanic or wrong. In this way, if it is not in the Bible or Koran, for example, they refuse to acknowledge the value of any additional spiritual knowledge if it comes from a different culture or source. Thus, they act with fear or contempt toward anything outside their own sphere of familiarity or acceptability, or like people who are proud of their own ignorance and narrow-mindedness.
The straightjacket of Western theological dogma keeps a person from looking at additional resources that could supply answers for questions not considered in western thought, or at possibilities that are elementary in Eastern traditions. What is wrong with learning newer ways of connecting with our higher selves, and with each other and with God? What is wrong with allowing our hearts and minds to expand with new vibrancy, new insights and confidence? Why not allow ourselves new hope and understanding in regard to the purpose of the universe and the nature of God, even if we look to different sources of knowledge? Why not allow ourselves to take up the path that provides the means for direct perception of spiritual reality? Who knows what additional information we can add to what we already know, or newer ways to incorporate and develop ourselves into people who are better and more aware and spiritually developed. This is natural for those who participate in the Vedic system.
In light of this it is interesting to point out that in 1991 a letter was released from the Vatican to the Bishops which criticized zen and such spiritual practices as yoga and meditation. The letter was written by Cardinal Ratzinger, who is now the Pope at the time of this writing, but the document was also approved by Pope John Paul II. The letter warned against the sensations of spiritual well-being that one gets from practicing yoga or meditation, and said that this could lead to schizophrenia, moral deviations, or even psychic disorders, and degenerate to a cult of the body. Now on what basis do they make these claims? Are they simply using fear tactics to dissuade people from investigating such paths? Of course, if one improperly practices a complicated form of yoga, such as kundalini-yoga, there may be some adverse affects. But for the most part, yoga and real transcendental meditation means to fix the mind and become absorbed, at least for certain lengths of time, on that which is transcendent, which is God. This is real spirituality. So what is wrong with this when this is the goal of any spiritual path? Why would they issue such a letter, unless they are once again simply trying to condemn every other form of religion? If this is the case, this signifies that they are not really interested in true spirituality or in helping people with spiritual advancement. They are more interested in control over their flock. Yoga and meditation have existed for thousands of years before Christianity ever came along. Why should people not look at other cultures to get answers and experiences that are not found in conventional Western religions? The reluctance to do so is merely a reflection of the fear and misunderstanding that people have. Nonetheless, many Christians have risen to new levels of understanding biblical teachings by studying and practicing various aspects of the Vedic path.
We have to remember that a true religion paves the way for everyone to become spiritually aware, and to establish his or her own relationship with the Supreme. And the Vedic system is an ideal means for supplying that. If a religion is not based on the higher principles of self-realization, but is merely based on dogmatic rules and regulations that it forces on others, then it becomes a trap based on fear, guilt, oppression, and intimidation. One must not be afraid to break free from such a trap. It is greater to see God’s love manifested in many sages belonging to different traditions at different times and places, among different people. Thus, the Vedic spiritual knowledge is for everyone and can assist anyone in their spiritual development. After all, if I, a Westerner can do it, then anyone can do it.
THE FREEDOM IN VEDIC CULTURE
It is refreshing to see that you usually do not have the kind of divisiveness or criticism that is described above in the Vedic system. It is much more open and provides the individual the freedom to pursue the level of experience that he or she needs for his or her own development and still be a part of the Vedic process. You can especially see this at such huge gatherings as the Kumbha Mela festival where millions of people come together from all aspects and schools of thought within the Vedic fold. It shows that anyone can pursue their own level of spiritual development and inquiry without being restricted from within an institution or church. One can become a part of whatever line of spiritual thought or practice one needs to be in and still be considered on the Vedic path, though there are various systems that bring a person to different levels of development, consciousness, and higher perception.
For these reasons, India must remain the homeland of a living and dynamic Vedic culture. This will allow the world to retain some of the deepest knowledge and methods of attaining the most profound spiritual insights that have been known to mankind. Thus, India should defend itself from the risk of further partition or divisions of its land. If India is divided up any more, and portions of the country are taken by others, Vedic culture could dwindle or even be lost over the long-term, except for small colonies of Vedic practitioners here and there. This may indeed be what many people would like to see. Yet, if Vedic culture is lost, the world will not even realize the treasure of human development that will disappear. Then such deep spiritual knowledge and insights will begin to permanently fade away from society.
Once India and Vedic culture is diluted or stamped out, along with other decreasing numbers of indigenous traditions within it, then in time the whole world will be fitted with the straightjacket of Western thought and strict monotheistic religion. Thus, it will be more easily controlled by the establishment, whether that be government or religious, etc. Then individual freedom for the pursuit of higher understanding and spiritual happiness will be limited to the constraints as dictated by whatever regional monotheistic views reign in that area.
The Vedic culture and philosophy offers deep insights into spiritual knowledge that can be found no where else. It provides for levels of thought and knowledge of the soul and the Supreme and the spiritual reality that are hardly matched elsewhere. I can safely say this because I, having been raised a practicing Christian, also seriously studied in depth all the major religions, and continue to do so, before having studied and then taking up the Vedic path. The Vedic philosophy clearly outlines the processes by which a person can uplift or purify one’s own consciousness to perceive for themselves the spiritual strata and recognize one’s true spiritual identity, which is the essence of all spiritual progress, and from which all further development grows. Many are those noteworthy sages and saints of the past who have followed this path successfully, and left profound teachings for the rest of us. For this reason, Vedic culture is the last bastion of deep and genuine spiritual truth and freedom. It is a culture that allows full liberty of investigation for the individual to practice and reach the highest levels of spiritual perception known to humanity. This is also why it should be clearly understood and preserved for the benefit of all.
The Science of Meditation (part 5). By Matsyavatara dasa (Marco Ferrini)
→ Matsya Avatar das adhikari
In the Veda “Vac” is the root-word that creates the Worlds. It is so, as we reveal our mood with the use of words and they must be as true as possible, since before deceiving others we deceive ourselves. The word, as the action, is however just an exterior manifestation of an inside process, the process of reflection, vicara, of thought and before it of desire. In the Brihadaranyaka Upanishad it is explained that “Man is nothing else but desire”. Thus, it is essential to select one’s desires, since quite a few reside in the unconscious: “an entire herd of pawing horses” quoting Plato. We are supposed to orientate and direct these unconscious drives, as soon as they are crossing the threshold to consciousness or conscious thought, becoming thus aware. Our temperament is the result of a concatenation of desires, thoughts, reflections, words, actions, repeated actions that involve an interaction of more or less emotional factors, becoming tendencies, salient features of our character that incites the actions to take, if we do not funnel it in the right way. In order to act upon these quasi-unconscious phases, it is necessary to accede the dimension that resides beyond the threshold of awareness; there are different ways to do it as meditation, prayer and dreams that Freud indicates as “the royal road to the unconscious”. All these ways can help us in exploring our internal dimension and expanding the lightness of our consciousness, thus restricting the darkness of the unconscious, as well as of the unknown, leading us to a deeper acquaintance with ourselves. The application of these techniques requires different theoretical and practical areas of knowledge, that can be experienced in daily life. Meditation experience can endure while talking, walking, eating, sleeping: we do not meditate just when we sit in a crossed-leg posture. But to reach a constant meditative state and to be always aware about our deep nature and its interaction with the phenomenal exterior, we need to consider some aspects: first that our psyche is like an arena, where titanic oposing forces are continually raging and struggling.
Sometimes these are entropic tendencies, sometimes they are syntropic, evolutive or devolutive ones, good or bad for health. Through the potency of the mythical language, it can be defined as the ceaseless fight between Good and Evil. There are several obstacles to meditation; Patanjali outlines these obstacles, like distraction, vikshipta, obfuscation and blunting of consciousness, the lowering of attention, mudha, whereas a selective attention is fundamental to succeed in meditative practice.
Another central aspect we have to consider about meditation concerns the individuality. Every individual is peculiar to himself, everybody is an individual with his own path, there is no sameness within these terms, since everyone has a human story and personal experiences.
According to the three modes of material nature and the work associated with them, the four divisions of human society are created by Me. And although I am the creator of this system, you should know that I am yet the nondoer, being unchangeable.
When the subject, the spiritual being, leaves his physical body he travels incorporated in a psychic bubble constituted by samskara and vasana; the strongest tendencies will particularly determine the nature of next birth, consequently the place, the belonging to a certain species and other factors related to a new material body designed to be inhabited by that particular jiva.
The psychic structure differs by the experiences we carry forward from our previous lives and, life after life, it determines different births also for monozygotic twins, what about “simple” brothers, fellow countrymen, compatriots or people who shares the same culture. The influence of the three archetypal forces, guna, that compose the material nature, prakriti, and the background of recent or less recent past actions, karma, are individually different, therefore, when a person wishes to start a meditation practice it is suggestible to get acquainted with him/her personally, since they should be assisted and introduced in a special manner, peculiar to them and according to their guna and karma. If the individuality, the specificity of that particular model of personality, is unique, then liberty should be conceived as its natural corollary. No practice can deprive individuals of their liberty and no Master shall deny liberty to his disciples. There shall not be any induced suggestion, but obedience related to free will to accept an offer from a model considered pre-eminent by the individual. In this relationship the liberty of the meditator must always be respected, because the person will be able to meditate to the extent that he or she will be free. Certainly, he will make mistakes, he will not avoid to be subject to mental automatism typical of who knows how many past lives, he will not immediately succeed to renounce and get beyond all obstacles, like mind conditioning, a certain habit, food or beverage, a relationship etc… but if we know the positive sense of liberty and recognize the specificity of that pattern of transitory personality, then the individual will be free to express himself accordingly to his or her consciousness level, without any destructive imposition, but rather by offers infused with the pure spirit of bhakti, loving relationship, prema, with an affective investment, as Love by definition does not need any counterpart, it is self-sufficient. Another important factor in meditation is the social integration, not with a corporatist meaning, much less of caste. Social integration means the capability of harmonic interaction, constructive, evolutive and with all creatures, the attitude to valorize any creature, whether they are birds, reptiles, fishes and what about men, potential travel companions from whom we may learn, in order to grow and develop spiritually. In a certain sense, all that can fall within one of the most important abstentions Patanjali indicates: Nonviolence, ahimsa. Finally, one fundamental element for an effective meditation practice is the spiritual tension, that irrepressible need every human being has to apply and orientate towards ideality. Meditation cannot prescind from the necessity we have to realize our Inner Identity.
The Science of Meditation (part 5). By Matsyavatara dasa (Marco Ferrini)
→ Matsya Avatar das adhikari
In the Veda “Vac” is the root-word that creates the Worlds. It is so, as we reveal our mood with the use of words and they must be as true as possible, since before deceiving others we deceive ourselves. The word, as the action, is however just an exterior manifestation of an inside process, the process of reflection, vicara, of thought and before it of desire. In the Brihadaranyaka Upanishad it is explained that “Man is nothing else but desire”. Thus, it is essential to select one’s desires, since quite a few reside in the unconscious: “an entire herd of pawing horses” quoting Plato. We are supposed to orientate and direct these unconscious drives, as soon as they are crossing the threshold to consciousness or conscious thought, becoming thus aware. Our temperament is the result of a concatenation of desires, thoughts, reflections, words, actions, repeated actions that involve an interaction of more or less emotional factors, becoming tendencies, salient features of our character that incites the actions to take, if we do not funnel it in the right way. In order to act upon these quasi-unconscious phases, it is necessary to accede the dimension that resides beyond the threshold of awareness; there are different ways to do it as meditation, prayer and dreams that Freud indicates as “the royal road to the unconscious”. All these ways can help us in exploring our internal dimension and expanding the lightness of our consciousness, thus restricting the darkness of the unconscious, as well as of the unknown, leading us to a deeper acquaintance with ourselves. The application of these techniques requires different theoretical and practical areas of knowledge, that can be experienced in daily life. Meditation experience can endure while talking, walking, eating, sleeping: we do not meditate just when we sit in a crossed-leg posture. But to reach a constant meditative state and to be always aware about our deep nature and its interaction with the phenomenal exterior, we need to consider some aspects: first that our psyche is like an arena, where titanic oposing forces are continually raging and struggling.
Sometimes these are entropic tendencies, sometimes they are syntropic, evolutive or devolutive ones, good or bad for health. Through the potency of the mythical language, it can be defined as the ceaseless fight between Good and Evil. There are several obstacles to meditation; Patanjali outlines these obstacles, like distraction, vikshipta, obfuscation and blunting of consciousness, the lowering of attention, mudha, whereas a selective attention is fundamental to succeed in meditative practice.
Another central aspect we have to consider about meditation concerns the individuality. Every individual is peculiar to himself, everybody is an individual with his own path, there is no sameness within these terms, since everyone has a human story and personal experiences.
According to the three modes of material nature and the work associated with them, the four divisions of human society are created by Me. And although I am the creator of this system, you should know that I am yet the nondoer, being unchangeable.
When the subject, the spiritual being, leaves his physical body he travels incorporated in a psychic bubble constituted by samskara and vasana; the strongest tendencies will particularly determine the nature of next birth, consequently the place, the belonging to a certain species and other factors related to a new material body designed to be inhabited by that particular jiva.
The psychic structure differs by the experiences we carry forward from our previous lives and, life after life, it determines different births also for monozygotic twins, what about “simple” brothers, fellow countrymen, compatriots or people who shares the same culture. The influence of the three archetypal forces, guna, that compose the material nature, prakriti, and the background of recent or less recent past actions, karma, are individually different, therefore, when a person wishes to start a meditation practice it is suggestible to get acquainted with him/her personally, since they should be assisted and introduced in a special manner, peculiar to them and according to their guna and karma. If the individuality, the specificity of that particular model of personality, is unique, then liberty should be conceived as its natural corollary. No practice can deprive individuals of their liberty and no Master shall deny liberty to his disciples. There shall not be any induced suggestion, but obedience related to free will to accept an offer from a model considered pre-eminent by the individual. In this relationship the liberty of the meditator must always be respected, because the person will be able to meditate to the extent that he or she will be free. Certainly, he will make mistakes, he will not avoid to be subject to mental automatism typical of who knows how many past lives, he will not immediately succeed to renounce and get beyond all obstacles, like mind conditioning, a certain habit, food or beverage, a relationship etc… but if we know the positive sense of liberty and recognize the specificity of that pattern of transitory personality, then the individual will be free to express himself accordingly to his or her consciousness level, without any destructive imposition, but rather by offers infused with the pure spirit of bhakti, loving relationship, prema, with an affective investment, as Love by definition does not need any counterpart, it is self-sufficient. Another important factor in meditation is the social integration, not with a corporatist meaning, much less of caste. Social integration means the capability of harmonic interaction, constructive, evolutive and with all creatures, the attitude to valorize any creature, whether they are birds, reptiles, fishes and what about men, potential travel companions from whom we may learn, in order to grow and develop spiritually. In a certain sense, all that can fall within one of the most important abstentions Patanjali indicates: Nonviolence, ahimsa. Finally, one fundamental element for an effective meditation practice is the spiritual tension, that irrepressible need every human being has to apply and orientate towards ideality. Meditation cannot prescind from the necessity we have to realize our Inner Identity.
Eco-Ethics
→ Life Comes From Life
A new essay, based on a lecture from Varsana Swami, published at Elephant Journal
In 1965, teacher and scholar A.C Bhaktivedanta Swami transplanted the culture of Bhakti, or the yoga of devotion, from its roots in the ancient culture of India to the Western world.
Bhaktivedanta Swami was “ahead of his time” in the realm of living ecology. A few years before the modern ecological movement found its ground, Bhaktivedanta Swami was teaching his young students the ideal of “simple living and high thinking.” He encouraged them to break out of their industrialized and technological conditioning of mass consumption to return to a less complicated way of being, in order to free the mind for spiritual enlightenment. His students imbibed his audacity, starting farm communities in the model of the Vedic village culture in numerous places across North America, Europe, Africa, South America, Australia, and back to India.
They understood that what they were trying to do was, in a sense, both revolutionary yet eternal. The spiritual ecology and culture of the Bhakti tradition and of the Vedas is nothing new, yet to understand its precepts could bring profound auspicious change to our human condition, and to our increasingly fragile relationship with our Mother Earth.
We stand on the cusp of an abyss. We can see, with the correct lens of vision, that our collective reliance on machine and industry, on hardware and software, on an exploitative relationship with Mother Earth, has created the prospect of a total collapse of the comforts and easy access to resources that we take for granted.
Over the last forty years — beginning from the crystallized aesthetic beauty of the famous “Blue Marble” picture of our Mother Earth taken by the astronauts of Apollo 17 — we have come to understand that we all share the same planet, the same air, the same soil. We carry within us the strong, yet mostly unconscious inkling, that the Earth is our collective mother and our collective psyche.
The degree of our forgetfulness of this is the degree of pain we now all share at the breaking of our symbiosis with the planet which shelters us, nurtures us, and gives us everything she has. What would we do if the fragile relationship we have left with Mother Earth shattered?
What would we do if the chain of easy flow and access to the consumer goods and resources we take for granted broke down?
In an article by Mike Adams at Natural News, (How Fragile We Are: Why The Complexity of Modern Civilization Threatens Us All) the author bluntly states:
This is not to say that we should abandon the innovation and enthusiasm to create scientific and technical tools which can help to reverse the tide, but Gray suggests that we not exclusively worship at the same altar to the same gods who gave us what we asked for.
There is another ingredient to be added to the recipe for solution which we must consider, which is our inherent divinity.
We must go to the ground of our being, to the level of our consciousness, our thought patterns, our actions, our aspirations, our desires, to the engine of our inner psyche, towards our soul and towards God, to understand why we do what we do, and to understand why we have chosen exploitation instead of integration, dissonance instead of harmony, affluenza instead of illumination, in our sacred relationship with Mother Earth.
This platform of consciousness, where we can understand our relationship with the Divine, with God, is where we can properly begin to understand the reality of true eco-ethics. Eco-ethics is the proper protocol of thought, action, obligation, and responsibility between organisms and their collective shared environment or ecology.
Any purely materialistic angle of vision of approach to eco-ethics will reach its limitations unless we include the perspective of universal, divine wisdom. This wisdom, or dharma, is from the transcendent realm, well beyond even this material world, yet intrinsically pervading our individual and collective consciousness. Dharma is the codices and well-worn common-sense which allows us to understand our intrinsic spiritual nature, and our link to God through understanding our function and duty as beings in relation to universal law.
The key aspect of dharma in Vedic theology revolves around actualizing the full nature of our personality and our relationships. The core concept of dharma is known as sanatana-dharma, which describes the constitutional nature of our soul in the mood of loving service or devotion (Bhakti) to God, creating an all-inclusive matrix that takes in and fulfills the obligations of our relationship to family, society, humanity, and our ecology.
Those who understand the Earth as our Mother, and who really value that relationship in their heart and in their actions, approach our crisis and its potential solutions from the heart of this universal dharma, which extends across all spiritual cultures. This relationship is not to be understood in any kind of purely mythological or vapid manner. Instead, the theology of Vedic culture explains the link between our actions, and what the Earth is divinely inspired to give us.
This science of action revolves around the culture of selfless action in the mood of sacrifice. Sacrifice, in its purest form, means to give up something in order to please someone else, which is the essence and heart of all real relationships, and the heart of the Bhakti tradition, in which one tries to offer all of the fruits of one’s efforts to please God.
It is the great blessing of our Mother Earth in that she wants to give her gifts to us in order that we may offer them in return to God who has supplied her with her natural bounty.
When this cycle of receptivity, abundance, and sacrifice is fully adhered to, harmony in our ecology is fixed. The temple of our personal and collective mind, body, and soul stands strong. She is happy to provide for everyone, if everyone is utilizing her gifts properly. This traditional model of agriculture meant that, on the natural level, everything that came from the Earth went back into the Earth. This is the true synchronicity of God’s arrangement.
Any organic farmer can experience this, using manure as organic fertilizer for example. What is the contrast? What goes back into the Earth through factory farm agriculture? Blood meal, bone meal, and chemical fertilizers, all boons of the so-called “Green Revolution.” We also have synthetic nitrogen, which comes from petroleum, saturating much of our valuable soil, killing the needed microrganisms in the earth, which then creates the need for more and more chemicals to get more and more yield from the dying soil.
The classic Vedic text Mahabharata tells us that agriculture is the most noble of occupations. That we have lost sense of this, speaking from the perspective of my own experience and my own generation, is a painful knot in the heart.
I do not want to generalize here, but a personal anecdote may suffice. I spent the better part of two years at a Bhakti community in the hills of West Virginia, living as a monk, and one of my services was to assist with our organic gardening projects. I began with great enthusiasm, until the degree of effort and hard work required hit me like a ton of bricks. I relayed my difficulty to resident sage Varsana Swami, who had spent decades at this project creating the natural infrastructure, and he said that my experience was not uncommon.
He had seen many people come to work and serve there with a sense of romanticism towards the tilling of the land, and he came to see that this romanticism was not a sustainable fuel for the sacrifice that was really needed to gain access to the integrity and determination needed to give life to the land. I took this to heart in my own experience and it was a harsh lesson for me to learn, but it is one I strive to deeply imbibe and carry within me to purify my heart, so that I may be able to understand and participate in the true nobility of the community of real agriculture, on the material and spiritual level.
This sublime culture has two pillars at its core: the culture of brahminical knowledge and the protection of one of the most dynamic living beings we share this planet with, the cow. At its core, brahminical culture means knowing the difference between matter and spirit, between our eternal nature as souls and our temporary situation in these material bodies, and living our lives in an according way to actualize that knowledge.
The cow, also one of our dear mothers, helps to give all the essential gifts of proper sacrifice and offering to the Divine. Ayurvedic science tells us that milk, particularly in its natural, raw, unpasteurized state, is a tremendous boon for physical health. It also helps to develop the finer tissues of the brain, which are conducive to the development of deeper spiritual understanding.[1] The cow’s masculine counterpart, the bull/ox, was primarily responsible for tilling the land in traditional Vedic culture.
It was this abandonment (and eventual exploitation) of the cow, bull, and ox, and the conversion to tractor power which played a large part in ruining traditional local farm economies in India, America, and across the globe. Eventually from this, multinational corporations could co-opt the chain of command as to how we ate and what we grew.
Most of the foodstuffs we mainly have access to in our local shops come from California and other far-flung places. Having the food supply in the hands of big agribusiness creates, by and large, a situation of exploitation. The sacred relationship and the nobility of agriculture becomes long lost.
Because the sacred art of agriculture always returns us to the essence of relationships, to the knowledge that we are inter-dependent on others, from our fellow earthlings, from the mercy of God, for our sustenance, we get a sense of its magnanimous heart. Agriculture encourages cooperation, whereas technology and industry tend to encourage competition. The nature of competition, and the envy it produces, is destructive to the relationship between the individual and the whole. It encourages the perversion of selfishness, that the whole should be serving the parts.
Real health is when the parts are serving the whole-serving the root of everything material and spiritual, giving one’s love to God and being imparted from Him the art and actions of love and compassion.
Understanding our predicament from a spiritual perspective begins at the level of desire. We confuse our legitimate needs with our illegitimate desires. We are conditioned to believe that material prosperity is the only route to happiness in this world. Real prosperity, guided by the light of transcendent eco-ethics, means access to wisdom, health, and real progress towards the goal of life, the re-establishment of our loving relationship with God through self-realization.
God has created a perfect synergy for us to have access to. He is deeply pleased when we cooperate and sacrifice together. Our efforts combine to create a conduit for His mercy, to create an abundance that truly sustains us. We want to feel that we are part of something greater than ourselves. If we can develop our relationship to this Divine arrangement, to the Earth as our mother, goddess, and supreme teacher, through gratitude, humility, and prayer, she will help us to understand and open our heart to our relationship with the Divine, to become channels of real change in this world, unfolding the solution in every step we take.
Sources:
[1]https://www.google.com/search?q=milk+finer+brain+tissues&ie=utf-8&oe=utf-8&aq=t&rls=org.mozilla:en-US:official&client=firefox-a
In 1965, teacher and scholar A.C Bhaktivedanta Swami transplanted the culture of Bhakti, or the yoga of devotion, from its roots in the ancient culture of India to the Western world.
Bhaktivedanta Swami was “ahead of his time” in the realm of living ecology. A few years before the modern ecological movement found its ground, Bhaktivedanta Swami was teaching his young students the ideal of “simple living and high thinking.” He encouraged them to break out of their industrialized and technological conditioning of mass consumption to return to a less complicated way of being, in order to free the mind for spiritual enlightenment. His students imbibed his audacity, starting farm communities in the model of the Vedic village culture in numerous places across North America, Europe, Africa, South America, Australia, and back to India.
They understood that what they were trying to do was, in a sense, both revolutionary yet eternal. The spiritual ecology and culture of the Bhakti tradition and of the Vedas is nothing new, yet to understand its precepts could bring profound auspicious change to our human condition, and to our increasingly fragile relationship with our Mother Earth.
Over the last forty years — beginning from the crystallized aesthetic beauty of the famous “Blue Marble” picture of our Mother Earth taken by the astronauts of Apollo 17 — we have come to understand that we all share the same planet, the same air, the same soil. We carry within us the strong, yet mostly unconscious inkling, that the Earth is our collective mother and our collective psyche.
The degree of our forgetfulness of this is the degree of pain we now all share at the breaking of our symbiosis with the planet which shelters us, nurtures us, and gives us everything she has. What would we do if the fragile relationship we have left with Mother Earth shattered?
What would we do if the chain of easy flow and access to the consumer goods and resources we take for granted broke down?
In an article by Mike Adams at Natural News, (How Fragile We Are: Why The Complexity of Modern Civilization Threatens Us All) the author bluntly states:
“ There is almost no slack in the systems that deliver your food, fuel, electricity, water or consumer products. That means if something goes wrong, even for a little while, you’ll need to depend on yourself to provide these things. Yet how many people have the ability to provide all these essentials for themselves — disconnected from the grid — for even as little as one weekend?
Few, it turns out.
They have unknowingly bet their lives on the reliability of just-in-time delivery systems and complex infrastructure interdependencies. When the water stops flowing, or the electricity goes off, or the gasoline runs out, they literally will have no idea what to do.”
We must also understand that this problem cannot be inherently solved by the same mechanisms that created it. Technology and science cannot be assumed to be the cure for the same problems they caused. Contemporary philosopher John Gray has written:
“Science is a tool for problem-solving…but it has this peculiarity, that when it is most successful it creates new problems, some of which are insoluble. This is an unpopular conclusion, and it is not only those who believe technology can overcome mortality that resist it. So do Greens who support renewable technologies and sustainable development. If humans have caused climate change, Greens insist, humans can also stop it.”
This is not to say that we should abandon the innovation and enthusiasm to create scientific and technical tools which can help to reverse the tide, but Gray suggests that we not exclusively worship at the same altar to the same gods who gave us what we asked for.
There is another ingredient to be added to the recipe for solution which we must consider, which is our inherent divinity.
We must go to the ground of our being, to the level of our consciousness, our thought patterns, our actions, our aspirations, our desires, to the engine of our inner psyche, towards our soul and towards God, to understand why we do what we do, and to understand why we have chosen exploitation instead of integration, dissonance instead of harmony, affluenza instead of illumination, in our sacred relationship with Mother Earth.
This platform of consciousness, where we can understand our relationship with the Divine, with God, is where we can properly begin to understand the reality of true eco-ethics. Eco-ethics is the proper protocol of thought, action, obligation, and responsibility between organisms and their collective shared environment or ecology.
Any purely materialistic angle of vision of approach to eco-ethics will reach its limitations unless we include the perspective of universal, divine wisdom. This wisdom, or dharma, is from the transcendent realm, well beyond even this material world, yet intrinsically pervading our individual and collective consciousness. Dharma is the codices and well-worn common-sense which allows us to understand our intrinsic spiritual nature, and our link to God through understanding our function and duty as beings in relation to universal law.
The key aspect of dharma in Vedic theology revolves around actualizing the full nature of our personality and our relationships. The core concept of dharma is known as sanatana-dharma, which describes the constitutional nature of our soul in the mood of loving service or devotion (Bhakti) to God, creating an all-inclusive matrix that takes in and fulfills the obligations of our relationship to family, society, humanity, and our ecology.
Those who understand the Earth as our Mother, and who really value that relationship in their heart and in their actions, approach our crisis and its potential solutions from the heart of this universal dharma, which extends across all spiritual cultures. This relationship is not to be understood in any kind of purely mythological or vapid manner. Instead, the theology of Vedic culture explains the link between our actions, and what the Earth is divinely inspired to give us.
This science of action revolves around the culture of selfless action in the mood of sacrifice. Sacrifice, in its purest form, means to give up something in order to please someone else, which is the essence and heart of all real relationships, and the heart of the Bhakti tradition, in which one tries to offer all of the fruits of one’s efforts to please God.
It is the great blessing of our Mother Earth in that she wants to give her gifts to us in order that we may offer them in return to God who has supplied her with her natural bounty.
Photo: Just Karen
When this cycle of receptivity, abundance, and sacrifice is fully adhered to, harmony in our ecology is fixed. The temple of our personal and collective mind, body, and soul stands strong. She is happy to provide for everyone, if everyone is utilizing her gifts properly. This traditional model of agriculture meant that, on the natural level, everything that came from the Earth went back into the Earth. This is the true synchronicity of God’s arrangement.
Any organic farmer can experience this, using manure as organic fertilizer for example. What is the contrast? What goes back into the Earth through factory farm agriculture? Blood meal, bone meal, and chemical fertilizers, all boons of the so-called “Green Revolution.” We also have synthetic nitrogen, which comes from petroleum, saturating much of our valuable soil, killing the needed microrganisms in the earth, which then creates the need for more and more chemicals to get more and more yield from the dying soil.
The classic Vedic text Mahabharata tells us that agriculture is the most noble of occupations. That we have lost sense of this, speaking from the perspective of my own experience and my own generation, is a painful knot in the heart.
I do not want to generalize here, but a personal anecdote may suffice. I spent the better part of two years at a Bhakti community in the hills of West Virginia, living as a monk, and one of my services was to assist with our organic gardening projects. I began with great enthusiasm, until the degree of effort and hard work required hit me like a ton of bricks. I relayed my difficulty to resident sage Varsana Swami, who had spent decades at this project creating the natural infrastructure, and he said that my experience was not uncommon.
He had seen many people come to work and serve there with a sense of romanticism towards the tilling of the land, and he came to see that this romanticism was not a sustainable fuel for the sacrifice that was really needed to gain access to the integrity and determination needed to give life to the land. I took this to heart in my own experience and it was a harsh lesson for me to learn, but it is one I strive to deeply imbibe and carry within me to purify my heart, so that I may be able to understand and participate in the true nobility of the community of real agriculture, on the material and spiritual level.
This sublime culture has two pillars at its core: the culture of brahminical knowledge and the protection of one of the most dynamic living beings we share this planet with, the cow. At its core, brahminical culture means knowing the difference between matter and spirit, between our eternal nature as souls and our temporary situation in these material bodies, and living our lives in an according way to actualize that knowledge.
The cow, also one of our dear mothers, helps to give all the essential gifts of proper sacrifice and offering to the Divine. Ayurvedic science tells us that milk, particularly in its natural, raw, unpasteurized state, is a tremendous boon for physical health. It also helps to develop the finer tissues of the brain, which are conducive to the development of deeper spiritual understanding.[1] The cow’s masculine counterpart, the bull/ox, was primarily responsible for tilling the land in traditional Vedic culture.
It was this abandonment (and eventual exploitation) of the cow, bull, and ox, and the conversion to tractor power which played a large part in ruining traditional local farm economies in India, America, and across the globe. Eventually from this, multinational corporations could co-opt the chain of command as to how we ate and what we grew.
Most of the foodstuffs we mainly have access to in our local shops come from California and other far-flung places. Having the food supply in the hands of big agribusiness creates, by and large, a situation of exploitation. The sacred relationship and the nobility of agriculture becomes long lost.
Because the sacred art of agriculture always returns us to the essence of relationships, to the knowledge that we are inter-dependent on others, from our fellow earthlings, from the mercy of God, for our sustenance, we get a sense of its magnanimous heart. Agriculture encourages cooperation, whereas technology and industry tend to encourage competition. The nature of competition, and the envy it produces, is destructive to the relationship between the individual and the whole. It encourages the perversion of selfishness, that the whole should be serving the parts.
Real health is when the parts are serving the whole-serving the root of everything material and spiritual, giving one’s love to God and being imparted from Him the art and actions of love and compassion.
Understanding our predicament from a spiritual perspective begins at the level of desire. We confuse our legitimate needs with our illegitimate desires. We are conditioned to believe that material prosperity is the only route to happiness in this world. Real prosperity, guided by the light of transcendent eco-ethics, means access to wisdom, health, and real progress towards the goal of life, the re-establishment of our loving relationship with God through self-realization.
God has created a perfect synergy for us to have access to. He is deeply pleased when we cooperate and sacrifice together. Our efforts combine to create a conduit for His mercy, to create an abundance that truly sustains us. We want to feel that we are part of something greater than ourselves. If we can develop our relationship to this Divine arrangement, to the Earth as our mother, goddess, and supreme teacher, through gratitude, humility, and prayer, she will help us to understand and open our heart to our relationship with the Divine, to become channels of real change in this world, unfolding the solution in every step we take.
Sources:
[1]https://www.google.com/search?q=milk+finer+brain+tissues&ie=utf-8&oe=utf-8&aq=t&rls=org.mozilla:en-US:official&client=firefox-a
Eco-Ethics
→ Life Comes From Life
A new essay, based on a lecture from Varsana Swami, published at Elephant Journal
In 1965, teacher and scholar A.C Bhaktivedanta Swami transplanted the culture of Bhakti, or the yoga of devotion, from its roots in the ancient culture of India to the Western world.
Bhaktivedanta Swami was “ahead of his time” in the realm of living ecology. A few years before the modern ecological movement found its ground, Bhaktivedanta Swami was teaching his young students the ideal of “simple living and high thinking.” He encouraged them to break out of their industrialized and technological conditioning of mass consumption to return to a less complicated way of being, in order to free the mind for spiritual enlightenment. His students imbibed his audacity, starting farm communities in the model of the Vedic village culture in numerous places across North America, Europe, Africa, South America, Australia, and back to India.
They understood that what they were trying to do was, in a sense, both revolutionary yet eternal. The spiritual ecology and culture of the Bhakti tradition and of the Vedas is nothing new, yet to understand its precepts could bring profound auspicious change to our human condition, and to our increasingly fragile relationship with our Mother Earth.
We stand on the cusp of an abyss. We can see, with the correct lens of vision, that our collective reliance on machine and industry, on hardware and software, on an exploitative relationship with Mother Earth, has created the prospect of a total collapse of the comforts and easy access to resources that we take for granted.
Over the last forty years — beginning from the crystallized aesthetic beauty of the famous “Blue Marble” picture of our Mother Earth taken by the astronauts of Apollo 17 — we have come to understand that we all share the same planet, the same air, the same soil. We carry within us the strong, yet mostly unconscious inkling, that the Earth is our collective mother and our collective psyche.
The degree of our forgetfulness of this is the degree of pain we now all share at the breaking of our symbiosis with the planet which shelters us, nurtures us, and gives us everything she has. What would we do if the fragile relationship we have left with Mother Earth shattered?
What would we do if the chain of easy flow and access to the consumer goods and resources we take for granted broke down?
In an article by Mike Adams at Natural News, (How Fragile We Are: Why The Complexity of Modern Civilization Threatens Us All) the author bluntly states:
This is not to say that we should abandon the innovation and enthusiasm to create scientific and technical tools which can help to reverse the tide, but Gray suggests that we not exclusively worship at the same altar to the same gods who gave us what we asked for.
There is another ingredient to be added to the recipe for solution which we must consider, which is our inherent divinity.
We must go to the ground of our being, to the level of our consciousness, our thought patterns, our actions, our aspirations, our desires, to the engine of our inner psyche, towards our soul and towards God, to understand why we do what we do, and to understand why we have chosen exploitation instead of integration, dissonance instead of harmony, affluenza instead of illumination, in our sacred relationship with Mother Earth.
This platform of consciousness, where we can understand our relationship with the Divine, with God, is where we can properly begin to understand the reality of true eco-ethics. Eco-ethics is the proper protocol of thought, action, obligation, and responsibility between organisms and their collective shared environment or ecology.
Any purely materialistic angle of vision of approach to eco-ethics will reach its limitations unless we include the perspective of universal, divine wisdom. This wisdom, or dharma, is from the transcendent realm, well beyond even this material world, yet intrinsically pervading our individual and collective consciousness. Dharma is the codices and well-worn common-sense which allows us to understand our intrinsic spiritual nature, and our link to God through understanding our function and duty as beings in relation to universal law.
The key aspect of dharma in Vedic theology revolves around actualizing the full nature of our personality and our relationships. The core concept of dharma is known as sanatana-dharma, which describes the constitutional nature of our soul in the mood of loving service or devotion (Bhakti) to God, creating an all-inclusive matrix that takes in and fulfills the obligations of our relationship to family, society, humanity, and our ecology.
Those who understand the Earth as our Mother, and who really value that relationship in their heart and in their actions, approach our crisis and its potential solutions from the heart of this universal dharma, which extends across all spiritual cultures. This relationship is not to be understood in any kind of purely mythological or vapid manner. Instead, the theology of Vedic culture explains the link between our actions, and what the Earth is divinely inspired to give us.
This science of action revolves around the culture of selfless action in the mood of sacrifice. Sacrifice, in its purest form, means to give up something in order to please someone else, which is the essence and heart of all real relationships, and the heart of the Bhakti tradition, in which one tries to offer all of the fruits of one’s efforts to please God.
It is the great blessing of our Mother Earth in that she wants to give her gifts to us in order that we may offer them in return to God who has supplied her with her natural bounty.
When this cycle of receptivity, abundance, and sacrifice is fully adhered to, harmony in our ecology is fixed. The temple of our personal and collective mind, body, and soul stands strong. She is happy to provide for everyone, if everyone is utilizing her gifts properly. This traditional model of agriculture meant that, on the natural level, everything that came from the Earth went back into the Earth. This is the true synchronicity of God’s arrangement.
Any organic farmer can experience this, using manure as organic fertilizer for example. What is the contrast? What goes back into the Earth through factory farm agriculture? Blood meal, bone meal, and chemical fertilizers, all boons of the so-called “Green Revolution.” We also have synthetic nitrogen, which comes from petroleum, saturating much of our valuable soil, killing the needed microrganisms in the earth, which then creates the need for more and more chemicals to get more and more yield from the dying soil.
The classic Vedic text Mahabharata tells us that agriculture is the most noble of occupations. That we have lost sense of this, speaking from the perspective of my own experience and my own generation, is a painful knot in the heart.
I do not want to generalize here, but a personal anecdote may suffice. I spent the better part of two years at a Bhakti community in the hills of West Virginia, living as a monk, and one of my services was to assist with our organic gardening projects. I began with great enthusiasm, until the degree of effort and hard work required hit me like a ton of bricks. I relayed my difficulty to resident sage Varsana Swami, who had spent decades at this project creating the natural infrastructure, and he said that my experience was not uncommon.
He had seen many people come to work and serve there with a sense of romanticism towards the tilling of the land, and he came to see that this romanticism was not a sustainable fuel for the sacrifice that was really needed to gain access to the integrity and determination needed to give life to the land. I took this to heart in my own experience and it was a harsh lesson for me to learn, but it is one I strive to deeply imbibe and carry within me to purify my heart, so that I may be able to understand and participate in the true nobility of the community of real agriculture, on the material and spiritual level.
This sublime culture has two pillars at its core: the culture of brahminical knowledge and the protection of one of the most dynamic living beings we share this planet with, the cow. At its core, brahminical culture means knowing the difference between matter and spirit, between our eternal nature as souls and our temporary situation in these material bodies, and living our lives in an according way to actualize that knowledge.
The cow, also one of our dear mothers, helps to give all the essential gifts of proper sacrifice and offering to the Divine. Ayurvedic science tells us that milk, particularly in its natural, raw, unpasteurized state, is a tremendous boon for physical health. It also helps to develop the finer tissues of the brain, which are conducive to the development of deeper spiritual understanding.[1] The cow’s masculine counterpart, the bull/ox, was primarily responsible for tilling the land in traditional Vedic culture.
It was this abandonment (and eventual exploitation) of the cow, bull, and ox, and the conversion to tractor power which played a large part in ruining traditional local farm economies in India, America, and across the globe. Eventually from this, multinational corporations could co-opt the chain of command as to how we ate and what we grew.
Most of the foodstuffs we mainly have access to in our local shops come from California and other far-flung places. Having the food supply in the hands of big agribusiness creates, by and large, a situation of exploitation. The sacred relationship and the nobility of agriculture becomes long lost.
Because the sacred art of agriculture always returns us to the essence of relationships, to the knowledge that we are inter-dependent on others, from our fellow earthlings, from the mercy of God, for our sustenance, we get a sense of its magnanimous heart. Agriculture encourages cooperation, whereas technology and industry tend to encourage competition. The nature of competition, and the envy it produces, is destructive to the relationship between the individual and the whole. It encourages the perversion of selfishness, that the whole should be serving the parts.
Real health is when the parts are serving the whole-serving the root of everything material and spiritual, giving one’s love to God and being imparted from Him the art and actions of love and compassion.
Understanding our predicament from a spiritual perspective begins at the level of desire. We confuse our legitimate needs with our illegitimate desires. We are conditioned to believe that material prosperity is the only route to happiness in this world. Real prosperity, guided by the light of transcendent eco-ethics, means access to wisdom, health, and real progress towards the goal of life, the re-establishment of our loving relationship with God through self-realization.
God has created a perfect synergy for us to have access to. He is deeply pleased when we cooperate and sacrifice together. Our efforts combine to create a conduit for His mercy, to create an abundance that truly sustains us. We want to feel that we are part of something greater than ourselves. If we can develop our relationship to this Divine arrangement, to the Earth as our mother, goddess, and supreme teacher, through gratitude, humility, and prayer, she will help us to understand and open our heart to our relationship with the Divine, to become channels of real change in this world, unfolding the solution in every step we take.
Sources:
[1]https://www.google.com/search?q=milk+finer+brain+tissues&ie=utf-8&oe=utf-8&aq=t&rls=org.mozilla:en-US:official&client=firefox-a
In 1965, teacher and scholar A.C Bhaktivedanta Swami transplanted the culture of Bhakti, or the yoga of devotion, from its roots in the ancient culture of India to the Western world.
Bhaktivedanta Swami was “ahead of his time” in the realm of living ecology. A few years before the modern ecological movement found its ground, Bhaktivedanta Swami was teaching his young students the ideal of “simple living and high thinking.” He encouraged them to break out of their industrialized and technological conditioning of mass consumption to return to a less complicated way of being, in order to free the mind for spiritual enlightenment. His students imbibed his audacity, starting farm communities in the model of the Vedic village culture in numerous places across North America, Europe, Africa, South America, Australia, and back to India.
They understood that what they were trying to do was, in a sense, both revolutionary yet eternal. The spiritual ecology and culture of the Bhakti tradition and of the Vedas is nothing new, yet to understand its precepts could bring profound auspicious change to our human condition, and to our increasingly fragile relationship with our Mother Earth.
Over the last forty years — beginning from the crystallized aesthetic beauty of the famous “Blue Marble” picture of our Mother Earth taken by the astronauts of Apollo 17 — we have come to understand that we all share the same planet, the same air, the same soil. We carry within us the strong, yet mostly unconscious inkling, that the Earth is our collective mother and our collective psyche.
The degree of our forgetfulness of this is the degree of pain we now all share at the breaking of our symbiosis with the planet which shelters us, nurtures us, and gives us everything she has. What would we do if the fragile relationship we have left with Mother Earth shattered?
What would we do if the chain of easy flow and access to the consumer goods and resources we take for granted broke down?
In an article by Mike Adams at Natural News, (How Fragile We Are: Why The Complexity of Modern Civilization Threatens Us All) the author bluntly states:
“ There is almost no slack in the systems that deliver your food, fuel, electricity, water or consumer products. That means if something goes wrong, even for a little while, you’ll need to depend on yourself to provide these things. Yet how many people have the ability to provide all these essentials for themselves — disconnected from the grid — for even as little as one weekend?
Few, it turns out.
They have unknowingly bet their lives on the reliability of just-in-time delivery systems and complex infrastructure interdependencies. When the water stops flowing, or the electricity goes off, or the gasoline runs out, they literally will have no idea what to do.”
We must also understand that this problem cannot be inherently solved by the same mechanisms that created it. Technology and science cannot be assumed to be the cure for the same problems they caused. Contemporary philosopher John Gray has written:
“Science is a tool for problem-solving…but it has this peculiarity, that when it is most successful it creates new problems, some of which are insoluble. This is an unpopular conclusion, and it is not only those who believe technology can overcome mortality that resist it. So do Greens who support renewable technologies and sustainable development. If humans have caused climate change, Greens insist, humans can also stop it.”
This is not to say that we should abandon the innovation and enthusiasm to create scientific and technical tools which can help to reverse the tide, but Gray suggests that we not exclusively worship at the same altar to the same gods who gave us what we asked for.
There is another ingredient to be added to the recipe for solution which we must consider, which is our inherent divinity.
We must go to the ground of our being, to the level of our consciousness, our thought patterns, our actions, our aspirations, our desires, to the engine of our inner psyche, towards our soul and towards God, to understand why we do what we do, and to understand why we have chosen exploitation instead of integration, dissonance instead of harmony, affluenza instead of illumination, in our sacred relationship with Mother Earth.
This platform of consciousness, where we can understand our relationship with the Divine, with God, is where we can properly begin to understand the reality of true eco-ethics. Eco-ethics is the proper protocol of thought, action, obligation, and responsibility between organisms and their collective shared environment or ecology.
Any purely materialistic angle of vision of approach to eco-ethics will reach its limitations unless we include the perspective of universal, divine wisdom. This wisdom, or dharma, is from the transcendent realm, well beyond even this material world, yet intrinsically pervading our individual and collective consciousness. Dharma is the codices and well-worn common-sense which allows us to understand our intrinsic spiritual nature, and our link to God through understanding our function and duty as beings in relation to universal law.
The key aspect of dharma in Vedic theology revolves around actualizing the full nature of our personality and our relationships. The core concept of dharma is known as sanatana-dharma, which describes the constitutional nature of our soul in the mood of loving service or devotion (Bhakti) to God, creating an all-inclusive matrix that takes in and fulfills the obligations of our relationship to family, society, humanity, and our ecology.
Those who understand the Earth as our Mother, and who really value that relationship in their heart and in their actions, approach our crisis and its potential solutions from the heart of this universal dharma, which extends across all spiritual cultures. This relationship is not to be understood in any kind of purely mythological or vapid manner. Instead, the theology of Vedic culture explains the link between our actions, and what the Earth is divinely inspired to give us.
This science of action revolves around the culture of selfless action in the mood of sacrifice. Sacrifice, in its purest form, means to give up something in order to please someone else, which is the essence and heart of all real relationships, and the heart of the Bhakti tradition, in which one tries to offer all of the fruits of one’s efforts to please God.
It is the great blessing of our Mother Earth in that she wants to give her gifts to us in order that we may offer them in return to God who has supplied her with her natural bounty.
Photo: Just Karen
When this cycle of receptivity, abundance, and sacrifice is fully adhered to, harmony in our ecology is fixed. The temple of our personal and collective mind, body, and soul stands strong. She is happy to provide for everyone, if everyone is utilizing her gifts properly. This traditional model of agriculture meant that, on the natural level, everything that came from the Earth went back into the Earth. This is the true synchronicity of God’s arrangement.
Any organic farmer can experience this, using manure as organic fertilizer for example. What is the contrast? What goes back into the Earth through factory farm agriculture? Blood meal, bone meal, and chemical fertilizers, all boons of the so-called “Green Revolution.” We also have synthetic nitrogen, which comes from petroleum, saturating much of our valuable soil, killing the needed microrganisms in the earth, which then creates the need for more and more chemicals to get more and more yield from the dying soil.
The classic Vedic text Mahabharata tells us that agriculture is the most noble of occupations. That we have lost sense of this, speaking from the perspective of my own experience and my own generation, is a painful knot in the heart.
I do not want to generalize here, but a personal anecdote may suffice. I spent the better part of two years at a Bhakti community in the hills of West Virginia, living as a monk, and one of my services was to assist with our organic gardening projects. I began with great enthusiasm, until the degree of effort and hard work required hit me like a ton of bricks. I relayed my difficulty to resident sage Varsana Swami, who had spent decades at this project creating the natural infrastructure, and he said that my experience was not uncommon.
He had seen many people come to work and serve there with a sense of romanticism towards the tilling of the land, and he came to see that this romanticism was not a sustainable fuel for the sacrifice that was really needed to gain access to the integrity and determination needed to give life to the land. I took this to heart in my own experience and it was a harsh lesson for me to learn, but it is one I strive to deeply imbibe and carry within me to purify my heart, so that I may be able to understand and participate in the true nobility of the community of real agriculture, on the material and spiritual level.
This sublime culture has two pillars at its core: the culture of brahminical knowledge and the protection of one of the most dynamic living beings we share this planet with, the cow. At its core, brahminical culture means knowing the difference between matter and spirit, between our eternal nature as souls and our temporary situation in these material bodies, and living our lives in an according way to actualize that knowledge.
The cow, also one of our dear mothers, helps to give all the essential gifts of proper sacrifice and offering to the Divine. Ayurvedic science tells us that milk, particularly in its natural, raw, unpasteurized state, is a tremendous boon for physical health. It also helps to develop the finer tissues of the brain, which are conducive to the development of deeper spiritual understanding.[1] The cow’s masculine counterpart, the bull/ox, was primarily responsible for tilling the land in traditional Vedic culture.
It was this abandonment (and eventual exploitation) of the cow, bull, and ox, and the conversion to tractor power which played a large part in ruining traditional local farm economies in India, America, and across the globe. Eventually from this, multinational corporations could co-opt the chain of command as to how we ate and what we grew.
Most of the foodstuffs we mainly have access to in our local shops come from California and other far-flung places. Having the food supply in the hands of big agribusiness creates, by and large, a situation of exploitation. The sacred relationship and the nobility of agriculture becomes long lost.
Because the sacred art of agriculture always returns us to the essence of relationships, to the knowledge that we are inter-dependent on others, from our fellow earthlings, from the mercy of God, for our sustenance, we get a sense of its magnanimous heart. Agriculture encourages cooperation, whereas technology and industry tend to encourage competition. The nature of competition, and the envy it produces, is destructive to the relationship between the individual and the whole. It encourages the perversion of selfishness, that the whole should be serving the parts.
Real health is when the parts are serving the whole-serving the root of everything material and spiritual, giving one’s love to God and being imparted from Him the art and actions of love and compassion.
Understanding our predicament from a spiritual perspective begins at the level of desire. We confuse our legitimate needs with our illegitimate desires. We are conditioned to believe that material prosperity is the only route to happiness in this world. Real prosperity, guided by the light of transcendent eco-ethics, means access to wisdom, health, and real progress towards the goal of life, the re-establishment of our loving relationship with God through self-realization.
God has created a perfect synergy for us to have access to. He is deeply pleased when we cooperate and sacrifice together. Our efforts combine to create a conduit for His mercy, to create an abundance that truly sustains us. We want to feel that we are part of something greater than ourselves. If we can develop our relationship to this Divine arrangement, to the Earth as our mother, goddess, and supreme teacher, through gratitude, humility, and prayer, she will help us to understand and open our heart to our relationship with the Divine, to become channels of real change in this world, unfolding the solution in every step we take.
Sources:
[1]https://www.google.com/search?q=milk+finer+brain+tissues&ie=utf-8&oe=utf-8&aq=t&rls=org.mozilla:en-US:official&client=firefox-a
Australian Tour 2012
→ sriprahlada.com
Chant Constantly
→ sriprahlada.com
Caitanya, the inaugurator of the sankirtan movement in India some 500 years ago, advised that people should “sing kirtan constantly” kirtaniya sada harih. How is it possible to constantly chant the holy names? Caitanya says it is only possible if we cultivate attitudes of humility, tolerance, and respect towards others. Caitanya’s message is taken to […]
Becoming a true hero
Krishna Dharma das
I expect few readers will have missed an important piece of recent news about the two men who attempted to cross the Atlantic ocean stark naked (so their salt laden clothes would not chafe their bodies) in a pedalo. It was their third try and they had real hope that their previous experience would see them through on this occasion, but alas, after only a week on the high seas, struck down by illness and terrified by the menacing waves, they had to be hauled from their craft by helicopter. “It was probably not one of my best ideas,” said Kieran Sweeney, one of the valiant souls who undertook this death defying stunt. His partner merely nodded in silent agreement.
It seems to be in human nature to challenge the elements, even at the risk of life and limb. Climbing Mount Everest is a perennial favourite, even though it has so far claimed over 200 lives. I can’t say I have it on my personal list of things to do before I die, but I kind of understand why some people would be attracted. The sense of achievement in overcoming eight mile high obstacles; in tolerating tremendous hardship to accomplish one’s goals, which of course can prove a useful asset in today’s tough world.
While I can admire such indomitable spirit, I would question where it can best be applied. Vedic knowledge tells us that the attempt to overcome nature by bodily and mental strength is ultimately doomed to failure. In the Bhagavad-gita Krishna describes the material energy as “insurmountable”. Although we may conquer the tallest mountains, or even plunge down to the bottom of the deepest seas, at the end of the day we are still bound by stringent material laws that we cannot overcome. Even as we undertake our heroic exploits we must still respect such laws. The Law of Gravity, for example, is a serious factor to be considered when ascending mountains. Under the water is the rigid condition that we cannot breathe without mechanical assistance. When we soar off into space in our efforts to reach other planets we face so many universal laws that limit us to being hardly able to go beyond our own moon, what to speak of the immense vastness of the cosmos that lies out there.
Closer to home are the awkward problems of birth, old age, disease and death that stare us in the face and are impossible to avoid. These are the primary conditions imposed upon this world, laws that bind us all, and when we are not tackling mighty challenges such as pedalling across the Atlantic, we are fully engaged with those difficulties. Indeed human endeavour is all about trying to counteract the conditions of this world and achieve some sort of security and comfort. Without such endeavours, in the shape of science, technology and constant hard work, we would soon be overcome by all kinds of trouble.
The simple reason for this is that we do not belong in this world. We are spiritual beings who belong in the spiritual atmosphere. When we are within matter we are like fish out of water. Krishna says, “The living entities in this conditioned world are my eternal fragmental parts. Due to conditioned life in material bodies they are struggling very hard.”
The struggle comes when we try to independently defeat the conditions of this world without reaching out to God. All of the laws we face here are made by him. That should be obvious; can there be any laws that have no maker and indeed no one upholding them? This world is under God’s infallible laws and it is a futile endeavour to try to overcome them in defiance of his power. We simply become further entangled in their complexities, just as a person who tries to break the state laws will only fall foul of still more conditions. As the famous quote goes, we cannot break divine laws, we can only break ourselves against them in the attempt. Our only hope is to abide by those laws and accept their creator as our well wishing Lord.
This is where our real challenge lies and where we should apply our heroism. The great obstacle to divine surrender is the false ego of wanting to be independent enjoyers of this world, of wanting to conquer and exploit it for our selfish ends. One great Vaishnava saint said in a poem, “So push thy onward march, O soul/against an evil deed/that stands with soldiers hate and lust/a hero be indeed.”
Lust and hate, along with their cohorts greed, anger and illusion, are formidable foes, and defeating them can sometimes seem a Himalayan task. But Krishna assures us that success is certain if we constantly seek his shelter. The divine helicopter of his mercy will extract us from our struggle and take us to his eternally blissful abode.
Gita and Bhagavatam discussions at home with the family
Krishna Dharma das
Moratorium Statement
→ Mukunda Goswami Sanga
This statement supersedes any and all previous declarations about a moratorium on further initiations.
STATEMENT
As of 19 January 2012, I will NOT be giving any 1st, 2nd (gayatri), or sannyasa initiations.
Possible Exceptions:
- Those to whom I’ve promised initiation before my first moratorium (on 6 November 2003) on initiations.
- Sons, daughters, parents and spouses of those I’ve initiated.
- Second (Gayatri [Brahmana] initiation to those to whom I’ve given first initiation.
- Those who've taken shelter of and receive instructions (siksha) from devotees who I have initiated (first or second).
Note: I’ll generally follow these procedures, but I may choose not to. In special circumstances and on rare occasions, I may give initiation to people who are not in these categories. When I am no longer in this body (deceased), immediate family members as defined in number 2 above, those who I’ve promised to initiate (before I established the moratorium), those who've taken shelter of and receive instructions (siksha) from devotees who I have initiated (first or second) and those to whom I’ve given first and/or second initiation or who qualify for sannyasa, can choose an ISKCON guru to give them the appropriate initiation.
ADDENDA ON 10 February 2012:
I am 70-years-old on 10 April 2012, a member of the sannyasa order. My body is fragile and frail. I am subject to many diseases. I am not very adept at living alone. The house I live in has a "guest room" and a total of 2 full bathrooms (each with a toilet and shower). My servant has to be almost a male nurse. Therefore, as far as initiation goes, I will give preferential treatment to male devotees who live with me in this house and who personally serve me for two weeks continuously minimum. This may seem a bit unfair to females and males who can't reside here for the 2-week minimum period (my dwelling is in northern New South Wales, Australia). But life in this material world is ITSELF unfair (“nasty, brutish and short,” wrote famous social contract theorist, Thomas Hobbes [1588–1679]). Also, it would be required that any devotee in this servant category to whom I would consider giving diksha or shiksha, must also be taking shelter of and instruction from others to whom I’ve given formal diksha or shiksha initiation.
END OF STATEMENT
The above statement is subject to change. All future changes will be posted on my website. So if you want to stay current, it’s imperative that you regularly check this website: www.mukundagoswami.org
Moratorium Statement
→ Mukunda Goswami Sanga
This statement supersedes any and all previous declarations about a moratorium on further initiations.
STATEMENT
As of 19 January 2012, I will NOT be giving any 1st, 2nd (gayatri), or sannyasa initiations.
Possible Exceptions:
- Those to whom I’ve promised initiation before my first moratorium (on 6 November 2003) on initiations.
- Sons, daughters, parents and spouses of those I’ve initiated.
- Second (Gayatri [Brahmana] initiation to those to whom I’ve given first initiation.
- Those who've taken shelter of and receive instructions (siksha) from devotees who I have initiated (first or second).
Note: I’ll generally follow these procedures, but I may choose not to. In special circumstances and on rare occasions, I may give initiation to people who are not in these categories. When I am no longer in this body (deceased), immediate family members as defined in number 2 above, those who I’ve promised to initiate (before I established the moratorium), those who've taken shelter of and receive instructions (siksha) from devotees who I have initiated (first or second) and those to whom I’ve given first and/or second initiation or who qualify for sannyasa, can choose an ISKCON guru to give them the appropriate initiation.
ADDENDA ON 10 February 2012:
I am 70-years-old on 10 April 2012, a member of the sannyasa order. My body is fragile and frail. I am subject to many diseases. I am not very adept at living alone. The house I live in has a "guest room" and a total of 2 full bathrooms (each with a toilet and shower). My servant has to be almost a male nurse. Therefore, as far as initiation goes, I will give preferential treatment to male devotees who live with me in this house and who personally serve me for two weeks continuously minimum. This may seem a bit unfair to females and males who can't reside here for the 2-week minimum period (my dwelling is in northern New South Wales, Australia). But life in this material world is ITSELF unfair (“nasty, brutish and short,” wrote famous social contract theorist, Thomas Hobbes [1588–1679]). Also, it would be required that any devotee in this servant category to whom I would consider giving diksha or shiksha, must also be taking shelter of and instruction from others to whom I’ve given formal diksha or shiksha initiation.
END OF STATEMENT
The above statement is subject to change. All future changes will be posted on my website. So if you want to stay current, it’s imperative that you regularly check this website: www.mukundagoswami.org
The Strange Art of Relationships, Part 3
→ Life Comes From Life
I have been trying to relate some of my own realizations, for better or for worse, on the strange art of relationships. This is perhaps the most difficult of the arts to grasp, for we are speaking of hearts full of hopes and wounds and ideals and misconceptions, not knowing how to even love or hate properly, being so wrapped up in a primal fear and loneliness that is but the reflection of our deepest separation from God.
To even begin to grasp this art, we must become conversant, if not comfortable, in the realms of honesty ad vulnerability. For me, and to say for all of us, this leads us into the realm of conflict, where we can become exposed in ways that can help or harm, depending on our consciousness and our perspective. This is a frightening thing. Stuck in the fight or flee mentality of our animal genetics, we choose one or the other on a certain instinct, and without discrimination, knowledge, or sanctity, we just add to the menace that seems to flow freely through the ethers that surround us.
We can make it black or white, and sometimes, in rare moments of crystal clarity, the calling of truth demands such divides. I am coming to learn that conflict can be something much more dynamic, and with this discrimination, knowledge, and sanctity, we can earn and find very valuable insights on our sojourn back to our spiritual identity and our spiritual home.
It is matter of finding our voice, our integrity, our calling. Speaking to my friend and fellow monk Hari Prasada, he encouraged me, as he has encouraged others close to him, to not instinctively shy away from necessary moments of conflict when they arise. For him, to see others having the tendency to be a continual push-over, was a frustrating experience. He saw they were missing a tremendous opportunity to grow, to know themselves in a deeper way, and to stand up for their own integrity and the truth at hand.
The caveat here is that to find one's voice in the realm of conflict, one must be devoted a sacred principle of honesty. We can fight and scratch and claw for what we want, for what we believe in, and there is a certain empowerment that is there, but there is a very thin line between honesty that heals and empowers, or honesty which wounds and offends.
The holy books of the Vedic spirtual culture explain numerous examples of those who had found their voice and integrity in the deepest possible way, fully saturated as they were in love of God. Despite this, even because of this, conflict still followed them like a shadow. Yet, when they were confronted, their responses were full of an incredible enlightening potency. At the essence of this potency was and is the devotion to actual forgiveness.
When the great Vedic emperor Maharaja Pariksit was unduly cursed by a young boy for a mistake he had made, he did not avenge and counter-curse. He forgave the impetuous young boy and accepted his fate, to die in seven days, in the most graceful manner, and his determination to fully understand spiritual truth left us with a perfect example of behavior and a treasure trove of knowledge through the dialogue that was recorded between him and his guru in his final days.
Another classical example is Jesus forgiving those who had crucified him on the cross. In their forgiveness, these irrepressibly divine saints are not showing weakness, or letting themselves be pushed over, but are responding with their most sacred voice, with the most honest expression of their heart. We can begin to approach them and their example when the honesty we bring to our conflicts is balanced with the intention to forgive, not to avenge.
Relationships mean conflict, either on an one-to-one basis, or in our community settings. The conflicts that inevitably result quite literally define the destiny of our aspirations together. There is no way to avoid this confrontation of definition, for the holy books of the Vedas tell us that we live in the age of quarrel and hypocrisy.
Every particle, every atom of our age is saturated with quarrel and hypocrisy. We grow old and experience this reality more and more, the searing of life itself it seems. Everything we build is so fragile in comparison to this onslaught of disarray. We can find ourselves burrowed into a deep well of our own cynicism, firmly convinced that unity is but a pipe dream.
This is where the voice of our honesty, if couched in an understanding and a desire for actual forgiveness, is such a powerful force against this seemingly impossible nightmare. We must understand that we have been forgiven for so much in our lives by others, for so much to even enter into the spiritual realm, therefore it is our most sacred duty to be able to forgive others.
This is not cheap. This is not easy, especially when emotions are torn asunder and raw. It is a bittersweet and fine line to walk, and knowing how to do so only comes from the maturity that is earned through sincerity and the mistakes that come along with it. Somehow, through the falsities of our own ego, we must develop our devotion to forgiveness. The alternative is a universe of pain and heartbreak, and it is nothing we want to put our hearts through or anyone else's heart for that matter.
This world and all the people in it require for us a tough skin, but an open heart. Our conflicts, if we approach them with this maturity, will give us a growth we can feel in every fiber of our being, and a surcharge in our spirit which cannot be denied.
The Strange Art of Relationships, Part 3
→ Life Comes From Life
I have been trying to relate some of my own realizations, for better or for worse, on the strange art of relationships. This is perhaps the most difficult of the arts to grasp, for we are speaking of hearts full of hopes and wounds and ideals and misconceptions, not knowing how to even love or hate properly, being so wrapped up in a primal fear and loneliness that is but the reflection of our deepest separation from God.
To even begin to grasp this art, we must become conversant, if not comfortable, in the realms of honesty ad vulnerability. For me, and to say for all of us, this leads us into the realm of conflict, where we can become exposed in ways that can help or harm, depending on our consciousness and our perspective. This is a frightening thing. Stuck in the fight or flee mentality of our animal genetics, we choose one or the other on a certain instinct, and without discrimination, knowledge, or sanctity, we just add to the menace that seems to flow freely through the ethers that surround us.
We can make it black or white, and sometimes, in rare moments of crystal clarity, the calling of truth demands such divides. I am coming to learn that conflict can be something much more dynamic, and with this discrimination, knowledge, and sanctity, we can earn and find very valuable insights on our sojourn back to our spiritual identity and our spiritual home.
It is matter of finding our voice, our integrity, our calling. Speaking to my friend and fellow monk Hari Prasada, he encouraged me, as he has encouraged others close to him, to not instinctively shy away from necessary moments of conflict when they arise. For him, to see others having the tendency to be a continual push-over, was a frustrating experience. He saw they were missing a tremendous opportunity to grow, to know themselves in a deeper way, and to stand up for their own integrity and the truth at hand.
The caveat here is that to find one's voice in the realm of conflict, one must be devoted a sacred principle of honesty. We can fight and scratch and claw for what we want, for what we believe in, and there is a certain empowerment that is there, but there is a very thin line between honesty that heals and empowers, or honesty which wounds and offends.
The holy books of the Vedic spirtual culture explain numerous examples of those who had found their voice and integrity in the deepest possible way, fully saturated as they were in love of God. Despite this, even because of this, conflict still followed them like a shadow. Yet, when they were confronted, their responses were full of an incredible enlightening potency. At the essence of this potency was and is the devotion to actual forgiveness.
When the great Vedic emperor Maharaja Pariksit was unduly cursed by a young boy for a mistake he had made, he did not avenge and counter-curse. He forgave the impetuous young boy and accepted his fate, to die in seven days, in the most graceful manner, and his determination to fully understand spiritual truth left us with a perfect example of behavior and a treasure trove of knowledge through the dialogue that was recorded between him and his guru in his final days.
Another classical example is Jesus forgiving those who had crucified him on the cross. In their forgiveness, these irrepressibly divine saints are not showing weakness, or letting themselves be pushed over, but are responding with their most sacred voice, with the most honest expression of their heart. We can begin to approach them and their example when the honesty we bring to our conflicts is balanced with the intention to forgive, not to avenge.
Relationships mean conflict, either on an one-to-one basis, or in our community settings. The conflicts that inevitably result quite literally define the destiny of our aspirations together. There is no way to avoid this confrontation of definition, for the holy books of the Vedas tell us that we live in the age of quarrel and hypocrisy.
Every particle, every atom of our age is saturated with quarrel and hypocrisy. We grow old and experience this reality more and more, the searing of life itself it seems. Everything we build is so fragile in comparison to this onslaught of disarray. We can find ourselves burrowed into a deep well of our own cynicism, firmly convinced that unity is but a pipe dream.
This is where the voice of our honesty, if couched in an understanding and a desire for actual forgiveness, is such a powerful force against this seemingly impossible nightmare. We must understand that we have been forgiven for so much in our lives by others, for so much to even enter into the spiritual realm, therefore it is our most sacred duty to be able to forgive others.
This is not cheap. This is not easy, especially when emotions are torn asunder and raw. It is a bittersweet and fine line to walk, and knowing how to do so only comes from the maturity that is earned through sincerity and the mistakes that come along with it. Somehow, through the falsities of our own ego, we must develop our devotion to forgiveness. The alternative is a universe of pain and heartbreak, and it is nothing we want to put our hearts through or anyone else's heart for that matter.
This world and all the people in it require for us a tough skin, but an open heart. Our conflicts, if we approach them with this maturity, will give us a growth we can feel in every fiber of our being, and a surcharge in our spirit which cannot be denied.
Ladies sanga discussion Bg Intro. Feb 8-9
Krishna Dharma das
The Science of Meditation (part 4). By Matsyavatara dasa (Marco Ferrini)
→ Matsya Avatar das adhikari
The Collective Unconscious represents the World of Archetypes, of Symbols where an American, an Indios, a citizen of Cape of Good Hope, an Eskimo or a Chinese have same essential systems of reference: actually, this is the universal nature of symbols.
The concept of memory or remembrance, in Sanskrit smritaya, becomes crucial as what can be remembered on conscious or unconscious level. Memories are all the more conditioning when deeply situated in the unconscious mind; if a conscious memory or thought can be temporarily and voluntarily put aside by the person who is trying to concentrate and focus on something else, an unconscious memory, just because of its nature, cannot be directly and consciously dealt and it will affect and act upon the person. Such experiences, registered in the deep unconscious (karmashaya), are known as samskara, where sam means “together” and kara derives from the Sanskrit root kr and means “to do”; these experiences are neither positive nor negative per se, but their importance is due to the powerful influence on the individual, who, generally speaking, wrongly thinks to be the sole author of all his actions. Similar experiences attract themselves and produce deep grooves in the unconscious psyche, authentic paths along which the individual retrace same steps. These psychic grooves represent the individual inclinations, vasana, that also are neither positive nor negative. Hence, unconscious often acts upon us without knowing, driven by our inclinations that can be for Art, Science, Harmonization or Abuse, Peacefulness or Bellicosity; obviously, in order to really master ourselves, we have to clean up our minds thoroughly and to sweep away especially the negative inclinations. There are very precise and effective techniques, that enable a voluntary transformation of the unconscious elements; this willing action is fundamental to start the meditative process. Just so, we can free our intuitive capacity, “the way of the heart”, that will be cleared only if the heart will be adequately purified. Actually, in order to bring to light the reality of ourselves, we cannot base our knowledge on sensory perception that represent just 0,1% of the external and internal reality, and it cannot even be based on the information circulating within the society, especially in this society where we live, highly technological, completely extroverted, aimed at exterior projects and where opinions are often prejudices. The critical capacity is properly represented by the practice of Socratic dictum “I know that I do not know” that invites questioning, to not accept something as a priori just because observable through the senses or logical reasoning, to doubt in a constructive manner one’s own deepest convictions. So it is possible to transcend the concept of reality anchored in the material and psychic world, to overcome the mere rational function and the intellect that has “short wings” as Dante says, rediscovering our pure intuitive faculties that are typical of childish psyche, that underlie modern scientific research processes. From this perspective, we do not refuse the intellect in general - “the good of intellect” still paraphrasing Dante - since it is a precious means of investigation if not abused at the expense of other cognitive channels , but it must be properly used to get as free as a pole vaulter who, after having made the swing faster, puts off and releases the pole to fly away. All great discoveries are made by brilliant intuition, just later Positive Sciences as Mathematics, Physics, Chemistry will verify them experimentally, in order to make them clear to everybody, besides who conceived them. To explain, to share with others one’s own discoveries or realizations are feelings relevant to compassion, karuna, and to transmit them in a persuasive manner and with typical respect in the spirit of offering is fundamental for collective and individual growth, since what is offered to others will be given back to us. The best way to do ourselves good is to be doing good to others by offering what is most precious to us.
The actions we have taken affect us in an extraordinary way , releasing a photocopy in our minds that is embedded in our psychic structure; whatever we do, whatever we say, think, desire leaves a trace. Hence, in reference to Great Teachers and Connoisseurs of the Psyche, of Human Soul and Human Being, but above all of Man’s Divine Nature and Prison (quoting Plato and not despising the physical body), we can affirm that we are where we are since we desired, thought, said and acted in a certain way. This vision is apparently deterministic, whilst in constant evolution: in the very moment we are talking or that you are reading, the change of our comprehension and samskara has already begun. Every desire, thought and word give birth to relevant and corresponding material manifestations.
The Science of Meditation (part 4). By Matsyavatara dasa (Marco Ferrini)
→ Matsya Avatar das adhikari
The Collective Unconscious represents the World of Archetypes, of Symbols where an American, an Indios, a citizen of Cape of Good Hope, an Eskimo or a Chinese have same essential systems of reference: actually, this is the universal nature of symbols.
The concept of memory or remembrance, in Sanskrit smritaya, becomes crucial as what can be remembered on conscious or unconscious level. Memories are all the more conditioning when deeply situated in the unconscious mind; if a conscious memory or thought can be temporarily and voluntarily put aside by the person who is trying to concentrate and focus on something else, an unconscious memory, just because of its nature, cannot be directly and consciously dealt and it will affect and act upon the person. Such experiences, registered in the deep unconscious (karmashaya), are known as samskara, where sam means “together” and kara derives from the Sanskrit root kr and means “to do”; these experiences are neither positive nor negative per se, but their importance is due to the powerful influence on the individual, who, generally speaking, wrongly thinks to be the sole author of all his actions. Similar experiences attract themselves and produce deep grooves in the unconscious psyche, authentic paths along which the individual retrace same steps. These psychic grooves represent the individual inclinations, vasana, that also are neither positive nor negative. Hence, unconscious often acts upon us without knowing, driven by our inclinations that can be for Art, Science, Harmonization or Abuse, Peacefulness or Bellicosity; obviously, in order to really master ourselves, we have to clean up our minds thoroughly and to sweep away especially the negative inclinations. There are very precise and effective techniques, that enable a voluntary transformation of the unconscious elements; this willing action is fundamental to start the meditative process. Just so, we can free our intuitive capacity, “the way of the heart”, that will be cleared only if the heart will be adequately purified. Actually, in order to bring to light the reality of ourselves, we cannot base our knowledge on sensory perception that represent just 0,1% of the external and internal reality, and it cannot even be based on the information circulating within the society, especially in this society where we live, highly technological, completely extroverted, aimed at exterior projects and where opinions are often prejudices. The critical capacity is properly represented by the practice of Socratic dictum “I know that I do not know” that invites questioning, to not accept something as a priori just because observable through the senses or logical reasoning, to doubt in a constructive manner one’s own deepest convictions. So it is possible to transcend the concept of reality anchored in the material and psychic world, to overcome the mere rational function and the intellect that has “short wings” as Dante says, rediscovering our pure intuitive faculties that are typical of childish psyche, that underlie modern scientific research processes. From this perspective, we do not refuse the intellect in general - “the good of intellect” still paraphrasing Dante - since it is a precious means of investigation if not abused at the expense of other cognitive channels , but it must be properly used to get as free as a pole vaulter who, after having made the swing faster, puts off and releases the pole to fly away. All great discoveries are made by brilliant intuition, just later Positive Sciences as Mathematics, Physics, Chemistry will verify them experimentally, in order to make them clear to everybody, besides who conceived them. To explain, to share with others one’s own discoveries or realizations are feelings relevant to compassion, karuna, and to transmit them in a persuasive manner and with typical respect in the spirit of offering is fundamental for collective and individual growth, since what is offered to others will be given back to us. The best way to do ourselves good is to be doing good to others by offering what is most precious to us.
The actions we have taken affect us in an extraordinary way , releasing a photocopy in our minds that is embedded in our psychic structure; whatever we do, whatever we say, think, desire leaves a trace. Hence, in reference to Great Teachers and Connoisseurs of the Psyche, of Human Soul and Human Being, but above all of Man’s Divine Nature and Prison (quoting Plato and not despising the physical body), we can affirm that we are where we are since we desired, thought, said and acted in a certain way. This vision is apparently deterministic, whilst in constant evolution: in the very moment we are talking or that you are reading, the change of our comprehension and samskara has already begun. Every desire, thought and word give birth to relevant and corresponding material manifestations.
Bihar stupa could contain Buddha relics
→ Vedicarcheologicaldiscoveries's Weblog
February 11, 2012
By IANS,
Patna : The Archaelogical Survey of India (ASI) is set to begin excavation of a newly-found ancient stupa that was badly damaged and has been lying neglected for centuries in Bihar’s Begusarai district, an official said Saturday.
The Patna circle of the ASI has identified the location of the stupa at Harsai near Garhpura village. Archeaologists here believe that it could be one of the eight original stupas built to house the relics of Lord Buddha.
“Going by the physical appearance of the stupa and the use of mud lumps denotes that it could be one of the eight original stupas housing the Buddha’s corporeal relics. But that can be determined only after excavation,” the superintending archaeologist of ASI (Patna circle) S K Manjul said.
According to ancient scriptures, after the Buddha was cremated, there was a disagreement over the division of his remains. They were then divided into eight parts and distributed among the eight powerful kingdoms and republics, which laid claim over them. All of them buried their share of relics in stupas specially built to serve as markers of the physical presence of the Buddha and his teachings.
Till date archaeologists have identified six of them. “If this stupa turned to be seventh, it can be the ASI’s biggest discovery,” he said.
Manjul said the ASI plans to start the excavation in the next few months this year. “The ASI’s central advisory board of archaeology has already granted an excavation license to an archeaologist of ASI’s Patna circle to undertake the work,” Manjul said.
According to ASI officials here, the stupa may also turn out to be the only one, which emperor Ashoka could not open to take out the relics for distribution over the Indian sub-continent.
This stupa is made of sun-dried clay lumps and fixed with mud mortars and later strengthened with layers of gravel and burnt bricks. It is currently in a bad shape. The stupa is threatened by local resident, who are minning it for clay.
“Some local people have damaged a part of it to extend the agriculture fields.The stupa is lying neglected as it is unprotected till date,” he said.
HARSAI STUPA (Herson)
(86˚10’40”/25˚36’20”)
Harsai
Manjhaul
20 Kms North from Begusarai district headquarters.
Stupa
Archaeological Site
Only one smaller Stupa of southern part seems to be intact due to thick vegetation cover. The main stupa has been cut almost to half.
Diameter – 110 m
It consist of four stupas having the largest in the centre and there equidistant smaller in three directions, one each in the west, north and south. The completely clay built stupa use to have a hard outer most surface built by bricks-dust etc. (surkhi)This Bajralepit’ stupa consists of a three strate architectures. ‘Mahavansh’ has reference of such stupas. The finding of such remarkable stupa is significant for the history of the region. It must be seen in the contexet of Buddha’s visit to Anguttarap as referred in the “Majjhim Nikaya”.
‘First astro observatory’ of Harappan Civilisation found in Kutch
→ Vedicarcheologicaldiscoveries's Weblog
Tue Feb 07 2012, 01:57 hrs
Mumbai : A group of scientists has identified two circular structures at Dholavira in Kutch district of Gujarat, which they say is the first identification of a structure used for observational astronomy during the Harappan Civilisation. The discovery by M N Vahia from the Tata Institute of Fundamental Research (TIFR) and Srikumar Menon from Manipal School of Architecture and Planning (Karnataka) is crucial, say scientists, as it is the first direct indication of intellectual capacity of people in the context of the civilisation and their relation to astronomy.“It is highly implausible that such an intellectually advanced civilisation did not have any knowledge of positional astronomy. These (structures) would have been useful for calendrical (including time of the day, time of the night, seasons, years and possibly even longer periods) and navigational purposes apart from providing intellectual challenge to understanding the movement of the heavens,” said the paper titled ‘A possible astronomical observatory at Dholavira’ to be published in the forthcoming edition of Man and Environment.
Vahia said Dholavira, assumed to be an island at that time, is almost exactly on the Tropic of Cancer and was an important centre of trade. “Hence, keeping track of time would be crucial to the city. So far, there had been no positive identification of any astronomy-related structure in any of the 1,500-odd sites of the Harappan Civilisation known today. The two structures identified by us seem to have celestial orientations inbuilt into their design. So, we have concluded that the two rooms in the structure were meant for observations of the sun,” he said.
He said the discovery will enable scientists to measure the intellectual growth of people of the Harappan Civilisation. It could give valuable insights on how the mentalities of the civilisation developed, in what ways they used the astronomical data to conduct business, farming and other activities.
The scientists simulated, what is now left of the two rooms, for response to solar observations and have concluded that important days of the solar calendar could easily be identified by analysing the image inside the room.
The simulations were conducted for summer and winter solstice. The study says the narrow beam of light from the entrances would also enhance the perception of the movement of the sun over a year.
“The interplay of image and its surrounding structures seem to suggest that the structure is consistent with it being a solar observatory to mark time. The west-facing circle has two flanking walls outside the exit, whose shadow touches the entrance on winter and summer solstice. The two square well-like structures at the southern end would provide an excellent location to observe zenith transiting stars even in the presence of city lights,” says the study.
The 50th
→ NY Times & Bhagavad Gita Sanga/ Sankirtana Das
2015 and 1016 mark the 50th anniversaries of Srila Prabhupada's arrival in America and the formation of ISKCON respectively. These dates are practically around the corner. These 50th anniversaries are ideal opportunities for introducing ourselves afresh to the public and educating folks on Srila Prabhupada and Krishna Consciousness. Devotees might offer programs in colleges, churches, senior groups, and special interest groups, etc. One thing that would be useful in this regard is to develop power point presentations on the history of the Movement - the advent of Sri Chaitanya, how Prabhupada brought the teachings to the West, and the growth of KC. Another thought is to have a site where devotees can communicate about The 50th - share ideas, promote events, offer assistance or suggestions. This year is not too soon to start if devotees want to have projects and events up and running as an offering to Srila Prabhupada for this momentous occasion. More Later.
The 50th
→ NY Times & Bhagavad Gita Sanga/ Sankirtana Das
2015 and 1016 mark the 50th anniversaries of Srila Prabhupada's arrival in America and the formation of ISKCON respectively. These dates are practically around the corner. These 50th anniversaries are ideal opportunities for introducing ourselves afresh to the public and educating folks on Srila Prabhupada and Krishna Consciousness. Devotees might offer programs in colleges, churches, senior groups, and special interest groups, etc. One thing that would be useful in this regard is to develop power point presentations on the history of the Movement - the advent of Sri Chaitanya, how Prabhupada brought the teachings to the West, and the growth of KC. Another thought is to have a site where devotees can communicate about The 50th - share ideas, promote events, offer assistance or suggestions. This year is not too soon to start if devotees want to have projects and events up and running as an offering to Srila Prabhupada for this momentous occasion. More Later.
The Strange Art of Relationships, Part 2
→ Life Comes From Life
Continuing from our previous meditation on the strange art of relationships, let me humbly offer some straight dope. There is no way we can avoid conflict in our relationships, nor should we want to avoid conflict. Without conflict, our relationships will never grow and flower fully into the deep, sacred love that is at the essence of our shared affection and experiences together.
One of the key points we established last time was the need to understand and be in full touch with our conscience. Our conscience is our tool and our guide to the proper processing of our conflicts. Swami Prabhupada deftly defines one key element of our conscience as being able to understand the suffering and happiness of other living entities. This begins when we are in touch with our own suffering and happiness, when we are no longer afraid of our own suffering and happiness.
We walk across the desert of our own heart in order to walk hand-in-hand with those we strive to love in this world and in this life. Let's go back again to Bhakti Tirtha Swami's Four Principles of Community Building, particularly principle #2
Anytime there is a problem in a relationship, you should first see it as your own fault. Even if others are to blame, you will only add to the problem by considering them to be at fault.
This is certainly a provocative ideal. That provocation goes to an even deeper level when we step back and consider it from the philosophical perspective of the Bhakti-Yoga tradition, which tells us that when a conflict arises and we feel pain, this pain is a karmic reaction we are receiving. The other person bringing this difficulty into our relationship is understood to be an instrument of our own karma.
I know this doesn't sound good or taste good. Discussions I've had around this idea reveal, on one level, that to place or lay blame at any party in a conflict may not do much to resolve the problem. I can certainly agree with this to an extent, for blame is a very strong word, a very loaded concept. What to speak of karma, which is well beyond anyone's understanding.
What these principles encourage us to do, if we can look past our surface discomfort and misunderstanding, is to learn the value of taking ownership of our problems. Someone may be fully at fault for a certain conflict. You can objectively look at the particular situation and say “I did nothing here to cause this particular situation to arise. It is all the other's person fault, totally and truly.” How I understand BT Swami's principle here is to transcend the objective and return to a deeper look at our own subjective contribution, which is not so obvious.
We may find that the neglect and pain we have given to this person in the past has a direct link to the neglect and pain they are causing us now. In other words, if we are really brave enough to look and to consider, we can see that no conflict lives in a vacuum. Someone who is mistreating us now is simply reacting, consciously or unconsciously, to some mistreatment we have laid upon them in the past.
I'll give a recent example from my own experience: A few weeks back, I asked one of my fellow monks to cover a service I had for one of our temple's monthly meditation programs. My friend gave me a genuine response in return: “Let me think about it”, which I instantly construed as being “I don't want to.” I expressed some instant frustration at the non-committal reply, which later blew up into a full-blown conflict, featuring the shouting out of generalities, irrationalities, and accusations (I did all the shouting too-my fellow monk seems to understand that monastic life should feature a minimum of shouting).
Of course, I had been thinking about the nature of conflict at the same time, and as much as my mind was telling me that I was totally right, and that I had the right to expect everyone to drop what they're doing and help me at a moment's whim, I had to go deeper. I could understand then that this particular conflict was a manifestation of other harsh dealings I had had with this monk. His reluctance to help me with my request was rooted in previous episodes where I had not helped him when he asked, and also where I had not expressed my emotions or feelings in a constructive way.
The fact is that he and I have a good relationship, where we can and have shared our intimate struggles and inspirations in ways we don't normally share with other monks in our monastery. One wrinkle of that for me is that with those I feel closely with, I am more able to express my emotions, one of which is anger.
The silver lining there is that this intimacy in my relationship compels me to closely examine the nature of any conflict I may have with this particular person, and although it's never comfortable, I have found that this honest introspection, and taking ownership at my own feet when I offend this person, has only made that relationship grow and become more mature.
No physician hesitates to give pain in order to give health, and we must have this mentality to do the needful on our inner journey. Restoring our connection to our conscience, to the presence of the Divine within us, is not easily or cheaply won. To know of, to feel, the suffering and happiness of those we love or strive to love in our life is no small thing. Only when we take ownership of our own suffering and happiness, and its effect on the relationships in our lives, will we learn to connect heart-to-heart.
The winds of conflict are so powerful that unless we have a deep inner core, rooted to God and service to God, our fragile hearts will never survive the contradictions that come when two souls in human form try to understand and love one another in a meaningful way.
The Strange Art of Relationships, Part 2
→ Life Comes From Life
Continuing from our previous meditation on the strange art of relationships, let me humbly offer some straight dope. There is no way we can avoid conflict in our relationships, nor should we want to avoid conflict. Without conflict, our relationships will never grow and flower fully into the deep, sacred love that is at the essence of our shared affection and experiences together.
One of the key points we established last time was the need to understand and be in full touch with our conscience. Our conscience is our tool and our guide to the proper processing of our conflicts. Swami Prabhupada deftly defines one key element of our conscience as being able to understand the suffering and happiness of other living entities. This begins when we are in touch with our own suffering and happiness, when we are no longer afraid of our own suffering and happiness.
We walk across the desert of our own heart in order to walk hand-in-hand with those we strive to love in this world and in this life. Let's go back again to Bhakti Tirtha Swami's Four Principles of Community Building, particularly principle #2
Anytime there is a problem in a relationship, you should first see it as your own fault. Even if others are to blame, you will only add to the problem by considering them to be at fault.
This is certainly a provocative ideal. That provocation goes to an even deeper level when we step back and consider it from the philosophical perspective of the Bhakti-Yoga tradition, which tells us that when a conflict arises and we feel pain, this pain is a karmic reaction we are receiving. The other person bringing this difficulty into our relationship is understood to be an instrument of our own karma.
I know this doesn't sound good or taste good. Discussions I've had around this idea reveal, on one level, that to place or lay blame at any party in a conflict may not do much to resolve the problem. I can certainly agree with this to an extent, for blame is a very strong word, a very loaded concept. What to speak of karma, which is well beyond anyone's understanding.
What these principles encourage us to do, if we can look past our surface discomfort and misunderstanding, is to learn the value of taking ownership of our problems. Someone may be fully at fault for a certain conflict. You can objectively look at the particular situation and say “I did nothing here to cause this particular situation to arise. It is all the other's person fault, totally and truly.” How I understand BT Swami's principle here is to transcend the objective and return to a deeper look at our own subjective contribution, which is not so obvious.
We may find that the neglect and pain we have given to this person in the past has a direct link to the neglect and pain they are causing us now. In other words, if we are really brave enough to look and to consider, we can see that no conflict lives in a vacuum. Someone who is mistreating us now is simply reacting, consciously or unconsciously, to some mistreatment we have laid upon them in the past.
I'll give a recent example from my own experience: A few weeks back, I asked one of my fellow monks to cover a service I had for one of our temple's monthly meditation programs. My friend gave me a genuine response in return: “Let me think about it”, which I instantly construed as being “I don't want to.” I expressed some instant frustration at the non-committal reply, which later blew up into a full-blown conflict, featuring the shouting out of generalities, irrationalities, and accusations (I did all the shouting too-my fellow monk seems to understand that monastic life should feature a minimum of shouting).
Of course, I had been thinking about the nature of conflict at the same time, and as much as my mind was telling me that I was totally right, and that I had the right to expect everyone to drop what they're doing and help me at a moment's whim, I had to go deeper. I could understand then that this particular conflict was a manifestation of other harsh dealings I had had with this monk. His reluctance to help me with my request was rooted in previous episodes where I had not helped him when he asked, and also where I had not expressed my emotions or feelings in a constructive way.
The fact is that he and I have a good relationship, where we can and have shared our intimate struggles and inspirations in ways we don't normally share with other monks in our monastery. One wrinkle of that for me is that with those I feel closely with, I am more able to express my emotions, one of which is anger.
The silver lining there is that this intimacy in my relationship compels me to closely examine the nature of any conflict I may have with this particular person, and although it's never comfortable, I have found that this honest introspection, and taking ownership at my own feet when I offend this person, has only made that relationship grow and become more mature.
No physician hesitates to give pain in order to give health, and we must have this mentality to do the needful on our inner journey. Restoring our connection to our conscience, to the presence of the Divine within us, is not easily or cheaply won. To know of, to feel, the suffering and happiness of those we love or strive to love in our life is no small thing. Only when we take ownership of our own suffering and happiness, and its effect on the relationships in our lives, will we learn to connect heart-to-heart.
The winds of conflict are so powerful that unless we have a deep inner core, rooted to God and service to God, our fragile hearts will never survive the contradictions that come when two souls in human form try to understand and love one another in a meaningful way.
Offerings
→ Mukunda Goswami Sanga
All food and garlands as well as any other “offering items” should be offered to Lord Krishna and/or Lord Caitanya BEFORE being offered to Mukunda Goswami. These items should preferably be offered to temple or home Deities. Photos of paintings of Deities are also acceptable. Since temple and home Deities are usually made from stone or wood (including marble, other metal, such as obsidian, bell metal and ashta dhatu [a selective mixture of eight metals: copper, brass, tin, lead, iron, gold, silver and steel, used by the sthapatis in the making of Mayapura’s Panca Tattva Deities] and other stonework, shaligram- and govardhana-silas, neem or other wood) and since Deity paintings and photos are relatively commonplace, these are more acceptable than Deities made of soil, sand and jewels. Only in emergency situations, such as the guru or sannyasi being offered the prasadam having to leave the premises immediately and suddenly, should offerings be made in the mind.
According to Srimad Bhagavatam 11.27.12, Dieties can manifest in the following eight substances: stone, wood, metal, earth, paint, sand, the mind or jewels.
Offerings
→ Mukunda Goswami Sanga
All food and garlands as well as any other “offering items” should be offered to Lord Krishna and/or Lord Caitanya BEFORE being offered to Mukunda Goswami. These items should preferably be offered to temple or home Deities. Photos of paintings of Deities are also acceptable. Since temple and home Deities are usually made from stone or wood (including marble, other metal, such as obsidian, bell metal and ashta dhatu [a selective mixture of eight metals: copper, brass, tin, lead, iron, gold, silver and steel, used by the sthapatis in the making of Mayapura’s Panca Tattva Deities] and other stonework, shaligram- and govardhana-silas, neem or other wood) and since Deity paintings and photos are relatively commonplace, these are more acceptable than Deities made of soil, sand and jewels. Only in emergency situations, such as the guru or sannyasi being offered the prasadam having to leave the premises immediately and suddenly, should offerings be made in the mind.
According to Srimad Bhagavatam 11.27.12, Dieties can manifest in the following eight substances: stone, wood, metal, earth, paint, sand, the mind or jewels.
The Science of Meditation (part 3). By Matsyavatara dasa (Marco Ferrini)
→ Matsya Avatar das adhikari
The Science of Health or Ayurveda (the Sanskrit term “ayur” means life, force, health) studies in a detailed manner the Nature of Human Being and his relationship with a full range of energies. Ayurveda extends the interaction overview of body, psyche and consciousness from an intra-individual level into an inter-individual one. Hence, behavior and single actions are considered not only as a result of one’s own apparatus, but as an interaction with other bodies, psyches and consciousness. This point is very important, making us able to reconduct to this phenomenon many of present conflicts, both on an individual and collective level. As a matter of fact, conflicts that cannot be solved inwardly are extrojected onto people around us, no matter if close or distant. The connection between different elements of the Created cannot be reduced exclusively to relationships, but permeates the entire Universe: just think about Bell’s Theorem, that enunciates the correlation between two particles entering into contact, sharing same experience, synchronizing and endure in resonant state also when separated or one of them is modified; this variation is instantly extended to the other particle in no time.
There is nothing in the Universe that is separate from everything else. Everything is connected and as we can identify micro-networks and neural circuits, it is possible to identify much larger macro-networks beyond any one single individual. In the Veda, in the Gita, in the Upanishad, in the Yogasutra and other scripts of the Indo-Vedic Tradition, it is possible to find these principles clearly described with an incredible specificity of language and in general the vision of man as a creature composed of different subtle bodies or layers, going from the more gross to the more subtle and that are not limited just to the material and psychic elements. From the above scheme it is possible to notice that the material body is just the most external layer of the human being; this grossly visible layer is called “annamaya kosha”. Annamaya means food energy, since the physical body is nourished by food. At more subtle level it is possible to identify the energy called prana, that each human being has and that is individualized and specific for every living being: this level is defined “pranayama kosha”. The physical body does not have an own energy, it would not even stand without the vital energy that provides force for it, that makes it able to move and makes it so precious: all this is possible thanks to the energetic layer composed of “prana”. For example, Acupuncture practice is based on this energetic support. Actually, if the energy provided to the body is not fluidly distributed some energy blocks may occur.
At a deeper and more subtle level after “pranayama kosha”, there is the mental layer, “manomaya kosha”, hence the energy layer depends upon the mind. Pranayama kosha is directly dependent upon mind, upon our mental state, thus it is not possible to develop ecologic energies to sustain our body without having first reeducated our mind. This message is given by the Rishi, the Spiritual Masters belonging to the Indo-Vedic Tradition, and it is a fundamental teaching to be immediately considered, as Krishna explains in the Bhagavad-gita: the mind can be our best friend or our worst enemy, it could be the way of healing or cause of death, disease, paralysis. The mind has priority in health research, even before the physical body, since the body depends on it. In this scenario we can write out Juvenal’s statement: “mens sana in corpore sano”. In general, body and mind are so interdependent and interactive that any failure would be transmitted immediately each other, therefore they have to be treated simultaneously.
For this reason Patanjali indicates as basic step in the path of Spiritual Self- Realization, codified in the Yoga Sutras, some ethics fundamentals (yama and niyama) for the harmonization of the psycho-physical health. The support of the mental layer is the intellective layer “vijnanamaya kosha”. On a level of psychic dimension the intellect is constituted by deep convictions, which represent conscious or unconscious conditioning for people who base their lives on them. These deep convictions, stored by the intellect, sustain the mental structure.
“Ananda” means inexhaustible happiness, bliss. It cannot be compared to the pleasure of the senses, that does not even represent the shade of such happiness. Euphoria, excitement, orgasm, they all have a beginning and an ending, therefore sages consider them illusory result of the human life. When the creature is completely satisfied in himself, he does not have any other aspiration. The one who experiences “ananda” feels a sense of community with all creatures, he wishes to be a friend to everyone and actually he becomes benevolent to all living beings. In fact, conflicts are signs of dissatisfaction and suffering. Ananda is essential to stay in healthy, a popular Neapolitan proverb says: “To a cheerful heart, God will provide”. Hence, the intellective layer is sustained by a layer of bliss or constitutive happiness, “anandamaya kosha”, essential for the physical well-being. Actually, interior gratification assures harmonization and balance of all physical, energetic and psychic structures, whilst a depressed mood or negative emotions, as explained by Prof. Genovesi previously, affect badly the immune system and suppress it throug hormonal desynchronization.
Ananda pertains to atman: the real source of energy has a spiritual nature, it is neither physical nor psychic energy, but a spiritual enery; besides ananda, atman is characterized by eternity, sat, and consciousness, cit.
We are spiritual entities, we are atman and it is impossible for us to lose features like sat, cit, ananada, whatever happens, since they are intrinsic and inseparable from what we objectively and intimately are, although they may be more or less clouded by ignorance, neglected or atrophied. Through an introspective path, one undergoes a reservoir of unconscious experiences, almost unknown, but he or she has to interact daily with. These unconscious experiences can be individual or in common with other creatures and represent an integrant part of the universe as a whole. This last case was coined as “Collective Unconscious” by Carl Gustav Jung.
The Science of Meditation (part 3). By Matsyavatara dasa (Marco Ferrini)
→ Matsya Avatar das adhikari
The Science of Health or Ayurveda (the Sanskrit term “ayur” means life, force, health) studies in a detailed manner the Nature of Human Being and his relationship with a full range of energies. Ayurveda extends the interaction overview of body, psyche and consciousness from an intra-individual level into an inter-individual one. Hence, behavior and single actions are considered not only as a result of one’s own apparatus, but as an interaction with other bodies, psyches and consciousness. This point is very important, making us able to reconduct to this phenomenon many of present conflicts, both on an individual and collective level. As a matter of fact, conflicts that cannot be solved inwardly are extrojected onto people around us, no matter if close or distant. The connection between different elements of the Created cannot be reduced exclusively to relationships, but permeates the entire Universe: just think about Bell’s Theorem, that enunciates the correlation between two particles entering into contact, sharing same experience, synchronizing and endure in resonant state also when separated or one of them is modified; this variation is instantly extended to the other particle in no time.
There is nothing in the Universe that is separate from everything else. Everything is connected and as we can identify micro-networks and neural circuits, it is possible to identify much larger macro-networks beyond any one single individual. In the Veda, in the Gita, in the Upanishad, in the Yogasutra and other scripts of the Indo-Vedic Tradition, it is possible to find these principles clearly described with an incredible specificity of language and in general the vision of man as a creature composed of different subtle bodies or layers, going from the more gross to the more subtle and that are not limited just to the material and psychic elements. From the above scheme it is possible to notice that the material body is just the most external layer of the human being; this grossly visible layer is called “annamaya kosha”. Annamaya means food energy, since the physical body is nourished by food. At more subtle level it is possible to identify the energy called prana, that each human being has and that is individualized and specific for every living being: this level is defined “pranayama kosha”. The physical body does not have an own energy, it would not even stand without the vital energy that provides force for it, that makes it able to move and makes it so precious: all this is possible thanks to the energetic layer composed of “prana”. For example, Acupuncture practice is based on this energetic support. Actually, if the energy provided to the body is not fluidly distributed some energy blocks may occur.
At a deeper and more subtle level after “pranayama kosha”, there is the mental layer, “manomaya kosha”, hence the energy layer depends upon the mind. Pranayama kosha is directly dependent upon mind, upon our mental state, thus it is not possible to develop ecologic energies to sustain our body without having first reeducated our mind. This message is given by the Rishi, the Spiritual Masters belonging to the Indo-Vedic Tradition, and it is a fundamental teaching to be immediately considered, as Krishna explains in the Bhagavad-gita: the mind can be our best friend or our worst enemy, it could be the way of healing or cause of death, disease, paralysis. The mind has priority in health research, even before the physical body, since the body depends on it. In this scenario we can write out Juvenal’s statement: “mens sana in corpore sano”. In general, body and mind are so interdependent and interactive that any failure would be transmitted immediately each other, therefore they have to be treated simultaneously.
For this reason Patanjali indicates as basic step in the path of Spiritual Self- Realization, codified in the Yoga Sutras, some ethics fundamentals (yama and niyama) for the harmonization of the psycho-physical health. The support of the mental layer is the intellective layer “vijnanamaya kosha”. On a level of psychic dimension the intellect is constituted by deep convictions, which represent conscious or unconscious conditioning for people who base their lives on them. These deep convictions, stored by the intellect, sustain the mental structure.
“Ananda” means inexhaustible happiness, bliss. It cannot be compared to the pleasure of the senses, that does not even represent the shade of such happiness. Euphoria, excitement, orgasm, they all have a beginning and an ending, therefore sages consider them illusory result of the human life. When the creature is completely satisfied in himself, he does not have any other aspiration. The one who experiences “ananda” feels a sense of community with all creatures, he wishes to be a friend to everyone and actually he becomes benevolent to all living beings. In fact, conflicts are signs of dissatisfaction and suffering. Ananda is essential to stay in healthy, a popular Neapolitan proverb says: “To a cheerful heart, God will provide”. Hence, the intellective layer is sustained by a layer of bliss or constitutive happiness, “anandamaya kosha”, essential for the physical well-being. Actually, interior gratification assures harmonization and balance of all physical, energetic and psychic structures, whilst a depressed mood or negative emotions, as explained by Prof. Genovesi previously, affect badly the immune system and suppress it throug hormonal desynchronization.
Ananda pertains to atman: the real source of energy has a spiritual nature, it is neither physical nor psychic energy, but a spiritual enery; besides ananda, atman is characterized by eternity, sat, and consciousness, cit.
We are spiritual entities, we are atman and it is impossible for us to lose features like sat, cit, ananada, whatever happens, since they are intrinsic and inseparable from what we objectively and intimately are, although they may be more or less clouded by ignorance, neglected or atrophied. Through an introspective path, one undergoes a reservoir of unconscious experiences, almost unknown, but he or she has to interact daily with. These unconscious experiences can be individual or in common with other creatures and represent an integrant part of the universe as a whole. This last case was coined as “Collective Unconscious” by Carl Gustav Jung.
In Honour Of…
→ kirtaniyah sada hari
Yesterday I heard the shocking news that three devotees passed away. I was left feeling hollow, especially upon hearing that one of the devotees is the husband of a friend who constantly inspires me with her devotion and dedication to deity worship.
As the day crawled by, my thoughts were mixed. Although I did not have the great fortune of knowing these three devotees, it became resoundingly obvious how much they were loved and how much they loved to serve. It made me reflect- one could argue that these three devotees had achieved the perfection of life. They had touched the lives of so many people around the world by giving them Krsna in different forms.
We do not consider the perfection of life to be measured by money, followers or power. Although alluring to many, they are vacant and useless substitutes when compared to love for Krsna and the devotees as well as the desire to share Krsna with others. That is what will remain a lasting legacy and that is ultimately what touches the souls of others. It's becoming more and more apparent that this is the great wealth that these devotees have inherited.
I'm sure that we all, in this huge vaisnava family of ours, have been touched by the lives of these devotees, whether it be direct or indirect. Our hearts and prayers are with the family and loved ones of these devotees, knowing full well that they have simply moved on to continue to render more and more service to Srila Prabhupada and Lord Caitanya.
As the day crawled by, my thoughts were mixed. Although I did not have the great fortune of knowing these three devotees, it became resoundingly obvious how much they were loved and how much they loved to serve. It made me reflect- one could argue that these three devotees had achieved the perfection of life. They had touched the lives of so many people around the world by giving them Krsna in different forms.
We do not consider the perfection of life to be measured by money, followers or power. Although alluring to many, they are vacant and useless substitutes when compared to love for Krsna and the devotees as well as the desire to share Krsna with others. That is what will remain a lasting legacy and that is ultimately what touches the souls of others. It's becoming more and more apparent that this is the great wealth that these devotees have inherited.
I'm sure that we all, in this huge vaisnava family of ours, have been touched by the lives of these devotees, whether it be direct or indirect. Our hearts and prayers are with the family and loved ones of these devotees, knowing full well that they have simply moved on to continue to render more and more service to Srila Prabhupada and Lord Caitanya.
In Honour Of…
→ kirtaniyah sada hari
Yesterday I heard the shocking news that three devotees passed away. I was left feeling hollow, especially upon hearing that one of the devotees is the husband of a friend who constantly inspires me with her devotion and dedication to deity worship.
As the day crawled by, my thoughts were mixed. Although I did not have the great fortune of knowing these three devotees, it became resoundingly obvious how much they were loved and how much they loved to serve. It made me reflect- one could argue that these three devotees had achieved the perfection of life. They had touched the lives of so many people around the world by giving them Krsna in different forms.
We do not consider the perfection of life to be measured by money, followers or power. Although alluring to many, they are vacant and useless substitutes when compared to love for Krsna and the devotees as well as the desire to share Krsna with others. That is what will remain a lasting legacy and that is ultimately what touches the souls of others. It's becoming more and more apparent that this is the great wealth that these devotees have inherited.
I'm sure that we all, in this huge vaisnava family of ours, have been touched by the lives of these devotees, whether it be direct or indirect. Our hearts and prayers are with the family and loved ones of these devotees, knowing full well that they have simply moved on to continue to render more and more service to Srila Prabhupada and Lord Caitanya.
As the day crawled by, my thoughts were mixed. Although I did not have the great fortune of knowing these three devotees, it became resoundingly obvious how much they were loved and how much they loved to serve. It made me reflect- one could argue that these three devotees had achieved the perfection of life. They had touched the lives of so many people around the world by giving them Krsna in different forms.
We do not consider the perfection of life to be measured by money, followers or power. Although alluring to many, they are vacant and useless substitutes when compared to love for Krsna and the devotees as well as the desire to share Krsna with others. That is what will remain a lasting legacy and that is ultimately what touches the souls of others. It's becoming more and more apparent that this is the great wealth that these devotees have inherited.
I'm sure that we all, in this huge vaisnava family of ours, have been touched by the lives of these devotees, whether it be direct or indirect. Our hearts and prayers are with the family and loved ones of these devotees, knowing full well that they have simply moved on to continue to render more and more service to Srila Prabhupada and Lord Caitanya.
Occupy Yourself
→ Life Comes From Life
Nearly a decade ago, I had the fortune of reading American Holocaust by David Stannard, which detailed the horrific conquest of Native American culture behind the “founding” of America. I found the very framework of my own cultural understanding thrown asunder. I realized that the “American Dream” had been largely birthed from a nightmare of unimaginable proportions.
I felt like I had been lied to, that the real fabric behind all the myths and legends of America was something else entirely that what I had absorbed as a open-minded youth in school. I now wanted to know what the truth really was, what truth really meant, and how to grasp a truth whose meaning would not be elusive or steeped in hypocrisy.
My own search for truth took me through many experiences and personal experiments into social justice and progressive philosophy into the realm of the spiritual, where I now live as a monk of the Hindu tradition in New York City. Yet I feel my journey is far from complete, as the bridge between the spiritual and activist spaces within my mind, heart, and soul feels unwalked to me. I want to know how I, as a monk, as a truth-seeker, with an open heart, can help to effect the kind of change we need in this world which is not ephemeral, which is linked to the eternal.
This disconnect came to the fore for me as I observed the march forward of the Occupy Wall Street movement over the past few months, its nucleus at Zuccotti Park just a short walk from my own monastery. I felt both a great inspiration for the courage and clamor of the huddled masses defying the fortress of inequality, yet I also felt a distance, a certain aloofness. I couldn’t connect, or find a deep personal motivation to become involved, to put my own body on the line.
As a monk, committed as much as I am to the inner spiritual journey, to the revolution of the heart, the realm of the politic feels incomplete without the consideration of the big picture. I am having a hard enough time occupying myself, knowing that unless I rend asunder my own greed, how can I make any impact taking on the forces of avarice that dominate our world? As great as the carnival spirit of OWS was and is, I desire a deeper connection, a clear bridge between our determination and our divinity.
A recent piece by Dylan Ratigan at the Huffington Post, titled “This Thanksgiving, Occupy Yourself”, helped to crystallize some of my own feelings and hopes with our grand new social justice movement. Dylan boldly challenges our own conception of the “villain” in the struggle that we face, asking us to look within the precepts of our own heart and being.
He writes:
I would point to the concept of the villain itself as the villain. For a villain, “the other”, lets us avoid dealing with the dark part that resides in each of us.
We all have dark thoughts — individually and as a nation. Fear, lust, anger, jealousy, deceit drive much of our decision-making. Yet, these are parts of ourselves we run away from. As a society, we have crafted a culture and set of institutional arrangements to deny this part of ourselves. This is why it has taken so long to even admit we have a problem of wealth inequality. It’s the denial of the dark part of ourselves.
But diabolical energy is part of human spirit, because we are dualistic beings. You cannot know honesty without knowing deceit, good cannot exist without evil, and life is not life without death. Our challenge is to reconcile all of these forces as they all exist in each of us. Any institutional arrangement that denies this, that relies on images of perfection bereft of the shadow, will inevitably be dominated by the very forces of that darkness. Namely fear of the shadow, ironically.
He quotes from Deepak Chopra’s The Shadow Effect:
We have been conditioned to fear the shadow side of life and the shadow side of ourselves. When we catch ourselves thinking a dark thought or acting out in a behavior that we feel is unacceptable, we run, just like a groundhog, back into our hole and hide, hoping, praying, it will disappear before we venture out again.
Why do we do this? Because we are afraid that no matter how hard we try, we will never be able to escape from this part of ourselves. And although ignoring or repressing our dark side is the norm, the sobering truth is that running from the shadow only intensifies its power. Denying it only leads to more pain, suffering, regret, and resignation. the shadow will charge, and instead of us being able to have control over it, the shadow winds up having control over us, triggering the shadow effect.
This is a deep, deep spiritual meditation, a call to face the injustice we cause to our own heart, to our own self. It echoes the tradition of the Bhagavad-Gita, which tells us that the only real enemy we face is the vicissitudes of our own mind, and which call for us to find a
radical and progressive forgiveness towards those we hope can change for the better in their thought and action.
radical and progressive forgiveness towards those we hope can change for the better in their thought and action.
It is my fervent hope that by occupying the secret yet potentially sacred spaces in my own heart and mind, with the courage supplied to me by the great souls around me in my monastery and beyond, that I will be able to make a humble contribution to the OWS movement and to all the peoples struggling and striving to fulfill our common destiny as a human family.
If we want to give divine solace to the pain so many people are feeling, not being allowed their inviolable right to the pursuit of happiness, we must learn to face the pain within us, and learn to speak the language of forgiveness and transcendence.
Chris Fici is a writer/teacher/monk of the bhakti-yoga tradition. He has been practicing at the Bhaktivedanta Ashram in New York City since 2009. After receiving a degree in film/video studies at the University of Michigan, Chris began his exploration and study of the bhakti tradition. He currently teaches classes on the culture and art of vegetarian cooking, as well as the living philosophy of the Bhagavad-Gita, at New York University.
Occupy Yourself
→ Life Comes From Life
Nearly a decade ago, I had the fortune of reading American Holocaust by David Stannard, which detailed the horrific conquest of Native American culture behind the “founding” of America. I found the very framework of my own cultural understanding thrown asunder. I realized that the “American Dream” had been largely birthed from a nightmare of unimaginable proportions.
I felt like I had been lied to, that the real fabric behind all the myths and legends of America was something else entirely that what I had absorbed as a open-minded youth in school. I now wanted to know what the truth really was, what truth really meant, and how to grasp a truth whose meaning would not be elusive or steeped in hypocrisy.
My own search for truth took me through many experiences and personal experiments into social justice and progressive philosophy into the realm of the spiritual, where I now live as a monk of the Hindu tradition in New York City. Yet I feel my journey is far from complete, as the bridge between the spiritual and activist spaces within my mind, heart, and soul feels unwalked to me. I want to know how I, as a monk, as a truth-seeker, with an open heart, can help to effect the kind of change we need in this world which is not ephemeral, which is linked to the eternal.
This disconnect came to the fore for me as I observed the march forward of the Occupy Wall Street movement over the past few months, its nucleus at Zuccotti Park just a short walk from my own monastery. I felt both a great inspiration for the courage and clamor of the huddled masses defying the fortress of inequality, yet I also felt a distance, a certain aloofness. I couldn’t connect, or find a deep personal motivation to become involved, to put my own body on the line.
As a monk, committed as much as I am to the inner spiritual journey, to the revolution of the heart, the realm of the politic feels incomplete without the consideration of the big picture. I am having a hard enough time occupying myself, knowing that unless I rend asunder my own greed, how can I make any impact taking on the forces of avarice that dominate our world? As great as the carnival spirit of OWS was and is, I desire a deeper connection, a clear bridge between our determination and our divinity.
A recent piece by Dylan Ratigan at the Huffington Post, titled “This Thanksgiving, Occupy Yourself”, helped to crystallize some of my own feelings and hopes with our grand new social justice movement. Dylan boldly challenges our own conception of the “villain” in the struggle that we face, asking us to look within the precepts of our own heart and being.
He writes:
I would point to the concept of the villain itself as the villain. For a villain, “the other”, lets us avoid dealing with the dark part that resides in each of us.
We all have dark thoughts — individually and as a nation. Fear, lust, anger, jealousy, deceit drive much of our decision-making. Yet, these are parts of ourselves we run away from. As a society, we have crafted a culture and set of institutional arrangements to deny this part of ourselves. This is why it has taken so long to even admit we have a problem of wealth inequality. It’s the denial of the dark part of ourselves.
But diabolical energy is part of human spirit, because we are dualistic beings. You cannot know honesty without knowing deceit, good cannot exist without evil, and life is not life without death. Our challenge is to reconcile all of these forces as they all exist in each of us. Any institutional arrangement that denies this, that relies on images of perfection bereft of the shadow, will inevitably be dominated by the very forces of that darkness. Namely fear of the shadow, ironically.
He quotes from Deepak Chopra’s The Shadow Effect:
We have been conditioned to fear the shadow side of life and the shadow side of ourselves. When we catch ourselves thinking a dark thought or acting out in a behavior that we feel is unacceptable, we run, just like a groundhog, back into our hole and hide, hoping, praying, it will disappear before we venture out again.
Why do we do this? Because we are afraid that no matter how hard we try, we will never be able to escape from this part of ourselves. And although ignoring or repressing our dark side is the norm, the sobering truth is that running from the shadow only intensifies its power. Denying it only leads to more pain, suffering, regret, and resignation. the shadow will charge, and instead of us being able to have control over it, the shadow winds up having control over us, triggering the shadow effect.
This is a deep, deep spiritual meditation, a call to face the injustice we cause to our own heart, to our own self. It echoes the tradition of the Bhagavad-Gita, which tells us that the only real enemy we face is the vicissitudes of our own mind, and which call for us to find a
radical and progressive forgiveness towards those we hope can change for the better in their thought and action.
radical and progressive forgiveness towards those we hope can change for the better in their thought and action.
It is my fervent hope that by occupying the secret yet potentially sacred spaces in my own heart and mind, with the courage supplied to me by the great souls around me in my monastery and beyond, that I will be able to make a humble contribution to the OWS movement and to all the peoples struggling and striving to fulfill our common destiny as a human family.
If we want to give divine solace to the pain so many people are feeling, not being allowed their inviolable right to the pursuit of happiness, we must learn to face the pain within us, and learn to speak the language of forgiveness and transcendence.
Chris Fici is a writer/teacher/monk of the bhakti-yoga tradition. He has been practicing at the Bhaktivedanta Ashram in New York City since 2009. After receiving a degree in film/video studies at the University of Michigan, Chris began his exploration and study of the bhakti tradition. He currently teaches classes on the culture and art of vegetarian cooking, as well as the living philosophy of the Bhagavad-Gita, at New York University.
Madhavi, Ox Training, Spreading Cow Protection
→ Life With the Cows and Land
Not only are the oxen learning how to weave in and out of obstacles but the teamster is learning how to maneuver through an obstacle course. Madhava is watching from a distance.
Take look at the January ISCOWP e-newsletter