The 50th
→ NY Times & Bhagavad Gita Sanga/ Sankirtana Das

2015 and 1016 mark the 50th anniversaries of Srila Prabhupada's arrival in America and the formation of ISKCON respectively. These dates are practically around the corner. These 50th anniversaries are ideal opportunities for introducing ourselves afresh to the public and educating folks on Srila Prabhupada and Krishna Consciousness. Devotees might offer programs in colleges, churches, senior groups, and special interest groups, etc. One thing that would be useful in this regard is to develop power point presentations on the history of the Movement - the advent of Sri Chaitanya, how Prabhupada brought the teachings to the West, and the growth of KC. Another thought is to have a site where devotees can communicate about The 50th - share ideas, promote events, offer assistance or suggestions. This year is not too soon to start if devotees want to have projects and events up and running as an offering to Srila Prabhupada for this momentous occasion. More Later.

The Strange Art of Relationships, Part 2
→ Life Comes From Life




Continuing from our previous meditation on the strange art of relationships, let me humbly offer some straight dope. There is no way we can avoid conflict in our relationships, nor should we want to avoid conflict. Without conflict, our relationships will never grow and flower fully into the deep, sacred love that is at the essence of our shared affection and experiences together.

One of the key points we established last time was the need to understand and be in full touch with our conscience. Our conscience is our tool and our guide to the proper processing of our conflicts. Swami Prabhupada deftly defines one key element of our conscience as being able to understand the suffering and happiness of other living entities. This begins when we are in touch with our own suffering and happiness, when we are no longer afraid of our own suffering and happiness.

We walk across the desert of our own heart in order to walk hand-in-hand with those we strive to love in this world and in this life. Let's go back again to Bhakti Tirtha Swami's Four Principles of Community Building, particularly principle #2

Anytime there is a problem in a relationship, you should first see it as your own fault. Even if others are to blame, you will only add to the problem by considering them to be at fault.

This is certainly a provocative ideal. That provocation goes to an even deeper level when we step back and consider it from the philosophical perspective of the Bhakti-Yoga tradition, which tells us that when a conflict arises and we feel pain, this pain is a karmic reaction we are receiving. The other person bringing this difficulty into our relationship is understood to be an instrument of our own karma.

I know this doesn't sound good or taste good. Discussions I've had around this idea reveal, on one level, that to place or lay blame at any party in a conflict may not do much to resolve the problem. I can certainly agree with this to an extent, for blame is a very strong word, a very loaded concept. What to speak of karma, which is well beyond anyone's understanding.

What these principles encourage us to do, if we can look past our surface discomfort and misunderstanding, is to learn the value of taking ownership of our problems. Someone may be fully at fault for a certain conflict. You can objectively look at the particular situation and say “I did nothing here to cause this particular situation to arise. It is all the other's person fault, totally and truly.” How I understand BT Swami's principle here is to transcend the objective and return to a deeper look at our own subjective contribution, which is not so obvious.

We may find that the neglect and pain we have given to this person in the past has a direct link to the neglect and pain they are causing us now. In other words, if we are really brave enough to look and to consider, we can see that no conflict lives in a vacuum. Someone who is mistreating us now is simply reacting, consciously or unconsciously, to some mistreatment we have laid upon them in the past.

I'll give a recent example from my own experience: A few weeks back, I asked one of my fellow monks to cover a service I had for one of our temple's monthly meditation programs. My friend gave me a genuine response in return: “Let me think about it”, which I instantly construed as being “I don't want to.” I expressed some instant frustration at the non-committal reply, which later blew up into a full-blown conflict, featuring the shouting out of generalities, irrationalities, and accusations (I did all the shouting too-my fellow monk seems to understand that monastic life should feature a minimum of shouting).

Of course, I had been thinking about the nature of conflict at the same time, and as much as my mind was telling me that I was totally right, and that I had the right to expect everyone to drop what they're doing and help me at a moment's whim, I had to go deeper. I could understand then that this particular conflict was a manifestation of other harsh dealings I had had with this monk. His reluctance to help me with my request was rooted in previous episodes where I had not helped him when he asked, and also where I had not expressed my emotions or feelings in a constructive way.

The fact is that he and I have a good relationship, where we can and have shared our intimate struggles and inspirations in ways we don't normally share with other monks in our monastery. One wrinkle of that for me is that with those I feel closely with, I am more able to express my emotions, one of which is anger.

The silver lining there is that this intimacy in my relationship compels me to closely examine the nature of any conflict I may have with this particular person, and although it's never comfortable, I have found that this honest introspection, and taking ownership at my own feet when I offend this person, has only made that relationship grow and become more mature.

No physician hesitates to give pain in order to give health, and we must have this mentality to do the needful on our inner journey. Restoring our connection to our conscience, to the presence of the Divine within us, is not easily or cheaply won. To know of, to feel, the suffering and happiness of those we love or strive to love in our life is no small thing. Only when we take ownership of our own suffering and happiness, and its effect on the relationships in our lives, will we learn to connect heart-to-heart.

The winds of conflict are so powerful that unless we have a deep inner core, rooted to God and service to God, our fragile hearts will never survive the contradictions that come when two souls in human form try to understand and love one another in a meaningful way.

The Strange Art of Relationships, Part 2
→ Life Comes From Life




Continuing from our previous meditation on the strange art of relationships, let me humbly offer some straight dope. There is no way we can avoid conflict in our relationships, nor should we want to avoid conflict. Without conflict, our relationships will never grow and flower fully into the deep, sacred love that is at the essence of our shared affection and experiences together.

One of the key points we established last time was the need to understand and be in full touch with our conscience. Our conscience is our tool and our guide to the proper processing of our conflicts. Swami Prabhupada deftly defines one key element of our conscience as being able to understand the suffering and happiness of other living entities. This begins when we are in touch with our own suffering and happiness, when we are no longer afraid of our own suffering and happiness.

We walk across the desert of our own heart in order to walk hand-in-hand with those we strive to love in this world and in this life. Let's go back again to Bhakti Tirtha Swami's Four Principles of Community Building, particularly principle #2

Anytime there is a problem in a relationship, you should first see it as your own fault. Even if others are to blame, you will only add to the problem by considering them to be at fault.

This is certainly a provocative ideal. That provocation goes to an even deeper level when we step back and consider it from the philosophical perspective of the Bhakti-Yoga tradition, which tells us that when a conflict arises and we feel pain, this pain is a karmic reaction we are receiving. The other person bringing this difficulty into our relationship is understood to be an instrument of our own karma.

I know this doesn't sound good or taste good. Discussions I've had around this idea reveal, on one level, that to place or lay blame at any party in a conflict may not do much to resolve the problem. I can certainly agree with this to an extent, for blame is a very strong word, a very loaded concept. What to speak of karma, which is well beyond anyone's understanding.

What these principles encourage us to do, if we can look past our surface discomfort and misunderstanding, is to learn the value of taking ownership of our problems. Someone may be fully at fault for a certain conflict. You can objectively look at the particular situation and say “I did nothing here to cause this particular situation to arise. It is all the other's person fault, totally and truly.” How I understand BT Swami's principle here is to transcend the objective and return to a deeper look at our own subjective contribution, which is not so obvious.

We may find that the neglect and pain we have given to this person in the past has a direct link to the neglect and pain they are causing us now. In other words, if we are really brave enough to look and to consider, we can see that no conflict lives in a vacuum. Someone who is mistreating us now is simply reacting, consciously or unconsciously, to some mistreatment we have laid upon them in the past.

I'll give a recent example from my own experience: A few weeks back, I asked one of my fellow monks to cover a service I had for one of our temple's monthly meditation programs. My friend gave me a genuine response in return: “Let me think about it”, which I instantly construed as being “I don't want to.” I expressed some instant frustration at the non-committal reply, which later blew up into a full-blown conflict, featuring the shouting out of generalities, irrationalities, and accusations (I did all the shouting too-my fellow monk seems to understand that monastic life should feature a minimum of shouting).

Of course, I had been thinking about the nature of conflict at the same time, and as much as my mind was telling me that I was totally right, and that I had the right to expect everyone to drop what they're doing and help me at a moment's whim, I had to go deeper. I could understand then that this particular conflict was a manifestation of other harsh dealings I had had with this monk. His reluctance to help me with my request was rooted in previous episodes where I had not helped him when he asked, and also where I had not expressed my emotions or feelings in a constructive way.

The fact is that he and I have a good relationship, where we can and have shared our intimate struggles and inspirations in ways we don't normally share with other monks in our monastery. One wrinkle of that for me is that with those I feel closely with, I am more able to express my emotions, one of which is anger.

The silver lining there is that this intimacy in my relationship compels me to closely examine the nature of any conflict I may have with this particular person, and although it's never comfortable, I have found that this honest introspection, and taking ownership at my own feet when I offend this person, has only made that relationship grow and become more mature.

No physician hesitates to give pain in order to give health, and we must have this mentality to do the needful on our inner journey. Restoring our connection to our conscience, to the presence of the Divine within us, is not easily or cheaply won. To know of, to feel, the suffering and happiness of those we love or strive to love in our life is no small thing. Only when we take ownership of our own suffering and happiness, and its effect on the relationships in our lives, will we learn to connect heart-to-heart.

The winds of conflict are so powerful that unless we have a deep inner core, rooted to God and service to God, our fragile hearts will never survive the contradictions that come when two souls in human form try to understand and love one another in a meaningful way.

Offerings
→ Mukunda Goswami Sanga

All food and garlands as well as any other “offering items” should be offered to Lord Krishna and/or Lord Caitanya BEFORE being offered to Mukunda Goswami. These items should preferably be offered to temple or home Deities. Photos of paintings of Deities are also acceptable. Since temple and home Deities are usually made from stone or wood (including marble, other metal, such as obsidian, bell metal and ashta dhatu [a selective mixture of eight metals: copper, brass, tin, lead, iron, gold, silver and steel, used by the sthapatis in the making of Mayapura’s Panca Tattva Deities] and other stonework, shaligram- and govardhana-silas, neem or other wood) and since Deity paintings and photos are relatively commonplace, these are more acceptable than Deities made of soil, sand and jewels. Only in emergency situations, such as the guru or sannyasi being offered the prasadam having to leave the premises immediately and suddenly, should offerings be made in the mind.

According to Srimad Bhagavatam 11.27.12, Dieties can manifest in the following eight substances: stone, wood, metal, earth, paint, sand, the mind or jewels.

Offerings
→ Mukunda Goswami Sanga

All food and garlands as well as any other “offering items” should be offered to Lord Krishna and/or Lord Caitanya BEFORE being offered to Mukunda Goswami. These items should preferably be offered to temple or home Deities. Photos of paintings of Deities are also acceptable. Since temple and home Deities are usually made from stone or wood (including marble, other metal, such as obsidian, bell metal and ashta dhatu [a selective mixture of eight metals: copper, brass, tin, lead, iron, gold, silver and steel, used by the sthapatis in the making of Mayapura’s Panca Tattva Deities] and other stonework, shaligram- and govardhana-silas, neem or other wood) and since Deity paintings and photos are relatively commonplace, these are more acceptable than Deities made of soil, sand and jewels. Only in emergency situations, such as the guru or sannyasi being offered the prasadam having to leave the premises immediately and suddenly, should offerings be made in the mind.

According to Srimad Bhagavatam 11.27.12, Dieties can manifest in the following eight substances: stone, wood, metal, earth, paint, sand, the mind or jewels.

The Science of Meditation (part 3). By Matsyavatara dasa (Marco Ferrini)
→ Matsya Avatar das adhikari

The Science of Health or Ayurveda (the Sanskrit term “ayur” means life, force, health) studies in a detailed manner the Nature of Human Being and his relationship with a full range of energies. Ayurveda extends the interaction overview of body, psyche and consciousness from an intra-individual level into an inter-individual one. Hence, behavior and single actions are considered not only as a result of one’s own apparatus, but as an interaction with other bodies, psyches and consciousness. This point is very important, making us able to reconduct to this phenomenon many of present conflicts, both on an individual and collective level. As a matter of fact, conflicts that cannot  be solved inwardly are extrojected onto people around us, no matter if close or distant. The connection between different elements of the Created cannot be reduced exclusively to relationships, but permeates the entire Universe: just think about Bell’s Theorem, that enunciates the correlation between two particles entering into contact, sharing same experience, synchronizing and endure in resonant state also when separated or one of them is modified; this variation is instantly extended to the other particle in no time.
There is nothing in the Universe that is separate from everything else. Everything is connected and as we can identify micro-networks and neural circuits, it is possible to identify much larger macro-networks beyond any one single individual. In the Veda, in the Gita, in the Upanishad, in the Yogasutra and other scripts of the Indo-Vedic Tradition, it is possible to find these principles clearly described with an incredible specificity of language and in general the vision of man as a creature composed of different subtle bodies or layers, going from the more gross to the more subtle and that are not limited just to the material and psychic elements. From the above scheme it is possible to notice that the material body is just the most external layer of the human being; this grossly visible layer is called “annamaya kosha”. Annamaya means food energy, since the physical body is nourished by food. At more subtle level it is possible to identify the energy called prana, that each human being has and that is individualized and specific for every living being: this level is defined “pranayama kosha”. The physical body does not have an own energy, it would not even stand without the vital energy that provides force for it, that makes it able to move and makes it so precious: all this is possible thanks to the energetic layer composed of “prana”. For example, Acupuncture practice is based on this energetic support. Actually, if the energy provided to the body is not fluidly distributed some energy blocks may occur. 
At a deeper and more subtle level after “pranayama kosha”, there is the mental layer, “manomaya kosha”, hence the energy layer depends upon the mind. Pranayama kosha is directly dependent upon mind, upon our mental state, thus it is not possible to develop ecologic energies to sustain our body without having first reeducated our mind. 
This message is given by the Rishi, the Spiritual Masters belonging to the Indo-Vedic Tradition, and it is a fundamental teaching to be immediately considered, as Krishna explains in the Bhagavad-gita: the mind can be our best friend or our worst enemy, it could be the way of healing or cause of death, disease, paralysis. The mind has priority in health research, even before the physical body, since the body depends on it. In this scenario we can write out Juvenal’s statement: “mens sana in corpore sano”. In general, body and mind are so interdependent and interactive that any failure would be transmitted immediately each other, therefore they have to be treated simultaneously.
For this reason Patanjali indicates as basic step in the path of Spiritual Self- Realization, codified in the Yoga Sutras, some ethics fundamentals (yama and niyama) for the harmonization of the psycho-physical health. The support of the mental layer is the intellective layer “vijnanamaya kosha”. On a level of psychic dimension the intellect is constituted by deep convictions, which represent conscious or unconscious conditioning for people who base their lives on them. These deep convictions, stored by the intellect, sustain the mental structure. 
“Ananda” means inexhaustible happiness, bliss. It cannot be compared to the pleasure of the senses, that does not even represent the shade of such happiness. Euphoria, excitement, orgasm, they all have a beginning and an ending, therefore sages consider them illusory result of the human life. When the creature is completely satisfied in himself, he does not have any other aspiration. The one who experiences “ananda” feels a sense of community with all creatures, he wishes to be a friend to everyone and actually he becomes benevolent to all living beings. In fact, conflicts are signs of dissatisfaction and suffering. Ananda is essential to stay in healthy, a popular Neapolitan proverb says: “To a cheerful heart, God will provide”. Hence, the intellective layer is sustained by a layer of bliss or constitutive happiness, “anandamaya kosha”, essential for the physical well-being. Actually, interior gratification assures harmonization and balance of all physical, energetic and psychic structures, whilst a depressed mood or negative emotions, as explained by Prof. Genovesi previously, affect badly the immune system and suppress it throug hormonal desynchronization. 
Ananda pertains to atman: the real source of energy has a spiritual nature, it is neither physical nor psychic energy, but a spiritual enery; besides ananda, atman is characterized by eternity, sat, and consciousness, cit. 
We are spiritual entities, we are atman and it is impossible for us to lose features like sat, cit, ananada, whatever happens, since they are intrinsic and inseparable from what we objectively and intimately are, although they may be more or less clouded by ignorance, neglected or atrophied. Through an introspective path, one undergoes a reservoir of unconscious experiences, almost unknown, but he or she has to interact daily with. These unconscious experiences can be individual or in common with other creatures and represent an integrant part of the universe as a whole. This last case was coined as “Collective Unconscious” by Carl Gustav Jung.

The Science of Meditation (part 3). By Matsyavatara dasa (Marco Ferrini)
→ Matsya Avatar das adhikari

The Science of Health or Ayurveda (the Sanskrit term “ayur” means life, force, health) studies in a detailed manner the Nature of Human Being and his relationship with a full range of energies. Ayurveda extends the interaction overview of body, psyche and consciousness from an intra-individual level into an inter-individual one. Hence, behavior and single actions are considered not only as a result of one’s own apparatus, but as an interaction with other bodies, psyches and consciousness. This point is very important, making us able to reconduct to this phenomenon many of present conflicts, both on an individual and collective level. As a matter of fact, conflicts that cannot  be solved inwardly are extrojected onto people around us, no matter if close or distant. The connection between different elements of the Created cannot be reduced exclusively to relationships, but permeates the entire Universe: just think about Bell’s Theorem, that enunciates the correlation between two particles entering into contact, sharing same experience, synchronizing and endure in resonant state also when separated or one of them is modified; this variation is instantly extended to the other particle in no time.
There is nothing in the Universe that is separate from everything else. Everything is connected and as we can identify micro-networks and neural circuits, it is possible to identify much larger macro-networks beyond any one single individual. In the Veda, in the Gita, in the Upanishad, in the Yogasutra and other scripts of the Indo-Vedic Tradition, it is possible to find these principles clearly described with an incredible specificity of language and in general the vision of man as a creature composed of different subtle bodies or layers, going from the more gross to the more subtle and that are not limited just to the material and psychic elements. From the above scheme it is possible to notice that the material body is just the most external layer of the human being; this grossly visible layer is called “annamaya kosha”. Annamaya means food energy, since the physical body is nourished by food. At more subtle level it is possible to identify the energy called prana, that each human being has and that is individualized and specific for every living being: this level is defined “pranayama kosha”. The physical body does not have an own energy, it would not even stand without the vital energy that provides force for it, that makes it able to move and makes it so precious: all this is possible thanks to the energetic layer composed of “prana”. For example, Acupuncture practice is based on this energetic support. Actually, if the energy provided to the body is not fluidly distributed some energy blocks may occur. 
At a deeper and more subtle level after “pranayama kosha”, there is the mental layer, “manomaya kosha”, hence the energy layer depends upon the mind. Pranayama kosha is directly dependent upon mind, upon our mental state, thus it is not possible to develop ecologic energies to sustain our body without having first reeducated our mind. 
This message is given by the Rishi, the Spiritual Masters belonging to the Indo-Vedic Tradition, and it is a fundamental teaching to be immediately considered, as Krishna explains in the Bhagavad-gita: the mind can be our best friend or our worst enemy, it could be the way of healing or cause of death, disease, paralysis. The mind has priority in health research, even before the physical body, since the body depends on it. In this scenario we can write out Juvenal’s statement: “mens sana in corpore sano”. In general, body and mind are so interdependent and interactive that any failure would be transmitted immediately each other, therefore they have to be treated simultaneously.
For this reason Patanjali indicates as basic step in the path of Spiritual Self- Realization, codified in the Yoga Sutras, some ethics fundamentals (yama and niyama) for the harmonization of the psycho-physical health. The support of the mental layer is the intellective layer “vijnanamaya kosha”. On a level of psychic dimension the intellect is constituted by deep convictions, which represent conscious or unconscious conditioning for people who base their lives on them. These deep convictions, stored by the intellect, sustain the mental structure. 
“Ananda” means inexhaustible happiness, bliss. It cannot be compared to the pleasure of the senses, that does not even represent the shade of such happiness. Euphoria, excitement, orgasm, they all have a beginning and an ending, therefore sages consider them illusory result of the human life. When the creature is completely satisfied in himself, he does not have any other aspiration. The one who experiences “ananda” feels a sense of community with all creatures, he wishes to be a friend to everyone and actually he becomes benevolent to all living beings. In fact, conflicts are signs of dissatisfaction and suffering. Ananda is essential to stay in healthy, a popular Neapolitan proverb says: “To a cheerful heart, God will provide”. Hence, the intellective layer is sustained by a layer of bliss or constitutive happiness, “anandamaya kosha”, essential for the physical well-being. Actually, interior gratification assures harmonization and balance of all physical, energetic and psychic structures, whilst a depressed mood or negative emotions, as explained by Prof. Genovesi previously, affect badly the immune system and suppress it throug hormonal desynchronization. 
Ananda pertains to atman: the real source of energy has a spiritual nature, it is neither physical nor psychic energy, but a spiritual enery; besides ananda, atman is characterized by eternity, sat, and consciousness, cit. 
We are spiritual entities, we are atman and it is impossible for us to lose features like sat, cit, ananada, whatever happens, since they are intrinsic and inseparable from what we objectively and intimately are, although they may be more or less clouded by ignorance, neglected or atrophied. Through an introspective path, one undergoes a reservoir of unconscious experiences, almost unknown, but he or she has to interact daily with. These unconscious experiences can be individual or in common with other creatures and represent an integrant part of the universe as a whole. This last case was coined as “Collective Unconscious” by Carl Gustav Jung.

In Honour Of…
→ kirtaniyah sada hari

Yesterday I heard the shocking news that three devotees passed away. I was left feeling hollow, especially upon hearing that one of the devotees is the husband of a friend who constantly inspires me with her devotion and dedication to deity worship.

As the day crawled by, my thoughts were mixed. Although I did not have the great fortune of knowing these three devotees, it became resoundingly obvious how much they were loved and how much they loved to serve. It made me reflect- one could argue that these three devotees had achieved the perfection of life. They had touched the lives of so many people around the world by giving them Krsna in different forms.

We do not consider the perfection of life to be measured by money, followers or power. Although alluring to many, they are vacant and useless substitutes when compared to love for Krsna and the devotees as well as the desire to share Krsna with others. That is what will remain a lasting legacy and that is ultimately what touches the souls of others. It's becoming more and more apparent that this is the great wealth that these devotees have inherited.

I'm sure that we all, in this huge vaisnava family of ours, have been touched by the lives of these devotees, whether it be direct or indirect. Our hearts and prayers are with the family and loved ones of these devotees, knowing full well that they have simply moved on to continue to render more and more service to Srila Prabhupada and Lord Caitanya.

In Honour Of…
→ kirtaniyah sada hari

Yesterday I heard the shocking news that three devotees passed away. I was left feeling hollow, especially upon hearing that one of the devotees is the husband of a friend who constantly inspires me with her devotion and dedication to deity worship.

As the day crawled by, my thoughts were mixed. Although I did not have the great fortune of knowing these three devotees, it became resoundingly obvious how much they were loved and how much they loved to serve. It made me reflect- one could argue that these three devotees had achieved the perfection of life. They had touched the lives of so many people around the world by giving them Krsna in different forms.

We do not consider the perfection of life to be measured by money, followers or power. Although alluring to many, they are vacant and useless substitutes when compared to love for Krsna and the devotees as well as the desire to share Krsna with others. That is what will remain a lasting legacy and that is ultimately what touches the souls of others. It's becoming more and more apparent that this is the great wealth that these devotees have inherited.

I'm sure that we all, in this huge vaisnava family of ours, have been touched by the lives of these devotees, whether it be direct or indirect. Our hearts and prayers are with the family and loved ones of these devotees, knowing full well that they have simply moved on to continue to render more and more service to Srila Prabhupada and Lord Caitanya.

Occupy Yourself
→ Life Comes From Life

 My latest essay at the World Faith Blog

 Nearly a decade ago, I had the fortune of reading American Holocaust by David Stannard, which detailed the horrific conquest of Native American culture behind the “founding” of America. I found the very framework of my own cultural understanding thrown asunder. I realized that the “American Dream” had been largely birthed from a nightmare of unimaginable proportions.

I felt like I had been lied to, that the real fabric behind all the myths and legends of America was something else entirely that what I had absorbed as a open-minded youth in school. I now wanted to know what the truth really was, what truth really meant, and how to grasp a truth whose meaning would not be elusive or steeped in hypocrisy.

My own search for truth took me through many experiences and personal experiments into social justice and progressive philosophy into the realm of the spiritual, where I now live as a monk of the Hindu tradition in New York City. Yet I feel my journey is far from complete, as the bridge between the spiritual and activist spaces within my mind, heart, and soul feels unwalked to me. I want to know how I, as a monk, as a truth-seeker, with an open heart, can help to effect the kind of change we need in this world which is not ephemeral, which is linked to the eternal.

This disconnect came to the fore for me as I observed the march forward of the Occupy Wall Street movement over the past few months, its nucleus at Zuccotti Park just a short walk from my own monastery. I felt both a great inspiration for the courage and clamor of the huddled masses defying the fortress of inequality, yet I also felt a distance, a certain aloofness. I couldn’t connect, or find a deep personal motivation to become involved, to put my own body on the line.

As a monk, committed as much as I am to the inner spiritual journey, to the revolution of the heart, the realm of the politic feels incomplete without the consideration of the big picture. I am having a hard enough time occupying myself, knowing that unless I rend asunder my own greed, how can I make any impact taking on the forces of avarice that dominate our world? As great as the carnival spirit of OWS was and is, I desire a deeper connection, a clear bridge between our determination and our divinity.

A recent piece by Dylan Ratigan at the Huffington Post, titled “This Thanksgiving, Occupy Yourself”, helped to crystallize some of my own feelings and hopes with our grand new social justice movement. Dylan boldly challenges our own conception of the “villain” in the struggle that we face, asking us to look within the precepts of our own heart and being.

He writes:

I would point to the concept of the villain itself as the villain. For a villain, “the other”, lets us avoid dealing with the dark part that resides in each of us.


We all have dark thoughts — individually and as a nation. Fear, lust, anger, jealousy, deceit drive much of our decision-making. Yet, these are parts of ourselves we run away from. As a society, we have crafted a culture and set of institutional arrangements to deny this part of ourselves. This is why it has taken so long to even admit we have a problem of wealth inequality. It’s the denial of the dark part of ourselves.


But diabolical energy is part of human spirit, because we are dualistic beings. You cannot know honesty without knowing deceit, good cannot exist without evil, and life is not life without death. Our challenge is to reconcile all of these forces as they all exist in each of us. Any institutional arrangement that denies this, that relies on images of perfection bereft of the shadow, will inevitably be dominated by the very forces of that darkness. Namely fear of the shadow, ironically.

He quotes from Deepak Chopra’s The Shadow Effect:

We have been conditioned to fear the shadow side of life and the shadow side of ourselves. When we catch ourselves thinking a dark thought or acting out in a behavior that we feel is unacceptable, we run, just like a groundhog, back into our hole and hide, hoping, praying, it will disappear before we venture out again.

Why do we do this? Because we are afraid that no matter how hard we try, we will never be able to escape from this part of ourselves. And although ignoring or repressing our dark side is the norm, the sobering truth is that running from the shadow only intensifies its power.  Denying it only leads to more pain, suffering, regret, and resignation. the shadow will charge, and instead of us being able to have control over it, the shadow winds up having control over us, triggering the shadow effect.

This is a deep, deep spiritual meditation, a call to face the injustice we cause to our own heart, to our own self. It echoes the tradition of the Bhagavad-Gita, which tells us that the only real enemy we face is the vicissitudes of our own mind, and which call for us to find a
radical and progressive forgiveness towards those we hope can change for the better in their thought and action.

It is my fervent hope that by occupying the secret yet potentially sacred spaces in my own heart and mind, with the courage supplied to me by the great souls around me in my monastery and beyond, that I will be able to make a humble contribution to the OWS movement and to all the peoples struggling and striving to fulfill our common destiny as a human family.

If we want to give divine solace to the pain so many people are feeling, not being allowed their inviolable right to the pursuit of happiness, we must learn to face the pain within us, and learn to speak the language of forgiveness and transcendence.

Chris Fici is a writer/teacher/monk of the bhakti-yoga tradition. He has been practicing at the Bhaktivedanta Ashram in New York City since 2009. After receiving a degree in film/video studies at the University of Michigan, Chris began his exploration and study of the bhakti tradition. He currently teaches classes on the culture and art of vegetarian cooking, as well as the living philosophy of the Bhagavad-Gita, at New York University.

Occupy Yourself
→ Life Comes From Life

 My latest essay at the World Faith Blog

 Nearly a decade ago, I had the fortune of reading American Holocaust by David Stannard, which detailed the horrific conquest of Native American culture behind the “founding” of America. I found the very framework of my own cultural understanding thrown asunder. I realized that the “American Dream” had been largely birthed from a nightmare of unimaginable proportions.

I felt like I had been lied to, that the real fabric behind all the myths and legends of America was something else entirely that what I had absorbed as a open-minded youth in school. I now wanted to know what the truth really was, what truth really meant, and how to grasp a truth whose meaning would not be elusive or steeped in hypocrisy.

My own search for truth took me through many experiences and personal experiments into social justice and progressive philosophy into the realm of the spiritual, where I now live as a monk of the Hindu tradition in New York City. Yet I feel my journey is far from complete, as the bridge between the spiritual and activist spaces within my mind, heart, and soul feels unwalked to me. I want to know how I, as a monk, as a truth-seeker, with an open heart, can help to effect the kind of change we need in this world which is not ephemeral, which is linked to the eternal.

This disconnect came to the fore for me as I observed the march forward of the Occupy Wall Street movement over the past few months, its nucleus at Zuccotti Park just a short walk from my own monastery. I felt both a great inspiration for the courage and clamor of the huddled masses defying the fortress of inequality, yet I also felt a distance, a certain aloofness. I couldn’t connect, or find a deep personal motivation to become involved, to put my own body on the line.

As a monk, committed as much as I am to the inner spiritual journey, to the revolution of the heart, the realm of the politic feels incomplete without the consideration of the big picture. I am having a hard enough time occupying myself, knowing that unless I rend asunder my own greed, how can I make any impact taking on the forces of avarice that dominate our world? As great as the carnival spirit of OWS was and is, I desire a deeper connection, a clear bridge between our determination and our divinity.

A recent piece by Dylan Ratigan at the Huffington Post, titled “This Thanksgiving, Occupy Yourself”, helped to crystallize some of my own feelings and hopes with our grand new social justice movement. Dylan boldly challenges our own conception of the “villain” in the struggle that we face, asking us to look within the precepts of our own heart and being.

He writes:

I would point to the concept of the villain itself as the villain. For a villain, “the other”, lets us avoid dealing with the dark part that resides in each of us.


We all have dark thoughts — individually and as a nation. Fear, lust, anger, jealousy, deceit drive much of our decision-making. Yet, these are parts of ourselves we run away from. As a society, we have crafted a culture and set of institutional arrangements to deny this part of ourselves. This is why it has taken so long to even admit we have a problem of wealth inequality. It’s the denial of the dark part of ourselves.


But diabolical energy is part of human spirit, because we are dualistic beings. You cannot know honesty without knowing deceit, good cannot exist without evil, and life is not life without death. Our challenge is to reconcile all of these forces as they all exist in each of us. Any institutional arrangement that denies this, that relies on images of perfection bereft of the shadow, will inevitably be dominated by the very forces of that darkness. Namely fear of the shadow, ironically.

He quotes from Deepak Chopra’s The Shadow Effect:

We have been conditioned to fear the shadow side of life and the shadow side of ourselves. When we catch ourselves thinking a dark thought or acting out in a behavior that we feel is unacceptable, we run, just like a groundhog, back into our hole and hide, hoping, praying, it will disappear before we venture out again.

Why do we do this? Because we are afraid that no matter how hard we try, we will never be able to escape from this part of ourselves. And although ignoring or repressing our dark side is the norm, the sobering truth is that running from the shadow only intensifies its power.  Denying it only leads to more pain, suffering, regret, and resignation. the shadow will charge, and instead of us being able to have control over it, the shadow winds up having control over us, triggering the shadow effect.

This is a deep, deep spiritual meditation, a call to face the injustice we cause to our own heart, to our own self. It echoes the tradition of the Bhagavad-Gita, which tells us that the only real enemy we face is the vicissitudes of our own mind, and which call for us to find a
radical and progressive forgiveness towards those we hope can change for the better in their thought and action.

It is my fervent hope that by occupying the secret yet potentially sacred spaces in my own heart and mind, with the courage supplied to me by the great souls around me in my monastery and beyond, that I will be able to make a humble contribution to the OWS movement and to all the peoples struggling and striving to fulfill our common destiny as a human family.

If we want to give divine solace to the pain so many people are feeling, not being allowed their inviolable right to the pursuit of happiness, we must learn to face the pain within us, and learn to speak the language of forgiveness and transcendence.

Chris Fici is a writer/teacher/monk of the bhakti-yoga tradition. He has been practicing at the Bhaktivedanta Ashram in New York City since 2009. After receiving a degree in film/video studies at the University of Michigan, Chris began his exploration and study of the bhakti tradition. He currently teaches classes on the culture and art of vegetarian cooking, as well as the living philosophy of the Bhagavad-Gita, at New York University.

Two Poems for Advaita Acarya
→ NY Times & Bhagavad Gita Sanga/ Sankirtana Das

My wife had the kids she teaches split into two groups. Their assignment was to write about Advaita Acarya and also to come up with a refrain to use throughout their poem. Here are their very heart felt offerings for His appearance day.


O CHAMPION

Writing Team:
Visakha (Leader -age 13) & Joshua ( age 7)

O Champion of devotees, O Advaita
You pleaded for the Lord to incarnate.
By your grace He came
As the Golden Volcano of divine love.

O Champion of devotees,
O compassionate Savior,
By your grace we have been rescued
From the ocean of misery
By this lifeboat of the holy name.

O Champion of devotees,
We should teach everyone to chant Hare Krsna,
And stop this cycle of samsara.

O Champion of devotees,
Although Paramatma’s in the heart of all,
We must uncover Him by melting away their sins
With the warmth of the Golden Volcano
Of divine love, Lord Caitanya.

O Champion of devotees, O Advaita,
Let the holy name be heard in every town and village.
Let the world relish the holy name.

O Champion of devotees,
By your explosion of compassion,
You melted our sins with the glorious holy name.

For that we thank you.
We are eternally indebted to you,
O Champion.



COMPASSION

Writing Team:
Brinda (Leader - age 9) & Balaji (age 6)

Advaita Acarya felt immense compassion
because no one was chanting the Holy Name.

Advaita Acarya felt enormous compassion
because everyone was engrossed in material activities.

Advaita Acarya felt tremendous compassion
because no one was serving Krsna.

Advaita Acarya felt vast compassion
for the people because no one wanted
to hear about Krsna.

Advaita Acarya felt humongous compassion
for the people,
so he called on Lord Krsna to appear.

Advaita Acarya felt great compassion
for the people,
so he offered Tulasi leaves and Ganges water
to please Lord Krsna.

And because Advaita Acarya offered
Tulasi leaves and a palmful of water,
Lord Caitanya appeared
and liberated all the conditioned souls.

Two Poems for Advaita Acarya
→ NY Times & Bhagavad Gita Sanga/ Sankirtana Das

My wife had the kids she teaches split into two groups. Their assignment was to write about Advaita Acarya and also to come up with a refrain to use throughout their poem. Here are their very heart felt offerings for His appearance day.


O CHAMPION

Writing Team:
Visakha (Leader -age 13) & Joshua ( age 7)

O Champion of devotees, O Advaita
You pleaded for the Lord to incarnate.
By your grace He came
As the Golden Volcano of divine love.

O Champion of devotees,
O compassionate Savior,
By your grace we have been rescued
From the ocean of misery
By this lifeboat of the holy name.

O Champion of devotees,
We should teach everyone to chant Hare Krsna,
And stop this cycle of samsara.

O Champion of devotees,
Although Paramatma’s in the heart of all,
We must uncover Him by melting away their sins
With the warmth of the Golden Volcano
Of divine love, Lord Caitanya.

O Champion of devotees, O Advaita,
Let the holy name be heard in every town and village.
Let the world relish the holy name.

O Champion of devotees,
By your explosion of compassion,
You melted our sins with the glorious holy name.

For that we thank you.
We are eternally indebted to you,
O Champion.



COMPASSION

Writing Team:
Brinda (Leader - age 9) & Balaji (age 6)

Advaita Acarya felt immense compassion
because no one was chanting the Holy Name.

Advaita Acarya felt enormous compassion
because everyone was engrossed in material activities.

Advaita Acarya felt tremendous compassion
because no one was serving Krsna.

Advaita Acarya felt vast compassion
for the people because no one wanted
to hear about Krsna.

Advaita Acarya felt humongous compassion
for the people,
so he called on Lord Krsna to appear.

Advaita Acarya felt great compassion
for the people,
so he offered Tulasi leaves and Ganges water
to please Lord Krsna.

And because Advaita Acarya offered
Tulasi leaves and a palmful of water,
Lord Caitanya appeared
and liberated all the conditioned souls.

The Science of Meditation (part 2). By Matsyavatara dasa (Marco Ferrini)
→ Matsya Avatar das adhikari


Krishna in the Bhagavad-Gita, one of the most well-known and loved scripts shared among different Schools of Thought in the Indian Continent, says that Knowledge means to distinguish the field (body) from the knower of the field (Self). To detach oneself from the body does not mean to refuse or despise it, in this wise there would not be real detachment since, as Heraclitus said, what attracts will disgust and vice versa.
In order to overcome the opposites of attraction and disgust, in Sanskrit called raga and dvesha, it is necessary to balance the opposites, to find the conjunction and to harmonize them. In this research of balance and harmonization, yoga, points out the importance of mediation. The term yoga derives from the Sanskrit root yuj, literally meaning “to unify, to connect”. As a matter of fact, yoga is the science for the Reintegration of the individual self with the Supreme Self, of infinitesimal consciousness with the Cosmic Consciousness. In the Bhagavad-Gita are described different types of yoga and Patanjali, in his famous treatise on Yogasutra that is one of the first and most relevant Schools of Mankind Psychology, describes eight phases to develop the Yogic Discipline (ashtanga yoga) where meditation is placed just as penultimate phase. Before entering a meditative state, the aspirant yogi has to purify his mind and heart by abstaining from activities that are against the spiritual evolution, yama, and engaging himself in favorable ones , niyama. Then, one has to become an expert in postures, asana, that enable to perceive the body as little as possible and afterward to learn the art of breathing, pranayama. By turning inside himself and detaching sense-organs from objects, pratyahara, trying to concentrate on his attentional resources towards an unique direction, dharana, the yogi predisposes himself to the very meditation, dyhana, where the flow of attention is not anymore called away by exterior interferences and thanks to which he will reach a stage of complete interior absorption, defined samadhi. The Pre-samadhi stages are necessary to resolve conflicts between the different psychic structures and functions, through the harmonization of personality and before aspiring to the complete absorption of the meditative seed, bija, all the more so the Self. The approach to meditation must be gradual, since first it is necessary to develop a certain knowledge arising from awareness of small realnesses, without the presumption from time to time to have conquered Reality and Truth thinking to be definitely illuminated. What happens by meditating is a continuous and progressive realization of Reality, that reveals itself slowly until it is clear, evident, bright and natural, so natural that it would be impossible to conceive it differently.
For example, the awareness of being different than the body can arise suddenly, as in the case of diagnosis of terminal illness, of irreversible and degenerative pathology, boosting the patient not to concentrate just on the physical structure that is subject to such a devastation, but on himself. From this perspective, as explained through different MCE works for several Italian Hospitals and Health Care Institutions, death must not be seen as a physical event, something concrete, but more as an abstract concept, since there is not concrete end of something, but the transformation in something else. On the other hand, the aim of disidentification may be progressively reached through an introspective process that enables to understand that the body is our external means, we must not identify ourselves in it, but consider it precious, useful and dear to us serving to future experiences and acquaintances. The human body and personality do not represent exhaustly the entirety of the person, but are simple aspects. The eminent divine part of us considers these aspects, as in general the human dimension, like reduction and constraint, a sort of prison.
Nevertheless, in Plato’s Metaphor the soul cage must not be considered obsessively as an oppression, since it is evolved material structure equal to the elevation degree of the consciousness housed in it. Therefore, everyone inhabits a certain body and consequently takes with it determined pathologies or a healthy state.

The Science of Meditation (part 2). By Matsyavatara dasa (Marco Ferrini)
→ Matsya Avatar das adhikari


Krishna in the Bhagavad-Gita, one of the most well-known and loved scripts shared among different Schools of Thought in the Indian Continent, says that Knowledge means to distinguish the field (body) from the knower of the field (Self). To detach oneself from the body does not mean to refuse or despise it, in this wise there would not be real detachment since, as Heraclitus said, what attracts will disgust and vice versa.
In order to overcome the opposites of attraction and disgust, in Sanskrit called raga and dvesha, it is necessary to balance the opposites, to find the conjunction and to harmonize them. In this research of balance and harmonization, yoga, points out the importance of mediation. The term yoga derives from the Sanskrit root yuj, literally meaning “to unify, to connect”. As a matter of fact, yoga is the science for the Reintegration of the individual self with the Supreme Self, of infinitesimal consciousness with the Cosmic Consciousness. In the Bhagavad-Gita are described different types of yoga and Patanjali, in his famous treatise on Yogasutra that is one of the first and most relevant Schools of Mankind Psychology, describes eight phases to develop the Yogic Discipline (ashtanga yoga) where meditation is placed just as penultimate phase. Before entering a meditative state, the aspirant yogi has to purify his mind and heart by abstaining from activities that are against the spiritual evolution, yama, and engaging himself in favorable ones , niyama. Then, one has to become an expert in postures, asana, that enable to perceive the body as little as possible and afterward to learn the art of breathing, pranayama. By turning inside himself and detaching sense-organs from objects, pratyahara, trying to concentrate on his attentional resources towards an unique direction, dharana, the yogi predisposes himself to the very meditation, dyhana, where the flow of attention is not anymore called away by exterior interferences and thanks to which he will reach a stage of complete interior absorption, defined samadhi. The Pre-samadhi stages are necessary to resolve conflicts between the different psychic structures and functions, through the harmonization of personality and before aspiring to the complete absorption of the meditative seed, bija, all the more so the Self. The approach to meditation must be gradual, since first it is necessary to develop a certain knowledge arising from awareness of small realnesses, without the presumption from time to time to have conquered Reality and Truth thinking to be definitely illuminated. What happens by meditating is a continuous and progressive realization of Reality, that reveals itself slowly until it is clear, evident, bright and natural, so natural that it would be impossible to conceive it differently.
For example, the awareness of being different than the body can arise suddenly, as in the case of diagnosis of terminal illness, of irreversible and degenerative pathology, boosting the patient not to concentrate just on the physical structure that is subject to such a devastation, but on himself. From this perspective, as explained through different MCE works for several Italian Hospitals and Health Care Institutions, death must not be seen as a physical event, something concrete, but more as an abstract concept, since there is not concrete end of something, but the transformation in something else. On the other hand, the aim of disidentification may be progressively reached through an introspective process that enables to understand that the body is our external means, we must not identify ourselves in it, but consider it precious, useful and dear to us serving to future experiences and acquaintances. The human body and personality do not represent exhaustly the entirety of the person, but are simple aspects. The eminent divine part of us considers these aspects, as in general the human dimension, like reduction and constraint, a sort of prison.
Nevertheless, in Plato’s Metaphor the soul cage must not be considered obsessively as an oppression, since it is evolved material structure equal to the elevation degree of the consciousness housed in it. Therefore, everyone inhabits a certain body and consequently takes with it determined pathologies or a healthy state.

The Science of Meditation (part 1). By Matsyavatara dasa (Marco Ferrini)
→ Matsya Avatar das adhikari

20th December 2008,
Naples, Castello Angioino

First of all, I’d like to draw the attention on some cosmogonical aspects, in order to facilitate the comprehension of Men context. The Modern Man does not know anymore where he comes from, where he is going, above all he does not know who he is, being fully identified with an external and transitory identity. His decontextualization is one of the most serious problems afflicting today’s society and cannot be simply solved through erudition. The search of oneself is the substrate of meditation and it is confirmed by the great Indovedic tradition works as Samhita, Upanishad, Itihasa and Purana, that can lead a very interesting dialogue with modern Western Tradition. Among numerous authors and Thought Masters which have drawn resources, cues and concepts from the very extensive Vedic culture for their doctrines and theories, we should mention Carl Gustav Jung and his “individuation process”. To individuate oneself means to get acquainted with one’s deepest nature, instead of restricting oneself just on the superficial and fallacious level of sensory perception. The signs and information reaching our consciousness from the external environment, through our sense organs and next elaboration at cortical level, are just a fraction of reality, even less than 10% as indicated by Prof. Genovesi during his speech. Knowledge of reality through the senses is a null result, as well as our capability to understand, since it is conditioned and subject to sensory perception. Hence, not only senses (indriya) are misleading, but also the perceptive information fields related to the mind (manas), being based on sensory perception.
The tendency (vasana) of the mind to depend on sensory information brings to a preconceived, rigid and generally structure perception of the world, that when not integrated and enriched is useless to define the individual identity.
The issue about the nature of personal identity is crucial for meditation. Indovedic psychology identifies human being in its entirety: as well as the universe involves three interacting worlds, being constituted from earth, in-between dimensions and heaven, the incarnated human being has a triple nature: physical, psychic and spiritual. The solid, earthy and physical constitution is the material body that includes a complex structure – the most complex structure known today – called nervous system, but also an apparatus that is more subtle, although of material nature, not definable neither graphically nor spatially, not even temporally: the psychic structure. In the end, there is the inmost nature of man, the first cause of life, his essence and real identity: the spiritual one. According to Vedic wisdom every human being is ontologically “atman”, a spiritual and eternal sparkle. To simplify even further, we can say that man’s identity is split into two different aspects: one is related to the psycho-physical conditions that the individual historically experienced during his different life’s cycles, that is called historical self or false ego, the sum of the psychic contents, defined in sanskrit as “ahamkara”. The other one is real, eternal and immutable, beyond time and space and is the spiritual nature. The basic faculty to reach the meditative dimension is attentiveness, that is not controlled by the nervous system, contrary to what is stated by the extreme positivism embraced by the modern western psychology, but in the first instance is promoted by “atman”, the unifying center that holds and gives an unique and unrepeatable characterization to the personality. The spiritual self makes use just of the physiological and biological part of the so called “human being” and feeds and moves his energies. All the Indian classic tradition schools (sampradaya), all the great Masters lines of disciplic succession, who practiced the Vedic teachings in their daily life, recognize that atman is the fundamental principle.

The Science of Meditation (part 1). By Matsyavatara dasa (Marco Ferrini)
→ Matsya Avatar das adhikari

20th December 2008,
Naples, Castello Angioino

First of all, I’d like to draw the attention on some cosmogonical aspects, in order to facilitate the comprehension of Men context. The Modern Man does not know anymore where he comes from, where he is going, above all he does not know who he is, being fully identified with an external and transitory identity. His decontextualization is one of the most serious problems afflicting today’s society and cannot be simply solved through erudition. The search of oneself is the substrate of meditation and it is confirmed by the great Indovedic tradition works as Samhita, Upanishad, Itihasa and Purana, that can lead a very interesting dialogue with modern Western Tradition. Among numerous authors and Thought Masters which have drawn resources, cues and concepts from the very extensive Vedic culture for their doctrines and theories, we should mention Carl Gustav Jung and his “individuation process”. To individuate oneself means to get acquainted with one’s deepest nature, instead of restricting oneself just on the superficial and fallacious level of sensory perception. The signs and information reaching our consciousness from the external environment, through our sense organs and next elaboration at cortical level, are just a fraction of reality, even less than 10% as indicated by Prof. Genovesi during his speech. Knowledge of reality through the senses is a null result, as well as our capability to understand, since it is conditioned and subject to sensory perception. Hence, not only senses (indriya) are misleading, but also the perceptive information fields related to the mind (manas), being based on sensory perception.
The tendency (vasana) of the mind to depend on sensory information brings to a preconceived, rigid and generally structure perception of the world, that when not integrated and enriched is useless to define the individual identity.
The issue about the nature of personal identity is crucial for meditation. Indovedic psychology identifies human being in its entirety: as well as the universe involves three interacting worlds, being constituted from earth, in-between dimensions and heaven, the incarnated human being has a triple nature: physical, psychic and spiritual. The solid, earthy and physical constitution is the material body that includes a complex structure – the most complex structure known today – called nervous system, but also an apparatus that is more subtle, although of material nature, not definable neither graphically nor spatially, not even temporally: the psychic structure. In the end, there is the inmost nature of man, the first cause of life, his essence and real identity: the spiritual one. According to Vedic wisdom every human being is ontologically “atman”, a spiritual and eternal sparkle. To simplify even further, we can say that man’s identity is split into two different aspects: one is related to the psycho-physical conditions that the individual historically experienced during his different life’s cycles, that is called historical self or false ego, the sum of the psychic contents, defined in sanskrit as “ahamkara”. The other one is real, eternal and immutable, beyond time and space and is the spiritual nature. The basic faculty to reach the meditative dimension is attentiveness, that is not controlled by the nervous system, contrary to what is stated by the extreme positivism embraced by the modern western psychology, but in the first instance is promoted by “atman”, the unifying center that holds and gives an unique and unrepeatable characterization to the personality. The spiritual self makes use just of the physiological and biological part of the so called “human being” and feeds and moves his energies. All the Indian classic tradition schools (sampradaya), all the great Masters lines of disciplic succession, who practiced the Vedic teachings in their daily life, recognize that atman is the fundamental principle.

Now online: “Gita changes” for chapter seven
→ Jayadvaita Swami

BBT press release

The BBT is pleased to announce the release of the annotated scans for chapter seven of Bhagavad-gita As It Is. They are now online at www.BBTedit.com/changes.

This is a historic chapter because here is where Srila Prabhupada switched from typing manuscripts himself to using a dictaphone.

What sort of difference did that make? Included with the scans are twelve sample pages from the manuscript, including both typed and dictated portions. So you can see for yourself.

read more

Faith House Manhattan Tour Bus: Experience Your Neighbor’s Faith to Deepen Your Own
→ Life Comes From Life

From Samir Selmanovic and Bowie Snodgrass from Faith House Manhattan at the Huffington Post

Click through the slideshow to look at photos from the Faith House Manhattan Tour Bus:


We are coming to a realization that religious zealots cannot be fought with indifference. Extremists of all nationalities and religious persuasion feeding on prejudice, legislating exclusion, and resorting to violence cannot be prevailed upon by people with less passion. Telling them to "cool down" and to "be moderate" will not do it. We must allow fires greater than theirs to arise. Our passion for a whole and interdependent word must rise above their passion for a segregated and zero-sum world.

In Faith House Manhattan, a non-profit inter-religious "community of communities," we believe that the time of isolated faith is over. We believe that to know who I am, I must also know who you are. For three years now we have hosted more than 60 Living Room gatherings where people can experiences the practices of another religion (or path, including atheism). We invite all to join our "co-laboratory" of interdependence: "Experience your neighbor's faith, deepen your own."

Our call is to get radical. Very radical. We hold that in today's world, religious people have to remap their reality to include -- in tension and in gratitude -- 'the other.' While our ancestors may have fought for independence, ours is the great struggle for interdependence. 'The other' is not over there, but all around us. While we have been conceiving of the world in vertical terms (whose party is better, whose institution is larger, whose nation is stronger, whose god is bigger), the world is becoming increasingly horizontal, and wonderfully so. Can we learn to be a part of the whole?

This past year, Faith House started a new program with four religious communities in Manhattan, who were part of a "Tour Bus" with reciprocal visits to each of our main religious gatherings. We brought people together to trespass imaginary boundaries while preserving the real ones. From an experience of worship at a Hindu temple, to a Jewish Shabbat service, to a Sufi Zikr, to midweek "Space for Grace" at a major Protestant church -- either as "Interfaith 101″ or an opportunity for seasoned pilgrims to be hosts or guests in their own setting -- this seven-week adventure was a unique New York City experience.

One of the participants, Bhakti Center monk and teacher, Chris Fici, summarized the experience this way:

Experience Your Neighbor's Faith, Deepen Your Own. This is a personal revelation a lot of us have shared recently on the Faith House Bus Tour, as the different sounds, colors, tastes and waves of devotion we have experienced together in our different houses of faith have made a deep communal resonance in our souls.

Too often (at least from my own perspective) our own practice can become caught in the mechanical. Living as a monk, in an intense and insulated environment, I often see how my consciousness during our morning meditation is directed towards how tired I am, or how I might be upset with this monk or that monk. The beautiful essence of our prayers and singing and dancing together remains lost to me.

As I was soaking up the whirling sanctity at our wonderful Bus Tour event at the Dergah of the Nur Ashki Jerrahi Sufi Order, the pain of my own disconnection in my own practice became manifest, and that void was quickly filled by the wonderful and mystical people I saw around me, deeply absorbed in the love and vision of the Divine. I came to realize that what they were experiencing was something I had access to every day, if I chose to. I saw very clearly how we were all pearls on the same thread of God's mercy. I returned to my own community and practice with a sense of renewal that has stayed with me ever since.

The interfaith experience is very important for me, and I think for all of us as a common human family. The turbulence of our age calls for a communication between peoples of faith that transcends our superficial differences and allows us to drink from the immense well of wisdom God has given us, to give solace and take profound action to help cure our shared ills.

This turbulence also calls from us a tremendous maturity from our humility, from a recognition that we cannot possibly have the exclusive answers, that the pieces of the puzzle we need come from our brothers and sisters in faith. In Thomas Merton's journals of his final and fateful journey to India and Indonesia, where he breathed deeply of the eastern faiths that had always intrigued and inspired him, he related a realization in this regard that has deeply touched me.

He says that those who are mature in their faith are able to enter into the experience, philosophy, and practice of another faith and gain a practical wisdom which they can take back into their own renewed and strengthened spiritual life. This is the essence of my own personal adventure in interfaith. To be able to see of and hear of and speak about and taste of and move within the common thread of our faiths together is one of the most profound experiences I have ever had in my life. It links me to the maturity needed to answer the spiritual call of our time, and I imagine it may do so for you as well.

I am always eager to point out to others that New York City is a deeply spiritual place. I want to encourage others to develop the vision of the great rivers of faith which run through this town, which are not always visible beyond the surface tumult and loosely organized chaos.

When you come to New York City, you can enjoy a Broadway show, walk the Brooklyn Bridge, check out that special night club you found on Google, enjoy this gastronomical paradise with more than 4,000 restaurants, but don't miss the rich undercurrent of spirituality you can find at every corner. The many religious traditions can help you understand yourself, and perhaps rekindle a passion for your own faith, an encounter that will change you forever. You might even come back to your home and do something radical like taking time to understand the faith of the other, whose life is now inextricably intertwined with yours. Read articles and reflections about each stop on the Faith House tour here.

Faith House Manhattan Tour Bus: Experience Your Neighbor’s Faith to Deepen Your Own
→ Life Comes From Life

From Samir Selmanovic and Bowie Snodgrass from Faith House Manhattan at the Huffington Post

Click through the slideshow to look at photos from the Faith House Manhattan Tour Bus:


We are coming to a realization that religious zealots cannot be fought with indifference. Extremists of all nationalities and religious persuasion feeding on prejudice, legislating exclusion, and resorting to violence cannot be prevailed upon by people with less passion. Telling them to "cool down" and to "be moderate" will not do it. We must allow fires greater than theirs to arise. Our passion for a whole and interdependent word must rise above their passion for a segregated and zero-sum world.

In Faith House Manhattan, a non-profit inter-religious "community of communities," we believe that the time of isolated faith is over. We believe that to know who I am, I must also know who you are. For three years now we have hosted more than 60 Living Room gatherings where people can experiences the practices of another religion (or path, including atheism). We invite all to join our "co-laboratory" of interdependence: "Experience your neighbor's faith, deepen your own."

Our call is to get radical. Very radical. We hold that in today's world, religious people have to remap their reality to include -- in tension and in gratitude -- 'the other.' While our ancestors may have fought for independence, ours is the great struggle for interdependence. 'The other' is not over there, but all around us. While we have been conceiving of the world in vertical terms (whose party is better, whose institution is larger, whose nation is stronger, whose god is bigger), the world is becoming increasingly horizontal, and wonderfully so. Can we learn to be a part of the whole?

This past year, Faith House started a new program with four religious communities in Manhattan, who were part of a "Tour Bus" with reciprocal visits to each of our main religious gatherings. We brought people together to trespass imaginary boundaries while preserving the real ones. From an experience of worship at a Hindu temple, to a Jewish Shabbat service, to a Sufi Zikr, to midweek "Space for Grace" at a major Protestant church -- either as "Interfaith 101″ or an opportunity for seasoned pilgrims to be hosts or guests in their own setting -- this seven-week adventure was a unique New York City experience.

One of the participants, Bhakti Center monk and teacher, Chris Fici, summarized the experience this way:

Experience Your Neighbor's Faith, Deepen Your Own. This is a personal revelation a lot of us have shared recently on the Faith House Bus Tour, as the different sounds, colors, tastes and waves of devotion we have experienced together in our different houses of faith have made a deep communal resonance in our souls.

Too often (at least from my own perspective) our own practice can become caught in the mechanical. Living as a monk, in an intense and insulated environment, I often see how my consciousness during our morning meditation is directed towards how tired I am, or how I might be upset with this monk or that monk. The beautiful essence of our prayers and singing and dancing together remains lost to me.

As I was soaking up the whirling sanctity at our wonderful Bus Tour event at the Dergah of the Nur Ashki Jerrahi Sufi Order, the pain of my own disconnection in my own practice became manifest, and that void was quickly filled by the wonderful and mystical people I saw around me, deeply absorbed in the love and vision of the Divine. I came to realize that what they were experiencing was something I had access to every day, if I chose to. I saw very clearly how we were all pearls on the same thread of God's mercy. I returned to my own community and practice with a sense of renewal that has stayed with me ever since.

The interfaith experience is very important for me, and I think for all of us as a common human family. The turbulence of our age calls for a communication between peoples of faith that transcends our superficial differences and allows us to drink from the immense well of wisdom God has given us, to give solace and take profound action to help cure our shared ills.

This turbulence also calls from us a tremendous maturity from our humility, from a recognition that we cannot possibly have the exclusive answers, that the pieces of the puzzle we need come from our brothers and sisters in faith. In Thomas Merton's journals of his final and fateful journey to India and Indonesia, where he breathed deeply of the eastern faiths that had always intrigued and inspired him, he related a realization in this regard that has deeply touched me.

He says that those who are mature in their faith are able to enter into the experience, philosophy, and practice of another faith and gain a practical wisdom which they can take back into their own renewed and strengthened spiritual life. This is the essence of my own personal adventure in interfaith. To be able to see of and hear of and speak about and taste of and move within the common thread of our faiths together is one of the most profound experiences I have ever had in my life. It links me to the maturity needed to answer the spiritual call of our time, and I imagine it may do so for you as well.

I am always eager to point out to others that New York City is a deeply spiritual place. I want to encourage others to develop the vision of the great rivers of faith which run through this town, which are not always visible beyond the surface tumult and loosely organized chaos.

When you come to New York City, you can enjoy a Broadway show, walk the Brooklyn Bridge, check out that special night club you found on Google, enjoy this gastronomical paradise with more than 4,000 restaurants, but don't miss the rich undercurrent of spirituality you can find at every corner. The many religious traditions can help you understand yourself, and perhaps rekindle a passion for your own faith, an encounter that will change you forever. You might even come back to your home and do something radical like taking time to understand the faith of the other, whose life is now inextricably intertwined with yours. Read articles and reflections about each stop on the Faith House tour here.

A New Year, an old resolution…
→ kirtaniyah sada hari

I've taken to people watching a lot these days. Just plop yourself in an area and just sit and look. It's amazing what you will see. People are fighting, smiling, conversing, hurting, shopping, crying, laughing, thinking... As I witness this, I often wonder about their lives. Some seem as though they "have it all". I've often noticed with myself that if I'm not careful, it's easy to get sucked into the polished veneer many present to the external world.

It's easy to compare and think, "Wow everyone seems happier than I am" but fortunately, as I'm getting older and getting to know many on a much deeper level, that illusion is steadily starting to crumble. It serves as a constant reminder to me that the western conception of satisfaction/happiness is something that happens at you, but that's not accurate. Satisfaction is actually an austerity that one has to practice as explained in the Bhagavad-gita.

It's so easy to put the blame on "the universe", Krsna or anybody else who gets in the way of our desires. But the only person we should hold accountable for our satisfaction, or more likely, lack thereof, is ourselves. Truth be told, that never sits right with me! LOL! I know it's the truth, but it doesn't and if I reflect I can only come to the conclusion it's because I don't want to take responsibility of my satisfaction. As almost everything else, it's so easy to put the blame or obligation on someone else.

So what to do if you're like me? Someone who knows that they are responsible for their own satisfaction but still finds it difficult to take full responsibility for it. The only conclusion I've come to is to associate with those who actually take responsibility for their satisfaction. You'll notice that those who do, spend much more time trying to help others by giving them Krsna who ultimately is the only person who can fill that Krsna sized hole in our hearts. Furthermore, they are grateful and positive. They don't focus on what went wrong or who supposedly caused them pain, but instead practically live the words Lord Brahma once spoke:

tat te 'nukampāḿ su-samīkṣamāṇo
bhuñjāna evātma-kṛtaḿ vipākam
hṛd-vāg-vapurbhir vidadhan namas te
jīveta yo mukti-pade sa dāya-bhāk

My dear Lord, one who earnestly waits for You to bestow Your causeless mercy upon him, all the while patiently suffering the reactions of his past misdeeds and offering You respectful obeisances with his heart, words and body, is surely eligible for liberation, for it has become his rightful claim. SB. 10.14.8

It's December 30, 2011. As many prepare for tomorrow night's festivities or a quiet night in to ring in 2012, I'm revisiting an old resolution. I'd like to take responsibility for my own satisfaction and stop waiting for it to just "come to me." I pray that in 2012 I may develop the proper consciousness to serve the vaisnavas.

A New Year, an old resolution…
→ kirtaniyah sada hari

I've taken to people watching a lot these days. Just plop yourself in an area and just sit and look. It's amazing what you will see. People are fighting, smiling, conversing, hurting, shopping, crying, laughing, thinking... As I witness this, I often wonder about their lives. Some seem as though they "have it all". I've often noticed with myself that if I'm not careful, it's easy to get sucked into the polished veneer many present to the external world.

It's easy to compare and think, "Wow everyone seems happier than I am" but fortunately, as I'm getting older and getting to know many on a much deeper level, that illusion is steadily starting to crumble. It serves as a constant reminder to me that the western conception of satisfaction/happiness is something that happens at you, but that's not accurate. Satisfaction is actually an austerity that one has to practice as explained in the Bhagavad-gita.

It's so easy to put the blame on "the universe", Krsna or anybody else who gets in the way of our desires. But the only person we should hold accountable for our satisfaction, or more likely, lack thereof, is ourselves. Truth be told, that never sits right with me! LOL! I know it's the truth, but it doesn't and if I reflect I can only come to the conclusion it's because I don't want to take responsibility of my satisfaction. As almost everything else, it's so easy to put the blame or obligation on someone else.

So what to do if you're like me? Someone who knows that they are responsible for their own satisfaction but still finds it difficult to take full responsibility for it. The only conclusion I've come to is to associate with those who actually take responsibility for their satisfaction. You'll notice that those who do, spend much more time trying to help others by giving them Krsna who ultimately is the only person who can fill that Krsna sized hole in our hearts. Furthermore, they are grateful and positive. They don't focus on what went wrong or who supposedly caused them pain, but instead practically live the words Lord Brahma once spoke:

tat te 'nukampāḿ su-samīkṣamāṇo
bhuñjāna evātma-kṛtaḿ vipākam
hṛd-vāg-vapurbhir vidadhan namas te
jīveta yo mukti-pade sa dāya-bhāk

My dear Lord, one who earnestly waits for You to bestow Your causeless mercy upon him, all the while patiently suffering the reactions of his past misdeeds and offering You respectful obeisances with his heart, words and body, is surely eligible for liberation, for it has become his rightful claim. SB. 10.14.8

It's December 30, 2011. As many prepare for tomorrow night's festivities or a quiet night in to ring in 2012, I'm revisiting an old resolution. I'd like to take responsibility for my own satisfaction and stop waiting for it to just "come to me." I pray that in 2012 I may develop the proper consciousness to serve the vaisnavas.

The Thread Underneath The Pearls: Final Reflection on Tour Bus
→ Life Comes From Life

by Chris Fici, Monk and Teacher at the Bhakti Center 
From the Faith House Manhattan blog

One of my favorite verses in the Bhagavad-Gita is when Krishna tells his warrior friend Arjuna of how He is the connecting thread behind all reality.

O conqueror of wealth, there is no truth superior to Me. Everything rests upon Me, as pearls are strung on a thread.

I’ve noticed how this thread connects out to a recent update of the Faith House tag line, which now reads Experience Your Neighbor’s Faith, Deepen Your Own.  This is a personal revelation a lot of us have shared recently on the Faith House Bus Tour, as the different sounds, colors, tastes, and waves of devotion we have experienced together in our different houses of faith have made a deep communal resonance in our souls.

Too often (at least from my own perspective) our own practice can become caught in the mechanical.  Living as a monk, in an intense and insulated environment, I often see how my consciousness during our morning meditation is directed towards how tired I am, or how I might be upset with this monk or that monk.  The beautiful essence of our prayers and singing and dancing together remains lost to me.

As I was soaking up the whirling sanctity at our wonderful Bus Tour event at the dergah of the Nur Ashki Jerrahi Sufi Order, the pain of my own disconnection in my own practice became manifest, and that void was quickly filled by the wonderful and mystical people I saw around me, deeply absorbed in the love and vision of the Divine.  I came to realize that what they were experiencing was something I had access to every day, if I chose to.  I saw very clearly how we were all pearls on the same thread of God’s mercy.  I returned to my own community and practice with a sense of renewal that has stayed with me ever since.

The interfaith experience is very important for me, and I think for all of us as a common human family.  The turbulence of our age calls for a communication between peoples of faith that transcends our superficial differences and allows us to drink from the immense well of wisdom God has given us, to give solace and take profound action to help cure our shared ills.

This turbulence also calls from us a tremendous maturity from our humility, from a recognition that we cannot possibly have the exclusive answers, that the pieces of the puzzle we need come from our brothers and sisters in faith. In Thomas Merton’s journals of his final and fateful journey to India and Indonesia, where he breathed deeply of the Eastern faiths that had always intrigued and inspired him, he related a realization in this regard that has deeply touched me.

He says that those who are mature in their faith are able to enter into the experience, philosophy, and practice of another faith and gain a practical wisdom which they can take back into their own renewed and strengthened spiritual life.  This is the essence of my own personal adventure in interfaith.  To be able to see of and hear of and speak about and taste of and move within the common thread of our faiths together is one of the most profound experiences I have ever had in my life.  It links me to the maturity needed to answer the spiritual call of our time, and I imagine it may do so for you as well.

I am always eager to point out to others that New York City is a deeply spiritual place.  I want to encourage others to develop the vision of the great rivers of faith which run through this town, which are not always visible beyond the surface tumult and loosely organized chaos.  I think we most easily get this personal revelation through the communities we keep and build and hold together, through the families we cherish and keep in our faith and interfaith communities.

In the love we attempt to cultivate together, for each other and towards God, we see we are all the same wonderful pearls on the thread of His love and reality manifest in this world, drawing us towards Him in our unique but shared pathways.

So I am very happy and grateful to be allowed to be part of the Faith House community, and very grateful to be able to share my thoughts with you, and I hope now and into the future some of these thoughts, simply chances for me to pass on the wisdom I have received, may inspire you in many diverse way in your faith, and that they may help us all in the great and wonderful task of opening our heart and opening our mind.

The Thread Underneath The Pearls: Final Reflection on Tour Bus
→ Life Comes From Life

by Chris Fici, Monk and Teacher at the Bhakti Center 
From the Faith House Manhattan blog

One of my favorite verses in the Bhagavad-Gita is when Krishna tells his warrior friend Arjuna of how He is the connecting thread behind all reality.

O conqueror of wealth, there is no truth superior to Me. Everything rests upon Me, as pearls are strung on a thread.

I’ve noticed how this thread connects out to a recent update of the Faith House tag line, which now reads Experience Your Neighbor’s Faith, Deepen Your Own.  This is a personal revelation a lot of us have shared recently on the Faith House Bus Tour, as the different sounds, colors, tastes, and waves of devotion we have experienced together in our different houses of faith have made a deep communal resonance in our souls.

Too often (at least from my own perspective) our own practice can become caught in the mechanical.  Living as a monk, in an intense and insulated environment, I often see how my consciousness during our morning meditation is directed towards how tired I am, or how I might be upset with this monk or that monk.  The beautiful essence of our prayers and singing and dancing together remains lost to me.

As I was soaking up the whirling sanctity at our wonderful Bus Tour event at the dergah of the Nur Ashki Jerrahi Sufi Order, the pain of my own disconnection in my own practice became manifest, and that void was quickly filled by the wonderful and mystical people I saw around me, deeply absorbed in the love and vision of the Divine.  I came to realize that what they were experiencing was something I had access to every day, if I chose to.  I saw very clearly how we were all pearls on the same thread of God’s mercy.  I returned to my own community and practice with a sense of renewal that has stayed with me ever since.

The interfaith experience is very important for me, and I think for all of us as a common human family.  The turbulence of our age calls for a communication between peoples of faith that transcends our superficial differences and allows us to drink from the immense well of wisdom God has given us, to give solace and take profound action to help cure our shared ills.

This turbulence also calls from us a tremendous maturity from our humility, from a recognition that we cannot possibly have the exclusive answers, that the pieces of the puzzle we need come from our brothers and sisters in faith. In Thomas Merton’s journals of his final and fateful journey to India and Indonesia, where he breathed deeply of the Eastern faiths that had always intrigued and inspired him, he related a realization in this regard that has deeply touched me.

He says that those who are mature in their faith are able to enter into the experience, philosophy, and practice of another faith and gain a practical wisdom which they can take back into their own renewed and strengthened spiritual life.  This is the essence of my own personal adventure in interfaith.  To be able to see of and hear of and speak about and taste of and move within the common thread of our faiths together is one of the most profound experiences I have ever had in my life.  It links me to the maturity needed to answer the spiritual call of our time, and I imagine it may do so for you as well.

I am always eager to point out to others that New York City is a deeply spiritual place.  I want to encourage others to develop the vision of the great rivers of faith which run through this town, which are not always visible beyond the surface tumult and loosely organized chaos.  I think we most easily get this personal revelation through the communities we keep and build and hold together, through the families we cherish and keep in our faith and interfaith communities.

In the love we attempt to cultivate together, for each other and towards God, we see we are all the same wonderful pearls on the thread of His love and reality manifest in this world, drawing us towards Him in our unique but shared pathways.

So I am very happy and grateful to be allowed to be part of the Faith House community, and very grateful to be able to share my thoughts with you, and I hope now and into the future some of these thoughts, simply chances for me to pass on the wisdom I have received, may inspire you in many diverse way in your faith, and that they may help us all in the great and wonderful task of opening our heart and opening our mind.

Vaiyasaki Das Kirtan
→ Bhakti Centre Gold Coast

Date: 27th December 2011

Kirtan pioneer Vaiyasaki Das held three events on the Gold Coast during his 2011 Tour:

Wednesday 21st December 6.30pm – Bhakti Centre Gold Coast
Thursday 22nd December 6.00pm – Broadbeach Surf Life Saving Club
Friday 23rd December 6.00pm – Durrumble Hall
Tuesday 27th December 6.30pm – Peace Yoga Centre, Burleigh Heads
 
VAIYASAKI DAS:
Internationally recognized for his musical abilities to perform the ancient art form of Kirtan & Bhajan, Vaiyasaki Das provides a rare opportunity to experience a taste of authentic devotional music from the Vedic tradition.
Though born in London, England, Vaiyasaki Das came of age in Winnipeg, Canada. After many years in the music business – and a personal search for the divine — he is now one of the premier singers on the kirtan circuit. Starting out as a rock and blues guitarist with a penchant for singing, his taste for Indian culture came at an early age. By 1970, he found himself back in London and enamored by Krishna devotion. Soon, in 1973, he was committed to the path of devotion, or bhakti-yoga, and, just two years later, he received formal initiation from His Divine Grace A. C. Bhaktivedanta Swami.On his Guru’s request he journeyed to India in 1975, both for personal purification and to proclaim the renaissance of Sri Chaitanya Mahaprabhu’s bhakti movement. He travelled the entire subcontinent, and Southeast Asia, serving the mission of bhakti-yoga.By 1978, he arrived in Bangladesh, where he imbibed the culture through his pores, becoming fluent in Bengali and learning the ways of the local people. On a boat trip down the Meghna River, he chanced upon a local kirtan band on their way to a festival. Deciding to follow these happy minstrels and their soulful kirtan music, he would also attend that same festival, changing his life forever. It was there that he discovered the ancient Bengali art of raga-kirtan, which touched his soul in the deepest possible way. Never before had he heard such angelic singing, and he resolved to use his own considerable vocal talents to spread this technique around the world. He returned to London with his own style of kirtan, a blend of ancient Bengali and modern contemporary music.

Vaiyasaki Das His first album was released in 1982 followed by numerous CDs, which are now considered seminal in the yoga/kirtan/world music universe.

Today Vaiyasaki Das is a much sought-after performer, conducting workshops, doing concerts, and leading yoga festivals and retreats worldwide. Sharing his heart through music and chanting is the basis of his life. He has delighted audiences and taught Bhakti-yoga in 64 countries with people from all walks of life and cultures, and performs his music with a mission to uplift the consciousness of the planet.

His considerable knowledge of the vast repertoire of Indian bhajans and kirtans has provided the foundation for a new generation of artists, in the flourishing genre of music for yoga and mantra meditation.

Vaiyasaki Das’s CDs include: The Way of Love, Charana Kamal, Kirtan Rasa, Hari-Nam-Ananda, Transcendence, Vrindavan Chandra, Chaitanya Chandra, Ratha-Yatra USA, The Turning Point, Best of Vaiyasaki, Sri Krishna Divya Nam -the beautiful divine name, & Kirtan Explosion -high energy kirtans.

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