Pause for Thought 19 March
Krishna Dharma das

I delivered this script today on BBC Radio 2. The theme was ‘Water’ as this week it is World Water Day.

Water and life in all its forms are inseparable. When we look on other planets for signs of life it’s the first thing we try to detect. Although we can last quite a long time without food we humans will die in a week without fluids. In the case of cups of tea it might be only a few hours.

But despite its importance we can’t really create water, certainly not on the scale it is needed. Massive are required explosions to make just a small quantity. When the ill fated Hindenburg –a hydrogen balloon—exploded, a good few gallons were made, but we would hardly want to replicate that very often. So far our attempts to manufacture water have not met with great success and we now face a growing global crisis of not having enough of it. Africa, Asia, Australia, even America and Europe, have all been suffering drought conditions. The world water situation is becoming so critical that wars may well be fought over it.

In truth we depend on a higher power. Water is a natural resource we can only hope is bestowed upon us through sufficient rainfall, over which we have no control. We can only make things worse it seems. Although our technology cannot create water, it has managed to seriously deplete many freshwater sources through widespread pollution and the immense amounts used in manufacturing processes we could probably live quite comfortably without.

This doesn’t have to happen. In the Bhagavad-gita, Krishna tells us that all our resources come as a result of divine grace, and that we can have abundance in all areas if we simply abide by divine direction. This is the bigger picture. That everything ultimately belongs to God and we are only temporary custodians of his property. When we treat the world with reckless abandon in pursuit of immediate profit we inevitably create calamity. Maybe if we used God’s gifts in a godly way we could avert disaster before it is too late.

No-complaints
→ Successful Vaisnavas

No-complaints

I just wanted to share something which I’ve personally been finding helpful.

Negative talk (prajalpa) is a bad habit that most of us fall into at some time or other (or most of the time for some people)-:

I was therefore interested when I was sent the link below from Urmila Devi Dasi on Facebook. In a nutshell it is a challenge to goIt is something that gets in the way of our advancement in Krishna consciousness and in general just makes us unhappy.

21 days without complaining using the power of a rubber band!!!

This is a video about it.

This is the essence that you can put into action immediately.
http://www.acomplaintfreeworld.org/faq

Let me know how it works for you. Leave a comment below.

I look forward to hearing about your experiences.

Daily Meditation on my Gurudeva – Day 8: "Blissful Life"
→ A Convenient Truth

This is bliss. No worries, no anxieties. Just dancing, chanting, feasting. Sure, being a Swami isn’t all fun and games. It’s physically and mentally draining to travel around the world and to deal with the effects of different time zones. And then to have to be fully available and present for the devotees by talking to them, hearing their problems, taking on their anxieties, etc. Of course I’d rather have these “problems” of life than the mundane problems of “babies, bills and business” (as I once heard Hridayananda Maharaja say in an old lecture).

Sometimes I think about this disconnect between sannyasi-life and the life of the average grihasta living out in the world and having to deal with so much mundane stuff. That’s not to say there’s no such thing as an ideal house holder life or like you can’t be Krishna Conscious while being married and working out in the world. It’s just sometimes a million times harder than being a temple devotee or living with nothing else to do but chant, read and eat prasadam.

My Guru Maharaja laughed at me in an email once and said it was funny that I was thinking life would be easier living out of the temple. It said it could be easier if one becomes “somewhat of a cheater”. But yeah, to genuinely practice sadhana-bhakti and to be married with kids and dealing with a job and bills and money, it just becomes a real distraction. It’s much harder to chant 16, quality rounds when you don’t live in the temple. It’s also much harder to eat only prasadam.

Anyway, I didn’t mean for this to become a ramble of excuses about why it’s harder being a devotee living outside than being a sannyasi or a temple devotee. I guess seeing my Guru Maharaja and these sannyasis laughing and dancing and having a blissful time made me a little jealous. Is that wrong to feel jealous? Or does it foster some desire within my heart to head towards that ideal life?

Daily Meditation on my Gurudeva – Day 8: "Blissful Life"
→ A Convenient Truth

This is bliss. No worries, no anxieties. Just dancing, chanting, feasting. Sure, being a Swami isn’t all fun and games. It’s physically and mentally draining to travel around the world and to deal with the effects of different time zones. And then to have to be fully available and present for the devotees by talking to them, hearing their problems, taking on their anxieties, etc. Of course I’d rather have these “problems” of life than the mundane problems of “babies, bills and business” (as I once heard Hridayananda Maharaja say in an old lecture).

Sometimes I think about this disconnect between sannyasi-life and the life of the average grihasta living out in the world and having to deal with so much mundane stuff. That’s not to say there’s no such thing as an ideal house holder life or like you can’t be Krishna Conscious while being married and working out in the world. It’s just sometimes a million times harder than being a temple devotee or living with nothing else to do but chant, read and eat prasadam.

My Guru Maharaja laughed at me in an email once and said it was funny that I was thinking life would be easier living out of the temple. It said it could be easier if one becomes “somewhat of a cheater”. But yeah, to genuinely practice sadhana-bhakti and to be married with kids and dealing with a job and bills and money, it just becomes a real distraction. It’s much harder to chant 16, quality rounds when you don’t live in the temple. It’s also much harder to eat only prasadam.

Anyway, I didn’t mean for this to become a ramble of excuses about why it’s harder being a devotee living outside than being a sannyasi or a temple devotee. I guess seeing my Guru Maharaja and these sannyasis laughing and dancing and having a blissful time made me a little jealous. Is that wrong to feel jealous? Or does it foster some desire within my heart to head towards that ideal life?

International Speaker
→ The Loft Yoga Lounge Auckland

International speaker, author and spiritual teacher, Devamrita swami, is back this week to host our Grand NEW YEAR FESTIVAL. on Sunday 24th March at 5pm. He will be giving a life altering presentation, accompanied by a Matrix Themed Drama, live music, topped off with a huge Veggie Feast Devamrita swami has been traveling the globe [...]

The post International Speaker appeared first on The Loft Yoga Lounge Auckland.

Gurvastakam
Krishna Dharma

samsara-davanala-lidha-loka-
tranaya karunya-ghanaghanatwam
praptasya kalyana-gunarnavasya
vande guroh sri-charanaravindam

Within this fire of worldly existence
The guru’s mercy falls like a cooling rain
drawn from the Lord to extinguish all our pain
To his auspicious feet I pay obeisance

mahapraboh kirtana-nritya-gita-
vaditra-madyan-manaso rasena
romancha-kampashru-taranga-bhajo
vande guroh sri-charanaravindam

In divine bliss he trembles, chants and dances
With streams of tears and instruments in hand
Enthused by Lord Chaitanya’s sankirtan
To his auspicious feet I pay obeisance

sri- vigraharadhana-nitya-nana
shringaira-tan-mandira-marjanadau
yuktasya bhaktamsh cha niyunjato pi
vande guroh sri-charanaravindam

Dressing the deities in full resplendence,
He cleans their temple in total reverence
Engaging us in such subservience
To his auspicious feet I pay obeisance

chatur-vidha-sri-bhagavat-prasada-
swadv-anna-triptan hari-bhakta-sanghan
kritwaiva triptim bhajatah sadaiva
vande guroh sri-charanaravindam

Offering Krishna foodstuff in abundance
Of every type and taste ambrosial
Pleased when the prasadam is placed before all
To his auspicious feet I pay obeisance

sri-radhika-madhavayor apara-
madhurya-lila-guna-rupa-namnam
prati-kshanaswadana-lolupasya
vande guroh sri-charanaravindam

Eager to hear of Radha Krishna’s romance
and ever speak of their supreme splendour
Aspiring to be in this always absorbed
To his auspicious feet I pay obeisance

nikunja-yuno rati-keli-siddhyai
ya yalibhir yuktir apekshaniya
tatrati-dakshyad ati-vallabhasya
vande guroh sri-charanaravindam

Dear to the Lord for his expert assistance
Shown to the gopis in their affairs of love
With Radha Krishna within Vrindavan’s groves
To his auspicious feet I pay obeisance

sakshad-dharitvena samasta-shastrair
uktas tatha bhavyata eva sadbhihi
kintu prabhor yah priya eva tasya
vande guroh sri-charanaravindam

Worthy of worship in highest exultance
Declared divine by all authority
Due to the Lord’s loving intimacy
To his auspicious feet I pay obeisance

yasya prasadad bhagavat-prasado
yasyaprasadan na gatih kuto ‘pi
dhyayan stuvams tasya yashas trisandhyam
vande guroh sri-charanaravindam

By his grace we gain divine benevolence
Without his grace no progress can be made
Always I offer him all accolade
To his auspicious feet I pay obeisance

Vishvanatha Chakravarti Thakur says, “One who, with great care and attention, loudly recites this beautiful prayer to the spiritual master during the Brahma-muhurta obtains direct service to Krsna, the Lord of Vrndavana, at the time of his death.”

Daily Meditation on my Gurudeva – Day 7: "Spiritual Espionage"
→ A Convenient Truth

This is what I call my Gurudeva’s “preaching-vesa”. “Vesa” is the appearance or dress of someone. I think some devotees (and even sometimes disciples) were confused by my Guru Maharaja’s preaching style. They didn’t understand why he was circulating through the New Age circles and writing books about UFOs, pyramids, psychic phenomenon and the like. He wasn’t attached to those things. He was simply dovetailing everything into Krishna Consciousness and preaching to those particular people that had those particular interests.
I think my Gurudeva unfairly became labeled as being outside of the parampara and introducing speculation into the process of bhakti as it had been given by Srila Prabhupada. Of course not everyone thought this about him, but it was easy to come to this conclusion based on the external appearances. But no matter whom he was preaching to his focus was on pleasing Srila Prabhupada and serving his mission of spreading Krishna Consciousness around the planet.
I’ll never forget the one time during a darshan where he asked the assembled devotees, (paraphrasing) “Who is the more important preacher? The one on the front line distributing books or the undercover preacher performing spiritual espionage?” Someone up front, like four feet away from him, responded without hesitating, “The frontline preacher!” My Guru Maharaja leapt from his chair, pointed at the disciple and shouted, “That’s your NONSENSE, you nonsense!” The disciple quickly scurried backwards. He then said, “It’s the espionage soldier!”
His point was that it’s one thing to go out on the street and give a random stranger a book compared to infiltrating groups of people that have far-reaching influence and power. In terms of preaching, it would be far more effective to turn Oprah Winfrey into a Krishna bhakta than some Joe Shmo at a Vans Warped concert.
This isn’t to say that one way of preaching is better than another or to criticize the book distributors who are out there serving Srila Prabhupada. It’s just the point that’s coming up from seeing my Gurudeva dressed in his Neru jacket and hat. It was easy to misunderstand his purpose and to only perceive what he was doing externally, rather than understanding the essence. It didn’t matter what he was wearing. It mattered that he was doing whatever it took to try and reach the most jivas possible. He truly embodied the spirit of Sri Chaitanya Mahaprabhu, whose mission was to preach to the upper echelons of society. My Guru Maharaja was going for the “big fish”: the leaders of movements, executives, doctors, lawyers, etc. If it meant he had to dress like an African king or a New Age psychic it didn’t matter to him. The thing that mattered most was pleasing Srila Prabhupada.

Daily Meditation on my Gurudeva – Day 7: "Spiritual Espionage"
→ A Convenient Truth

This is what I call my Gurudeva’s “preaching-vesa”. “Vesa” is the appearance or dress of someone. I think some devotees (and even sometimes disciples) were confused by my Guru Maharaja’s preaching style. They didn’t understand why he was circulating through the New Age circles and writing books about UFOs, pyramids, psychic phenomenon and the like. He wasn’t attached to those things. He was simply dovetailing everything into Krishna Consciousness and preaching to those particular people that had those particular interests.
I think my Gurudeva unfairly became labeled as being outside of the parampara and introducing speculation into the process of bhakti as it had been given by Srila Prabhupada. Of course not everyone thought this about him, but it was easy to come to this conclusion based on the external appearances. But no matter whom he was preaching to his focus was on pleasing Srila Prabhupada and serving his mission of spreading Krishna Consciousness around the planet.
I’ll never forget the one time during a darshan where he asked the assembled devotees, (paraphrasing) “Who is the more important preacher? The one on the front line distributing books or the undercover preacher performing spiritual espionage?” Someone up front, like four feet away from him, responded without hesitating, “The frontline preacher!” My Guru Maharaja leapt from his chair, pointed at the disciple and shouted, “That’s your NONSENSE, you nonsense!” The disciple quickly scurried backwards. He then said, “It’s the espionage soldier!”
His point was that it’s one thing to go out on the street and give a random stranger a book compared to infiltrating groups of people that have far-reaching influence and power. In terms of preaching, it would be far more effective to turn Oprah Winfrey into a Krishna bhakta than some Joe Shmo at a Vans Warped concert.
This isn’t to say that one way of preaching is better than another or to criticize the book distributors who are out there serving Srila Prabhupada. It’s just the point that’s coming up from seeing my Gurudeva dressed in his Neru jacket and hat. It was easy to misunderstand his purpose and to only perceive what he was doing externally, rather than understanding the essence. It didn’t matter what he was wearing. It mattered that he was doing whatever it took to try and reach the most jivas possible. He truly embodied the spirit of Sri Chaitanya Mahaprabhu, whose mission was to preach to the upper echelons of society. My Guru Maharaja was going for the “big fish”: the leaders of movements, executives, doctors, lawyers, etc. If it meant he had to dress like an African king or a New Age psychic it didn’t matter to him. The thing that mattered most was pleasing Srila Prabhupada.

Build High, Dig Deep
→ Tattva - See inside out

Stress seems to be the dreaded ailment of the age. Everyone seems to be searching for ways to avoid it! But maybe living a little on the edge is not so bad after all. A suitable amount of stress can help you grow, push you to achieve amazing things, give real meaning to your life and add an element of excitement and adventure. Modern psychologists refer to this healthy phenomenon as “eustress”. If life were just peaceful, predictable, quiet and orderly, we may not maximise the potential. Balanced amounts of stress spice up life - too much peace of mind can also drive you mad! So how do you bend yourself without breaking? How to push yourself without falling over the edge? How to strive for success, while maintaining your sanity and composure?

Skyscrapers are well-known for their deep foundations. The calculation of depth is primarily based on three things:
  • The height of the building
  • The softness of the soil 
  • The severity of the weather conditions
As long as you have a good foundation, you can build as high as you like.

The building of our life can rise high. We can adopt challenging projects, accept multiple responsibilities, tackle stressful situations and fly high in the skies of success... as long as we have deep spiritual foundations to balance it out. We should simultaneously be aware of the soft soil we are building on; inherent weakness of heart, flickering determination and a fragile mind are archetype characteristics of the aspiring spiritualist. Also bear in mind that the climate within which we operate is unpredictable and often unsupportive. We are surrounded by a world which promotes a different paradigm.

The problem is not that we strive to do amazing things, but rather that we neglect to invest quality time in spiritually nourishing ourselves. As one is cemented in a deep sense of spirituality their ability to become an agent of positive change increases. They can rise high, impact the world, and still remain strong, steady and humble.


Build High, Dig Deep
→ Tattva - See inside out

Stress seems to be the dreaded ailment of the age. Everyone seems to be searching for ways to avoid it! But maybe living a little on the edge is not so bad after all. A suitable amount of stress can help you grow, push you to achieve amazing things, give real meaning to your life and add an element of excitement and adventure. Modern psychologists refer to this healthy phenomenon as “eustress”. If life were just peaceful, predictable, quiet and orderly, we may not maximise the potential. Balanced amounts of stress spice up life - too much peace of mind can also drive you mad! So how do you bend yourself without breaking? How to push yourself without falling over the edge? How to strive for success, while maintaining your sanity and composure?

Skyscrapers are well-known for their deep foundations. The calculation of depth is primarily based on three things:
  • The height of the building
  • The softness of the soil 
  • The severity of the weather conditions
As long as you have a good foundation, you can build as high as you like.

The building of our life can rise high. We can adopt challenging projects, accept multiple responsibilities, tackle stressful situations and fly high in the skies of success... as long as we have deep spiritual foundations to balance it out. We should simultaneously be aware of the soft soil we are building on; inherent weakness of heart, flickering determination and a fragile mind are archetype characteristics of the aspiring spiritualist. Also bear in mind that the climate within which we operate is unpredictable and often unsupportive. We are surrounded by a world which promotes a different paradigm.

The problem is not that we strive to do amazing things, but rather that we neglect to invest quality time in spiritually nourishing ourselves. As one is cemented in a deep sense of spirituality their ability to become an agent of positive change increases. They can rise high, impact the world, and still remain strong, steady and humble.


Daily Meditation on my Gurudeva – Day 6: "Gravity"
→ A Convenient Truth


Gravity. That’s what this photo of my Guru Maharaja exudes. He wasn’t all Cheshire cat grin and laughter all of the time. Many times when I was with him his mood was like this: introspective, quiet, serious, grave. We hear that the word “guru” can be translated as “heavy” and my Gurudeva could be “heavy” with the best of them. His “heaviness” came from the gravity that he possessed.

I’m starting to realize these reflections can start heading into a glorification of the 26-Vaishnava qualities that my Guru Maharaja manifested. I don’t mean for this, nor want this, to become some sort of empty, pontification of a disciple fawning over his Spiritual Master. I want these reflections to go deeper, like it was for the Day 1 meditation. I don’t want this to become another emotionless routine or ritual.

So this gravity he possessed, why did he possess it and what does it mean to me? Obviously he was acutely aware of his vows and mission to serve Srila Prabhupada. That was his life and soul. He took time management very seriously and never wanted to waste a moment not somehow serving. This is in stark contrast to my frivolity and strong affinity for time wasting.

Where does one get this seriousness and determination in devotional service? It really, truly is a priceless gift and blessing from Sri Guru. Without being serious on this path of bhakti, how will we ever make progress? If we don’t take chanting or our vows or any other devotional practices seriously then how could we ever attain any tangible results? We’ll just start to think, “Yeah, this chanting stuff doesn’t work. I’ll just go watch TV.”

Being grave is essential to cultivating true bhakti. It comes from an awareness of our mortality and our limited time in these bodies. It comes from being committed to the higher cause of serving the needs and wants of Sri Guru and not our own minds and senses. It comes from a sense of responsibility towards Sri Guru. If we’re really in touch with and deeply connected with Paramatma then we’ll always be aware of His presence. We’ll always be thinking, “I don’t want to waste time in this sense gratification, because Sri Guru is watching me and this wouldn’t be pleasing to Him.”

This is a quality I also sorely lack. I usually just end up being tossed around by the whims of my mind. I pray to my Gurudeva in this grave mood that he please also bless me with genuine gravity so that I can take this process of devotional service much more seriously.

Daily Meditation on my Gurudeva – Day 6: "Gravity"
→ A Convenient Truth


Gravity. That’s what this photo of my Guru Maharaja exudes. He wasn’t all Cheshire cat grin and laughter all of the time. Many times when I was with him his mood was like this: introspective, quiet, serious, grave. We hear that the word “guru” can be translated as “heavy” and my Gurudeva could be “heavy” with the best of them. His “heaviness” came from the gravity that he possessed.

I’m starting to realize these reflections can start heading into a glorification of the 26-Vaishnava qualities that my Guru Maharaja manifested. I don’t mean for this, nor want this, to become some sort of empty, pontification of a disciple fawning over his Spiritual Master. I want these reflections to go deeper, like it was for the Day 1 meditation. I don’t want this to become another emotionless routine or ritual.

So this gravity he possessed, why did he possess it and what does it mean to me? Obviously he was acutely aware of his vows and mission to serve Srila Prabhupada. That was his life and soul. He took time management very seriously and never wanted to waste a moment not somehow serving. This is in stark contrast to my frivolity and strong affinity for time wasting.

Where does one get this seriousness and determination in devotional service? It really, truly is a priceless gift and blessing from Sri Guru. Without being serious on this path of bhakti, how will we ever make progress? If we don’t take chanting or our vows or any other devotional practices seriously then how could we ever attain any tangible results? We’ll just start to think, “Yeah, this chanting stuff doesn’t work. I’ll just go watch TV.”

Being grave is essential to cultivating true bhakti. It comes from an awareness of our mortality and our limited time in these bodies. It comes from being committed to the higher cause of serving the needs and wants of Sri Guru and not our own minds and senses. It comes from a sense of responsibility towards Sri Guru. If we’re really in touch with and deeply connected with Paramatma then we’ll always be aware of His presence. We’ll always be thinking, “I don’t want to waste time in this sense gratification, because Sri Guru is watching me and this wouldn’t be pleasing to Him.”

This is a quality I also sorely lack. I usually just end up being tossed around by the whims of my mind. I pray to my Gurudeva in this grave mood that he please also bless me with genuine gravity so that I can take this process of devotional service much more seriously.

Daily Meditation on my Gurudeva – Day 5
→ A Convenient Truth


This is a version of my Gurudeva that I am very familiar with. When I think of him this is how I most remember his activities and mood. Sure, there was the preaching with the different outfits and all of that, which I also remember, but this was like his real, inner mood manifesting. The kirtans were always so ecstatic when he was there leading. Complete abandonment of ego and just getting lost in the Holy Name and connecting with other Vaishnavas in the heart. That’s what his kirtans were. They were pure magic.
In this photo he’s holding that favorite drum of his. Sometimes he would let someone else hold the drum while he would keep the stick and continue to play it while singing and dancing. I remember one time being so fortunate to have this service. For some reason this drum reminds me of Sri Abhirama Thakur’s “whip” (which is also said to really be a bamboo rod) named Jaya Mangala. Not that my Gurudeva would hit people with the drum or drumstick, but just thinking of the similarities of the blessings this object could bestow.
I’m not saying that drum gave me Krishna-prema, but maybe I received a little drop of mercy from engaging in my Gurudeva’s personal service. That tiny drop of mercy has been the only reason I keep coming back to Krishna Consciousness. I think without that mercy I would have fallen away a long time ago and totally re-assimilated myself back into the world of maya. I jumped back into the ocean of maya with gusto back in 2002, but by some causeless grace, even then, I could never totally forget about Krishna.
Maybe that drum did have some magic in it. Or maybe, more likely, I was fortunate enough to have served and been in the presence of a pure Vaishnava such as His Divine Grace Srila Bhakti Tirtha Swami.

Daily Meditation on my Gurudeva – Day 5
→ A Convenient Truth


This is a version of my Gurudeva that I am very familiar with. When I think of him this is how I most remember his activities and mood. Sure, there was the preaching with the different outfits and all of that, which I also remember, but this was like his real, inner mood manifesting. The kirtans were always so ecstatic when he was there leading. Complete abandonment of ego and just getting lost in the Holy Name and connecting with other Vaishnavas in the heart. That’s what his kirtans were. They were pure magic.
In this photo he’s holding that favorite drum of his. Sometimes he would let someone else hold the drum while he would keep the stick and continue to play it while singing and dancing. I remember one time being so fortunate to have this service. For some reason this drum reminds me of Sri Abhirama Thakur’s “whip” (which is also said to really be a bamboo rod) named Jaya Mangala. Not that my Gurudeva would hit people with the drum or drumstick, but just thinking of the similarities of the blessings this object could bestow.
I’m not saying that drum gave me Krishna-prema, but maybe I received a little drop of mercy from engaging in my Gurudeva’s personal service. That tiny drop of mercy has been the only reason I keep coming back to Krishna Consciousness. I think without that mercy I would have fallen away a long time ago and totally re-assimilated myself back into the world of maya. I jumped back into the ocean of maya with gusto back in 2002, but by some causeless grace, even then, I could never totally forget about Krishna.
Maybe that drum did have some magic in it. Or maybe, more likely, I was fortunate enough to have served and been in the presence of a pure Vaishnava such as His Divine Grace Srila Bhakti Tirtha Swami.

Daily Meditation on my Gurudeva – Day 4
→ A Convenient Truth

  

Gita-nagari. Not sure of the year. I remember putting that turban on his head up at the Institute House before the ceremony began. I remember being nervous that I didn’t want to bend his ear or scratch his head or make the turban too tight or something. For some reason he really liked this style of turban.

Yeah, that’s me up in the front. I don’t even remember that guy. Clean shaven, young, stereotypical round framed glasses on a monk, straight tilak. I was sitting in front of the fire yajna pit, assisting Brahma-muhurta (which basically meant just making sure the fire didn’t go out). See that grave look on my face? I was serious. Dead serious, because I knew I shouldn’t have been sitting there. I shouldn’t have been part of such a sacred ceremony, because by this point I knew I was a markata-vairagyi, a monkey renunciate. I had no right even wearing saffron. I had been struggling with sex desire and was contemplating putting on white.

For whatever reason my Guru Maharaja constantly encouraged me to stay on the path of brahmacarya and urged me to see these temporary set backs as just little bumps in the road. Even after I went to West Africa I thought the message from Krishna was to become more honest about my level of surrender and to stop pretending to be a brahmacari. But my Gurudeva again contradicted those feelings in my heart and told me I was overacting to the test. It was almost like he was insistent that I stay a brahmacari.

Looking back, I now know why he was so encouraging, loving and supportive of me staying on the path of renunciation. He knew my putting on white (changing ashrams) and moving out of the temple wasn’t going to be a solution. He knew it was going to ultimately bring more misery, pain and suffering. He was trying to protect me. Even with my faults as a so-called celibate monk, he didn’t want me to give up, give in and try to take the easy way out. He wanted me to fight, to persevere, to overcome, to reaffirm my vows. He wanted me to see the challenges and “fall downs” as a catalyst to become stronger. But I couldn’t do it. I couldn’t be what he desired of me. I instead pursued my own desires, my own plans and I am now enjoying the “roller coaster ride”, as he once told me I would be. In the symbolism of this photo he is hovering above me, lovingly trying to guide me. That’s what he was trying to do all along. But I was too young, too naïve, too lazy and too selfish to do the needful.

At this initiation ceremony he was still lovingly trying to engage me in service. Just like Sri Nityananda Prabhu, he was overlooking my faults, not holding them against me. He wasn’t thinking, “Jayadeva is much too contaminated or fallen to engage in this seva.” This is such an amazing Vaishnava quality. A Vaishnava does not look at someone in the context of their past transgressions. They don’t hold grudges or resentment or look down at others because of their past sinful actions. It’s a quality that I also need to sorely develop.

Daily Meditation on my Gurudeva – Day 4
→ A Convenient Truth

  

Gita-nagari. Not sure of the year. I remember putting that turban on his head up at the Institute House before the ceremony began. I remember being nervous that I didn’t want to bend his ear or scratch his head or make the turban too tight or something. For some reason he really liked this style of turban.

Yeah, that’s me up in the front. I don’t even remember that guy. Clean shaven, young, stereotypical round framed glasses on a monk, straight tilak. I was sitting in front of the fire yajna pit, assisting Brahma-muhurta (which basically meant just making sure the fire didn’t go out). See that grave look on my face? I was serious. Dead serious, because I knew I shouldn’t have been sitting there. I shouldn’t have been part of such a sacred ceremony, because by this point I knew I was a markata-vairagyi, a monkey renunciate. I had no right even wearing saffron. I had been struggling with sex desire and was contemplating putting on white.

For whatever reason my Guru Maharaja constantly encouraged me to stay on the path of brahmacarya and urged me to see these temporary set backs as just little bumps in the road. Even after I went to West Africa I thought the message from Krishna was to become more honest about my level of surrender and to stop pretending to be a brahmacari. But my Gurudeva again contradicted those feelings in my heart and told me I was overacting to the test. It was almost like he was insistent that I stay a brahmacari.

Looking back, I now know why he was so encouraging, loving and supportive of me staying on the path of renunciation. He knew my putting on white (changing ashrams) and moving out of the temple wasn’t going to be a solution. He knew it was going to ultimately bring more misery, pain and suffering. He was trying to protect me. Even with my faults as a so-called celibate monk, he didn’t want me to give up, give in and try to take the easy way out. He wanted me to fight, to persevere, to overcome, to reaffirm my vows. He wanted me to see the challenges and “fall downs” as a catalyst to become stronger. But I couldn’t do it. I couldn’t be what he desired of me. I instead pursued my own desires, my own plans and I am now enjoying the “roller coaster ride”, as he once told me I would be. In the symbolism of this photo he is hovering above me, lovingly trying to guide me. That’s what he was trying to do all along. But I was too young, too naïve, too lazy and too selfish to do the needful.

At this initiation ceremony he was still lovingly trying to engage me in service. Just like Sri Nityananda Prabhu, he was overlooking my faults, not holding them against me. He wasn’t thinking, “Jayadeva is much too contaminated or fallen to engage in this seva.” This is such an amazing Vaishnava quality. A Vaishnava does not look at someone in the context of their past transgressions. They don’t hold grudges or resentment or look down at others because of their past sinful actions. It’s a quality that I also need to sorely develop.

When Saying "It’s Just Kali-Yuga" Is Not Enough
→ Life Comes From Life




Dr. James Cone is one of the formative personalities in the living history of liberation theology, the spiritual/religious framework of knowledge and practice based around the ideal that God, and those who are devotees of God, should be primarily concerned with the social/political/spiritual freedom of the oppressed, of those who are marginalized due to their race, sex, class, nationality, or gender. Through such courageous and groundbreaking works such as A Black Theology of Liberation, The God of the Oppressedand The Cross and The Lynching Tree, Cone has resounded a daring truth which says that God is intimately and particularly concerned and active in securing the freedom of black people in America from the shackles of bondage which have kept them and held them over much of the last five hundred years. While Cone did not invent the idea of Black Theology, he is considered one of its “founding fathers,” as it were, and is a historically important and vital figure in the field of contemporary Christian theology

Dr. Cone's work has inspired many other liberation theologians across the spectrum of race, sex, and gender to apply this ideal of God's care and love for the oppressed to their own particular situations of oppression/marginalization. He has been teaching at Union Theological Seminary, the oldest independent progressive Christian seminary in America, for much of the last four decades. Union, where I am currently working towards a master's degree in religion and ecological ethics, is where I had the good fortune of participating in Cone's Systematic Theology course this past Fall.

From the very first class, Cone was encouraging us to find our own personal theological voice, but he was also clear that there was an objective difference between good theology and bad theology. I came to understand that good theology, a working theology, must include understanding and realization of the transcendent reality of God, who speaks to us and acts within us beyond the boundaries of the material world, helping us to transcend our own limitations. Good theology must balance this understanding of the transcendent element with a clear acknowledgment and commitment to confronting, within the material world, the structures and expressions of injustice, discrimination, and oppression which deny people their material and spiritual freedom and dignity.

Bad theology is removed from this balance. A theology which doesn't work gives a framework which compels a community to think itself above the problems of the world. Bad theology commits the “sin of silence” towards the injustice of the world, either by outright ignoring the pain and suffering of oppression, or by misinterpreting how to deal with this oppression with antiquated and insensitive forms of praxis. Theology will also not work when it is too concerned with justice work at the expense of the transcendent element. Our link to the transcendent reality of God allows us, as expressed in the thought of one of Union's most influential teachers and philosophers Reinhold Niebuhr, to understand the original freedom of our own spiritual nature in relationship with God, while also making clear to us the finite nature of our material existence and our limitations within that nature to express that original freedom. Any theology, or any kind of justice work, which does not keep the transcendent relation of God at its center, will not be able to comprehend or transcend its own limitations and the multifarious flaws of human nature.

Dr. Cone was also very clear that all theology, and that our own theological voice, comes out of the element of contradiction. A major part of this element of contradiction comes from the the understanding that if we have the conviction, courage, and intelligence to wrestle with and examine how our faith tradition is expressing itself in relation to the world, we will be able to confront ideas and frameworks in that expression which do not work, which are not relevant. From the confrontation of that contradiction we will be able to shape new ideas and frameworks which insure that our faith, our theology, speaks of the reality and love of God in a way that is meaningful, powerful, compassionate, and effective to the actual time, place, and circumstance which surrounds it. The element of contradiction, when processed in a healthy, intelligent, sincere, and surrendered fashion, helps to insure the proper theological balance between faith and knowledge of God's transcendent reality with a commitment towards the active work and service that can bring the just love of God into reality to break the bonds of injustice and oppression in our world.

I am beginning to understand, as my own theological voice begins to form, as a devotee who serves within ISKCON and identifies, more or less, as a member of ISKCON, who identifies as a servant of Prabhupada's mission, that I am also dealing with a serious contradiction. This contradiction begins as I understand that while I accept the fundamental and essential tenets of sastraas given to us by Prabhupada, I have many problems with how this essential spiritual understanding is expressed culturally and socially by our society of devotees. Let us recall the words of Yogesvara Dasa, a long-standing and well-esteemed disciple of Srila Prabhupada, who in our previous piece expressed his feelings that the Hare Krishna movement is largely invisible and irrelevant to society today:

“The most candid comment I can give about public perception of Hare Krishna in North
America is that I don’t think there is one anymore. The worst possible thing has happened,
namely indifference. There was a time going back 20 years perhaps when there was a public perception of the Hare Krishna movement in the sense that people felt accosted in  airports or read reports of abuses or saw devotees chanting in public. Devotees were a more visible part of the landscape of American culture previously.

Maybe then one could say there was a public perception because Hare Krishna was in the news, it was on television, it was in the papers for good or for bad...I believe that Vaishnavism as it has been historically will not be the same in the future for the simple reason that the world it lives in is not the same. There is a compulsion within Vaishnava faith to move into the larger society and to become relevant, and the Vaishnava community has yet to demonstrate its relevance. For 99.99 percent of the world we don’t matter. Krishna Consciousness is irrelevant to most of the world.”

I feel, and I am not alone in this feeling, that there is something wrong in how ISKCON, as the standard-bearer of Prabhupada's mission, relates to the world at large. Srila Prabhupada has given us the gift of a profound spiritual revolutionary movement which is to meant to strike at the very status quo of the oppression of material nature, yet our tendency is to speak in a overtly transcendent manner to the problems and complexities of the world, as if we are speaking down to people who are trying to spiritually work through these problems and complexities. It is difficult for us to speak to, to speak with, to speak along-side these sincere-minded and sincere-hearted people working for peace, justice, love, and meaning. As I wrote in my previous piece, this contradiction crystallizes for me when we communicate to people that “they are not their body” in such a way as to completely ignore or devalue their particular bodily or human existence in the world. Telling someone “they are not the body” when they are looking for spiritual shelter to help them work through and transcend their bodily situation of oppression is a particularly insensitive and irrelevant form of communication. This is compounded by the fact that when we consider the history and concurrent living experience of ISKCON in terms of how we relate to vulnerable and marginalized people, such as our women, our children, or devotees in our community in racial and sexual bodily constructs which are considered to be the “minority” or the “alternative” to the norm, we have a long and painful reckoning to deal with.

Let us consider two statements that Srila Prabhupada makes to us in one purport from the Madhya-lilaof Sri Caitanya-Caritamrta:

“ ‘As far as religious principles are concerned, there is a consideration of the person, the country, the time and the circumstance. In devotional service, however, there are no such considerations. Devotional service is transcendental to all such considerations. Madhya 25.121
The transcendental service of the Lord (sādhana-bhakti) is above these principles. The world is anxious for religious unity, and that common platform can be achieved in transcendental devotional service. This is the verdict of Śrī Caitanya Mahāprabhu. When one becomes a Vaiṣṇava, he becomes transcendental to all these limited considerations. Madhya 25.121

Prabhupada is quite clearly expressing here that devotees should never define the essential values of Krishna consciousness, of bhakti-yoga, by the limitations of material consideration. The color of someone's skin or the nature of one's sexuality ultimately has nothing to do with anyone's eligibility to become a devotee. Therefore no one claiming to be a devotee should ever discriminate or prevent someone from approaching devotional service because of material or bodily considerations.

As Prabhupada mentions in the first passage, devotional service is transcendental to all such considerations, but the cultural principles which surround, express, and communicate the eternal, absolute values at the core of Krishna consciousness have to take time, place, and circumstance into account. Prabhupada did this himself actively in the grand spiritual/sociological “experiment” of bringing the tradition of bhakti-yogafrom its original cultural context in India to the cultural context of the West. We know many of the alterations he made, such as allowing men and women to live together in the temple environment or initiating very young men into the sannyasaasrama, and we know the kind of push-back he received from his more conservatively oriented God-brothers. We know that every consideration he made around altering certain religious/cultural symbols was done with the exact and sincere motivation to maintain and enhance the free potential for everyone to properly encounter the eternal, absolute, and transcendental principles of Krishna consciousness.

To follow his calling for us, we need to understand that as devotees we are not to limit or define ourselves by material considerations in how we grow and maintain our communities and our society as a whole. Does this mean that we shouldn't be conscious of the material diversity of psychophysical situations we encounter in growing and maintaining our communities? Absolutely not. Prabhupada was also a tremendous genius at giving the reality of Krishna consciousness to each person as he consciously and compassionately understood the location of their being in this world, in the actual ground that they stood on. To have the capacity in our preaching, in our outreach, in our advocacy of the values and principles of Krishna consciousness, to learn and practice the art of revealing devotional service in the unique and palatable way that each person may desire it, is completely essential for us if we are to properly follow Prabhupada's calling for us.
Consider two more passages from this purport:

As far as different faiths are concerned, religions may be of different types, but on the spiritual platform, everyone has an equal right to execute devotional service. Madhya 25.121

The conclusion is that devotional service is open for everyone, regardless of caste, creed, time and country. This Kṛṣṇa consciousness movement is functioning according to this principle. Madhya 25.121

How can we say our movement is functioning according to these absolute values when we clearly understand the legacy and ongoing reality within our movement of discrimination against certain types of body, nationality, caste, and/or sexuality? There is a contradiction which exists, which we must confront, between these eternal values of openness and equality at the heart ofbhakti, and the way we either share or don't share these values with people because of the discriminatory lenses we carry with us. This contradiction is one of the core reasons, if not the core reason, why we struggle to be as relevant are we are called to be in the world around us. There are of course individual devotees and communities of devotees who are exploring this contradiction and creating outreach which truly speaks
openly and equally to the heart and mind of the contemporary human being in the 21stCentury. 

One powerful example is the Gita Sutras (gitanyc.com)program associated with the Bhakti Center community here in New York City, which is attracting a diverse and dynamic spectrum of spiritual seekers whose intelligent minds and compassionate hearts are being enlivened by a presentation of the essential principles of the Bhagavad-Gitaas given by Prabhupada. It is a presentation which meets them powerfully and profoundly in their psychophysical locations and which doesn't discriminate against those locations.

ISKCON as a whole, as a global body representing Prabhupada's body, must now courageously and specifically ask whether its cultural presentation is something that is directly relevant to the world we live in. Do the elements of the presentation of Krishna consciousness in our communities and in our society as a whole contribute to the discrimination that exists in this world, or does it help to liberate people from that discrimination? What do we need to do to translate the eternal relevance of bhaktiso that it is practically relevant to the way people feel, think, live, and suffer? What do we need to do to translate this relevance so that it is not a scandal to the intellect and experience of the people we want to reach, touch, and affect?

As individuals and as communities we have the tendency to participate in “spiritual bypassing”, or to become addicted to “spiritual heroin”, in which we consciously/unconsciously ignore the difficulties in our own hearts, in our own communities, and in the world around us. To offer a balm to this affliction, I ask this question: do you, do we, do I, really understand how terrible and how painful the effects of the Kali-Yuga are to people suffering those effects? In the same way we can say to ourselves or tell someone else that “you are not the body” without fully understanding the full spiritual import of that statement, when we pass off the tumult of our time by saying its just the “Kali-Yuga”, we are ignoring our sacred responsibility to understand, confront, and redeem the pain of our age. We have to ask ourselves: do we want to be confronted by the realities of our age, perversities of divine nature which most certainly manifest in our own heart, or do we want to be an insular, provincial, “Hindu” religious society which has little practical relevance or effect upon society?

I know it is my experience, and the experience of a good number of devotees in our communities, that once one sees and encounters the vastness of the injustice and suffering which permeates our age, there is no longer anyway to bypass it or ignore it. It changes one's entire identity and calling as a devotee. It strengthens that identity and calling. It deepens that identity and calling. Some of the most formative influences on the shape of my own spiritual journey has been books like American Holocaustby David Stannard, which detailed the mass extermination of indigenous Native American peoples and cultures upon the “discovery” of the “New World” by European settlers/conquerors. Equally as powerful isThe New Jim Crow by Michelle Alexander, which explores and reveals how the contemporary criminal-justice system has created a underclass of people, largely Black and Latino men, whose standing as citizens in American society has been traumatically torn asunder. I would encourage any devotees to read these books to gain a better and broader idea of the kinds of demoniac forces we encounter in this age and on this planet.

Let me also share some food for thought from my recent participation in the opening workshop of the 2013 Immersion Experience of the Poverty Initiative, a clear and committed social justice organization working out of Union Theological Seminary. The workshop was titled Conditions and Consciousness: The Current Economic Crisis, and in the opening session we were presented with a number of facts that were meant to challenge and motivate us to grasp and understand a number of elements of exactly why and how so many people face suffering and exploitation because of certain economic factors that exist in our societal infrastructure.

I hope that by listing below some of these fact/provocations/questions that like-minded and similarly concerned devotees reading this may be deepened and challenged in their own motivation and conception of what it means to serve in this Kali-Yuga. We must understand the nature of what the term economic means. It is a measuring and a conceptual understanding of who gets what and why. It is an examination of the principle of the quota from the Isopanisadand how that principle is/is not honored in our current time.
We must understand and confront in our ourselves and in our society the gap between the factual reality of certain economic conditions and our consciousness of these conditions.

To whit:

-The number of “Tent Cities”continues to rise since the 2008 financial crisis, exacerbated no doubt by the increase in environmentally related disasters. As devotees, how do we practically help the people living in these communities?

-Of course we tend to notice how machines/robots continue to replace human service/interactions in such places as the assembly line and the checkout line. What do we as devotees have to say to people whose livelihood has been replaced/is threatened by this effect of economic globalization?

-I am reminded of the time HH Devamrta Swami, in one of his visits to the Bhakti Center in NYC, showed all the brahmacaris the award-winning documentary Inside Job, which detailed the 2008 financial meltdown. He never explicitly explained why he was showing us this film, but the implication was clear: just down the road from the Bhakti Center, on Wall Street, are the kind of overt demoniac forces that Krishna spoke of thein the Bhagavad-gita, and that as devotees, we should be very aware of this and very clear about what they are trying to do.

-How much are we, as devotees, aware of how debt functions to keep this unjust economic system working? How do our own experiences of debt, as individuals and communities, define our viewpoint of how our society actually works? Do we understand that the current crises of debt inequality exist not because the system isn't working, but because that is how the system actually works?

-Through the combination of our own personal misuse and the ways the industrial food production systems work, half the food that is produced is eventually wasted/thrown out.This adds up to $165 million of food wasted per year, while 800 million hungry go around the world.
-Did you know that, despite the backlash that came after the 2008 economic crash, CEOs earns at least 185 times more on averagethat the workers under them at their corporations?

The main point of this workshop was to help us to begin to understand the structural and ideologicalroots of why our current economic situation is the way it is, from the most high corporate boardrooms on down to the people barely scraping by in slums left behind. As devotees, it is also our challenge to understand the roots of the way the Kali-Yuga is being expressed in the world around us. Understanding these roots will allow us to have a more accurate diagnosis of the problem, and it will compelus to offer the right prescription to help cure our ills as much as we possibly can.

What, according to Srila Prabhupada, is this right prescription?

Because of the increment in demoniac population, people have lost brahminical culture. Nor is there a kṣatriya government. Instead, the government is a democracy in which any śūdra can be voted into taking up the governmental reigns and capture the power to rule. Because of the poisonous effects of Kali-yuga, the śāstra(Bhāg. 12.2.13) says, dasyu-prāyeṣu rājasu: the government will adopt the policies of dasyus, or plunderers. Thus there will be no instructions from the brāhmaṇas, and even if there are brahminical instructions, there will be no kṣatriya rulers who can follow them. 7.2.11

Therefore, through the popularizing of hari-kīrtana, or the saṅkīrtana movement, the brahminical culture and kṣatriya government will automatically come back, and people will be extremely happy. 7.2.11

Having an effective consciousness and awareness of the suffering in this world will give us determination and courage to effect the change, to do what Prabhupada is calling us to do, to overcome this suffering. As devotees, we have a responsibility to always be asking ourselves if we are truly and comprehensively aware as we can be of the suffering in the world. We must always be critiquing and improving our understanding of our own responsibility and our own calling to free the world, as best as we can, from this suffering.
A few quotes to end, from Rev. Martin Luther King Jr. of course, and also from Jon Sobrino, an influential Jesuit activist and liberation theologian

"True compassion is more than flinging a coin to a beggar; it comes to see that an edifice which produces beggars needs restructuring.”

Rev. Martin Luther King, Jr

“Our theology has to be rooted in reality”

Jon Sobrino, S.J

The relevance of Prabhupada's mission as we move into the 21stCentury depends so very much on standing firmly on the ground of suffering in this world, in this Kali-Yuga, and in giving effectively and compassionately the unique loving and spiritual balms and solutions that we have to give.



When Saying "It’s Just Kali-Yuga" Is Not Enough
→ Life Comes From Life




Dr. James Cone is one of the formative personalities in the living history of liberation theology, the spiritual/religious framework of knowledge and practice based around the ideal that God, and those who are devotees of God, should be primarily concerned with the social/political/spiritual freedom of the oppressed, of those who are marginalized due to their race, sex, class, nationality, or gender. Through such courageous and groundbreaking works such as A Black Theology of Liberation, The God of the Oppressedand The Cross and The Lynching Tree, Cone has resounded a daring truth which says that God is intimately and particularly concerned and active in securing the freedom of black people in America from the shackles of bondage which have kept them and held them over much of the last five hundred years. While Cone did not invent the idea of Black Theology, he is considered one of its “founding fathers,” as it were, and is a historically important and vital figure in the field of contemporary Christian theology

Dr. Cone's work has inspired many other liberation theologians across the spectrum of race, sex, and gender to apply this ideal of God's care and love for the oppressed to their own particular situations of oppression/marginalization. He has been teaching at Union Theological Seminary, the oldest independent progressive Christian seminary in America, for much of the last four decades. Union, where I am currently working towards a master's degree in religion and ecological ethics, is where I had the good fortune of participating in Cone's Systematic Theology course this past Fall.

From the very first class, Cone was encouraging us to find our own personal theological voice, but he was also clear that there was an objective difference between good theology and bad theology. I came to understand that good theology, a working theology, must include understanding and realization of the transcendent reality of God, who speaks to us and acts within us beyond the boundaries of the material world, helping us to transcend our own limitations. Good theology must balance this understanding of the transcendent element with a clear acknowledgment and commitment to confronting, within the material world, the structures and expressions of injustice, discrimination, and oppression which deny people their material and spiritual freedom and dignity.

Bad theology is removed from this balance. A theology which doesn't work gives a framework which compels a community to think itself above the problems of the world. Bad theology commits the “sin of silence” towards the injustice of the world, either by outright ignoring the pain and suffering of oppression, or by misinterpreting how to deal with this oppression with antiquated and insensitive forms of praxis. Theology will also not work when it is too concerned with justice work at the expense of the transcendent element. Our link to the transcendent reality of God allows us, as expressed in the thought of one of Union's most influential teachers and philosophers Reinhold Niebuhr, to understand the original freedom of our own spiritual nature in relationship with God, while also making clear to us the finite nature of our material existence and our limitations within that nature to express that original freedom. Any theology, or any kind of justice work, which does not keep the transcendent relation of God at its center, will not be able to comprehend or transcend its own limitations and the multifarious flaws of human nature.

Dr. Cone was also very clear that all theology, and that our own theological voice, comes out of the element of contradiction. A major part of this element of contradiction comes from the the understanding that if we have the conviction, courage, and intelligence to wrestle with and examine how our faith tradition is expressing itself in relation to the world, we will be able to confront ideas and frameworks in that expression which do not work, which are not relevant. From the confrontation of that contradiction we will be able to shape new ideas and frameworks which insure that our faith, our theology, speaks of the reality and love of God in a way that is meaningful, powerful, compassionate, and effective to the actual time, place, and circumstance which surrounds it. The element of contradiction, when processed in a healthy, intelligent, sincere, and surrendered fashion, helps to insure the proper theological balance between faith and knowledge of God's transcendent reality with a commitment towards the active work and service that can bring the just love of God into reality to break the bonds of injustice and oppression in our world.

I am beginning to understand, as my own theological voice begins to form, as a devotee who serves within ISKCON and identifies, more or less, as a member of ISKCON, who identifies as a servant of Prabhupada's mission, that I am also dealing with a serious contradiction. This contradiction begins as I understand that while I accept the fundamental and essential tenets of sastraas given to us by Prabhupada, I have many problems with how this essential spiritual understanding is expressed culturally and socially by our society of devotees. Let us recall the words of Yogesvara Dasa, a long-standing and well-esteemed disciple of Srila Prabhupada, who in our previous piece expressed his feelings that the Hare Krishna movement is largely invisible and irrelevant to society today:

“The most candid comment I can give about public perception of Hare Krishna in North
America is that I don’t think there is one anymore. The worst possible thing has happened,
namely indifference. There was a time going back 20 years perhaps when there was a public perception of the Hare Krishna movement in the sense that people felt accosted in  airports or read reports of abuses or saw devotees chanting in public. Devotees were a more visible part of the landscape of American culture previously.

Maybe then one could say there was a public perception because Hare Krishna was in the news, it was on television, it was in the papers for good or for bad...I believe that Vaishnavism as it has been historically will not be the same in the future for the simple reason that the world it lives in is not the same. There is a compulsion within Vaishnava faith to move into the larger society and to become relevant, and the Vaishnava community has yet to demonstrate its relevance. For 99.99 percent of the world we don’t matter. Krishna Consciousness is irrelevant to most of the world.”

I feel, and I am not alone in this feeling, that there is something wrong in how ISKCON, as the standard-bearer of Prabhupada's mission, relates to the world at large. Srila Prabhupada has given us the gift of a profound spiritual revolutionary movement which is to meant to strike at the very status quo of the oppression of material nature, yet our tendency is to speak in a overtly transcendent manner to the problems and complexities of the world, as if we are speaking down to people who are trying to spiritually work through these problems and complexities. It is difficult for us to speak to, to speak with, to speak along-side these sincere-minded and sincere-hearted people working for peace, justice, love, and meaning. As I wrote in my previous piece, this contradiction crystallizes for me when we communicate to people that “they are not their body” in such a way as to completely ignore or devalue their particular bodily or human existence in the world. Telling someone “they are not the body” when they are looking for spiritual shelter to help them work through and transcend their bodily situation of oppression is a particularly insensitive and irrelevant form of communication. This is compounded by the fact that when we consider the history and concurrent living experience of ISKCON in terms of how we relate to vulnerable and marginalized people, such as our women, our children, or devotees in our community in racial and sexual bodily constructs which are considered to be the “minority” or the “alternative” to the norm, we have a long and painful reckoning to deal with.

Let us consider two statements that Srila Prabhupada makes to us in one purport from the Madhya-lilaof Sri Caitanya-Caritamrta:

“ ‘As far as religious principles are concerned, there is a consideration of the person, the country, the time and the circumstance. In devotional service, however, there are no such considerations. Devotional service is transcendental to all such considerations. Madhya 25.121
The transcendental service of the Lord (sādhana-bhakti) is above these principles. The world is anxious for religious unity, and that common platform can be achieved in transcendental devotional service. This is the verdict of Śrī Caitanya Mahāprabhu. When one becomes a Vaiṣṇava, he becomes transcendental to all these limited considerations. Madhya 25.121

Prabhupada is quite clearly expressing here that devotees should never define the essential values of Krishna consciousness, of bhakti-yoga, by the limitations of material consideration. The color of someone's skin or the nature of one's sexuality ultimately has nothing to do with anyone's eligibility to become a devotee. Therefore no one claiming to be a devotee should ever discriminate or prevent someone from approaching devotional service because of material or bodily considerations.

As Prabhupada mentions in the first passage, devotional service is transcendental to all such considerations, but the cultural principles which surround, express, and communicate the eternal, absolute values at the core of Krishna consciousness have to take time, place, and circumstance into account. Prabhupada did this himself actively in the grand spiritual/sociological “experiment” of bringing the tradition of bhakti-yogafrom its original cultural context in India to the cultural context of the West. We know many of the alterations he made, such as allowing men and women to live together in the temple environment or initiating very young men into the sannyasaasrama, and we know the kind of push-back he received from his more conservatively oriented God-brothers. We know that every consideration he made around altering certain religious/cultural symbols was done with the exact and sincere motivation to maintain and enhance the free potential for everyone to properly encounter the eternal, absolute, and transcendental principles of Krishna consciousness.

To follow his calling for us, we need to understand that as devotees we are not to limit or define ourselves by material considerations in how we grow and maintain our communities and our society as a whole. Does this mean that we shouldn't be conscious of the material diversity of psychophysical situations we encounter in growing and maintaining our communities? Absolutely not. Prabhupada was also a tremendous genius at giving the reality of Krishna consciousness to each person as he consciously and compassionately understood the location of their being in this world, in the actual ground that they stood on. To have the capacity in our preaching, in our outreach, in our advocacy of the values and principles of Krishna consciousness, to learn and practice the art of revealing devotional service in the unique and palatable way that each person may desire it, is completely essential for us if we are to properly follow Prabhupada's calling for us.
Consider two more passages from this purport:

As far as different faiths are concerned, religions may be of different types, but on the spiritual platform, everyone has an equal right to execute devotional service. Madhya 25.121

The conclusion is that devotional service is open for everyone, regardless of caste, creed, time and country. This Kṛṣṇa consciousness movement is functioning according to this principle. Madhya 25.121

How can we say our movement is functioning according to these absolute values when we clearly understand the legacy and ongoing reality within our movement of discrimination against certain types of body, nationality, caste, and/or sexuality? There is a contradiction which exists, which we must confront, between these eternal values of openness and equality at the heart ofbhakti, and the way we either share or don't share these values with people because of the discriminatory lenses we carry with us. This contradiction is one of the core reasons, if not the core reason, why we struggle to be as relevant are we are called to be in the world around us. There are of course individual devotees and communities of devotees who are exploring this contradiction and creating outreach which truly speaks
openly and equally to the heart and mind of the contemporary human being in the 21stCentury. 

One powerful example is the Gita Sutras (gitanyc.com)program associated with the Bhakti Center community here in New York City, which is attracting a diverse and dynamic spectrum of spiritual seekers whose intelligent minds and compassionate hearts are being enlivened by a presentation of the essential principles of the Bhagavad-Gitaas given by Prabhupada. It is a presentation which meets them powerfully and profoundly in their psychophysical locations and which doesn't discriminate against those locations.

ISKCON as a whole, as a global body representing Prabhupada's body, must now courageously and specifically ask whether its cultural presentation is something that is directly relevant to the world we live in. Do the elements of the presentation of Krishna consciousness in our communities and in our society as a whole contribute to the discrimination that exists in this world, or does it help to liberate people from that discrimination? What do we need to do to translate the eternal relevance of bhaktiso that it is practically relevant to the way people feel, think, live, and suffer? What do we need to do to translate this relevance so that it is not a scandal to the intellect and experience of the people we want to reach, touch, and affect?

As individuals and as communities we have the tendency to participate in “spiritual bypassing”, or to become addicted to “spiritual heroin”, in which we consciously/unconsciously ignore the difficulties in our own hearts, in our own communities, and in the world around us. To offer a balm to this affliction, I ask this question: do you, do we, do I, really understand how terrible and how painful the effects of the Kali-Yuga are to people suffering those effects? In the same way we can say to ourselves or tell someone else that “you are not the body” without fully understanding the full spiritual import of that statement, when we pass off the tumult of our time by saying its just the “Kali-Yuga”, we are ignoring our sacred responsibility to understand, confront, and redeem the pain of our age. We have to ask ourselves: do we want to be confronted by the realities of our age, perversities of divine nature which most certainly manifest in our own heart, or do we want to be an insular, provincial, “Hindu” religious society which has little practical relevance or effect upon society?

I know it is my experience, and the experience of a good number of devotees in our communities, that once one sees and encounters the vastness of the injustice and suffering which permeates our age, there is no longer anyway to bypass it or ignore it. It changes one's entire identity and calling as a devotee. It strengthens that identity and calling. It deepens that identity and calling. Some of the most formative influences on the shape of my own spiritual journey has been books like American Holocaustby David Stannard, which detailed the mass extermination of indigenous Native American peoples and cultures upon the “discovery” of the “New World” by European settlers/conquerors. Equally as powerful isThe New Jim Crow by Michelle Alexander, which explores and reveals how the contemporary criminal-justice system has created a underclass of people, largely Black and Latino men, whose standing as citizens in American society has been traumatically torn asunder. I would encourage any devotees to read these books to gain a better and broader idea of the kinds of demoniac forces we encounter in this age and on this planet.

Let me also share some food for thought from my recent participation in the opening workshop of the 2013 Immersion Experience of the Poverty Initiative, a clear and committed social justice organization working out of Union Theological Seminary. The workshop was titled Conditions and Consciousness: The Current Economic Crisis, and in the opening session we were presented with a number of facts that were meant to challenge and motivate us to grasp and understand a number of elements of exactly why and how so many people face suffering and exploitation because of certain economic factors that exist in our societal infrastructure.

I hope that by listing below some of these fact/provocations/questions that like-minded and similarly concerned devotees reading this may be deepened and challenged in their own motivation and conception of what it means to serve in this Kali-Yuga. We must understand the nature of what the term economic means. It is a measuring and a conceptual understanding of who gets what and why. It is an examination of the principle of the quota from the Isopanisadand how that principle is/is not honored in our current time.
We must understand and confront in our ourselves and in our society the gap between the factual reality of certain economic conditions and our consciousness of these conditions.

To whit:

-The number of “Tent Cities”continues to rise since the 2008 financial crisis, exacerbated no doubt by the increase in environmentally related disasters. As devotees, how do we practically help the people living in these communities?

-Of course we tend to notice how machines/robots continue to replace human service/interactions in such places as the assembly line and the checkout line. What do we as devotees have to say to people whose livelihood has been replaced/is threatened by this effect of economic globalization?

-I am reminded of the time HH Devamrta Swami, in one of his visits to the Bhakti Center in NYC, showed all the brahmacaris the award-winning documentary Inside Job, which detailed the 2008 financial meltdown. He never explicitly explained why he was showing us this film, but the implication was clear: just down the road from the Bhakti Center, on Wall Street, are the kind of overt demoniac forces that Krishna spoke of thein the Bhagavad-gita, and that as devotees, we should be very aware of this and very clear about what they are trying to do.

-How much are we, as devotees, aware of how debt functions to keep this unjust economic system working? How do our own experiences of debt, as individuals and communities, define our viewpoint of how our society actually works? Do we understand that the current crises of debt inequality exist not because the system isn't working, but because that is how the system actually works?

-Through the combination of our own personal misuse and the ways the industrial food production systems work, half the food that is produced is eventually wasted/thrown out.This adds up to $165 million of food wasted per year, while 800 million hungry go around the world.
-Did you know that, despite the backlash that came after the 2008 economic crash, CEOs earns at least 185 times more on averagethat the workers under them at their corporations?

The main point of this workshop was to help us to begin to understand the structural and ideologicalroots of why our current economic situation is the way it is, from the most high corporate boardrooms on down to the people barely scraping by in slums left behind. As devotees, it is also our challenge to understand the roots of the way the Kali-Yuga is being expressed in the world around us. Understanding these roots will allow us to have a more accurate diagnosis of the problem, and it will compelus to offer the right prescription to help cure our ills as much as we possibly can.

What, according to Srila Prabhupada, is this right prescription?

Because of the increment in demoniac population, people have lost brahminical culture. Nor is there a kṣatriya government. Instead, the government is a democracy in which any śūdra can be voted into taking up the governmental reigns and capture the power to rule. Because of the poisonous effects of Kali-yuga, the śāstra(Bhāg. 12.2.13) says, dasyu-prāyeṣu rājasu: the government will adopt the policies of dasyus, or plunderers. Thus there will be no instructions from the brāhmaṇas, and even if there are brahminical instructions, there will be no kṣatriya rulers who can follow them. 7.2.11

Therefore, through the popularizing of hari-kīrtana, or the saṅkīrtana movement, the brahminical culture and kṣatriya government will automatically come back, and people will be extremely happy. 7.2.11

Having an effective consciousness and awareness of the suffering in this world will give us determination and courage to effect the change, to do what Prabhupada is calling us to do, to overcome this suffering. As devotees, we have a responsibility to always be asking ourselves if we are truly and comprehensively aware as we can be of the suffering in the world. We must always be critiquing and improving our understanding of our own responsibility and our own calling to free the world, as best as we can, from this suffering.
A few quotes to end, from Rev. Martin Luther King Jr. of course, and also from Jon Sobrino, an influential Jesuit activist and liberation theologian

"True compassion is more than flinging a coin to a beggar; it comes to see that an edifice which produces beggars needs restructuring.”

Rev. Martin Luther King, Jr

“Our theology has to be rooted in reality”

Jon Sobrino, S.J

The relevance of Prabhupada's mission as we move into the 21stCentury depends so very much on standing firmly on the ground of suffering in this world, in this Kali-Yuga, and in giving effectively and compassionately the unique loving and spiritual balms and solutions that we have to give.



Daily Meditation on my Gurudeva – Day 3
→ A Convenient Truth


 

I saw this photo for the first time when I was in Benin, Nigeria back in 2000. It was a window into the past of a version of my Guru Maharaja that I had never known. I don’t know the history of this photo, like where it was taken, what year, etc. I would assume it’s a photo of him in West Africa.
Everyone knows by now the stories of my Guru Maharaja preaching in West Africa and how he came to the conclusion to go and preach there. When I traveled there and came back psychologically/emotionally beaten and defeated we had a few email exchanges. This first quote is from when I was still in Nigeria and the quote following is from when I had already returned to Gita-nagari:
"Africa of course is an especially difficult place. Benin is full of subtle influences. Anyway you will grow from this experience. As soon as you are strong enough to return you can come back. But, if later you want to visit Ghana for one or two weeks before you come back then you can. Ghana is not as difficult as Nigeria. We have a lot of services here for you so the devotees of course will be happy to see you. Now you can understand a little better of some of the things I have had to do in trying to spread Krishna consciousness in different parts of the world." 
 
"Even when I am in Nigeria, I am never relaxed. How I worked there for so many years is only because I knew that Srila Prabhupada would want me to do this work. Somehow Krishna was very kind to me because I only caught malaria once in all those years. So it seems like taking the neem really helped."

Indeed, I had just experienced first hand the intensity of preaching in such a complex environment (at one point in an email from him he even said to me, "There is so much more use of subtle influence in the African continent. As a matter of fact devotees are always thinking that they are being attacked by each other, unfortunately sometimes it is actually true."). It only goes to prove the level of his empowerment. He didn’t waiver in the face of adversities while there. In stark contrast I folded and caved like a house of cards. A person’s true qualities are revealed in the face of difficulties. Do they run? Do they become stronger? Do they fall back into sense gratification? Do they become more faithful and surrendered?
My Gurudeva’s life and his responses to adversity were proof of his level of spiritual advancement and the spiritual blessings conferred upon him. I can only pray to one day become so fixed and resolute in my own determination and devotion. He walked his talk and was a shining example of success on the path of bhakti.

Daily Meditation on my Gurudeva – Day 3
→ A Convenient Truth


 

I saw this photo for the first time when I was in Benin, Nigeria back in 2000. It was a window into the past of a version of my Guru Maharaja that I had never known. I don’t know the history of this photo, like where it was taken, what year, etc. I would assume it’s a photo of him in West Africa.
Everyone knows by now the stories of my Guru Maharaja preaching in West Africa and how he came to the conclusion to go and preach there. When I traveled there and came back psychologically/emotionally beaten and defeated we had a few email exchanges. This first quote is from when I was still in Nigeria and the quote following is from when I had already returned to Gita-nagari:
"Africa of course is an especially difficult place. Benin is full of subtle influences. Anyway you will grow from this experience. As soon as you are strong enough to return you can come back. But, if later you want to visit Ghana for one or two weeks before you come back then you can. Ghana is not as difficult as Nigeria. We have a lot of services here for you so the devotees of course will be happy to see you. Now you can understand a little better of some of the things I have had to do in trying to spread Krishna consciousness in different parts of the world." 
 
"Even when I am in Nigeria, I am never relaxed. How I worked there for so many years is only because I knew that Srila Prabhupada would want me to do this work. Somehow Krishna was very kind to me because I only caught malaria once in all those years. So it seems like taking the neem really helped."

Indeed, I had just experienced first hand the intensity of preaching in such a complex environment (at one point in an email from him he even said to me, "There is so much more use of subtle influence in the African continent. As a matter of fact devotees are always thinking that they are being attacked by each other, unfortunately sometimes it is actually true."). It only goes to prove the level of his empowerment. He didn’t waiver in the face of adversities while there. In stark contrast I folded and caved like a house of cards. A person’s true qualities are revealed in the face of difficulties. Do they run? Do they become stronger? Do they fall back into sense gratification? Do they become more faithful and surrendered?
My Gurudeva’s life and his responses to adversity were proof of his level of spiritual advancement and the spiritual blessings conferred upon him. I can only pray to one day become so fixed and resolute in my own determination and devotion. He walked his talk and was a shining example of success on the path of bhakti.

Daily Meditation on my Gurudeva – Day 2
→ A Convenient Truth


 

This is one of the first photographs I had seen of my Guru Maharaja. The very first one I ever saw was from the same photo shoot as this one, but instead of chanting on japa beads he has his hands folded in a praying-hands greeting (namaste). This was during the time he was known as Srila Krishnapada and was pioneering his IFAST preaching strategy. When I first saw that photo it was a photocopied version on the cover an IFAST booklet (from a program that Hladini-shakti and Radha-sundari had arranged in Detroit).
I had been going to the Sunday feasts at the Detroit temple (Fisher Mansion) for some months (back in ’94) when I was informed by Bob Roberts of a new “bhakta program”. I was still a senior in high school at the time, but I decided to make the time to attend the meeting. It was then that I saw this picture of my Guru Maharaja. It struck me and stirred my soul. You sometimes hear about devotees saying they just knew that a particular spiritual master was their guru, whether they heard his voice or saw a photo or met in person.
I didn’t know what I was feeling and I didn't want to just haphazardly accept someone as guru, so I talked to Radha-sundari in her kitchen as she was pouring cold, berry zinger tea for everyone. I explained that I felt like I had a connection with this spiritual master. She said it could definitely be a past life connection, but that I should just keep an open mind and open heart to instructions from everyone and that in time I would know for sure. It was such practical, non-fanatical advice.
After that moment though I knew he was my Gurudeva, just by seeing that small, photocopied version of his photo.

Daily Meditation on my Gurudeva – Day 2
→ A Convenient Truth


 

This is one of the first photographs I had seen of my Guru Maharaja. The very first one I ever saw was from the same photo shoot as this one, but instead of chanting on japa beads he has his hands folded in a praying-hands greeting (namaste). This was during the time he was known as Srila Krishnapada and was pioneering his IFAST preaching strategy. When I first saw that photo it was a photocopied version on the cover an IFAST booklet (from a program that Hladini-shakti and Radha-sundari had arranged in Detroit).
I had been going to the Sunday feasts at the Detroit temple (Fisher Mansion) for some months (back in ’94) when I was informed by Bob Roberts of a new “bhakta program”. I was still a senior in high school at the time, but I decided to make the time to attend the meeting. It was then that I saw this picture of my Guru Maharaja. It struck me and stirred my soul. You sometimes hear about devotees saying they just knew that a particular spiritual master was their guru, whether they heard his voice or saw a photo or met in person.
I didn’t know what I was feeling and I didn't want to just haphazardly accept someone as guru, so I talked to Radha-sundari in her kitchen as she was pouring cold, berry zinger tea for everyone. I explained that I felt like I had a connection with this spiritual master. She said it could definitely be a past life connection, but that I should just keep an open mind and open heart to instructions from everyone and that in time I would know for sure. It was such practical, non-fanatical advice.
After that moment though I knew he was my Gurudeva, just by seeing that small, photocopied version of his photo.

A simple analogy
→ OppositeRule

Suppose a rich man creates a foundation for distributing the interest generated by his wealth to worthy persons who would use it wisely.  For some time, he identifies these individuals himself, but later appoints representatives to do that for him.  After some time the rich man passes away.

What should representatives then do? 

Should they divide the principle sum among themselves on the pretense that they no longer know whom to give the interest?  Then they would each have a nice bank balance and could distribute the interest almost like before.

Is there any problem there?  Yes.  The representatives stole the rich man’s wealth.  It was not given to them like that.

The trustees should have continued distributing the interest from his wealth just as they had been doing previously.  If they wanted to distribute their own wealth, they simply needed to invest what they legitimately received and made it grow until it became sufficient to distribute the interest.

Obviously this relates to initiations in ISKCON.  If a rich man can distribute his money through trustees perpetually like that, why can’t the GBC manage it for Srila Prabhupada?

Gaura-Shakti at Yoga Conference and Show on March 23rd! Check it out!
→ Gaura-Shakti Kirtan Yoga

Gaura-Shakti is very excited to be part of one of the largest yoga shows in Canada, at the Metro Toronto Convention Centre on March 23, 2013! We have been scheduled to do kirtan on the main stage of the hall from 6:30 p.m. to 7:30 p.m.!

We are asking all our friends and fans to come out and support us by participating in chanting with everyone else there! Please come, we need you beautiful voices to sing, your hands to clap, your bodies to dance and your hearts to enjoy beautiful ancients chants along with us! See you there!

For more information about the event please visit:
http://www.theyogaconference.com/toronto/

Gaura-Shakti at Yoga Conference and Show on March 23rd! Check it out!
→ Gaura-Shakti Kirtan Yoga

Gaura-Shakti is very excited to be part of one of the largest yoga shows in Canada, at the Metro Toronto Convention Centre on March 23, 2013! We have been scheduled to do kirtan on the main stage of the hall from 6:30 p.m. to 7:30 p.m.!

We are asking all our friends and fans to come out and support us by participating in chanting with everyone else there! Please come, we need you beautiful voices to sing, your hands to clap, your bodies to dance and your hearts to enjoy beautiful ancients chants along with us! See you there!

For more information about the event please visit:
http://www.theyogaconference.com/toronto/

Daily Meditation on my Gurudeva – Day 1
→ A Convenient Truth

I want to start a daily reflection on my Guru Maharaja. The idea is to find a photo of him, whether online or in my own files, and write something about it: some memories, some reflections, some thoughts. Here is the first photo:

  
This was actually from Lavanga and Krishna Purvaja. I’m not sure how they initially ended up with the photo, but they gave it to my wife to give to me (along with a couple other photos of my Guru Maharaja) some time ago.

This is the photo of my Guru Maharaja that I have framed and sitting on my desk at work. I sometimes notice it and sometimes I don’t. In that way, it’s kind of like the relationship I really had with him. I sometimes thought about him, yet on many other occasions (often while engaged in sense gratification) he was very far away from my mind. Doesn’t this parallel our eternal storyline with Paramatma/Sri Krishna?

From far away I can only make out the reflection on his glasses and his wide, bright smile, like a sort of Cheshire cat from Alice in Wonderland. That smile would light up a room, change people’s consciousness from gloom to happiness. He had a powerful charisma. His energy/aura was powerful and potent. When he would walk into a room, you could feel the atmosphere vibrate with spiritual energy. I miss that nervous excitement of his physical presence. Feeling safe and secure, knowing this was someone who could guide and protect you. I just imagined him walking into my room right now and what that would feel like. I’m trying not to cry as I type this.

The tears are flowing now. Not tears of ecstasy, rather tears of regret. Tears of not being able to follow his instructions. Tears of being a failure. In my last visit with him before he left this planet he apologized to me. He apologized for being “too hard” on me. I was leveled by his humility and replied that the problem was that I was too selfish to appreciate the service. He smiled…and that was the last time I saw him.

The tears start flowing again. Damn it. I wasn’t doing this to cry, but this is where Paramatma has brought me. Down to this river of tears and regret and shame. Down to the core of the heart and soul. I was expecting to blabber on about the garb he was wearing, the room he was in, the rings on his fingers and how those things would trigger memories of physically being around him. But that’s not important here, is it? Isn’t that just more looking at the externals? More illusion? He wasn’t a black man. He wasn’t a sannyasi. He was an embodiment of Guru-tattva and that is what this photo is telling me today.

Daily Meditation on my Gurudeva – Day 1
→ A Convenient Truth

I want to start a daily reflection on my Guru Maharaja. The idea is to find a photo of him, whether online or in my own files, and write something about it: some memories, some reflections, some thoughts. Here is the first photo:

  
This was actually from Lavanga and Krishna Purvaja. I’m not sure how they initially ended up with the photo, but they gave it to my wife to give to me (along with a couple other photos of my Guru Maharaja) some time ago.

This is the photo of my Guru Maharaja that I have framed and sitting on my desk at work. I sometimes notice it and sometimes I don’t. In that way, it’s kind of like the relationship I really had with him. I sometimes thought about him, yet on many other occasions (often while engaged in sense gratification) he was very far away from my mind. Doesn’t this parallel our eternal storyline with Paramatma/Sri Krishna?

From far away I can only make out the reflection on his glasses and his wide, bright smile, like a sort of Cheshire cat from Alice in Wonderland. That smile would light up a room, change people’s consciousness from gloom to happiness. He had a powerful charisma. His energy/aura was powerful and potent. When he would walk into a room, you could feel the atmosphere vibrate with spiritual energy. I miss that nervous excitement of his physical presence. Feeling safe and secure, knowing this was someone who could guide and protect you. I just imagined him walking into my room right now and what that would feel like. I’m trying not to cry as I type this.

The tears are flowing now. Not tears of ecstasy, rather tears of regret. Tears of not being able to follow his instructions. Tears of being a failure. In my last visit with him before he left this planet he apologized to me. He apologized for being “too hard” on me. I was leveled by his humility and replied that the problem was that I was too selfish to appreciate the service. He smiled…and that was the last time I saw him.

The tears start flowing again. Damn it. I wasn’t doing this to cry, but this is where Paramatma has brought me. Down to this river of tears and regret and shame. Down to the core of the heart and soul. I was expecting to blabber on about the garb he was wearing, the room he was in, the rings on his fingers and how those things would trigger memories of physically being around him. But that’s not important here, is it? Isn’t that just more looking at the externals? More illusion? He wasn’t a black man. He wasn’t a sannyasi. He was an embodiment of Guru-tattva and that is what this photo is telling me today.