Planet ISKCON

The Out of Africa Theory Verses the Vedic View

By Stephen Knapp (Sri Nandanandana dasa)

Many geneticists view that modern man developed and came out of Africa where they migrated across lands to settle in ancient India. From there they spread out in all directions, even into Europe. This is called the “Out of Africa” theory. This certainly helps contradict the Aryan Invasion Theory, which proposes that the Vedic Aryans were not indigenous to the region of India, but came from the Caucasus Mountains, bringing their culture into India. However, over the past several years, an increasing number of finds have been made that suggest modern humans also lived in other regions besides Africa, and at older dates. This is giving rise to the “Multi-Regional Theory,” putting into question the “Out of Africa” theory. This also gives rise to the “Simultaneous Multi-Species” view, in which different species of human-like beings existed at the same times. These two later theories seem to be much closer to the Vedic version as well. So let us take a closer look at this.

THE GENERAL PREMISE ON HUMANITY’S EVOLUTIONARY DEVELOPMENT

Modern views of evolution place the first appearance of apelike beings on the planet during the Oligocene period, from about 38 million years ago. The first apes considered to be in line with humans are said to have appeared in the Miocene period, which is about 5 to 25 million years ago. The first hominids or erect walking humanlike primates appeared in the Pliocene period, which is said to have started about 5 million years ago. The earliest hominid is the Australopithecus, the southern ape, which dates back about 4 million years ago. This near human is said to have stood about 4 to 5 feet tall with a cranial brain capacity of 300 to 600 cubic centimeters. The head appeared somewhat ape-like, while from the neck down appeared more human-like. Once this brain capacity enlarged, it is said to have developed the branch known as the Homo habilis around 2 million years ago. This gave rise to the Homo erectus around 1.5 million years ago, and stood 5 to 6 feet tall with a cranial capacity of 700 to 1300 cubic centimeters, appearing more like modern humans, but the forehead slanted back behind massive eye brow ridges, with large jaws and teeth, and no chin. It is this Homo erectus which is said to have lived in Africa, Asia, and then Europe until about 200,000 years ago (some say 500,000 years ago). It is from this Homo erectus that modern humans, or Homo sapiens sapiens emerged gradually, first appearing around 300,000 to 400,000 years ago. These early Homo sapiens sapiens still had lesser degree of receding forehead from large brow ridges. Examples of this have been found in Swanscombe in England, Steinheim in Germany, and Fontechevade and Arago in France. These are classified as pre-Neanderthals.

It is these classic Western European Neanderthals from the last glacial period which are considered the direct ancestors of modern humans. The faces and jaws were much larger, with low foreheads, and large eyebrow ridges. Remains of Neanderthals have been found in Pleistocene deposits from 30,000 to 150,000 years ago. However, finding remains of early Homo sapiens in deposits far older than 150,000 years effectively removed the Western Neanderthals from the direct line of descent leading from Homo erectus to modern humans.

The Cro-Magnon appeared in Europe around 30,000 years ago, and look anatomically modern. Scientists used to say that modern humans appeared first around 40,000 years ago, but many have changed that view after the findings in South Africa and other places to 100,000 years or more. Thus, again the views are always changing based on new discoveries of fossils. ¹

Only gradually, based on increasing evidence, did a consensus grow in the scientific community to accept that possibly modern human beings had existed as far back as the Pliocene and Miocene periods (5 to 25 million years ago), or even earlier. Anthropologist Frank Spencer admitted in 1984: “From accumulating skeletal evidence it appeared as if the modern human skeleton extended far back in time, an apparent fact which led many workers to either abandon or modify their views on human evolution.” ²

THE OUT OF AFRICA THEORY

Most scientists today think that modern human beings, Homo sapiens sapiens, appeared first on earth in Africa between 200,000 and 500,000 years ago. They first became fully developed in Africa, and then about 80,000 to 125,000 years ago began to expand and migrate out of the continent to the northeast and into the Middle East and to India. As they grew, they out-competed and replaced all other species of humans, such as the Homo erectus, Neanderthal, and archaic humans with no or very little interbreeding.

The Homo erectus supposedly came into existence about 1.8 million years ago and existed up to about 300,000 years ago. At least this is what evidence from the fossils seem to tell us, along with DNA analysis, although the estimation of the time when Homo sapiens sapiens appeared and when the Homo erectus disappeared keeps changing with every new discovery that takes place.

It is explained that some of the oldest known fossils of modern humans had been discovered in Herto, Ethiopia. An international team let by researchers from the University of California, Berkeley, found the skulls of two adults and a child dating from 160,000 years ago, 40,000 years earlier than the previous oldest remains of Homo sapiens. The discovery as described in Nature, fills a gap in the human fossil record; the absence of accurately dated hominid remains in Africa between 120,000 and 300,000 years ago. As related by Clark Howell of UC of Berkeley, “The fossils are unmistakably non Neanderthal and show that (modern) humans had evolved in Africa long before the European Neanderthals disappeared. They demonstrate conclusively that there was never a Neanderthal stage in human evolution.” ³

This leads to some serious controversy because not everyone accepts this analysis. Others feel that the Neanderthals were a separate species of humans, and, for the most part, did not interbreed with other species. They evolved through time in a particular direction, distinct from modern humans, but separated about 400,000 years ago from the human lineage, with a separate evolutionary history, and, as many suggest, became extinct about 30,000 years ago.

When it comes to DNA analysis, humans and all mammals have two sets of DNA which do not recombine; the male sex chromosomes Y, which is passed from father to son and never recombines with its partner the X chromosome (X chromosomes do recombine in women, so these are less useful), and mitochondrial DNA; DNA found outside the nucleus in organelles called mitochondria, and which are always inherited through the female line. It is therefore easy to assess the rate at which these chromosomes have accumulated mutations, making them a prime target for scientists interested in tracing the divergence of human populations.

When scientists examined the X chromosome they came to the conclusion that all humans had a common female ancestor approximately 160,000 years ago. This hypothetical female ancestor is sometimes known as the ‘Mitochondrial Eve’. The Y-chromosomal DNA yielded even more surprising evidence, all male humans apparently shared a single male ancestor 60,000 years ago, sometimes called the ‘Y-chromosomal Adam’.

This was not the end of the DNA story. Scientists were also able to analyze the entire human genome to look for diversity within different groups. By analyzing the DNA of thousands of volunteers from around the world it was possible to build up a rough family tree for humanity. This suggested that the greatest human diversity was found within African populations – all non-African populations, no matter what they look like – are comparatively closely related to one-another.

When we combine the strong belief in Darwin’s evolutionary theories with paleontology, we get a bias that accepts all fossil evidence as proof of mankind’s evolutionary development. And this is basically what the “Out of Africa” theory provides.

However, when depending on nothing but fossils, we have to take something into consideration, and that is that fossils alone may not be a sure way of determining the past, or an evolutionary process of mankind’s development. As Bernard Heuvelmans stated in a letter (April 15, 1986) to researcher Stephen Bernath, who was working for Michael Cremo and Richard Thompson; “Do not overestimate the importance of the fossil record. Fossilization is a very rare, exceptional phenomenon, and the fossil record cannot thus give us an exact image of life on earth during the past geological periods. The fossil record of primates is particularly poor because very intelligent and cautious animals can avoid more easily the very conditions of fossilization–such as sinking in mud or peat, for instance.”

In this way, the most advanced or intelligent beings are the most likely not to be found as fossils. Furthermore, in the Vedic civilization, the common way to deal with the dead was through ritual cremation. Therefore, fossils of humanlike beings from that society is least likely, though there have been some buried bodies that have been found. Nonetheless, when we put all of the evidence together, including whatever fossils have been found from ancient layers of earth, and recent sightings of humanlike beings that wander in the wilderness, the conclusion is that many species of humanlike creatures have been simultaneously existing throughout the world in various environments for millions of years, rather than displaying a sequential pattern of evolution from one type of body or species to the next. We will discuss this more as we proceed through this article.

EVIDENCE AGAINST OUT OF AFRICA

The fact is that up till a few years ago, the “Out of Africa” theory was generally accepted by most scientists. But from 2007 onwards, there have been an increasing number of discoveries that are putting that theory into question. Recently, for example, discoveries of early human remains in China and Spain have done just that. As reported in December of 2010 in England’s The Daily Mail, archeologists from Tel Aviv University say that eight human-like teeth found in the Qesem cave near Rosh Ha’Ayin, 10 miles from Israel’s international airport, are 400,000 years old, from the Middle Pleistocene age, making them the earliest remains of Homo sapiens yet discovered anywhere in the world. The size and shape of the teeth are very similar to those of modern man. Until now, the earliest examples found were in Africa, dating back to 200,000 years. Other scientists have argued that human beings originated in Africa before moving to other regions 150,000 to 200,000 years ago. Previously, Homo sapiens discovered in Middle Awash, Ethiopia, from 160,000 years ago, were believed to be the oldest ‘modern’ human beings.

Therefore, the findings of Professor Avi Gopher and Dr. Ran Barkai of the Institute of Archeology at Tel Aviv University, published in the American Journal of Physical Anthropology in early December, 2010, suggest that modern man did not originate in Africa as previously believed, but in the Middle East. The Qesem Cave was discovered in 2000 and has been the focus of intense study ever since. Along with the teeth–the parts of the human skeleton that survive the longest–the researchers found evidence of a sophisticated early human society that used sharpened flakes of stone to cut, along with other impressive prehistoric tools.

The Israeli scientists said the remains found in the cave suggested the systematic production of flint blades, the habitual use of fire, evidence of hunting, cutting and sharing of food, and mining raw materials to produce flint tools from rocks below ground. Thick-edged blades, shaped through retouch, were used for scraping semi-hard materials such as wood or hide, whereas blades with straight, sharp working edges were used to cut soft tissues. Thus, a rather developed society is indicated by the findings in the cave, where they expect to continue their research for additional evidence. ⁴

In the scientific journal called Nature, there was the news that humans seemed to have organized sea journeys as far back as 800,000–880,000 years ago. The evidence was the finding of stone tools on the island of Flores, 340 miles east of Bali. The intricacies of organizing such trips from South Asia would have required the use of language way back then to make it possible. ⁵

It was previously considered that the first major sea journey took place around 40,000–60,000 years ago, when anatomically modern humans are said to have arrived at Australia from eastern Indonesia.

Another example is that a news item on January 9, 2012, relates that Australian scientists had analyzed the oldest DNA ever taken from human remains, and that the results challenge the theory that humans developed only in Africa. Researchers at Australian National University said they had analyzed DNA taken from remains unearthed in 1974 at Lake Mungo in the state of New South Wales. Dating them in May 1999 put the age of the skeleton at between 56,000 and 68,000 years old. ANU anthropologist Alan Thorne said that neither “Mungo Man’s” completely modern skeleton nor its DNA had any links with human ancestors from Africa found in other parts of the world. Thorne said that there are modern humans in Australia that have nothing to do with Africa at all. These findings, as reported in The Australian newspaper, challenge the prevailing “Out of Africa” theory because “Mungo Man” has a genetic line which has vanished yet his skeleton is completely modern.

The previously oldest human DNA tested from the area came from the Neanderthal remains–a 45,000-year-old specimen in western Germany and 28,000-year-old from Croatia. ANU evolutionary geneticist Simon Easteal told Reuters, “If he [Mungo Man] was part of a wave of modern people that had come out of Africa and spread, eventually reaching Australia, then his mitochondrial DNA would reflect that.” Thorne also said that dating Mungo Man meant that there was no doubt that ancestors of Australia’s Aborigines came to the continent from Asia about 70,000 years ago–some 30,000 years earlier than thought. “There’s no question that somewhere in southeast Asia is where watercraft got invented. The first oceanic crossings were to Australia.” ⁶

For the evolutionists, this means that at least one group of Homo erectus descendants evolved outside of Africa. It could also mean that modern man was a completely separate species who had already been evolved and traveled the globe, remnants of which we are only now discovering. And that ancient India was indeed where watercraft was invented and from where came the earliest residents of Australia.

What this seems to indicate is that modern humans, Homo sapiens sapiens, have been wandering the earth for quite some time, meaning many hundreds of thousands of years. Many instances of proof can be supplied that can help verify that.

For example, the Ph. D. degree holding geologist Dr. Virginia Steen McIntyre was a fellow of the United States Geology Survey. When in Mexico she carefully presented research conclusions about the stone tools found at Hueyatlaco that dated back to 250,000 years BCE. Then, while using four different methods of dating the material, two other USGS certified members agreed with her. This went drastically against the notion that humans that made stone tools did not appear until 100,000 years ago in Africa.

Another item of January 11, 2012 reports that scientists from Germany, Bulgaria and France discovered a hominid pre-molar tooth near the Bulgarian town of Chirpan, which is estimated to be seven million years old. This means that great apes survived in the area two million years longer than previously estimated. It had been thought that they could not have survived because of a lack of food. However, alongside the hominid tooth, scientists found the remains of animals typical of a savannah environment with seasonal changes, such as several species of elephant, giraffes, antelopes, rhinos, and saber-toothed cats. The implication is that hominids had adopted efficiently to the area. They said the discovery may cast doubt on the “Out of Africa” theory. Professor Madelaine Bohme of the University of Tubingen related, “We now also need to rethink where the origin of humans took place. There is increasing evidence… that a significant part of human evolution happened outside Africa, in Europe and Western Asia.”

This brings about what some people call the multi regional theory, meaning that various human species have been developing and existing in many areas of the world at the same time.

THE MULTI-REGIONAL THEORY

The Multi-Regional Theory postulates that various species of humans spread around the globe about 2 million years ago, and that these separate species evolved into modern races of humans, possibly by interbreeding. For example, the Homo erectus has been found in a range that includes eastern Africa, Georgia in southeast Europe, Turkey, India, China, Vietnam, and Java, which is a wide range of territory, though not all scientists accept that all these specimens belonged to the same species. Nonetheless, it would give evidence that not all modern humans may have developed in Africa directly.

For example, in April of 2007 it was reported that the ancient remains of an early modern human found near Beijing, in the Tianyuan Cave in Zhoukoudian in 2003. This suggests that the “Out of Africa” theory may be more complex than first thought. A fossilized remains dated to 38,000 to 42,000 years old makes it the oldest modern human skeleton from eastern Eurasia.

The specimen is basically a modern human, but with a few archaic characteristics in the teeth and hand bone. It is this discovery that casts further doubts on the longstanding “Out of Africa” theory which holds that when modern Homo sapiens spread eastwards from the sub-Saharan Africa to Eurasia about 65,000 to 25,000 years ago, they simply replaced the native late archaic humans, as explained by anthropologist Erik Trinkaus of Washington University. This leads to the growing idea, with respect to western Eurasia, that modern humans interbred with local archaic humans before becoming fully developed. ⁷

What this also means is one of two things: 1. That it is likely that they interbred to develop the Homo sapien species, or 2. That they were already two separate species that interbred at various places which produced these fossils that display both modern human and Homo erectus characteristics in one skeleton.

In November of 2009, an article submitted by Michael Kan, “110,000-year-old Chinese Fossil Poses Challenge to ‘Out of Africa’ Theory” explains that China’s Institute of Vertebrate Paleontology and Paleoanthropology announced the discovery of a human jawbone fragment, found a year previous in southern China’s Guangxi province. Jin Changshu, a researcher with the institute, said the find of the 110,000-year-old jawbone was especially important since very few human fossils from this evolutionary period have been found in China. He added that the jawbone is that of an early modern human, but also bears the traits of our more primitive ancestors.

Wu Xinzhi, a professor with the institute, said he believes the discovery presents evidence to challenge the “Out of Africa” hypothesis. He says that if the “Out of Africa” theory is true, then in China, they should not be able to find a mandible (jaw) of a fossil with modern features older than 60,000 years. “But this Guangxi mandible is 110,000 years old. This means that this ‘Out of Africa’ theory is not true, at least not for China.”

Instead, Wu said the fossil find lends support for another theory called the multi-regional hypothesis. Under this scenario, humanity’s ancestors from Africa spread themselves across other continents and developed locally, and possibly interbred with earlier forms of humans, such as the Homo erectus, which gives the reason for the blend of characteristics in the fossil found in China. However, other scholars disagreed that such conclusions could be made from a mere jawbone to determine if it was really a Homo sapien. Still, the discovery presents a challenge to present theories.

However, now a much younger date, possibly as recent as 35,000 years ago, has been suggested for the Solo River site. The Homo erectus species of humanity, which many think became extinct about 200,000 to 500,000 years ago, appears to have survived in Indonesia until about 35,000 to 50,000 years ago at the site of Ngandong on the Solo River. This means that these Homo erectus would have shared the environment with early members of Homo sapiens, who are said to have arrived in Indonesia about 40,000 years ago. This means that they may have been two separate species, not necessarily an outgrowth of one from the other. ⁸

The existence of the two species in the same area simultaneously has important implications, one of which is that they were indeed separate species and not a sequential development of one from the other.

However, another piece of evidence outdates the above Solo River findings. In June 30 of 2011, in an article written by Daniel Smith, and to show how fast things change in this field of study, it claims that an ancestor of modern humans, the Homo erectus, widely considered a direct ancestor of Homo sapiens, migrated out of Africa 1.8 million years ago. The article claims that by around 500,000 years ago it had vanished from Africa and much of Asia, but until now was thought to have co-existed with their ancestors. The new research suggests this assumption was wrong, and Homo erectus disappeared long before the arrival of Homo sapiens in Asia.

New excavations and dating analysis indicate that Homo erectus was extinct by at least 143,000 years ago, and perhaps more than 550,000 years ago. If this is the case, it challenges the widely accepted “Out of Africa” hypothesis which holds that modern humans became fully evolved in Africa before emigrating to other parts of the world. The model presupposes an overlap between Homo sapiens and the older species of humans they replaced outside Africa. This late survival of Homo erectus in Indonesia had previously been held up as evidence supporting this theory.

Dr. Etty Indriati, from Gadjah Mada university in Indonesia, who co-led the investigations at two sites on Indonesia’s Solo river, said “Homo erectus probably did not share habitats with modern humans.” In this way, a “Multi-Regional” hypothesis proposes that modern humans evolved from ancestor species in Africa, Asia and Europe. Thus, Africa was not the only place where modern humans developed.

However, here we can also see that the evolutionary idea of Darwin, along with the “Out of Africa” theory, is still itself evolving through many ideas and proposals as time goes by. My prediction is that the “Out of Africa” theory will itself change or even be thrown out as more investigations and discoveries take place.

“In the early 1950s, Thomas E. Lee of the National Museum of Canada found advanced stone tools in glacial deposits at Sheguiandah, on Manitoulin Island in norther Lake Huron. Geologist John Stanford of Wayne State University argued that the oldest Sheguiandah tools were at least 65,000 years old and might be as much as 125,000 years old. For those adhering to standard views on North American Prehistory, such ages were unacceptable. Humans supposedly first entered North America from Siberia only about 12,000 years ago.” ⁹

This was the standard view, that waves of hunter gatherers crossed into America over the Bering Straights about 12,000 years ago, but now some authorities are willing to place that date back to 30,000 or even 65,00 or more years ago, while a growing few are willing to place that entrance into America back to Pleistocene time frame, beyond 2 million years ago. For humans to reach America that far back in time certainly places the “Out of Africa” theory in doubt that it can continue to hold up under the pressure of newer and newer discoveries.

THE VEDIC VIEW

As we can plainly see, the dates for the development of modern man continue to go further and further back in time. For those of us who are familiar with the Vedic view and its ancient time frame in which it presents on when the creation of the cosmos took place and the development of modern man, this is not all surprising. The ancient Sanskrit texts of India, along with other ancient traditions, agree that humans have existed for many millions of years, going back to the very beginnings of creation, the very beginning of time. I have described the basics of the Vedic view of the process of universal creation in my book, How the Universe was Created and Our Purpose In It, which everyone can read to gain further insights into the Vedic view of this.

Furthermore, in light of the question of whether mankind had sequentially developed or evolved from apes, or whether there were many separate species of human-like beings, the Vedic texts, such as the Padma Purana, explain that there are 8,400,000 species of life throughout the multi-dimensions of the universe. Out of all these, it says there are 400,000 species of humans. What this means is that what are presently called modern humans, or Homo sapiens sapiens, have existed for millions of years along with other types or branches of humans on this planet, though paleontologists and others may call them by so many names.

The Vedic view also includes the premise that evolution does take place, but that living beings evolve through the different species of life that are created in order to acquire the best species or body (a set of senses) that suites the consciousness of that particular living being. Thus, as the living entity grows in consciousness, he or she naturally climbs the ladder of higher and higher species of life to be able to express oneself more appropriately, but to also have the intellect to accommodate the person’s natural search for his real spiritual identity, and to not only understand it, but to actually realize and perceive it. Then the person can live on that level of understanding and reality, and, thus, attain the spiritual dimension wherein there is freedom from any further existence in the material world or material bodies. (I have written much more about this in my books, such as The Secret Teachings of the Vedas, and others.)

THE SOURCE OF HUMANITY

The Vedic texts say that the source of humanity, and all life, is a matter of devolving from higher dimensions, namely from the spiritual dimension. All living beings are not only physical, but also the subtle body of mind, intelligence, ego, and, ultimately, the spiritual soul which is beyond everything else. Therefore, living beings have not evolved out of matter, or evolved up from the apes, but are only traveling through matter and the various forms that nature provides, each form or species based on our level of consciousness. This is to acquire all the experiences that this three-dimensional world can provide, and that our consciousness deems necessary for our own growth. Then, once we are finished with this material realm of existence by regaining our spiritual identity and acting on that level, we make our way back to the spiritual domain.

Furthermore, the Vedic philosophy explains that the universal or material creation is a matter of Divine arrangement, not that it merely happened by chance and here we are. There was and is a plan behind everything, which means there was also an original plan-maker. Therefore, the Vedic texts point out that though species can change to some small degrees, all species of life were planned and created at the beginning of time, and only now have we been discovering, through the excavation of fossil remains, some of the forms of these species that have existed before, thus confirming the Vedic view. Plus, though we may call them as Homo erectus, or Neanderthal, etc., and consider them to be extinct, they may still be existing around the world in various environments, though they may not be so well known or observable at present, such as the wildmen, Sasquatch, Almas, etc., which we will discuss next.

THE SIMULTANEOUS MULTI-SPECIES VIEW

Combining the Vedic view with the evidence for the various forms of human and human-like beings, there is also the idea of the simultaneous multi-species view, which means that not only were all species originated at the beginning of creation, but they have all been existing together in various environments at the same time. And we can find further evidence for this in other areas of research, for example, as described by Michael Cremo:

“If we look back into the history of hominid paleontology, we find that Louis Leakey rejected Homo erectus and the Neanderthals (and Australopithecus) as human ancestors, just because of their strangely nonhuman brow ridges. He explains in his book Adam’s Ancestors (1960, p. 164): ‘The brow-ridge over each eye is made up of two component parts in Homo sapiens. One part in each case starts just above the nose and extends sideways and slightly upwards to overlap that second part, which on either side, starts at the extreme edge to the right and left of the eye-socket respectively, and extends inwards and slightly downwards. Thus, above the center of each eye-socket, there is an overlap of the two elements.’ The quite different single horizontal bar of bone found in the Homo erectus ‘suggested not an ancestral stage of human evolution, but a side branch that has become more specialized, in this respect, than any Homo sapiens type.’ Leakey thought it exceedingly unlikely that evolution should take the ancestors through a phase where they had no bar-like brow ridge to a phase where they had a massive bar-like brow ridge, and then back again to a phase with no massive bar-like brow ridge. I think Leakey was correct.” ¹⁰

This would indicate that this is a separate species of human-like beings that existed that were not merely an evolving form of humans. Not only were separate species of humanity existing at the same time, but they existed with ancient creatures as well, as explained:

“For example, Dr. J. D. Whitney, in his book The Auriferous Gravels of the Sierra Nevada of California (1880) published by Harvard University, details numerous discoveries of anatomically modern human bones and artifacts in layers of rock up to 50 million years old. One human skull fragment, which was sent to the Museum of Natural History in Boston, was found by Col. Paul K. Hubbs in the Valentine Mine shaft at Table Mountain, 180 feet below the surface in gold-bearing deposits, next to fossil bones of mastodons. The fossil-bearing layers were sealed off from the surface by thick layers of volcanic deposits at least 9 million years old. Whitney wrote (1880 p. 265): ‘The essential facts are, that the Valentine Shaft was vertical, that it was boarded up to the top, so that nothing could have fallen in from the surface during the working under ground, which was carried on in the gravel channel exclusively, after the shaft had been sunk. There can be no doubt that the specimen came from the drift [gold-bearing gravels] in the channel under Table Mountain, as affirmed by Mr. Hubbs.’ And reports of human skeletal remains go even further back than that. In the December 1862 edition of The Geologist, we find a report that a complete anatomically modern human skeleton was found ninety feet below the surface of the ground in Macoupin County, Illinois, in deposits about 300 million years old.” ¹¹

“In 1979, researchers at the Laetoli, Tanzania site in East Africa discovered footprints in volcanic ash deposits that were over 3.6 million years old. Mary Leakey and others said the prints were indistinguishable from those of modern humans. To these scientists, this meant only that the human ancestors of 3.6 million years ago had remarkably modern feet. But according to other scientists, such as physical anthropologist R. H. Tuttle of the University of Chicago, fossil foot bones of the known australopithecines of 3.6 million years ago show they had feet that were distinctly apelike. Hence they were incompatible with the Laetoli prints. However, in an article in the March 1990 issue of Natural History, Tuttle confessed that ‘we are left with somewhat of a mystery.’ It seems possible, therefore, to consider a point that neither Tuttle nor Leakey mentioned–that creatures with anatomically modern human bodies to match their anatomically modern human feet existed some 3.6 million years ago in East Africa. Perhaps they coexisted with more apelike creatures.” ¹²

Even now, after reviewing the fossil hominids of China, there has been signs that humans may have coexisted with more apelike hominids throughout the Pleistocene era. Even today this may be the case when we consider the ongoing sighting of what would appear to be Homo erectus or other humanlike beings around the world. What follows are a few description of these:

“Over the past century, scientists have accumulated evidence suggesting that humanlike creatures resembling Gigantopithecus, Australopithecus, Homo erectus, and the Neanderthals are living in various wilderness areas of the world. In North America these creatures are known as Sasquatch. In Central Asia, they are called Almas. In Africa, China, Southeast Asia, Central America, and South America, they are known by other names. Some researchers use the general term ‘wildmen’ to include them all. Scientists and physicians have reported seeing live wildmen, dead wildmen, and footprints. They have also catalogued thousands of reports from ordinary people who have seen such wildmen, as well as similar reports from historical records. ¹³

Let us review a few of the cases that are provided in the book, Hidden History of the Human Race:

On June 10, 1982, Paul Freeman, a U. S. Forest Service patrolman tracking elk in the Walla Walla district of Washington State observed a hairy biped around 8 feet tall, standing about 60 yards from him. After 30 seconds, the large animal walked away. Gover S. Krants, an anthropologist at Washington State University, studied casts of the creature’s footprints and found dermal ridges, sweat pores, and other features in the proper places for large primate feet. Detailed skin impressions on the side walls of the prints indicated the presence of a flexible sole pad. ¹⁴

The reason why many anthropologists keep quiet about such sightings, or about working with such information, is that they are scared for their reputations or their jobs. Working outside of the mainstream standards of information or accepted theories can cost a person the respect of their peers, even though studying such mysteries is what the business should be in order to get to the truth of such matters.

Nonetheless, another documented example took place in 1963 when Ivan Ivlov, a Russian pediatrician. He was traveling through the Altai mountains in the southern part of Mongolia and saw several humanlike creatures standing on a mountain slope. They appeared to be a family of a male, female, and a child. After watching them with his binoculars until they moved out of his field of vision, his Mongolian driver, who also saw them, said that they were common in that area. Then Ivan talked to the local children in the region, feeling that they may be more open about it than some adults. The children did indeed provide many reports about the Almas, one saying that when he and other children were swimming in a stream, he saw a male Almas carry a child Almas across it. ¹⁵

Another most interesting case was when in 1941, V. S. Karapetyam, a lieutenant colonel in the medical service of the Soviet Army, performed a direct physical examination of a living wildman captured in the Dagestan autonomous republic, just north of the Caucasus mountains. He said that he was taken to a shed by two members of the local authorities, and could see the creature before him, barefoot and naked. Its entire shape was human, but the chest, back and shoulders were covered with shaggy hair, one inch in length. The fur was thinner and softer below the chest, and the palms and soles of the feet were free of hair. The hair on its head reached to its shoulders, and was rough to the touch. His face was covered with a light growth of hair but without beard or moustache. Its height was about 5 feet 11 inches, considerably bigger than local inhabitants. He was quite large, and had thick and strong fingers. But his eyes were dull and empty. Such reports like this have led scientists such as British anthropologist Myra Shackley to conclude that the Almas may represent surviving Neanderthals or perhaps even Homo erectus that still live amongst us. It is reported that the Soviet captors shot the creature when they were forced to retreat before the advancing German army. ¹⁶

Additional reports similar to this are documented in The Hidden History of the Human Race, and many other books as well, citing such incidents from areas of China, Malaysia, Indonesia, South America, the Himalayas, and Africa. The standard view is that the australopithecines perished more than 750,000 years ago, and the Homo erectus died out around 200,000 years ago, while the Neanderthals vanished about 35,000 years ago. Since that time, only modern humans are said to have populated the earth. However, with sightings like these all over the world, this view may be strongly contested. Some other and older species of humanlike beings still remain amongst us.

Of course, how can science take this seriously when it goes so much against the theories of the day? Nonetheless, there are numerous such incidents that have happened to counter the idea that modern man is but a recent evolutionary development, and that fossils are only of ancient beings that no longer exist.

CONCLUSION

Considering this evidence we have to admit that regardless of whether you call the various species of humans or human-like beings Australopithecus afarensis, Australopithecus africanus, Australopithecus robustus, Australopithecus boisei, Homo habilis, Homo erectus, Neanderthals, Cro Magnons, or Homo sapiens sapiens, and designate and catalogue them according to whatever changes there may be in their physique, whether great or small, the conclusion is that we are only discovering the great varieties of humans and humanlike beings that have existed, or even continue to exist, and that anatomically modern humans have been here for many millions of years, along with the other variations of primates, and have co-existed with each other for tens of millions of years. This also coincides with the Vedic view, regardless of whether evolutionists can ever accept this or not.

REFERENCES

1. The Hidden History of the Human Race, by Michael Cremo and Richard A. Thompson, Govardhan Hill Publishing, Badger, CA, 1994, pp. 4-6.

2. Ibid., p. 155.

3. Http://www.bradshawfoundation.com/herto_skulls.php

4. http://www.dailymail.co.uk/sciencetech/article-1341973/Did-humans-come-Middle-East-Africa-Scientists-forced-write-evolution-modern-man.html#ixzz1jlRVy4zo

5. Fission-track ages of stone tools and fossils on the east Indonesian island of Flores, M. J. Morwood, Nature 392, March 12, 1998.

6. Http://abcnews.go.com/Technology/story?id=99257&page=1

7. http://www.news24.com/SciTech/News/out-of-Africa-theory-in-doubt-20070402

8. New York University, June 29, 2011, http://archeologynewsnetwork.blogspot.com/2011/06/new-findings-raise-doubts-over-out-of.html

9. The Hidden History of the Human Race, by Michael Cremo and Richard A. Thompson, Govardhan Hill Publishing, Badger, CA, 1994, p.xviii.

10. The Forbidden Archeologist, by Michael Cremo, Torchlight Publishing, 2010, p. 48-49.

11. Ibid., p. 49-50.

12. The Hidden History of the Human Race, by Michael Cremo and Richard A. Thompson, Govardhan Hill Publishing, Badger, CA, 1994, p.xvii.

13. Ibid., p.xix.

14. Ibid., pp.219-220.

15. Ibid., p.225.

16. Ibid., p.227.

 

 

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THE FOLLOWING LECTURE ON SRIMAD-BHAGAVATAM, THIRD CANTO, CHAPTER NINE,   “BRAHMA’S PRAYERS FOR CREATIVE ENERGY”, TEXT THIRTY, WAS GIVEN BY HIS HOLINESS BHAKTI CHARU SWAMI ON 16 FEBRUARY 2009 IN ISKCON UJJAIN, INDIA. Transcription & Editing : Her Grace Ranga Radhika Dasi Audio reference:  click here Om Namo Bhagavate Vasudevaya Om Namo Bhagavate Vasudevaya Om Namo […]

Nara and Narayana did not have the opportunity to run and jump while in their pens. Once they got to the ISCOWP barn they ran all about in joy.

Nara and Narayana did not have the opportunity to run and jump while in their pens. Once they got to the ISCOWP barn they ran all about in joy.

Question: In an interview with a reporter in 1975*, in New York, Srila Prabhupada says that devotees use dhotis and saris to be recognized as Hare Krishnas, comparing that to the use of uniforms by policeman. At the same time, in this conversation he says dress is not important. Please comment.

Answer by Srila Hridayananda das Goswami:

1. Prabhupada in this interview twice says that dress is not important.

2. He also states that people can become Krishna conscious without traditional Indian dress.

3. He analogizes our dress to a police uniform. In fact, Prabhupada appreciated intelligent feedback on material issues, and in that spirit, I would have suggested to Prabhupada that in two ways, the police analogy does not apply to us:

A) The police are already recognized as authorities. People simply need to know who the police are. People in the West do not already accept us as spiritual authorities and thus do not merely need to know who we are.

B) A police uniform is carefully tailored to fit in with the existing culture and to inspire respect for the office. Our “uniform” does not fit in with existing culture and for most people does not inspire submission to devotees as spiritual leaders. As the reporter below said, most people find our uniform “strange” and “odd”.

With best wishes,

Hridayananda das Goswami

 

*

Reporter: Swamiji, your movement has received a great deal of attention for, at least one reason, because many of your followers dress in what for the West is an odd fashion and relate to the world in what for the West is an odd fashion. Can you respond to that? Why have you asked your followers to dress in this fashion and to play drums on the streets?

Prabhupada: This is our preaching method, some way or other to draw their attention. (laughter)

Devotees: Jaya! Haribol!

Reporter: I’m sure that you’re aware that to many people in the West, in America, in New York City specifically, that your disciples seem strange because of the way they act on the streets. What about that?

Prabhupada: Yes, they must be strange because they are spiritual. You are all material. (laughter) So, for the material persons, we are surely strange people.

Reporter: Is this manifestation the only way to be spiritual, dressing in this fashion?

Prabhupada: No, no, you cannot compete with us. Because we don’t have any illicit sex, we don’t have meat-eating, we have no intoxication, we have no gambling. There’s so many no’s which you are unable to perform.

Reporter: Swami, that wasn’t my question. My question was, is this manifestation, dressing in this fashion, playing drums and dancing in the streets, the only way to be spiritual?

Prabhupada: No, we have got about sixty books. If you want to learn this movement through science and philosophy, we have got our books. You have not seen our books? (laughter)

Reporter: Swami, that isn’t the thrust of my question. Yes, I have. The thrust of my question very simply is this: Can’t people be spiritual without dressing in this fashion and dancing in the street?

Prabhupada: Oh, yes, oh, yes, you can become spiritual in your this dress. Simply you have to learn what it is from the books. The dress… dress is not very important thing, but still, in the material field, this girl is dressed in a different way, you are dressed in a different way.

Reporter: The way we dress lets us move in all circles.

Prabhupada;: No, the thing is, dress is not very important.

Reporter: But you have your disciples dress in this way…

Prabhupada: But just to draw a particular… Just like the policeman, he is differently dressed. One can understand that he is policeman. Similarly, we are also differently dressed so that people may understand we are Hare Krishna people.

Devotees: Jaya! Haribol!

 

(New York, March 1975).

Nara and Narayana were saved from the slaughterhouse. They were each living in a small pen.Here they are coming to their new home, ISCOWP farm.One of the first things they do is to run for the first time in their lives.

Nara and Narayana were saved from the slaughterhouse. They were each living in a small pen.Here they are coming to their new home, ISCOWP farm.One of the first things they do is to run for the first time in their lives.

Download: 2011-08-13 - Toronto 24hr Kirtan - 24 - Gopal Krishna Goswami.mp3

 It is not often recognized, but the primary mission of the temple, over and above everything else, is to inspire others to take a serious look into the real purpose and practice of the Vedic spiritual path and to participate in the tradition. Many think the main purpose of the temple is to provide a place where people can simply go to do their prayers, pujas and observe the holy days. Of course, that is part of it or it would not be a Vedic temple, but without invoking the inspiration to do that, especially in the youth, then in another 2 or 3 generations many of our sparkling new temples will turn into mere warehouses, or at best museum pieces.

If temples can provide and invoke the proper inspiration in its members and visitors, this will help secure the continuation of the temple, the Vedic community, and the culture itself long into the future. Some of the most difficult assets the temple has to attain are funds and manpower, or the help to continue its programs. If it can invoke the inspiration, then the funds and voluntary service will follow so that it can continue with its programs, whether they be pujas, holy day festivals, educating the youth, and so on. Therefore, it is imperative that temples and the managers and priests must arrange things in a way so that everyone becomes increasingly inspired to participate in temple activities and the Vedic tradition itself. People should be inspired and, thus, motivated to:

1. Recognize the benefits of the Vedic traditions;

2. Understand the tradition and its purpose more deeply;

3. Realize why they should participate in the culture and its spiritual practice;

4. Through service or seva, get a deeper taste and spiritual happiness, and a sense of fulfillment from the Dharmic path that cannot be attained through the temporary glitter of material pursuits or the mental preoccupation of sensual desires;

5. To acquire what is the secret knowledge about life and its purpose, knowing that it cannot easily be found anywhere else;

6. Understand our eternal spiritual identity and connection with the Divine;

7. Help in the operation of the temple for oneself and others, knowing the temple is like the launching pad to the higher purpose of life, and the spiritual dimensions of existence, and certainly to the more refined states of consciousness and fulfillment that everyone seeks, and which the Vedic literature describes.

In this way, the temple and the way it conducts itself should help in the transition of people from being mere observers, to appreciators, to participants, up to taking responsibilities to help the temple in service to the deities and other temple members, or the general community. If the temple can do this, then it and everyone associated with it will secure a bright future, not only for the temple, but for the whole Vedic community, for the Dharmic tradition, and for humanity as a whole.

So first, let us look at these basic points of inspiration the temple must provide, and see how a person can progress from one point to the next:

1. To recognize the benefits of the Vedic tradition.

When you visit a temple, the benefits are not always apparent. Naturally, you may see the beautiful grounds around a lovely temple building. Or you may get darshan of the gorgeously decorated deities, which should be inspiring in and of itself. You may also see the intricate rituals and hear the prayers or chanting and realize you should attend the temple more often. But without understanding the benefits, it may only take a cricket match or ball game on television to distract you away from attending the temple. So it should go deeper than that. People need to be able to comprehend the activities and rituals, at least on a basic level, and then perceive the benefits and blessings we get from such activities, and why it is good to participate. This leads to the next point, which is:

2. To understand the tradition more deeply. We have seen that if the priests or pujaris explain the rituals while they are performing them, or if there is a class in the temple on the meaning of the rituals and the philosophy, or if books are available, or if there are temple study groups to join, we can begin to see and understand the deeper purpose of what goes on at the temple, and why we should be a part of it. Another thing that has always been helpful is if there are prayer books that contain the words of the mantras or bhajans that are used in the temple. But these should be in the original Sanskrit or Hindi with Roman transliteration, and with English interpretations. Then people can follow along or understand it with more appreciation, especially the youth who may not know the traditional languages.

In this way, as people begin to perceive the benefits and purpose of the temple and the meaning of the activities that go on there, people will be encouraged to increase their appreciation for what the temple has to offer, and to support it.

3. The next step is to participate. It is one thing to be an observer with appreciation, but it is another thing to be a participant. When a person decides to participate, no longer is he or she merely watching what others are doing, but he begins to be a part of the pujas, and prayer or chanting sessions, bhajans, or he even begins to help organize festivals on holy days, or with cleaning the temple, and so on. This opens the door for one to receive the higher taste of seva or service, not only to the temple, but for the deity in the temple. This is how a person begins to get to the next point.

4. Getting the higher taste of spiritual happiness and fulfillment by being engaged in spiritual activities. This is the reciprocation between oneself and the Divine. This is when temple management should be able to guide a person in the proper services that guests and progressing devotees can do. This is when one enters the stage of being convinced by direct experience and perception, however simple it may be at first. Combined with Vedic spiritual knowledge, along with sadhana or practice, and with the performance of seva, no other process can deliver one to deeper and deeper levels of that higher taste more effectively than this.

When a person begins to feel this reciprocation, or also begins to understand the importance of this culture, then they naturally want to give back. They feel that they want to provide support for this great path of Vedic Dharma and spirituality, and for the connection with God that they feel. Then they want to do service, they want to contribute to the cause and the temple. I have seen this with people so many times.

5. The temple can also inspire people to recognize it as the preserver and protector of sacred spiritual knowledge, and the center for educating people in it for those who can humbly approach it. The temple can be viewed as the center for the secret knowledge that can hardly be found anywhere else, and which can give a person the means for point number 6.

6. Understanding your true, eternal spiritual identity and connection with the spiritual strata. This only has to be reawakened by being guided in the Vedic formula and process, a part of which is observing the activities in the temple which helps make things easier. Why is this secret knowledge? As it is described by Lord Krishna in the Bhagavad-gita: “This knowledge is the king of education, the most secret of all secrets. It is the purest knowledge, and because it gives direct perception of the self by realization, it is the perfection of religion. It is everlasting, and it is joyfully performed.” (Bg. 9.2)

This means that it is a natural process of purifying or spiritualizing our consciousness so that we can actually perceive that which is spiritual. It is not a mere dogma that must be followed without understanding or without question. But that we advance according to our own development until we eventually reach direct perception of the self. There are few processes that can do that. Nonetheless, just by following the path we can attain the supreme spiritual peace, which is something that is not easy to find. As Lord Krishna also explains in the Bhagavad-gita: “In this world, there is nothing so sublime and pure as transcendental knowledge. Such knowledge is the mature fruit of all mysticism. And one who has achieved this enjoys the self within himself in due course of time. A faithful man who is absorbed in transcendental knowledge and who subdues his senses quickly attains the supreme spiritual peace.” (Bg. 4.38-39)

Now tell me, where else can you find this kind of advice? This is the significance of this sort of information from the Vedic culture, which everyone should understand. This brings us to point number seven.

7. When a person fully understands all that we have described so far, and especially when one begins to experience the higher taste of such spiritual practice, then he or she will also help in the operation of the temple in some way. This will not only be for his own continued progress and spiritual development, but he will be inspired from within to work for the development of all others in order to give them the same opportunity to experience this deep Vedic culture. There is also no faster way to develop spiritual merit than to assist or help make arrangements for the spiritual progress of others.

 

ADDITIONAL WAYS TO DO THIS

This list should also pave the way to brainstorm to develop new ideas for expanding this purpose of the temples. For example:

1. There can also be Festivals of Inspiration, or festivals to celebrate the Dharmic tradition. Holding such festivals, either combined with other holy days or not, can bring people together to celebrate the Vedic path, and to become more inspired by what it has to offer. Such festivals at the temple can have special events and guest speakers to present such topics as:

A. The history and significance of the tradition;

B. How to overcome certain problems while on the Dharmic path;

C. How to raise or have a spiritual family;

D. How to increase one’s progress on the Vedic spiritual path;

E. How to be practical and realize deeper levels of spirituality.

2. Home study groups, where people get together for basic classes and discussions to help everyone become more familiar with the philosophy, get acquainted with others on the path, enjoy that uplifting association, and also serve prasada, sacred food, and savor a comfortable environment with others that are like-minded.

3. Special classes that outline instructions for home activities in the practice of Vedic spirituality, such as how to establish a prayer and meditation or temple room in the house, or how to engage in a process for one’s own spiritual practice or sadhana at home, etc.

4. How to engage in outreach programs to reach the local community, or how to share your own experience of Vedic culture with other people you meet so they can appreciate it and become more curious about it, or even invite them to visit the temple to see it for themselves.

5. Develop more ways to involve the youth.

These and other programs can be utilized to increase everyone’s enjoyment and involvement in the culture, and use the temple as the center of the tradition.

BASIC SERVICES THAT GUESTS

CAN OFFER FOR THE TEMPLE

These are ideas and services that guests can perform in their service to the temple, but, of course, should be offered under the guidance of temple management who can show people first what and how things should be done. No one should come to the temple and then decide for themselves whatever they want to do, which can be contrary to the overall plan, or in some cases can even be destructive to what is trying to be accomplished.

GENERAL HELP

1. Remove weeds from the flower or vegetable garden.

2. Help with planting flowers,

3. Water flower beds,

4. Assist with Vegetable garden,

5. Lawn Mowing, or raking or blowing leaves,

6. Edging sidewalks,

7. General gardening, mulch & landscaping work,

8. Cleaning the grounds,
9. General pot washing or kitchen clean up,

10. Helping clean hallways, carpets, stairways, etc. in the temple,

11. Assist with Sunday feast clean up or pot washing,

12. Help with picking flowers for deity garlands,
13. Help with flower delivery set up & clean up,

14. Clean up temple: floor, altar gates, Vyasasan, charanamrita set up & hand cleaning area, drain and clean water pots, clean mirrors and windows, dust walls, etc.

15. Clean up bath rooms,

16. Organize shoe area and glass doorways,

17. Assisting with festival preparation & organization or clean up, or car parking,

FOR THOSE SPECIALLY QUALIFIED

18. Help with Sunday feast vegetable cut up,

19. Deity kitchen floor & stoves,

20. Help with deity garland making,

21. Deity laundry,

22. Deity dress repair,

23. Assisting with caring for Tulasi plants,

24. Making a daily sweet for the deities,
25. Brick & cement & stucco repair work,
26. Painting: outdoor & indoor,

27. Electrical,

28. Carpentry,

29. Plumbing.

More ideas can be suggested according to the needs of the temple. But these duties should be planned and ready for those who want to offer service for the temple. Anyone who is willing to do service should not be turned away as if they are not needed. Everyone, if they are qualified and can accept direction, should feel they have something to contribute, and be shown how. This is the beginning in a person’s spiritual growth, which can be very important, and how they continue to contribute to the well-being of the temple, which in turn contributes to their own spiritual well-being.

 As we look around the world, or watch and read the news, practically everywhere is affected by some kind of natural disaster. Floods are displacing millions of people, forest fires are destroying thousands of acres and burning out of control, earthquakes continue to force people to live in fear, and tornadoes and hurricanes have become more fierce and numerous than ever. And if that is not enough, droughts are causing massive crop damage and water shortages.

The fact is that nobody likes a loss, no matter how great or small it may be. And a disaster can take years to recover from, which can only increase our struggle to exist in this world. So what are we to make of all this? Is this just our own bad luck? Is this some kind of karmic reaction we are suffering? Is this merely the way life goes on in this material world? Or is this what God is doing to us? In fact, where is God in all of this?

From a spiritual perspective, when we ask “Where is God in all of this?” we must understand that to blame God for the way the world works is our own ignorance. And this ignorance is only the misguided perception of the absence of God, just as darkness is only the absence of light. From the very beginning, the world and everything in it is temporary. Or did you forget that? Our existence in this material world is also temporary. But we get so accustomed to the idea that things are going to go on the way we expect them to, that we are thrown completely out of whack when they don’t, and especially when the world throws reversals into our life. There is an old saying: Show me a world with security, and I will show you an illusion. The point is that change is the only constant in this world, which also implies that change means a lack of security due to not knowing what we can really expect in the future. And it is a challenge to remain balanced in all of this. And the only way you can do that is by attaining a spiritual consciousness. Let me explain:

Natural disasters go on in varying degrees on a daily basis, whether we notice them or not. Nature also means neutral, and it acts in whatsoever way it does to provide balance, even if it may seem cruel, as in the way stronger animals feed off the weak. That is a law of nature, and however cruel it may seem to be, in this world that is how balance is maintained in many cases so that certain species do not overpopulate. In this and so many other ways, nature acts in a way to help maintain balance in this world.

So when natural disasters hit humanity, as in events mentioned in the first paragraph, it forces us to become more clear regarding the temporary nature of this world, and more cooperative with that principle, whether we like it or not. Natural disasters can also provide a way to discern what is really important and what is not. We may have lost so many of our possessions, but we may still have our life. And if we lose our life or someone we know, we again have to realize the importance of how to live with whatever time we may have, fully knowing that tomorrow is promised to no one. Then we have to shed those things that, in the end, we are bound to lose anyway. Loss is no easy thing in one’s life, but better to go through stages of preparation than to be tested only at the very end of our lives at the time of death when it may be more difficult than ever to lose everything you hold dear. We need to be ready to go forward into the next realm rather than being held back by all the longings we have for the attachments we have accrued in this life. This is the lesson we should learn by experiencing various natural disasters on a personal level, or by observing those that go on around us. In this way, disasters of any kind can act as lessons that pull away the layers of illusion that hold us to the false impression of who or what we think we are in this material realm.

This is how there is some good in any situation, regardless of how awful it may seem. God does many things in one move, or one act. And in one major event, so many things may have been put into motion for many positive things to take place in the long run. Sometimes you can see that in the change of the psyche of innumerable people in the world that may have been affected by whatever event has happened, especially when they deal with the event by pulling together to sort out the new challenges they have to face. In this way, there is hope for a new vision, a new awareness, a new spirit of cooperation and view of each other.

For example, when a tornado destroys a neighborhood or town, everyone has to drop their ego and their differences in order to work together to make things operate smoothly again. So many trees may have been blown over, dropping electrical lines and stopping the flow of power or communication. Then people must work together to help clean up, get things working again, or check on the elderly to see if they are all right. And the more we work together, the easier it becomes for everyone. But is not that the case with life in general? Sometimes we forget, until a natural disaster again forces us to take a second look at who we are, who are our neighbors, and possibly with less judgmentalism than before. So sometimes we must get conked on the head, so to speak, to force ourselves to look at who we are and where our life is taking us. It is strange that sometimes this will not happen unless some major turning point takes place in our lives. These things show how well the world can move when we cooperate, when we acknowledge our need for each other and also our joy at being needed or giving to a higher cause by helping others.

With this new vision of ourselves and who we are and how we fit into the world, we may then see how God is found in all the acts of care and concern in each person around us. When the world comes together to help each other or those who have been affected by the disaster, all the kindness, consideration, the prayers, the donations, the heart-felt love that is now more prevalent than ever, is all part of our spiritual nature. When we consider all of this, we can see that each act of kindness is like the light of God everywhere. We simply have to be more willing to keep this spiritual renewal and vision in our heart and minds in our everyday lives.

In this way, the tragedy itself, whatever it may be, will have made us more humble, more cooperative, and a kinder person. It makes us realize our vulnerability, both individually and collectively. It makes us realize how fragile life can be, and how we should also appreciate whatever blessings we have. It forces a reassessment of who we are and, if we learn the lesson properly, gives an opportunity for a voluntary renewal in our spirituality. It also helps separate the superficial from what is really important. That is why we must always cling to our spiritual identity and the grace of God and be ready for anything.

Regarding those who may have died, what do we do for them? We have to remember that the soul, our real identity, never dies. It is eternal, so it merely moves on to another realm. Death is a soul’s change of focus from one plane of existence to another. The legacy of those who have departed is the renewed unity found in us survivors, and the reason to work together more closely than ever. It shows the reason why we must shed our dislike or unfamiliarity with each other. Their legacy is that this has brought us together in a mood of solidarity. It reawakens us to our dependency on God and His protection. This is the legacy of those we have lost in such situations. This is their gift to us. Let us keep this gift precious so it does not take another tragedy or loss to again reawaken ourselves to how special we all are.

We also must understand that in these sorts of tragedies, no one is sacrificed or dies in vain. The Lord of all casts aside no sincere soul, regardless of caste or creed, for all paths ultimately point toward the same God. They have not left us but only gone on before us. There is always a purpose behind everything, whether we understand it or not. So let us give them our blessings and pray for their safe journey to higher realms. Let God bless and guide all those who have departed from us.

However, when such disasters are related to man-made problems, like the failure of nuclear reactors, or oil spills and the like, this is simply because things are becoming too complex and out of control, or too far away from the way we need to cooperate with nature. It is a sign that we need to change and simplify our lives and actions. It is like nature shaking the tree to drop the unnecessary fruits. Then we merely have to change our vision and the values that we have to again begin to move in the right direction.

Disasters or tragedies created by fanatical religious terrorism is in a category by itself, apart from natural disasters. Such events are not a display of one’s allegiance to God, but a show of hatred for one’s fellow man, only because a section of society seems different, or that they follow a different spiritual path. This is spiritual blindness. Let us not follow in their ways of being oblivious to the unity and Divinity with all of us. But let us drop the superficialities and cooperate together, knowing full well that such is the way to make life easier for all of us. The desire to conquer or convert is the most divisive path there can be, and we have seen for many centuries that it has been the most cruel and destructive as well. And has the world gotten better because of it? No, in fact, it has only increased the fear and chaos in the world instead.

Let us also remember as we face such predicaments or tragedies, our greatest strengths and developments are often revealed through our most difficult challenges. Therefore, through such tests and by working together to improve things because of such difficulties, we will come ever closer to see the real potential and character of ourselves and the people involved. It will show the world the exceptional possibilities of real cooperation and understanding that can exist. It can show everyone the unity that can come from a spiritual renewal and reawakening.

Therefore, in such situations we should pray for the dead that they can be escorted to higher realms by God’s guiding light. We also pray for the well-being of the injured, the survivors, and the families who have lost loved ones, that they be soothed by God’s grace. We pray for us to become free from the shock and sadness that this sudden change has caused. But let us learn the lesson in the proper way so we can move forward with progress.

Let us also pray for the help from the volunteers and rescuers, those who donate much needed money to rebuild, and all who give their time and prayers to get us through this tragedy. Let the light of love, hope and upliftment shine forth and fill the world with God’s grace, beauty and power. Let everyone see the sense of living in peace and cooperation. Before we attack or criticize others, let us see our own faults which we must route out. Let us work on cleansing our own minds and purifying our own hearts, and then extend that encouragement to others.

Let us turn hate to love, enmity to friendship, strangeness to familiarity, greed to generosity, war to peace, and fear into hope. Let us pray for the good of all, and grow with the challenges, finding strength in the Supreme. May God protect us in all directions and guide us through whatever difficulties that appear in our lives.

In conclusion, let us offer our respect to God, and let Him kindly vanquish our demon-like desires for selfish or fruitive activities in this material world. Please dear Lord, appear in our hearts and drive away our ignorance so that by Your mercy we may become fearless in the struggle for existence in this temporary realm. May there be good fortune throughout the universe, and may all envious persons be pacified. May all living beings become calm by practicing devotion to You, for by accepting such service they will realize Your Divinity in each and every person, and thus think of each other’s welfare. Therefore, let us all engage in the service of the Supreme Being, Lord Sri Krishna, and always remain absorbed in thought of Him. (Bhagavata Purana 5.18.8-9)

This past weekend I had the incredible opportunity to attend a retreat in Gita Nagari. Aptly named "Jewels of Gaura lila" it was approximately 3 days filled with exuberant kirtans, heart-melting talks and beautiful devotees thirstily engaging in blissful sanga. And what better way to kick-start the festivities than by being witness to over 40 devotees receiving initiation! Just beautiful.

I myself haven't been to Gita Nagari in over 20 years. Although I don't remember much from my childhood visit, it felt like I was returning home. The beautiful breezes, the gentle cows, a dirt road to meander on, and stunning fireflies illuminating the pitch black nights. Of course nestled in this oasis are Their most glorious Lordships Sri Sri Radha Damodara.

Being there reminded me of being back in Mayapur. A simple life that consists of hearing, chanting, feasting and devotee association. That's it. No extra comforts or unnecessary technology. No phone calls, Skype video calls or texts to try to schedule some time to catch up with a friend. Instead you got to see everyone face to face. How refreshing!

I realize that it's only when everything is stripped away and I'm left with the bare minimum that finally I get a glimpse into what's really important and essential. In such an environment, the mind quietens down. Well...at least in my case, it started to quieten down! As soon as we started to enter Buffalo on the way back, along came all the crazy thoughts that had been kept at bay.

It really goes to show how sensitive we all are to our environments. In fact just today I was looking for quiet place to chant that was out of the house, yet out of the sun. By no means an easy feat! I finally happened upon a flat boulder located on a quiet path. As I settled myself in and enjoyed the respite provided by the shade and cool winds, I noticed the large trees located directly in front of me. As the breeze blew through, each and every leaf readily swayed. It's not as though one leaf was thinking "Well I don't feel like blowing that way so I'm going to try with all my might to just stay still!" Instead all of them blew in harmony.

It made me realize how much I have to learn from these trees! Instead of adjusting and moving in tandem with Krsna's plan, I tend to fight it. In fact, that was one of the jewels I took home with me from Gita Nagari- doubting Krsna wants the absolute best for me and thinking "I'm right" causes me to become my own obstacle in bhakti. Just like the trees who surrender to the breezes, it's actually easier to just go along with Krsna's plan.

But how? That's always my question. Well...I had a slightly bewildering realization this weekend. I actually knew the answer the whole time. :S It's specifically through reading that we can get rid of these doubts and crazy ideas the mind comes up with to not trust Krsna. Reading Srimad Bhagavatam and Bhagavad-gita actually acts as a soothing balm to calm the ridiculous mind. That same mind that is forever speculating and causing trouble instead becomes chastened by the weight of Vedic knowledge.

So the eternal quest continues...to become like the leaves of the humble leaves and not just willingly, but happily, sway to the expert tune of Krsna's melody He has for each and every one of us.

This past weekend I had the incredible opportunity to attend a retreat in Gita Nagari. Aptly named "Jewels of Gaura lila" it was approximately 3 days filled with exuberant kirtans, heart-melting talks and beautiful devotees thirstily engaging in blissful sanga. And what better way to kick-start the festivities than by being witness to over 40 devotees receiving initiation! Just beautiful.

I myself haven't been to Gita Nagari in over 20 years. Although I don't remember much from my childhood visit, it felt like I was returning home. The beautiful breezes, the gentle cows, a dirt road to meander on, and stunning fireflies illuminating the pitch black nights. Of course nestled in this oasis are Their most glorious Lordships Sri Sri Radha Damodara.

Being there reminded me of being back in Mayapur. A simple life that consists of hearing, chanting, feasting and devotee association. That's it. No extra comforts or unnecessary technology. No phone calls, Skype video calls or texts to try to schedule some time to catch up with a friend. Instead you got to see everyone face to face. How refreshing!

I realize that it's only when everything is stripped away and I'm left with the bare minimum that finally I get a glimpse into what's really important and essential. In such an environment, the mind quietens down. Well...at least in my case, it started to quieten down! As soon as we started to enter Buffalo on the way back, along came all the crazy thoughts that had been kept at bay.

It really goes to show how sensitive we all are to our environments. In fact just today I was looking for quiet place to chant that was out of the house, yet out of the sun. By no means an easy feat! I finally happened upon a flat boulder located on a quiet path. As I settled myself in and enjoyed the respite provided by the shade and cool winds, I noticed the large trees located directly in front of me. As the breeze blew through, each and every leaf readily swayed. It's not as though one leaf was thinking "Well I don't feel like blowing that way so I'm going to try with all my might to just stay still!" Instead all of them blew in harmony.

It made me realize how much I have to learn from these trees! Instead of adjusting and moving in tandem with Krsna's plan, I tend to fight it. In fact, that was one of the jewels I took home with me from Gita Nagari- doubting Krsna wants the absolute best for me and thinking "I'm right" causes me to become my own obstacle in bhakti. Just like the trees who surrender to the breezes, it's actually easier to just go along with Krsna's plan.

But how? That's always my question. Well...I had a slightly bewildering realization this weekend. I actually knew the answer the whole time. :S It's specifically through reading that we can get rid of these doubts and crazy ideas the mind comes up with to not trust Krsna. Reading Srimad Bhagavatam and Bhagavad-gita actually acts as a soothing balm to calm the ridiculous mind. That same mind that is forever speculating and causing trouble instead becomes chastened by the weight of Vedic knowledge.

So the eternal quest continues...to become like the leaves of the humble leaves and not just willingly, but happily, sway to the expert tune of Krsna's melody He has for each and every one of us.

THE FOLLOWING LECTURE ON SRIMAD-BHAGAVATAM, FIRST CANTO, CHAPTER FOUR, “THE APPEARANCE OF NARADA MUNI”, WAS GIVEN BY HIS HOLINESS BHAKTI CHARU SWAMI ON 24 DECEMBER 2006 IN ISKCON UJJAIN, INDIA. Transcription : Her Grace Archana Dasi Editing : Her Grace Ranga Radhika Dasi Audio link: click here Om Namo Bhagavate Vasudevaya Om Namo Bhagavate Vasudevaya […]

 My latest from The Huffington Post Religion

Today is Guru Purnima, and this spiritual festival takes on a very special resonance for me this year. Just a few weeks ago, I was formally initiated into the Gaudiya Vaisnava tradition at a ceremony at our Radha-Krishna temple in Towaco, New Jersey. To be initiated in this way means to formally accept a teacher (in my case the wonderful Radhanath Swami) by offering vows of sobriety, chastity and commitment (which you can read more about here), as well as accepting a new spiritual name. (I am now Krishna Kishore Dasa, which means the servant of Krishna in his kishore or youthful age.)

During the whole ceremony, I was thinking how incredibly fortunate I am to be formally linked to such an ancient, timeless tradition. My guru or teacher is himself a representative of all of the tremendous and transcendental teachers in our line, which goes all the way back to the original teachings of Krishna Himself.

Each teacher in this line (parampara) earns his stripes, so to speak, by honestly sharing what he has been given by his/her teacher without altering or changing the essence of Krishna's original teachings. Therefore I knew my formal commitment was to a fountainhead of knowledge that was absolutely time-tested and sturdy, and beyond the vagaries of over-imagined speculations, self-serving interests or political games.

Of course, this is not to say that my tradition doesn't value the intellect or the individual expression of the practitioner. We are encouraged to understand the essence of our tradition yet apply it appropriately to the time, place and circumstances which surround us. The example of my guru's guru, A.C Bhaktivedanta Swami Prabhupada, and his historic transplanting of the Vaisnava tradition to the West in the 1960s, is an incredible example of a teacher in our line who shared the essence without corruption yet with a deft adaptation to the needs of the seekers around him.

These souls who are genuinely seeking spiritual truth and meaning are some of the most sincere, open-hearted, and open-minded individuals you can find on this lonely planet. In my experiences sharing my tradition with many of these seekers, I have had many exchanges of mutual enlightenment and enlivenment, but I have also found a certain frustration.

Many people seeking the realm of the spirit come at their quest with a sense of not being beholden to any tradition, teacher, or even a sense of the Absolute. Their journey is intensely their own, yet very much relativistic. For some this comes from innocence, and for others this is ironically a construct of reality they are firmly adhered to. In the course of our conversations they may appreciate my fidelity to my tradition, yet they remain convinced that their own spirituality can remain untethered, or at best lightly connected, to any one path, and that their imagination and intuition will be enough.

This leaves me deeply conflicted, for while indeed our spirituality is the most intimate thing we have and hold, and no one can force us to choose our proper path, I remain convinced that without accepting a distinct path and teacher who resonates with our body, mind, heart, and soul, we won't actually find the truth we are seeking.

In terms of this relativistic approach to spirituality, I am left with a number of questions. I wonder why some of us must deny the examples of great souls that have come before us? Why must some of us deny the wisdom that is there for us already, from traditions that have been part of our humanity for thousands and thousands of years? We can't really say this wisdom is not true or relevant for us and our times now, and saying so without having researched or experienced this wisdom is intellectually quite weak. You also can't deny these wisdom traditions simply because some of those who have tried to follow them have failed and often exploited others in the process. Bad seeds don't define or deny the essence of the wisdom that is there.

I should make clear that not every person who falls into this relativistic paradigm simply does their damnedest to deny all the wisdom that has come before us, but too often the tendency is to skip around this wisdom without a sense of commitment or discipline. By taking vows and being formally accepted into my own tradition, I can approach the deepest freedom of love of God by working within the structure of my tradition. I have been given shape, sense, and seriousness to my spiritual life that I wouldn't otherwise find from my own imagination or intellect.

I try to make this call as humbly as I can, and if I come across as being above your own journey, please forgive me. Generally I am quite liberal-minded when it comes to spirituality, but in this case some of my conservative colors shine. In any case, I really can't feel strongly enough that we need structure in our spiritual life, and we need a path and teachers who can guide us on our walk across the desert of our heart to our spiritual destiny with God. They have walked this path before us and they can help us to make our walk by avoiding the scorpions and snakes of our own lower nature. Without the merciful guidance of this structure, we will be inevitably lost.

The last vow I took at my initiation was to always strive to be the servant of the servants of the Vaisnavas, which means to always honor and serve all the teachers and great souls who are here before me now, and who have come before us to pass down the essence that has been given to them. To be under the shelter of all of these great souls is the solace of my spirit, for I know that the path that I walk on will take me to the goal.

Follow Chris Fici on Twitter: www.twitter.com/ChrisFici

 My latest from The Huffington Post Religion

Today is Guru Purnima, and this spiritual festival takes on a very special resonance for me this year. Just a few weeks ago, I was formally initiated into the Gaudiya Vaisnava tradition at a ceremony at our Radha-Krishna temple in Towaco, New Jersey. To be initiated in this way means to formally accept a teacher (in my case the wonderful Radhanath Swami) by offering vows of sobriety, chastity and commitment (which you can read more about here), as well as accepting a new spiritual name. (I am now Krishna Kishore Dasa, which means the servant of Krishna in his kishore or youthful age.)

During the whole ceremony, I was thinking how incredibly fortunate I am to be formally linked to such an ancient, timeless tradition. My guru or teacher is himself a representative of all of the tremendous and transcendental teachers in our line, which goes all the way back to the original teachings of Krishna Himself.

Each teacher in this line (parampara) earns his stripes, so to speak, by honestly sharing what he has been given by his/her teacher without altering or changing the essence of Krishna's original teachings. Therefore I knew my formal commitment was to a fountainhead of knowledge that was absolutely time-tested and sturdy, and beyond the vagaries of over-imagined speculations, self-serving interests or political games.

Of course, this is not to say that my tradition doesn't value the intellect or the individual expression of the practitioner. We are encouraged to understand the essence of our tradition yet apply it appropriately to the time, place and circumstances which surround us. The example of my guru's guru, A.C Bhaktivedanta Swami Prabhupada, and his historic transplanting of the Vaisnava tradition to the West in the 1960s, is an incredible example of a teacher in our line who shared the essence without corruption yet with a deft adaptation to the needs of the seekers around him.

These souls who are genuinely seeking spiritual truth and meaning are some of the most sincere, open-hearted, and open-minded individuals you can find on this lonely planet. In my experiences sharing my tradition with many of these seekers, I have had many exchanges of mutual enlightenment and enlivenment, but I have also found a certain frustration.

Many people seeking the realm of the spirit come at their quest with a sense of not being beholden to any tradition, teacher, or even a sense of the Absolute. Their journey is intensely their own, yet very much relativistic. For some this comes from innocence, and for others this is ironically a construct of reality they are firmly adhered to. In the course of our conversations they may appreciate my fidelity to my tradition, yet they remain convinced that their own spirituality can remain untethered, or at best lightly connected, to any one path, and that their imagination and intuition will be enough.

This leaves me deeply conflicted, for while indeed our spirituality is the most intimate thing we have and hold, and no one can force us to choose our proper path, I remain convinced that without accepting a distinct path and teacher who resonates with our body, mind, heart, and soul, we won't actually find the truth we are seeking.

In terms of this relativistic approach to spirituality, I am left with a number of questions. I wonder why some of us must deny the examples of great souls that have come before us? Why must some of us deny the wisdom that is there for us already, from traditions that have been part of our humanity for thousands and thousands of years? We can't really say this wisdom is not true or relevant for us and our times now, and saying so without having researched or experienced this wisdom is intellectually quite weak. You also can't deny these wisdom traditions simply because some of those who have tried to follow them have failed and often exploited others in the process. Bad seeds don't define or deny the essence of the wisdom that is there.

I should make clear that not every person who falls into this relativistic paradigm simply does their damnedest to deny all the wisdom that has come before us, but too often the tendency is to skip around this wisdom without a sense of commitment or discipline. By taking vows and being formally accepted into my own tradition, I can approach the deepest freedom of love of God by working within the structure of my tradition. I have been given shape, sense, and seriousness to my spiritual life that I wouldn't otherwise find from my own imagination or intellect.

I try to make this call as humbly as I can, and if I come across as being above your own journey, please forgive me. Generally I am quite liberal-minded when it comes to spirituality, but in this case some of my conservative colors shine. In any case, I really can't feel strongly enough that we need structure in our spiritual life, and we need a path and teachers who can guide us on our walk across the desert of our heart to our spiritual destiny with God. They have walked this path before us and they can help us to make our walk by avoiding the scorpions and snakes of our own lower nature. Without the merciful guidance of this structure, we will be inevitably lost.

The last vow I took at my initiation was to always strive to be the servant of the servants of the Vaisnavas, which means to always honor and serve all the teachers and great souls who are here before me now, and who have come before us to pass down the essence that has been given to them. To be under the shelter of all of these great souls is the solace of my spirit, for I know that the path that I walk on will take me to the goal.

Follow Chris Fici on Twitter: www.twitter.com/ChrisFici

Madhava, the kirtan singer, meets Madhava the ox.

Check out our latest iscowp e-newsletter

Contents:
Ganda Needs Your Help Campaign a Success
The Garden is Flourishing
Ox Training
Guests

Madhava, the kirtan singer, meets Madhava the ox.

Check out our latest iscowp e-newsletter

Contents:
Ganda Needs Your Help Campaign a Success
The Garden is Flourishing
Ox Training
Guests

There is a festive buzz in the air as the Hare KRishna centre prepares for the 40th Annual Festival of India (Ratha-Yatra)! 


To celebrate this year's grand anniversary, they are thrilled to announce that they will, once again, be holding a 12-Hour Kirtan Festival on July 13th, 2012 from 10:00AM - 10:00PM. The Hare Krishna Centre will be creating a spiritual explosion with kirtaneers from around the world including HH Bhaktimarga Swami, Bada Hari Prabhu, Madhava Prabhu and many more! What better way to commence festivities than dancing to your heart's content for 12 straight hours?


Where: 243 Avenue Road, Toronto, ON
When: Friday, July 13 - 10am - 10pm


Also, check out the website: http://festivalofindia.ca/ for more information about the exciting festival that will take place on July 14-15! 


Be sure not to miss this! :D

There is a festive buzz in the air as the Hare KRishna centre prepares for the 40th Annual Festival of India (Ratha-Yatra)! 


To celebrate this year's grand anniversary, they are thrilled to announce that they will, once again, be holding a 12-Hour Kirtan Festival on July 13th, 2012 from 10:00AM - 10:00PM. The Hare Krishna Centre will be creating a spiritual explosion with kirtaneers from around the world including HH Bhaktimarga Swami, Bada Hari Prabhu, Madhava Prabhu and many more! What better way to commence festivities than dancing to your heart's content for 12 straight hours?


Where: 243 Avenue Road, Toronto, ON
When: Friday, July 13 - 10am - 10pm


Also, check out the website: http://festivalofindia.ca/ for more information about the exciting festival that will take place on July 14-15! 


Be sure not to miss this! :D

Vaisnava Stories: Mark and Nikki

Mark

How I Came To Krsna

It is difficult to pinpoint the time when I first heard about Krsna, and it was most likely a series of small and unrelated events and realisations and that eventually brought me to the Soho Street temple in the early 1980′s.

Growing up through the Sixties and Seventies, like a lot of my peers, we found that the fashions and music of the time introduced us to an influx of cultural and spiritual diversity that enlivened the atmosphere and offered a real alternative to the seemingly grey way of life we were being offered by the establishment.

I always knew deep inside that I needed an alternative path to the one I was being conditioned to accept, although I didn’t know what this was. I studied various philosophies (particularly the ones that were coming from the east, as they attracted me the most) and particularly enjoyed Hatha Yoga. I didn’t really have a desire to know God: Christianity and going to church didn’t attract me at all.  I had come to the conclusion that there probably was no God, as all I could see was suffering and I couldn’t understand how a being that apparently loved us could sit back and watch his children suffer, so I rejected him.

It was around this time that the small and seemingly unrelated events happened, just tiny mishaps really, but they gave me realisations that I wasn’t in control, as nothing I seemed to do went as planned; this led me to start thinking that there was perhaps a power controlling things.

Looking back, it seems I just wanted to enjoy altered states of consciousness, and being able to achieve those states naturally (without substances) appealed to me. Mostly the eastern mystical processes seemed to offer the chance to coming to those states of being, and I studied Buddhism and read a lot material by various philosophers and writers including, Krishnamurti, Carlos Castenada and even Lobsang Rampa I remember.

A close friend gave me a copy of Srila Prabhupada’s Bhagavad Gita around 1980. I read some if it and couldn’t understand it at all. It meant nothing to me, but I liked the pictures.

At this time I was still a meat eater, although I did have a desire to become a vegetarian, (I had been uncomfortable with eating meat for some years) and in a conversation with the same friend who gave me the Gita one evening, he convinced me to stop being a Hypocrite and I have never eaten meat since. At this time I picked up the Bhagavad Gita again and it made perfect sense: I understood it as I couldn’t when I had been eating meat. It seemed that the very act of giving up this dreadful activity had wiped away the dirt from my mind in one swift stroke, that had previously had prevented me from understanding Krsna’s message.

My friend then invited me to go with him to “The most beautiful place in London”, and I found myself in the Radha Krsna Temple in Soho Street one day.  The temple room was full and everyone was listening to a class given by Jaytirtha Swami, and after this a few of us were asked upstairs for private darshan with him, and I remember being very impressed, and convinced that this was the path I wanted to follow.

From that point onwards things moved swiftly and before long we had a Namma Hatta group running and I was also working in Govinda’s restaurant full time. This was during the mid 80′s (an unsettled time for ISKCON), and events both in my spiritual and personal life made me retreat back into the material realm.

How I came back to Krsna is due to my partner Nikki who has always encouraged and reminded me of Krsna. I can’t thank her enough for bringing me back to the place I was back in the 80′s, and I can testify that what we do in Krsna conciousness is never lost and really am aware that I have picked up where I left off.

Nikki

How Krsna found me!

As a child I went to a VERY Christian school, we had 45 minutes ’praise time’ before school each day, it was supposed to be a good school but something that struck me was how judgemental everyone was, The Head mistress was having an affair with the Maths teacher and although as a child I did not really understand this, something felt very wrong..I assumed they were ‘Religious freaks’ and decided God was not for me.    At the Age of 13 I was assaulted by several men and although horrific it just left me with a numb feeling..  I was thrown out of the Religious school because I apparently caused a ‘disturbance to other pupils’.   This was as far as I was concerned the end of so-called God. I mean… what sort of God would allow this to happen to me?

In the Early 90′s I was a leather clad biker chick … with a Harley Davidson, bottle of ale constantly in my hand! I was into Rock Music and experimenting in drugs.  My husband was a biker too and the relationship suffered as a symptom of our wild lifestyle!

In 1991 I was 21 and I developed an interest in Reincarnation, I bought several books on it ..   Then someone placed a book in my hand called COMING BACK.  It was very enlightening and understanding the laws of Karma helped me understand that what had happened to me as a child was due to past actions … it was like a weight off my shoulders …

Then I met Mark. He was a devotee that had fallen away from ISKCON due to some bad experiences . We both started attending Sanga meetings and the Rathayatra in London in 1992. Our Love for Krsna made us very close… but we were both married to other people who were very UN-KRSNA CONSCIOUS.  It was an impossible situation.   I understood that my biker lifestyle was not what I wanted and although I cared for my husband dearly it was very destructive,  and I’d secretly fallen in love with Mark and the effect he had on me.    It was hard but I left my husband.   But Mark could not leave his wife so we parted company. I was heartbroken!

Over the next few years my interest in Krsna faded and I was back into bikes, booze and drugs.   I would see Mark around and always ask about Krsna.  He seemed to have lost his passion for Krsna too.   I was filled with sadness when we saw each other.  We’d lost what seemed like an eternal love and replaced it with …  well I’m not really sure what had filled the space, but it wasn’t good.

I unhappily remarried and every aspect of Krsna had it seemed disappeared from my life.  I put on lots of weight and even started to eat meat, as I was assured the Atkins Diet would shed the pounds!!!…  Then in 2008 I was drinking heavily, overeating, partying hard and my body was suffering. I had a TIA Stroke.  Everything ground to a halt.  I laid in that hospital bed alone and decided things had to change.

When I returned home I was a changed woman.  I couldn’t drink alcohol, and I saw eating meat as murder again; started Yoga again.  I dusted off my picture of Krsna and put it pride of place in my front room.  My husband was very negative and degraded Krsna and me and would not allow me to have my picture out.  What was I to do? He liked the party girl and I was no longer that girl.   I started chanting again, and purchased a copy of the Gita.  It felt like I was purifying my life, then each day my husband would return home from work and the purity would vanish.  I closed my eyes and longed for the days with Mark and the enlightenment that came with him. 

I felt depressed and decided to see a hypnotherapy physiotherapist.  She told me that all the time I had this love for Mark I would not be happy with my husband. After a few sessions I did the letter writing exercise. I wrote a letter out to Mark explaining how I felt about Krsna and him: it was supposed to help me release my emotions and was never supposed to be sent.  In a moment of what I thought was weakness I sent it!

Well… Mark got in touch and we spoke about Krsna again. It felt like we had never been apart.  We both realised it was essential that Krsna was in our lives. As a result, we both left our partners: it was a hard painful time, but my ex-husband and his ex-wife are both very happy without us now. 

We now have the freedom to embrace Krsna Consciousness and I happily support Mark in every way possible.  We are aspiring for initiation and Mark holds a Gita class every Friday. We have been truly blessed and are due to marry in the Temple soon. Sounds silly, but I feel reborn!

It has been a tough journey but now I am here I know that I would not swap this for anything on earth. I realise I am learning every day and am humbled every day that Krsna found us worthy of a second chance.

Mark and Nikki were married at Bhaktivedanta Manor on 1^st July 2011! 

Happy Anniversary Mark and Nikki!!

I wanted to write a blog post, because I haven't written in so long. Every time I start writing though I end up deleting it. It feels too forced, too much like I'm trying to make some profound point. In reality, I have nothing to say, because I feel so lost and disappointed with a lot of things in my life right now. They're the kind of things that writing about and talking about don't really make any better. It's kind of like my circular arguments with the process of Krishna Consciousness and trying to become selfless. I end up talking things into an endless circle with no conclusions or resolution and in the end just end up feeling more distraught and hopeless than when I first began.

Nothing in this world seems to be simple. We make it so complicated with our selfish desires and material attachments. Why did I move out of the temple and make my life so complicated? I suppose I was trying to be honest with sex desire. I didn't want to be a false renunciate, wearing the saffron robes of a celibate monk and constantly meditating on sex and surfing the internet for porn. So it could be said I made my life complicated by pursuing a life of sex desire and sexual pleasure. Seems like a fair assessment. After all, the Srimad Bhagavatam proclaims that sex desire is the root cause of our bondage here in the material world (in material consciousness). If we run after it, in whatever form, we have to be prepared for all of the shit that comes along with it.

Sometimes I wish I lived in a secluded cave out in the woods with no connection to the outside world. No, I'm serious. That's just kind of my nature. I feel like a renunciate by nature. Unfortunately I couldn't renounce sex desire and well...here I am today.

At times our lives feel like a series of choices, but in reality these choices are nothing but illusions. We are simply playing out our karma, our destinies that have been written from our previous desires, thoughts and actions. Srila Prabhupada has said so many times in his lectures that we are destined to experience a certain amount of happiness and suffering. There's nothing we can do to change it. My life as it is now could not be any other way, because I was destined to experience everything that is happening right now. All of the pain and suffering I'm currently experiencing was destined to come to me. There was no way I could avoid it or side step it. All I can do now is deal with it in the most detached and Krishna Conscious way possible.

A materialist sees shitty things happening and just thinks shitty things are happening to them. And they just become morose and depressed. A spiritually minded person or devotee (or even an aspiring devotee) has the ability to see the shitty things as lessons and opportunities for spiritual realization and spiritual growth. "Why am I suffering in this way? What is Krishna or God trying to tell me through this experience? How can I use this experience to become spiritually stronger?"

Because I am in this material body and covered by a material mind, I am certain that more suffering is in my future. In fact, I will probably live out the rest of this life experiencing various degrees of suffering. It's just the nature of living in this temporary, material world. The sooner I embrace this fact, the sooner I can start focusing on the real purpose of this life and stop wasting my time trying to avoid suffering.

I wanted to write a blog post, because I haven't written in so long. Every time I start writing though I end up deleting it. It feels too forced, too much like I'm trying to make some profound point. In reality, I have nothing to say, because I feel so lost and disappointed with a lot of things in my life right now. They're the kind of things that writing about and talking about don't really make any better. It's kind of like my circular arguments with the process of Krishna Consciousness and trying to become selfless. I end up talking things into an endless circle with no conclusions or resolution and in the end just end up feeling more distraught and hopeless than when I first began.

Nothing in this world seems to be simple. We make it so complicated with our selfish desires and material attachments. Why did I move out of the temple and make my life so complicated? I suppose I was trying to be honest with sex desire. I didn't want to be a false renunciate, wearing the saffron robes of a celibate monk and constantly meditating on sex and surfing the internet for porn. So it could be said I made my life complicated by pursuing a life of sex desire and sexual pleasure. Seems like a fair assessment. After all, the Srimad Bhagavatam proclaims that sex desire is the root cause of our bondage here in the material world (in material consciousness). If we run after it, in whatever form, we have to be prepared for all of the shit that comes along with it.

Sometimes I wish I lived in a secluded cave out in the woods with no connection to the outside world. No, I'm serious. That's just kind of my nature. I feel like a renunciate by nature. Unfortunately I couldn't renounce sex desire and well...here I am today.

At times our lives feel like a series of choices, but in reality these choices are nothing but illusions. We are simply playing out our karma, our destinies that have been written from our previous desires, thoughts and actions. Srila Prabhupada has said so many times in his lectures that we are destined to experience a certain amount of happiness and suffering. There's nothing we can do to change it. My life as it is now could not be any other way, because I was destined to experience everything that is happening right now. All of the pain and suffering I'm currently experiencing was destined to come to me. There was no way I could avoid it or side step it. All I can do now is deal with it in the most detached and Krishna Conscious way possible.

A materialist sees shitty things happening and just thinks shitty things are happening to them. And they just become morose and depressed. A spiritually minded person or devotee (or even an aspiring devotee) has the ability to see the shitty things as lessons and opportunities for spiritual realization and spiritual growth. "Why am I suffering in this way? What is Krishna or God trying to tell me through this experience? How can I use this experience to become spiritually stronger?"

Because I am in this material body and covered by a material mind, I am certain that more suffering is in my future. In fact, I will probably live out the rest of this life experiencing various degrees of suffering. It's just the nature of living in this temporary, material world. The sooner I embrace this fact, the sooner I can start focusing on the real purpose of this life and stop wasting my time trying to avoid suffering.

 My latest essay at The Huffington Post Religion

Our ego is one of the most intimidating and inscrutable realities we face in our lives. Countless philosophers, spiritualists, seekers and armchair prognosticators have tried to define its parameters and its meaning to our existence. We even have wonderful teachers -- like my friends at Gita Sutras -- attempting to actualize and excavate the nature of our ego for our most positive spiritual benefit.

Some would also rather do away with the whole idea of the ego altogether, but according to the teachings of the bhakti-yoga tradition, that is not possible. The Bhagavad-gita and countless other wisdom teachings of the bhakti tradition teach us that we are eternally individual spirit souls, currently going through a materialistic bodily experience. We always have an ego, or existence as a unique, individual being, but what we have to watch out for is our "false ego."

One of my teachers has explained the concept like this: We have two dogs in our heart. One is our actual ego, our reality as spirit soul, and one is the false ego, or our false identification with our temporary material body. Both dogs are barking to get our attention, and whichever one we pay attention to the most, or feed the most, becomes dominant in our consciousness. Or, as the Cherokee proverb says:

There is a battle of two wolves inside us all.
One is evil. It is anger, jealousy, greed, resentment, lies, inferiority, and ego.
The other is good. It is joy, peace, love, hope, humility, kindness, empathy, and truth.
The wolf that wins? The one you feed.

Our false ego disguises itself as our best friend, when it is actually our greatest adversary in our spiritual journey. It is the voice in our consciousness which makes us think we must be the center of the universe, the repose of all prestige, and when we don't get these accolades we react with all the violence of our envious, prideful, and greedy outbursts, ruining our relationships, communities, and hopes in our own search for the Divine.
At its essence, the false ego creates for us suffering, and according to the wisdom of the bhakti tradition, that is completely antithetical to our natural sense of being. As spirit souls, our substance is made of eternality (sat), knowledge (cit), and bliss (ananda), which is also the very same substance as God. Perhaps the greatest form of ananda we can experience is our direct loving relationship with God through His grace and mercy. How we gain access to this is defined by our practical understanding of our own ego-nature.

As Krishna says in the Bhagavad-gita:

If you become conscious of Me, you will pass over all the obstacles of conditioned life by My grace. If, however, you do not work in such consciousness but act through false ego, not hearing Me, you will be lost. (Chapter 18, Verse 58)

Vedic scholar Bhurijana Dasa also explains the concept of the false ego very clearly in Surrender Unto Me, his commentary on the Gita:

The false ego ... which is like a reflection of our true consciousness within matter, is the covering over the soul first supplied by material nature and is the juncture between our spiritual identity and our material existence. Any ego-identity in which we imagine ourselves the central figure is acceptable to our perverse consciousness.

Thus the soul, constitutionally Krsna's eternal servant -- full of bliss, knowledge, and eternity -- becomes attracted to the material atmosphere and conditioned by it. He is then strictly controlled by the modes of material nature and experiences the self as if it were made of temporary matter.

The juncture between our false ego and real ego is the juncture between how selfish and selfless we are in our everyday lives, both materially and spiritually. One way to see this is in relation to how we react to people's suffering. When someone suffers, do we feed the dog of our false ego by taking pleasure at their suffering, especially if it is relation to some competitive aspect of our lives, like our career, or do we feed the dog of our true ego by taking their suffering into our own heart, and feeling it as if we were the one suffering. Do we respond with compassion or contempt? Do we step on them further or do we do what we humbly can to uplift them?

Gaining access to our real sense of ego means doing all we can to develop our selfless spiritual character. This is actually our natural self, yet to be selfless in this dog-eat-dog world seems so unnatural, because we choose to absorb ourselves in the schemes of our false ego. This is why spiritual life is such a serious endeavor. We must have an everyday practice, whether it is the chanting of God's names, reading of holy scriptures, and service to our community and the less-fortunate, to help us excavate what is most dear and intimate to us, our real spiritual self.

Every moment of every day we are making a choice which dog to feed. Our spirituality begins and ends with our consciousness, so let us try to become more conscious of the very sense of self and identity we are developing in our lives together.

Follow Chris Fici on Twitter: www.twitter.com/@ChrisFici

 My latest essay at The Huffington Post Religion

Our ego is one of the most intimidating and inscrutable realities we face in our lives. Countless philosophers, spiritualists, seekers and armchair prognosticators have tried to define its parameters and its meaning to our existence. We even have wonderful teachers -- like my friends at Gita Sutras -- attempting to actualize and excavate the nature of our ego for our most positive spiritual benefit.

Some would also rather do away with the whole idea of the ego altogether, but according to the teachings of the bhakti-yoga tradition, that is not possible. The Bhagavad-gita and countless other wisdom teachings of the bhakti tradition teach us that we are eternally individual spirit souls, currently going through a materialistic bodily experience. We always have an ego, or existence as a unique, individual being, but what we have to watch out for is our "false ego."

One of my teachers has explained the concept like this: We have two dogs in our heart. One is our actual ego, our reality as spirit soul, and one is the false ego, or our false identification with our temporary material body. Both dogs are barking to get our attention, and whichever one we pay attention to the most, or feed the most, becomes dominant in our consciousness. Or, as the Cherokee proverb says:

There is a battle of two wolves inside us all.
One is evil. It is anger, jealousy, greed, resentment, lies, inferiority, and ego.
The other is good. It is joy, peace, love, hope, humility, kindness, empathy, and truth.
The wolf that wins? The one you feed.

Our false ego disguises itself as our best friend, when it is actually our greatest adversary in our spiritual journey. It is the voice in our consciousness which makes us think we must be the center of the universe, the repose of all prestige, and when we don't get these accolades we react with all the violence of our envious, prideful, and greedy outbursts, ruining our relationships, communities, and hopes in our own search for the Divine.
At its essence, the false ego creates for us suffering, and according to the wisdom of the bhakti tradition, that is completely antithetical to our natural sense of being. As spirit souls, our substance is made of eternality (sat), knowledge (cit), and bliss (ananda), which is also the very same substance as God. Perhaps the greatest form of ananda we can experience is our direct loving relationship with God through His grace and mercy. How we gain access to this is defined by our practical understanding of our own ego-nature.

As Krishna says in the Bhagavad-gita:

If you become conscious of Me, you will pass over all the obstacles of conditioned life by My grace. If, however, you do not work in such consciousness but act through false ego, not hearing Me, you will be lost. (Chapter 18, Verse 58)

Vedic scholar Bhurijana Dasa also explains the concept of the false ego very clearly in Surrender Unto Me, his commentary on the Gita:

The false ego ... which is like a reflection of our true consciousness within matter, is the covering over the soul first supplied by material nature and is the juncture between our spiritual identity and our material existence. Any ego-identity in which we imagine ourselves the central figure is acceptable to our perverse consciousness.

Thus the soul, constitutionally Krsna's eternal servant -- full of bliss, knowledge, and eternity -- becomes attracted to the material atmosphere and conditioned by it. He is then strictly controlled by the modes of material nature and experiences the self as if it were made of temporary matter.

The juncture between our false ego and real ego is the juncture between how selfish and selfless we are in our everyday lives, both materially and spiritually. One way to see this is in relation to how we react to people's suffering. When someone suffers, do we feed the dog of our false ego by taking pleasure at their suffering, especially if it is relation to some competitive aspect of our lives, like our career, or do we feed the dog of our true ego by taking their suffering into our own heart, and feeling it as if we were the one suffering. Do we respond with compassion or contempt? Do we step on them further or do we do what we humbly can to uplift them?

Gaining access to our real sense of ego means doing all we can to develop our selfless spiritual character. This is actually our natural self, yet to be selfless in this dog-eat-dog world seems so unnatural, because we choose to absorb ourselves in the schemes of our false ego. This is why spiritual life is such a serious endeavor. We must have an everyday practice, whether it is the chanting of God's names, reading of holy scriptures, and service to our community and the less-fortunate, to help us excavate what is most dear and intimate to us, our real spiritual self.

Every moment of every day we are making a choice which dog to feed. Our spirituality begins and ends with our consciousness, so let us try to become more conscious of the very sense of self and identity we are developing in our lives together.

Follow Chris Fici on Twitter: www.twitter.com/@ChrisFici