The Space of Faith
→ Life Comes From Life



In the style of Mertonian homage, a simple meditation on thoughts, ideas, and realizations from our discussion of "Thoughts in Solitude" by Thomas Merton at our recent meeting of the Bhakti Center Book Club

We find a great, if unhealthy, solace in simply remaining in the role of the observer, yet the practical demands of this world, and the practical orders of the great teachers who carry us forward, demand that we transcend the restraints of the observer.  They demand we come down from the clouds of our head-space into the ground of our heart-space.

In this ground of our heart, we come to understand the deeper truth of solitude, found in the acceptance, understanding, and communion with everyone else's solitude.  We cannot accept how alone we are, how much pain we feel, how much joy we are capable of, and the presence of the Divine in our own heart until we can gradually see all these things in the heart of everyone else.  The feeling of liberation we receive upon this revelation transcends all the fear and hesitation that ruins our ability to fully communicate with each other.

Having this revelation, we fully understand the meaning of solitude and silence in our own being, because the reality of who we are becomes incredibly clear, reflected with such illumination from the hearts of everyone else.

The pillars of greed, lust, envy, and all the other fantasies of the selfish heart has made our civilization barren practically to its core.  Yet this is all a projection and reflection of the more imposing desert we face within our own heart, which is the source of all the anxiety we face in our individual and collective lives. This imposition from within has created the tangle of contradictions which we rage against, or which we die quietly but so painfully from.

The first instinct upon facing our contradictions is to run away as fast as we can, to dive into the spirits of our comforts.  The experience of our actual consciousness is so painful, so nauseating, so disorienting, that most of us (myself especially) are still stuck in the energy of that initial instinct to flee, unable to go any further on the walk through the desert of the heart.

We are stuck once again on the observation deck, attempting to re-strategize for the next assault, but we are missing one great tool, one great weapon, which is found in the silence of our own heart.  It is the space of our faith, where we understand that God is always carrying us and always protecting us, especially in the greatest tribulations and purification.  In this space, feeling the warm embrace of our Beloved holding us close, we gain the proper perspective.

The great sage of solitude, Thomas Merton, explains this perspective:

"Contradictions have always existed in the soul of man.  But it is only when we prefer analysis to silence that they become a constant and insolvable problem.  We are not meant to resolve all contradictions, but to live with them and rise above them and see them in the light of exterior and objective values which make them trivial by comparison"
Thoughts in Solitude

The closest space in our heart, closer still even than the spaces of our stored bitterness, is this silent space where God lives with us, and where we can communicate with Him in prayer, meditation, study, and also properly and divinely guided action.  In this space, the heart becomes big and the mind becomes clear.  Love and truth begin to come together, for love is what the heart wants and truth is what the mind wants. We move closer to no longer being a victim to the pendulum swings between our contradictions.

Humility is the essential cloth we must wear to enter into this space of faith. Beginning with the fundamental level of our language, we must learn to speak to each other in a tone which renounces the aggressive and competitive spirit ingrained into our conditioning, turning instead towards a tone which offers a substance and meaning based on our common values of divinity.

This is a task which requires a great deal of attention and sacrifice, for our natural humility in all of its expressions is buried under the layers of our disconnection from each other, from God, and from ourselves. One of the reasons for this is that humility itself brings its own paradoxes into our consciousness.  For example, humility is something we know that we need, and we desperately desire its presence, but when we know we have it in our grasp, it is that very recognition which causes us to lose it.

Humility is not necessarily we are meant to enjoy, yet there is a certain and sure pleasure which comes in the genuinely humble moment.  It is when we turn the simple glory of that moment into an inauthentic construct of pride that we lose control of what has been given to us.  To be vigilant in our humility actually means to be vigilant against the pride within us.

Another paradox of the humble cloth is that it is best represented in the most obvious action, rather than a passive tolerance or non-violence.  By the most obvious action I mean, in the spiritual context, the most selfless and most needed action to be done, considering the time, place, and circumstance. This action remains clothed in humility when it does not reinforce our "hero construct", or the self-obsession of our prideful mind.  

This action, even if done with force, with tough love, with power and confidence, can only help and never harm, because it is centered on the true balance between the mind and the heart, between Love and Truth.

If we can absorb these concepts through our intelligence into our heart, and if we pray for courage and guidance from our teachers and friends, our spiritual life truly opens into the solitary spaces of our inner life, into our space of faith, with the silence of our embrace with God against the raging of our mind/body and of our society's endless noise brigades.

We finally receive what we have always wanted, an embrace that will always stay with us and not be like the empty gestures which has left our heart crusted with grief.  We will be alone, but united. Silent, but dancing to the ecstatic rhythms of the Lord's steps, and our struggle will be renewed and strengthened.

The Space of Faith
→ Life Comes From Life



In the style of Mertonian homage, a simple meditation on thoughts, ideas, and realizations from our discussion of "Thoughts in Solitude" by Thomas Merton at our recent meeting of the Bhakti Center Book Club

We find a great, if unhealthy, solace in simply remaining in the role of the observer, yet the practical demands of this world, and the practical orders of the great teachers who carry us forward, demand that we transcend the restraints of the observer.  They demand we come down from the clouds of our head-space into the ground of our heart-space.

In this ground of our heart, we come to understand the deeper truth of solitude, found in the acceptance, understanding, and communion with everyone else's solitude.  We cannot accept how alone we are, how much pain we feel, how much joy we are capable of, and the presence of the Divine in our own heart until we can gradually see all these things in the heart of everyone else.  The feeling of liberation we receive upon this revelation transcends all the fear and hesitation that ruins our ability to fully communicate with each other.

Having this revelation, we fully understand the meaning of solitude and silence in our own being, because the reality of who we are becomes incredibly clear, reflected with such illumination from the hearts of everyone else.

The pillars of greed, lust, envy, and all the other fantasies of the selfish heart has made our civilization barren practically to its core.  Yet this is all a projection and reflection of the more imposing desert we face within our own heart, which is the source of all the anxiety we face in our individual and collective lives. This imposition from within has created the tangle of contradictions which we rage against, or which we die quietly but so painfully from.

The first instinct upon facing our contradictions is to run away as fast as we can, to dive into the spirits of our comforts.  The experience of our actual consciousness is so painful, so nauseating, so disorienting, that most of us (myself especially) are still stuck in the energy of that initial instinct to flee, unable to go any further on the walk through the desert of the heart.

We are stuck once again on the observation deck, attempting to re-strategize for the next assault, but we are missing one great tool, one great weapon, which is found in the silence of our own heart.  It is the space of our faith, where we understand that God is always carrying us and always protecting us, especially in the greatest tribulations and purification.  In this space, feeling the warm embrace of our Beloved holding us close, we gain the proper perspective.

The great sage of solitude, Thomas Merton, explains this perspective:

"Contradictions have always existed in the soul of man.  But it is only when we prefer analysis to silence that they become a constant and insolvable problem.  We are not meant to resolve all contradictions, but to live with them and rise above them and see them in the light of exterior and objective values which make them trivial by comparison"
Thoughts in Solitude

The closest space in our heart, closer still even than the spaces of our stored bitterness, is this silent space where God lives with us, and where we can communicate with Him in prayer, meditation, study, and also properly and divinely guided action.  In this space, the heart becomes big and the mind becomes clear.  Love and truth begin to come together, for love is what the heart wants and truth is what the mind wants. We move closer to no longer being a victim to the pendulum swings between our contradictions.

Humility is the essential cloth we must wear to enter into this space of faith. Beginning with the fundamental level of our language, we must learn to speak to each other in a tone which renounces the aggressive and competitive spirit ingrained into our conditioning, turning instead towards a tone which offers a substance and meaning based on our common values of divinity.

This is a task which requires a great deal of attention and sacrifice, for our natural humility in all of its expressions is buried under the layers of our disconnection from each other, from God, and from ourselves. One of the reasons for this is that humility itself brings its own paradoxes into our consciousness.  For example, humility is something we know that we need, and we desperately desire its presence, but when we know we have it in our grasp, it is that very recognition which causes us to lose it.

Humility is not necessarily we are meant to enjoy, yet there is a certain and sure pleasure which comes in the genuinely humble moment.  It is when we turn the simple glory of that moment into an inauthentic construct of pride that we lose control of what has been given to us.  To be vigilant in our humility actually means to be vigilant against the pride within us.

Another paradox of the humble cloth is that it is best represented in the most obvious action, rather than a passive tolerance or non-violence.  By the most obvious action I mean, in the spiritual context, the most selfless and most needed action to be done, considering the time, place, and circumstance. This action remains clothed in humility when it does not reinforce our "hero construct", or the self-obsession of our prideful mind.  

This action, even if done with force, with tough love, with power and confidence, can only help and never harm, because it is centered on the true balance between the mind and the heart, between Love and Truth.

If we can absorb these concepts through our intelligence into our heart, and if we pray for courage and guidance from our teachers and friends, our spiritual life truly opens into the solitary spaces of our inner life, into our space of faith, with the silence of our embrace with God against the raging of our mind/body and of our society's endless noise brigades.

We finally receive what we have always wanted, an embrace that will always stay with us and not be like the empty gestures which has left our heart crusted with grief.  We will be alone, but united. Silent, but dancing to the ecstatic rhythms of the Lord's steps, and our struggle will be renewed and strengthened.

Patience and Enthusiasm
→ kirtaniyah sada hari

I’ve often been told that I’m extremely enthusiastic. Truth be told, at times I’ve wondered if that was a compliment or a backhanded way of saying something else!

In our Vaisnava tradition enthusiasm is one of the cornerstones that our bhakti journey should rest upon. I’ve always found it quizzical when the inevitable question comes up “How does one become enthusiastic?” There are several responses I’ve heard over the years but the one that always stands out is “Associate with those who are enthusiastic.”

Being enthusiastic, however, is not so difficult. One naturally becomes enthusiastic about something that motivates them, inspires them or enlivens them. I would argue that maintaining enthusiasm in our day to day sadhana and services is what is more challenging. It’s easy to feel enthusiastic for a second, an hour, a day or perhaps even a week. But we, in the line of the great Vaisnava acaryas, aspire for more. We aspire for lifetime upon lifetime of consistent and ever increasing enthusiasm to not only serve Krsna but to serve the Vaisnavas.

In a lecture I was recently listening to, the dual workings of patience and enthusiasm was highlighted and as the proverbial saying goes a light bulb finally went on in my head. I’ve often found it almost contradictory that both of these qualities are extremely important in the cultivation of bhakti. In my experience, being enthusiastic often results in me wanting something right now, whereas patience requires just that- patience which is something that I firmly believe Krsna has on his priority list for me to acquire right along with humility!

However, as was explained in the lecture, having one without the other can lead to a recipe for disaster. If one is simply patient and waits and waits and waits without investing any action, nothing will come of it. Conversely, if one is extremely enthusiastic and is not patient then if the results of one’s endeavor do not come immediately, one may become disheartened and give up altogether.

It is often proclaimed “Work as though everything depends upon you and pray knowing everything is dependent upon God (Krsna).” In that one sentence one can find patience and enthusiasm as the underlying seeds which need to be planted in order for the flower of Krsna bhakti to blossom. In fact, it will lead us to the coveted goal we should all aspire towards- steadiness in service, in sadhana and in our consciousness of Krsna at all times.

So the next time you feel yourself getting extremely enthusiastic or feel as though Krsna may be testing you by making you wait for something, remember that it’s not just patience or just enthusiasm that are required to advance. It’s both.

Patience and Enthusiasm
→ kirtaniyah sada hari

I’ve often been told that I’m extremely enthusiastic. Truth be told, at times I’ve wondered if that was a compliment or a backhanded way of saying something else!

In our Vaisnava tradition enthusiasm is one of the cornerstones that our bhakti journey should rest upon. I’ve always found it quizzical when the inevitable question comes up “How does one become enthusiastic?” There are several responses I’ve heard over the years but the one that always stands out is “Associate with those who are enthusiastic.”

Being enthusiastic, however, is not so difficult. One naturally becomes enthusiastic about something that motivates them, inspires them or enlivens them. I would argue that maintaining enthusiasm in our day to day sadhana and services is what is more challenging. It’s easy to feel enthusiastic for a second, an hour, a day or perhaps even a week. But we, in the line of the great Vaisnava acaryas, aspire for more. We aspire for lifetime upon lifetime of consistent and ever increasing enthusiasm to not only serve Krsna but to serve the Vaisnavas.

In a lecture I was recently listening to, the dual workings of patience and enthusiasm was highlighted and as the proverbial saying goes a light bulb finally went on in my head. I’ve often found it almost contradictory that both of these qualities are extremely important in the cultivation of bhakti. In my experience, being enthusiastic often results in me wanting something right now, whereas patience requires just that- patience which is something that I firmly believe Krsna has on his priority list for me to acquire right along with humility!

However, as was explained in the lecture, having one without the other can lead to a recipe for disaster. If one is simply patient and waits and waits and waits without investing any action, nothing will come of it. Conversely, if one is extremely enthusiastic and is not patient then if the results of one’s endeavor do not come immediately, one may become disheartened and give up altogether.

It is often proclaimed “Work as though everything depends upon you and pray knowing everything is dependent upon God (Krsna).” In that one sentence one can find patience and enthusiasm as the underlying seeds which need to be planted in order for the flower of Krsna bhakti to blossom. In fact, it will lead us to the coveted goal we should all aspire towards- steadiness in service, in sadhana and in our consciousness of Krsna at all times.

So the next time you feel yourself getting extremely enthusiastic or feel as though Krsna may be testing you by making you wait for something, remember that it’s not just patience or just enthusiasm that are required to advance. It’s both.

ISKCON Loses 26 2nd Avenue
→ Life Comes From Life



From my good friend and fellow community member Yadunath Das
Did you just experience the same sinking feeling in your heart upon reading this headline that I did upon writing it?
A few months back, I wrote you all asking for monthly financial support to help keep Prabhupada’s 1st western temple up, running and under ISKCON care. My reasoning was that this temple is of global concern and surely the worldwide ISKCON community has a stake in whether or not its bills can be paid.
I may have been wrong.
Since posting my plea (titled “Seeking Matchless Gifts”), only one devotee has stepped forward to make a monthly donation (I thank you again, prabhu). I know when I read a worthy solicitation like this I often think that many others will come save the day, so the small donation that I would be able to give will probably be rendered moot. Please know that that is not the case. And as for the above headline, it is not true.
Yet.
It’s a distinct possibility, though. Once again, I reach out to you—Prabhupada’s disciples, grand-disciples and followers—to save this historic place for the legions of future followers who will marvel at being able to actually visit the exact spot where Prabhupada started his movement; the “small storefront” that they read about in the Prabhupada-Lilamrita; the place where it all began.
A lot of people are talking about HH Mukunda Maharaja’s new book, Miracle on 2nd Avenue. Well, another miracle is needed now, 45 years later—one that preserves a big part of ISKCON’s heritage, and you can be a part of it. Our total expenses are under $2,000 a month. Won’t you please consider becoming a regular monthly sponsor to save 26 2nd Avenue?
Please contact me at yadunath@bhakticenter.org or go to krishnanyc.com/giving.html to create a secure subscription via PayPal. All donations are tax deductible.
Yours in the service of ISKCON,
Yadunath das
Treasurer, 26 2nd Avenue

ISKCON Loses 26 2nd Avenue
→ Life Comes From Life



From my good friend and fellow community member Yadunath Das
Did you just experience the same sinking feeling in your heart upon reading this headline that I did upon writing it?
A few months back, I wrote you all asking for monthly financial support to help keep Prabhupada’s 1st western temple up, running and under ISKCON care. My reasoning was that this temple is of global concern and surely the worldwide ISKCON community has a stake in whether or not its bills can be paid.
I may have been wrong.
Since posting my plea (titled “Seeking Matchless Gifts”), only one devotee has stepped forward to make a monthly donation (I thank you again, prabhu). I know when I read a worthy solicitation like this I often think that many others will come save the day, so the small donation that I would be able to give will probably be rendered moot. Please know that that is not the case. And as for the above headline, it is not true.
Yet.
It’s a distinct possibility, though. Once again, I reach out to you—Prabhupada’s disciples, grand-disciples and followers—to save this historic place for the legions of future followers who will marvel at being able to actually visit the exact spot where Prabhupada started his movement; the “small storefront” that they read about in the Prabhupada-Lilamrita; the place where it all began.
A lot of people are talking about HH Mukunda Maharaja’s new book, Miracle on 2nd Avenue. Well, another miracle is needed now, 45 years later—one that preserves a big part of ISKCON’s heritage, and you can be a part of it. Our total expenses are under $2,000 a month. Won’t you please consider becoming a regular monthly sponsor to save 26 2nd Avenue?
Please contact me at yadunath@bhakticenter.org or go to krishnanyc.com/giving.html to create a secure subscription via PayPal. All donations are tax deductible.
Yours in the service of ISKCON,
Yadunath das
Treasurer, 26 2nd Avenue

Album #31: The Mayapuris
→ Bhakti Centre Gold Coast

Date: 30th October 2011

Bhakti Centre Gold Coast purchased a Clay Mrdanga to be used for the Mayapuris Tour during the Northern Programs of their Australian Tour.  Due to popular demand the Gold Coast program were performed at the following venues, explosion of spiritual dance and music :

Wednesday 26th October 6.30pm - Bhakti Centre Gold Coast, Surfers Paradise
Thursday 27th October 6.00pm - Surf Life Savings Club, Broadbeach
Sunday 30th October 10.30am – Harinama in Burleigh Heads
Sunday 30th October 1.00pm – Centre Stage, Caville Ave, Surfers Paradise
Sunday 30th October 6.30pm – Peace Yoga Centre, Burleigh Heads
All door donations at this Event was donated by Peace Yoga to their wonderful community work in India

The Mayapuris 2011 Tour Teaser

Click here to view the embedded video.

The Mayapuris have crash-landed into the kirtan/chant genre, quickly becoming the most talked-about group in this growing scene of exotic world music. Their story starts in the quiet backcountry of North Central Florida, Alachua, a small village-esque town known to some as the capital of the underground grassroots-kirtan movement in the West.
India 2001: The Mayapuris were teenagers fresh out of international boarding school where they trained in kirtan, a musical art form that has existed for thousands of years. They wanted the sound of their thunderous mridanga drums to shake the globe. Naming their group after the holy village of Mayapur, where the kirtan movement started, The Mayapuris traveled the world enthusing crowds with their dynamic drum dances and kirtan performances. In the summer of 2009, Mantralogy, a division of Equal Vision Records, signed The Mayapuris and placed them in the studio with kirtan producer Gaura Vani (As Kindred Spirits, Prema Hara, Ramya). Their debut album Mridanga (June 22, 2010/Mantralogy) brings a youthful and hip new energy to kirtan.
“Rhythm is a universal language,” explains the Mayapuri drummer, Bali, “It transcends all external barriers. Everything. Race, religion, tongue, creed, culture. It’s the heartbeat of the universe.” The Mayapuris are unique in that they all originally were drummers before they became kirtan multi-instrumentalists. Their music is driven by rhythm. It’s the language they speak best.
The Mayapuris are travelers, kirtan gypsies, the breed of performers who stop keeping count of how many countries they’ve performed in. They hit six continents in 2009, and that was before they had a CD to call their own. After their first album drops, who knows? “There is a small village in India, about an hour outside of Mayapur that holds this prophecy. It’s about two hundred years old,” the lead singer Vish explains, “It says that the thunder of the mridanga drum will resonate throughout the entire world. We want to be a part of that.”
The Mayapuris named their album after their shared love, the mridanga, and it is the heartbeat of their sound. Joined to its rhythm is the stirring musicianship that evolved after years of training, classical instrumentation mixed with the spontaneity of fiery vocals, a place where funk meets math and melody to produce beautiful music.
Gaura Vani, accomplished producer and recording artist, captured their unique and powerful sound in the studio. “We couldn’t have had a better person to work with, “Kish, the group’s flute player says, “We’ve been doing music with Gaura since we were teens. He knows us, he gets us. He has a great ear and his arrangements are deep and tasteful. Gaura is the kind of producer who really brings the best out of the people he works with.”
This is not saying that the production was an easy job. The Mayapuris come from a musical background that is as varied as it is unexpected. Vish was in a Boston hardcore punk band after returning from India. When Kish isn’t studying classical Hindustani flute he’s grooving to reggae. Bali was the front man and lyricist for a hip hop group while immersing himself in South Indian Carnatic drumming. And Vrinda cites Michael Jackson as one of the greatest musical/dance influences in her life (this coming from someone who studied in the ‘Ivy League’ of South Indian classical dance). Together they invoke the influence of an international community of musical spirit: Nusrat Fateh Ali Khan meets a 21st century group of musical upstarts.
“The great thing about world music is its accessibility.” Vrinda says, “It doesn’t matter where you come from, what language you speak, your cultural background. This kind of music speaks to everyone. Our goal was to make an album that reaches into that common bond the citizens of earth all share, a love for beautiful sound.”
“Our music is the hybrid offspring of our upbringing,” Bali adds, “Mridanga grooves, it builds, it’s an ancient tradition with a fresh spirit.” This is more than a kirtan album, it’s a life story broken up into chapters. It represents the Mayapuris; who they are and what kind of sound they embody. “Our music is infused with emotion, with passion, love, playfulness. We’ve grown up with it. We live it,” says Kish, “The band, the album, the shows…they are an offering. We love making music. We love being Mayapuris.”

Technorati Tags:

A Poem For Srila Prabhupada On His Disappearance Day
→ NY Times & Bhagavad Gita Sanga/ Sankirtana Das

O Prabhupada
You are a treasure
Who has brought the Treasure
You are eternally wakeful,
Calling the sleepers to awaken
You are the Vaikuntha traveler
Transversing the world
First in your vapu and then your vani
You are the most precious cargo of the Jaladhuta
You are the divine dancer of GaurHari
You are the smasher of impersonalism
The pounder of the false ego
You are the proclaim-er
Of the yuga dharma
You are the stirrer of souls
The speaker of countless words of wisdom
The savior of wayward lives,
The fixer of calamities
The mender of broken hearts
The vendor of the Holy Name
You are the lighthouse
In the dark waters of the kaliyuga
You are the bringer of Govinda’s love
You do not see who is fit or unfit
You are the beggar
Bestowing the greatest gift
To all who will take it.

A Poem For Srila Prabhupada On His Disappearance Day
→ NY Times & Bhagavad Gita Sanga/ Sankirtana Das

O Prabhupada
You are a treasure
Who has brought the Treasure
You are eternally wakeful,
Calling the sleepers to awaken
You are the Vaikuntha traveler
Transversing the world
First in your vapu and then your vani
You are the most precious cargo of the Jaladhuta
You are the divine dancer of GaurHari
You are the smasher of impersonalism
The pounder of the false ego
You are the proclaim-er
Of the yuga dharma
You are the stirrer of souls
The speaker of countless words of wisdom
The savior of wayward lives,
The fixer of calamities
The mender of broken hearts
The vendor of the Holy Name
You are the lighthouse
In the dark waters of the kaliyuga
You are the bringer of Govinda’s love
You do not see who is fit or unfit
You are the beggar
Bestowing the greatest gift
To all who will take it.

How to Make a Mountain
→ The Little Conch

It’s that time of year again. Today is Govardhan Puja, when we remember Sri Krishna’s incredible lifting of a sacred mountain in Vrindavan. In the Vaishnava calendar there are so many festivals and as the years go by they stack on top of one another like layers of sediment. I imagine my life so far as a rock – each layer a testament to the moments that I spent thinking about Krishna – the thick, densely packed areas,  or not – those are the crumbling parts.

I can remember so many distinct Govardhan pujas – many spent in the soggy English October, inside a white marquee, huddling in front of blow heaters while we listened to narrations of the amazing story. As children one of our favourite parts of the day was the creation of ‘the hill’. This is a giant mound of sweets, dressed to mimic Govardhan Hill – usually complete with ponds of honey, boulders made of milk sweets and bright green shredded coconut for grass. The hill would be covered with plastic animals – deer, birds and lots of cows. After everyone had performed the puja of walking around the hill three times, the sweets would start to be handed out, and along with them, the plastic animals. My toy cupboards at home were full of the most prized- the cows. My small herd grew each year, and I would eagerly look forward to each year’s festival, when I would wait with hands outstretched as a priest plucked animals off the mound and dropped them into the reaching palms of all the kids.

So why build a hill of sweets? It’s definitely fun, but deeper than that, it’s just one way to remember the miraculous activities of Krishna, and help our love for him to grow. It’s also a beautiful way to celebrate Govardhan Hill, also known as Giriraj – the king of mountains. In Krishna’s world, everyone has personality – nothing is just stone, or just a tree. Everything is full of life, full of love, full of desire to serve. Giriraj is considered to be one of the greatest servants of Krishna, since he limitlessly gives the bounty of his forests, waterfalls, minerals and more to the villagers of Vrindavan.

Last year I spent Govardhan Puja in Vrindavan, where it is extra special, since the real Govardhan Hill is only miles away. In the central courtyard of the Krishna Balaram temple, I stood on a raised platform with six other girls, scooping handfuls of scorching, fragrant halava and pressing them onto the plastic covered frame of the hill. Our hands quickly became tender, burnt by the steam, and we slid about as the hot ghee oozed from the mound around our feet. In the meantime, raucous, joyful kirtan thundered away. The following week, I was staying at the foot of Govardhan itself. It was one of the most sacred, deep experiences of my life. Each day I would wake and watch the sun light pass over the rocky face of the hill, and after a day absorbed in chanting and hearing about Krishna, I would sit in a small grove of trees and listen to the night songs of the crickets. I never believed I would really feel that a hill was a person, but after seven days, I felt his deep presence, blessing all who came near him to pray.

At the end of my time there, I built a tiny house of stones. Some people do this to pray to Giriraj for a safe, happy home to live in, but I prayed that however long it took, I may one day live there in that sacred place. These days I stay in Manhattan on the 21st floor. Outside my windows the tops of towering buildings remind me of his ridges and peaks, and I realise that whether here or there, his blessings are near.

 

 


An Angkoran Ruin in Laos
→ Vedicarcheologicaldiscoveries's Weblog

An Angkoran Ruin in Laos

 Vat Phou temple’s ancient history

October 19th, 2011

In the fifth century, Champasak was thought to be the centre of the Laotian universe. Today it’s a drowsy one-car village clutching the western bank of the Mekong River in southern Laos and home to the tiny Hindu-built Vat Phou, which some archaeologists believe may have been the first Angkor temple ever built.

At a glance, Vat Phou doesn’t seem like the kind of structure that would initiate an empire. A tiny prayer hall at the top of a precarious stone stairway, with two reception halls on the plains below, Vat Phou lacks the jaw-dropping awesomeness of temples in Cambodia’s Angkor Archaeological Park. But as with the Angkor temples, its symbolism is extraordinary.

Tucked under the phallic-shaped mountain peak of Phu Kao – thought to represent Mount Meru, the sacred mountain at the centre of the Hindu cosmology – Vat Phou was worshipped as the embodiment of Shiva. The spring nearby was associated with Shiva’s wife, the goddess Parvati. Water runs underground from Phu Kao’s peak, rising through Parvati. From here, passing a series of barays (man-made dams) and linga (phallic statues), water flows into the Mekong, blessing everything on its journey south.

UNDER THREAT: The ruins of Vat Phou in southern Laos hold secrets that are being destroyed by development.

In the fifth century, Champasak was thought to be the centre of the Laotian universe. Today it’s a drowsy one-car village clutching the western bank of the Mekong River in southern Laos and home to the tiny Hindu-built Vat Phou, which some archaeologists believe may have been the first Angkor temple ever built.

At a glance, Vat Phou doesn’t seem like the kind of structure that would initiate an empire. A tiny prayer hall at the top of a precarious stone stairway, with two reception halls on the plains below, Vat Phou lacks the jaw-dropping awesomeness of temples in Cambodia’s Angkor Archaeological Park. But as with the Angkor temples, its symbolism is extraordinary.

Tucked under the phallic-shaped mountain peak of Phu Kao – thought to represent Mount Meru, the sacred mountain at the centre of the Hindu cosmology – Vat Phou was worshipped as the embodiment of Shiva. The spring nearby was associated with Shiva’s wife, the goddess Parvati. Water runs underground from Phu Kao’s peak, rising through Parvati. From here, passing a series of barays (man-made dams) and linga (phallic statues), water flows into the Mekong, blessing everything on its journey south.

I learn this while poring over a satellite map with Daniel Davenport, an articulate but debated Australian archaeologist working in Champasak and author of the Vat Phou Guide: Following in the Footsteps of Angkor’s Pilgrims, a tourist compendium on the area that Davenport is self publishing.

“Vat Phou could quite well have been the first, the pre-eminent, Angkor temple,” he says, explaining that early worshippers took a piece of Vat Phou stone and placed it under every subsequent temple they built.

On the map, Davenport points out a well-defined line leading from one of the reception halls at Vat Phou to the temple of Angkor Wat. “This used to be a pilgrims’ road during the Khmer Empire,” he says, referring to the kingdom that reigned over much of south-east Asia between the ninth and thirteenth centuries and used the Angkor Archaelogical Park as the capital. “They had roadhouses every six miles (nine kilometres) with accommodation, food, shelter for the animals and hospitals; six miles being the average distance a bullock cart could travel in a day.”

However, archaeologists at Vat Phou know a lot less than they would like to. “We have excavated about 5 per cent of the area,” says Laurent Delfour, a French architect who has been working with UNESCO to manage the site for the past three-and-a-half years. “That translates as 5 per cent knowledge on the area. We believe that Vat Phou marked the beginning of the Angkor Empire but nothing is certain.”

What is certain is the race against time Champasak’s hidden treasures face. A new highway linking the town with the regional capital of Pakse and the Thai border post of Chong Mek, has already disturbed six ancient temples beneath the ground. Champasak was designated a World Heritage zone in 2001; building without assessments, and approval, is not permitted.

“The Laos Ministry of Information and Culture did a little research into the area where the road was going,” says a long-term Champasak resident who requested anonymity. “But the findings were just pushed aside and work on the road accelerated.”

The local government is hoping the road, which will extend to the Cambodian border, will bring in busloads of tourists.  Full story here.

 http://bharatkalyan97.blogspot.com/2011/10/vat-phou-temples-ancient-history.html


Symphony.
→ The Little Conch

I am writing without really knowing why. Sometimes writing is motivated by a new understanding, a ‘realisation’. But what realisation do I have? You can realise something, as in understand it, but surely to truly realise something means to ‘bring it into reality’, to live it. So to truly have a realisation means to understand something and then apply it every day.

So what have I realised lately? In small ways, like gathering scraps and snippets and threads, I have begun to understand that the things I thought were important – security, companionship, money – are not as important as they seem. Sometimes it seems like we are all living a great misunderstanding. We need so little, and the smallest things are the greatest treasures. To sing, to love, to dance. To smile as we fall asleep and as we wake. We can choose to do these things, or choose not to.

I have begun to glimpse that life is like a symphony of beauty and pain in equal measures. The music plays on, and each of us must decide how to play. We can choose to play with grace and humility. We can choose to play in such a way as to always push ourselves beyond our perceived limits. We can choose that if we trip up on a few notes, we smile and play on, no problem. We can choose to look up from the safety of our sheet music at the conductor, and feel safety and guidance in the movement of his hands. We can choose to play alone, and sometimes that is how the music is supposed to go. But at other times we are surrounded by a full orchestra, and we can feel the joy of harmony, the thrill of delicious syncopation.

Or if we are feeling insecure, we can watch the hands and faces of our fellow musicians and feel strength in togetherness. We can sing a painful song together. Or we can even fall silent. In times when our voices will not sing and our hands will not play, we can just listen to the music that washes within and without, steady like a timeless tide.

This beautiful lino cut was recently created by one of my old teachers, Nicola Barsaleau, a true inspiration.

 

 


Half man, half lion figure in Germany
→ Vedicarcheologicaldiscoveries's Weblog

Half man, half lion figure in Germany

Posted 10/25/2011

The Löwenmensch (meaning lion-man in English) is a puzzle. The provenance of this figure is derived from the 1870s. Markedly

        Significant is the discovery of the Löwenmensch — a German term meaning “lion-person” — as a larger Löwenmensch sculpture was found in 1939 at the Hohlenstein-Stadel site in a neighbouring valley. Both works carry similar features and have been dated to the Aurignacian period between 31,000 and 33,000 years ago.

        Dr.Nicholas Conard added: “The occupants of Hohle Fels in the Ach Valley and Hohlenstein-Stadel in the Lone Valley must have been members of the same cultural group and shared beliefs and practices connected with therianthropic (half-man, half-animal) images of felids (cats) and humans. The discovery lends support to the hypothesis that Aurignacian people practised a form of shamanism.”

        The second site at  Hohle Fels is a large cave site with Middle and Upper Paleolithic occupations, located in the Swabian Jura of southwestern Germany, some 20 kilometers southwest of the town of Ulm.

        The cave deposits include a low density Middle Paleolithic site and a long Upper Paleolithic sequence with separate Aurignacian, Gravettian and Magdalenian occupations. Radiocarbon dates for the UP components range between 29,000 and 36,000 years bp.

Hohle Fels is best known for the recent recovery of three pieces of carved ivory from the Aurignacian period, which make up some of the earliest portable art in the world.

        The three figurines are of a horse’s head (or possibly a bear), a water bird of some sort possibly in flight, and a “Lowenmensch”, a half lion/half human figurine. Previously, a similar lion/human sculpture (although much larger) was found at the Hohlenstein-Stadel site, an Aurignacian period site in the Lone Valley of Germany. The horse’s head at Hohle Fels came from a level dated about 30,000 years old; the other two are from an older occupation in the cave, ca. 31-33,000 years ago.

        Hohle Fels was discovered in the 1870s and first excavated in the late 1950s, when undisturbed Paleolithic sediments were found. Excavations have been ongoing since the 1970s, led first by Joachim Hahn and beginning in the 1990s by Nicholas Conard. (via Hohle Fels (Germany).

These items, especially the two Löwenmensch seemed ‘polished from heavy handling, suggesting that rather than sitting on a shelf as an artifact to be admired’.

The importance of being the Löwenmensch

These ivory artifacts are vital to the European historical narrative being developed over the last 20 years – based on these finds.

Dr.Conard in another paper claims, ‘The ivory figurines from Swabia represent one of the earliest artistic traditions worldwide”. A related academic paper on this period goes on to say,

Indeed, how can we not see, in the numerous and varied ornaments, sculpted stone blocks, ivory statuettes or bone, antler and ivory spear points, evidence of a significant and abrupt mutation in the long history of human evolution?’.

Figurines apart, there are the odd musical instruments, which too are of ivory. Musical instruments made and used more than 30,000 years ago – in what is called as the Aurignacian period.

These incredible finds must have a credible theory behind it.

More can be read about it at: http://2ndlook.wordpress.com/2011/06/04/lowenmensch-puzzle-am-i-missing-something/


Got Soul?
→ The Little Conch

I went to a talk today at the Lincoln Center called Soul Music – a discussion on the nature of the soul, and how it relates to the experience of music. What makes music soulful, and what transforms an ‘ordinary’ musical experience into something transcendent?

The panelists were mostly unknown to me – a well known archaeologist -Alison Brooks, and a philosopher – David Chalmers. The one I did know was Philip Glass, whose career as a composer has been quite prolific and varied.

The talk began with a performance of shape note singing by a group called Sacred Harp. I had never heard of it before, and was surprised twice – when my first reaction to the sound was not so positive – there was an earthiness, a very human imperfection in their harmonies and exuberance which felt somehow jarring for a moment. Then all of a sudden the sound hit my heart and tears sprang to my eyes. It was quite powerfully beautiful. The songs they sang were composed in the 17th and 18th centuries by American Christian settlers and were designed to be sung by everyone in a congregation, whether musically literate or not – hence the term ‘shape note’ – the notation was written in shapes like squares and triangles instead of in the more traditional way,to make it all the more easy for anyone to read the music by sight. Listening, I suddenly got goosebumps all over – there was such joy and devotion in their song, and their harmonies were unusual and almost otherwordly. Here’s an example.

There is just something so deeply moving about unaccompanied voices. In that moment the body is used an instrument, literally and figuratively, and when done in community, I think it has the power to change the world, from the inside, out. I could see this yesterday during the monthly 6 hour kirtan at the Bhakti Center. Such a diversity of people came – it was incredible. At one point I was dancing and noticed a young woman who had just come in mouth incredulously to her friend, ‘Everyone looks so happy!’ She nodded, amazed. It’s true, we were. Though we all have a myriad of trialling circumstances to return to when it’s all over, kirtan, sacred call and response singing, connects us deeply with one another and with a timeless divinity that brings a feeling of profound happiness. The leader of the Sacred Harp group today said something beautiful about the spirituality of their music, that the singing is ‘communal property – people are drawn to it because the sound of these voices together is not ours, just as our soul is not ours.’

So it was quite interesting to hear the panelists grappling with the deeper philosophy behind why we feel this way. Of course for me, coming from a spiritual tradition that can totally explain the nature of the soul and the context that it sits within, it is always fascinating to hear others working over the discussion. Each of them stated that they had little insight into it, but attempted to examine it from different angles. Philip Glass talked about his experience of composing, being totally mysterious. He said that he can never actually remember composing anything, and feels the sense of ‘a witness’ who watches and remembers what he does, who takes over in those moments, leaving him unable to explain why he created in the way he did. It sounds to me like ‘Paramatma’ the divine within who witnesses our every moment, but of course it can be justified in many ways.

So much to write about on this topic – so much to explore! For now, here’s a logo I’ve been designing for the newly founded Call and Response Foundation – set up to bring kirtan and creative communal experiences into schools, prisons, hospitals and more. It’s a work in progress.

20111023-210805.jpg

 


Got Soul?
→ The Little Conch

I went to a talk today at the Lincoln Center called Soul Music – a discussion on the nature of the soul, and how it relates to the experience of music. What makes music soulful, and what transforms an ‘ordinary’ musical experience into something transcendent?

The panelists were mostly unknown to me – a well known archaeologist -Alison Brooks, and a philosopher – David Chalmers. The one I did know was Philip Glass, whose career as a composer has been quite prolific and varied.

The talk began with a performance of shape note singing by a group called Sacred Harp. I had never heard of it before, and was surprised twice – when my first reaction to the sound was not so positive – there was an earthiness, a very human imperfection in their harmonies and exuberance which felt somehow jarring for a moment. Then all of a sudden the sound hit my heart and tears sprang to my eyes. It was quite powerfully beautiful. The songs they sang were composed in the 17th and 18th centuries by American Christian settlers and were designed to be sung by everyone in a congregation, whether musically literate or not – hence the term ‘shape note’ – the notation was written in shapes like squares and triangles instead of in the more traditional way,to make it all the more easy for anyone to read the music by sight. Listening, I suddenly got goosebumps all over – there was such joy and devotion in their song, and their harmonies were unusual and almost otherwordly. Here’s an example.

There is just something so deeply moving about unaccompanied voices. In that moment the body is used an instrument, literally and figuratively, and when done in community, I think it has the power to change the world, from the inside, out. I could see this yesterday during the monthly 6 hour kirtan at the Bhakti Center. Such a diversity of people came – it was incredible. At one point I was dancing and noticed a young woman who had just come in mouth incredulously to her friend, ‘Everyone looks so happy!’ She nodded, amazed. It’s true, we were. Though we all have a myriad of trialling circumstances to return to when it’s all over, kirtan, sacred call and response singing, connects us deeply with one another and with a timeless divinity that brings a feeling of profound happiness. The leader of the Sacred Harp group today said something beautiful about the spirituality of their music, that the singing is ‘communal property – people are drawn to it because the sound of these voices together is not ours, just as our soul is not ours.’

So it was quite interesting to hear the panelists grappling with the deeper philosophy behind why we feel this way. Of course for me, coming from a spiritual tradition that can totally explain the nature of the soul and the context that it sits within, it is always fascinating to hear others working over the discussion. Each of them stated that they had little insight into it, but attempted to examine it from different angles. Philip Glass talked about his experience of composing, being totally mysterious. He said that he can never actually remember composing anything, and feels the sense of ‘a witness’ who watches and remembers what he does, who takes over in those moments, leaving him unable to explain why he created in the way he did. It sounds to me like ‘Paramatma’ the divine within who witnesses our every moment, but of course it can be justified in many ways.

So much to write about on this topic – so much to explore! For now, here’s a logo I’ve been designing for the newly founded Call and Response Foundation – set up to bring kirtan and creative communal experiences into schools, prisons, hospitals and more. It’s a work in progress.

20111023-210805.jpg

 


Love and Freedom: Betrayal, Rancour and Forgiveness. By Matsyavatara dasa (Marco Ferrini)
→ Matsya Avatar das adhikari

Turin, May 21st 2011

Everyone is in search of freedom and love, but very often our actions imprison us instead of making us free, and we suffer instead of loving.
Love and freedom are the signs of triumph that shows we make realizations by listening and following the voice that we hear from within: the voice of consciousness. The same voice resounds in the prisons, in the hospitals, in the innocent children’s hearts and in the life of tired elderly people and it reminds us of the real purpose of life: to evolve in order to become aware of our divine nature and learn to love.
Without freedom, without love, without forgiveness and compassion, the human being is no more than a spiritual dwarf: he may walk but certainly he does not fly, he may stutter or speak, but certainly his heart does not sing because he does not know the joy of the people who live in harmony within themselves, with the others, with the whole world.
Power intimidates people, whereas compassion generates love. By forgiving the person finds the divine power and relieves oneself from attachments, resentments and feelings of guilt, anger and revenge. The one who forgives is able to love and enjoys love of the others.

Love and Freedom: Betrayal, Rancour and Forgiveness. By Matsyavatara dasa (Marco Ferrini)
→ Matsya Avatar das adhikari

Turin, May 21st 2011

Everyone is in search of freedom and love, but very often our actions imprison us instead of making us free, and we suffer instead of loving.
Love and freedom are the signs of triumph that shows we make realizations by listening and following the voice that we hear from within: the voice of consciousness. The same voice resounds in the prisons, in the hospitals, in the innocent children’s hearts and in the life of tired elderly people and it reminds us of the real purpose of life: to evolve in order to become aware of our divine nature and learn to love.
Without freedom, without love, without forgiveness and compassion, the human being is no more than a spiritual dwarf: he may walk but certainly he does not fly, he may stutter or speak, but certainly his heart does not sing because he does not know the joy of the people who live in harmony within themselves, with the others, with the whole world.
Power intimidates people, whereas compassion generates love. By forgiving the person finds the divine power and relieves oneself from attachments, resentments and feelings of guilt, anger and revenge. The one who forgives is able to love and enjoys love of the others.

River Devi
→ The Little Conch

20111018-231034.jpg

Your broad face
ribbed with waves
silently watching
absorbing
we forget to bow to you
O devi of the city
jogging past your body
admiring your beauty
feeding you our daily remains.
We forget to pray.
No flowers sit atop the zig zags
carved by tourist boats at dusk.
You reach your fingers beneath the gum covered concrete
touching iron and earth and forgotten prayers
buried deep
below
the
rumbling
office
blocks

O devi, forgive us as we tut and call you dirty.
Your wide banks reflect the span of your compassion.

Tonight at sunset,
you sing a quiet song
as the trees around you sleep
you sing of your far away sisters
of sandy banks
where blessed feet stand
offering evening prayers.


River Devi
→ The Little Conch

20111018-231034.jpg

Your broad face
ribbed with waves
silently watching
absorbing
we forget to bow to you
O devi of the city
jogging past your body
admiring your beauty
feeding you our daily remains.
We forget to pray.
No flowers sit atop the zig zags
carved by tourist boats at dusk.
You reach your fingers beneath the gum covered concrete
touching iron and earth and forgotten prayers
buried deep
below
the
rumbling
office
blocks

O devi, forgive us as we tut and call you dirty.
Your wide banks reflect the span of your compassion.

Tonight at sunset,
you sing a quiet song
as the trees around you sleep
you sing of your far away sisters
of sandy banks
where blessed feet stand
offering evening prayers.


Live in Love.
→ The Little Conch

20111012-200812.jpg

Sometimes I feel like such a classic preacher’s daughter. I saw this ad in the street and instantly started pontificating in my mind. ‘Be quiet!,’ the other, humbler side of me hissed. ‘You don’t have to give a running commentary on everything.’ But – it’s too hard to resist. So forgive me.

This reminded me of how much we all want love. We want it so much that we drive ourselves crazy, filling life with things that like a bad boyfriend, promise so much and deliver so little. Whether the sugar that we crave in search of real sweetness, or the the things we buy to attract more love, more beauty, more security. I know I’m not saying anything new. When the Beatles sang ‘Money can’t buy me love,’ the whole world nodded (and sang) along. I know it, so why does real love still seem so elusive?

The missing piece is service. In almost every spiritual tradition this conclusion is defined – to love another truly is to serve, expecting nothing in return.

It’s been a powerful realisation for me lately. I have been blessed to receive appreciation and admiration from so many, but it doesn’t satisfy my heart unless I feel that I am sincerely trying to serve others. Easy to say, hard to remember.


Live in Love.
→ The Little Conch

20111012-200812.jpg

Sometimes I feel like such a classic preacher’s daughter. I saw this ad in the street and instantly started pontificating in my mind. ‘Be quiet!,’ the other, humbler side of me hissed. ‘You don’t have to give a running commentary on everything.’ But – it’s too hard to resist. So forgive me.

This reminded me of how much we all want love. We want it so much that we drive ourselves crazy, filling life with things that like a bad boyfriend, promise so much and deliver so little. Whether the sugar that we crave in search of real sweetness, or the the things we buy to attract more love, more beauty, more security. I know I’m not saying anything new. When the Beatles sang ‘Money can’t buy me love,’ the whole world nodded (and sang) along. I know it, so why does real love still seem so elusive?

The missing piece is service. In almost every spiritual tradition this conclusion is defined – to love another truly is to serve, expecting nothing in return.

It’s been a powerful realisation for me lately. I have been blessed to receive appreciation and admiration from so many, but it doesn’t satisfy my heart unless I feel that I am sincerely trying to serve others. Easy to say, hard to remember.


"An Evening of Bhakti" takes place on Saturday, October 22, 11!
→ Gaura-Shakti Kirtan Yoga




While we have all become accustomed to seeing the typical images 
that are conjured up when we think of yoga, it can be an heart-opening experience to learn of bhakti-yoga - the yoga of love. 


We invite you to come and dive into an evening full of divine chants as you learn more about the ancient teachings of the yoga of the heart. The premise of the "Evening of Bhakti" is to hold a spiritually-soaked event for you. Whether you are completely new to the concept of bhakti-yoga or a seasoned veteran, you can expect an incredible evening of chanting, wisdom, dancing and more, followed by a vegan dinner. 

Our special guest speaker for this Evening of Bhakti will be Uttama Shloka das, who spends his time conducting courses, seminars and programs on bhakti-yoga in over 20 countries on four different continents around the world. 


Hosted at beautiful Govinda's Dining Hall in Toronto's historic Hare Krishna Centre (243 Avenue Road), we warmly invite your for an evening that will feed the mind, body and soul! 


Entrance: $15


See you on Saturday, October 22, 2011 at 7pm! :)


Please register at: http://tinyurl.com/evening-of-bhakti


"An Evening of Bhakti" takes place on Saturday, October 22, 11!
→ Gaura-Shakti Kirtan Yoga




While we have all become accustomed to seeing the typical images 
that are conjured up when we think of yoga, it can be an heart-opening experience to learn of bhakti-yoga - the yoga of love. 


We invite you to come and dive into an evening full of divine chants as you learn more about the ancient teachings of the yoga of the heart. The premise of the "Evening of Bhakti" is to hold a spiritually-soaked event for you. Whether you are completely new to the concept of bhakti-yoga or a seasoned veteran, you can expect an incredible evening of chanting, wisdom, dancing and more, followed by a vegan dinner. 

Our special guest speaker for this Evening of Bhakti will be Uttama Shloka das, who spends his time conducting courses, seminars and programs on bhakti-yoga in over 20 countries on four different continents around the world. 


Hosted at beautiful Govinda's Dining Hall in Toronto's historic Hare Krishna Centre (243 Avenue Road), we warmly invite your for an evening that will feed the mind, body and soul! 


Entrance: $15


See you on Saturday, October 22, 2011 at 7pm! :)


Please register at: http://tinyurl.com/evening-of-bhakti


PUNISHMENT
→ the world i know


For us who grew up in the west, a deep understanding of sinful activities and its reactions were never quite well explained. God hates sin, we were told, and one who sins goes to eternal damnation, never to be reinstated by divine grace- except if you accept such and such person and such and such path. This is the only way. So a person became hard-hearted very quickly and either (a), rejected the idea of someone so unforgiving, and usually for the silliest of crimes, as in the case of a kid like Aladdin who “gotta steal to live, tell you all about it when he's got the time”,or (b) became so afraid of the notion of eternal suffering that they took to religion like stink on funk; fanatically rejecting their own kinsmen if such people behaved contradictory to the laws of God.

Yes, I was in category (a), but couldn't reject God completely; funny enough, after studying his very creation, and the nature of beings. How long can you really be angry at someone? How deep was your relationship with that person anyway? So if I could eventually forgive and forget even the worst of crimes, and God couldn't then, forgive me this sin, I have a quality that God doesn't have... .

I can forgive! Regardless of the persons nationality, religious affiliation, etc etc. So then God isn't a big deal. And no need to worry about that person we so much dread. If I can forgive and God can't, or if I have a form, even though illusory as some may claim, and God is formless, or if I, by my own will can have as many children as I want, but God, that oh so great being, can only beget one, and sorry to say, we deserve eternal hell because we killed him; (well not me, but so distant relative 2000 some odd years ago), then again, I one up God in many ways. No need for God then. But people walk around daily in the material atmosphere propounding such ridiculous philosophies of sinners in the hands of an angry God, or God has no form, or we're all made of chemicals, to name a few. Hm.

Yes I am back in India, and can sit from afar and write this, but that's the point- I can sit. And think.

In the bhakti tradition, God has a different face. A face more acceptable and lovable, not just because the sages needed some being to counteract the above conceptions, but because they have experienced such a personality through deep awareness, action, and full surrender. Srila Prabhupada writes that Krsna wants us more in the spiritual world than we are willing to go back there. God turns no one away. As for relationship, we, us and God, (from now on I'll say Krsna), have a very deep and close relationship; each person on a very individual level. There's something that every being has that only he/she can give to Krsna through loving interactions. And the Spiritual realm is unlimited in space and time, where as the material world is limited, so there is room for every entity in this realm, in that realm. The bhakti scriptures gives us deep information with even deeper realizations from experienced people who have seen that realm and who live in that consciousness.

In fact the many traditions and divisions of faith are there to help a person gradually rise in consciousness from low material sense gratification to high ever increasing spiritual bliss. No one religious tradition has all the answers, rather, each tradition has codes and answers that people can accept in their time place and circumstance. For example math is math, but 2nd grade math can't be taught in the 10th grade. So Krsna is Krsna, but not every one can understand his nature fully. So according to time, place and circumstance, Krsna reveals himself differently. Look at the world, there are some people who you wouldn't just freely hang out with; perhaps because of their consciousness, or qualities, etc. Some we would lie intimately with, while others we'll never let close to our bedroom.

So where does sin fit in? Sin means action that keep us away from understanding our deeper relationship with Krsna. I once saw a sticker which read; “we are not punished for our sins, but by them.” So who's the one doing the punishing? The very person engaged in the sinful act. As you sow, so shall you reap. We are so much blinded by the senses that we see no deeper than the mind; if it feels good, do it. So we go on doing what feels good; the example of the camel chewing thorny twigs applies here. The camel loves thorny branches, and so he eats as much as possible, but as he chews, the thorn cuts his tongue and he bleeds. The taste of that blood mixed with twig then seems ever so delicious for him.

So we forget that the reason we inhabit different forms is due to activities in the past that didn't foster desires for deeper self realization, and if we perform similar activities now, self realization will be very difficult work. Each sensual activity creates the need to do more sensual activities. Sin 101.

Self realization begins when a person asks the simple, but sublime question. “why am I suffering?”


So to wrap up here, from my hideaway in India, real knowledge begins with proper understanding of the self, the supreme self, and our relationship. And acting under the influence of ignorance is the greatest sin, because it keeps us apart from that most amazing personality, Krsna, who is ever inviting us to come and associate with him, tend the cows, play in the dust of Vrindavan, swim in the Yamuna, etc etc. So give Aladdin his bread, he needs it to live, read that book, Bahgavad Gita as it is, and try to apply the knowledge in your life. Until next time....




PUNISHMENT
→ the world i know


For us who grew up in the west, a deep understanding of sinful activities and its reactions were never quite well explained. God hates sin, we were told, and one who sins goes to eternal damnation, never to be reinstated by divine grace- except if you accept such and such person and such and such path. This is the only way. So a person became hard-hearted very quickly and either (a), rejected the idea of someone so unforgiving, and usually for the silliest of crimes, as in the case of a kid like Aladdin who “gotta steal to live, tell you all about it when he's got the time”,or (b) became so afraid of the notion of eternal suffering that they took to religion like stink on funk; fanatically rejecting their own kinsmen if such people behaved contradictory to the laws of God.

Yes, I was in category (a), but couldn't reject God completely; funny enough, after studying his very creation, and the nature of beings. How long can you really be angry at someone? How deep was your relationship with that person anyway? So if I could eventually forgive and forget even the worst of crimes, and God couldn't then, forgive me this sin, I have a quality that God doesn't have... .

I can forgive! Regardless of the persons nationality, religious affiliation, etc etc. So then God isn't a big deal. And no need to worry about that person we so much dread. If I can forgive and God can't, or if I have a form, even though illusory as some may claim, and God is formless, or if I, by my own will can have as many children as I want, but God, that oh so great being, can only beget one, and sorry to say, we deserve eternal hell because we killed him; (well not me, but so distant relative 2000 some odd years ago), then again, I one up God in many ways. No need for God then. But people walk around daily in the material atmosphere propounding such ridiculous philosophies of sinners in the hands of an angry God, or God has no form, or we're all made of chemicals, to name a few. Hm.

Yes I am back in India, and can sit from afar and write this, but that's the point- I can sit. And think.

In the bhakti tradition, God has a different face. A face more acceptable and lovable, not just because the sages needed some being to counteract the above conceptions, but because they have experienced such a personality through deep awareness, action, and full surrender. Srila Prabhupada writes that Krsna wants us more in the spiritual world than we are willing to go back there. God turns no one away. As for relationship, we, us and God, (from now on I'll say Krsna), have a very deep and close relationship; each person on a very individual level. There's something that every being has that only he/she can give to Krsna through loving interactions. And the Spiritual realm is unlimited in space and time, where as the material world is limited, so there is room for every entity in this realm, in that realm. The bhakti scriptures gives us deep information with even deeper realizations from experienced people who have seen that realm and who live in that consciousness.

In fact the many traditions and divisions of faith are there to help a person gradually rise in consciousness from low material sense gratification to high ever increasing spiritual bliss. No one religious tradition has all the answers, rather, each tradition has codes and answers that people can accept in their time place and circumstance. For example math is math, but 2nd grade math can't be taught in the 10th grade. So Krsna is Krsna, but not every one can understand his nature fully. So according to time, place and circumstance, Krsna reveals himself differently. Look at the world, there are some people who you wouldn't just freely hang out with; perhaps because of their consciousness, or qualities, etc. Some we would lie intimately with, while others we'll never let close to our bedroom.

So where does sin fit in? Sin means action that keep us away from understanding our deeper relationship with Krsna. I once saw a sticker which read; “we are not punished for our sins, but by them.” So who's the one doing the punishing? The very person engaged in the sinful act. As you sow, so shall you reap. We are so much blinded by the senses that we see no deeper than the mind; if it feels good, do it. So we go on doing what feels good; the example of the camel chewing thorny twigs applies here. The camel loves thorny branches, and so he eats as much as possible, but as he chews, the thorn cuts his tongue and he bleeds. The taste of that blood mixed with twig then seems ever so delicious for him.

So we forget that the reason we inhabit different forms is due to activities in the past that didn't foster desires for deeper self realization, and if we perform similar activities now, self realization will be very difficult work. Each sensual activity creates the need to do more sensual activities. Sin 101.

Self realization begins when a person asks the simple, but sublime question. “why am I suffering?”


So to wrap up here, from my hideaway in India, real knowledge begins with proper understanding of the self, the supreme self, and our relationship. And acting under the influence of ignorance is the greatest sin, because it keeps us apart from that most amazing personality, Krsna, who is ever inviting us to come and associate with him, tend the cows, play in the dust of Vrindavan, swim in the Yamuna, etc etc. So give Aladdin his bread, he needs it to live, read that book, Bahgavad Gita as it is, and try to apply the knowledge in your life. Until next time....




Whether it Comes to Cooking or Singing… It’s the Same Blissful Service!
→ Gaura-Shakti Kirtan Yoga

Recently, on a bright morning, I had an interesting idea!

All of us know about our beloved Hare Krishna Centre is, a place full of warmth, smiles, chanting and delicious vegetarian meals! In fact, the Hare Krishnas are also known as the "cooking religion". Hmm... I wonder why? It's because no matter what form of Hare Krishna program is going on, you can be guaranteed to be fed amazingly! :)

Little Kimani is eating at Sunday Feast   
Every Sunday evening, the Hare Krishna Centre holds an event called "Sunday Feast", where people get a chance to get together for incredibly rocking chanting, philosophical discussions and a sumptuous vegetarian dinner! Behind the scenes, every week, different cooks (usually families) volunteer to cook for the 300-400 people that come out for the program every week!

So, back to my idea! One bright morning I thought to myself, "Why can't Gaura-Shakti cook one Sunday Feast!?" Gaura-Shakti might be known for kirtans here and there but now Gaura-Shakti can be even known for cooking! :) Why not put all of our love into cooking for our wonderful weekly Sunday program?

This is what yoga is all about - yoga means connection. Connection with the Divine (Krishna) and others can be done through chanting and also through cooking with love. Bhakti yoga, the yoga of love, can be applied everywhere, whether it comes to cooking or chanting. :) Reciprocation comes from chanting or honouring meals made with love!

Stay tuned for an update on how the cooking went and you also might come by to one of the Sundays to try it out and... maybe help us out to cut vegetables! ;)

--Tara

Whether it Comes to Cooking or Singing… It’s the Same Blissful Service!
→ Gaura-Shakti Kirtan Yoga

Recently, on a bright morning, I had an interesting idea!

All of us know about our beloved Hare Krishna Centre is, a place full of warmth, smiles, chanting and delicious vegetarian meals! In fact, the Hare Krishnas are also known as the "cooking religion". Hmm... I wonder why? It's because no matter what form of Hare Krishna program is going on, you can be guaranteed to be fed amazingly! :)

Little Kimani is eating at Sunday Feast   
Every Sunday evening, the Hare Krishna Centre holds an event called "Sunday Feast", where people get a chance to get together for incredibly rocking chanting, philosophical discussions and a sumptuous vegetarian dinner! Behind the scenes, every week, different cooks (usually families) volunteer to cook for the 300-400 people that come out for the program every week!

So, back to my idea! One bright morning I thought to myself, "Why can't Gaura-Shakti cook one Sunday Feast!?" Gaura-Shakti might be known for kirtans here and there but now Gaura-Shakti can be even known for cooking! :) Why not put all of our love into cooking for our wonderful weekly Sunday program?

This is what yoga is all about - yoga means connection. Connection with the Divine (Krishna) and others can be done through chanting and also through cooking with love. Bhakti yoga, the yoga of love, can be applied everywhere, whether it comes to cooking or chanting. :) Reciprocation comes from chanting or honouring meals made with love!

Stay tuned for an update on how the cooking went and you also might come by to one of the Sundays to try it out and... maybe help us out to cut vegetables! ;)

--Tara

DEATH. A stage of life (part 2/2). By Matsyavatara dasa (Marco Ferrini)
→ Matsya Avatar das adhikari

In the Fedone, Platone makes Socrate say, in one of his last phrases: “The time has come that I must go; every one of us continues with his or her program: I go off to die, you all go on to live, but no one knows who will be better off, only God knows”. And Tagore wrote: “Birth and death are two parts of life, just like to walk you must lift a foot and then lay it down”.
Birth and death are two dots in a circle that the sages of the Veda call samsara, the repeated cycle of birth and death, since, like the Bhagavad gita teaches, all that is born will die and all that dies will be reborn.
Birth and death are like awakening and going to sleep: we are here before we awake and we are here again after we have fallen asleep. The similitude between dream and death is very close.
The fear of death, besides the terror generated from the unknown, from the journey to an unknown destination, is primarily constituted from the fact that we must leave the objective world, the body, our dearest people, the social position, the prestige, the richness, the pleasure of food, of sex and various possessions. Yet, doesn’t the same happen during our dreams? In the dream doesn’t the subject abandon its physical body? Doesn’t he abandon the social prestige? He abandons a large quantity of things for which he has often developed a morbid attachment. The realization of the self permanence in a different dimension from the one of the wake state of consciousness, is something to be reinforced when we have the resources to make an investment of knowledge, to resolve the problem of death in life.
Death, as the Veda teache, is a passage towards another dimension, passage through which we renew our lives’ projects; it is not the end, but the beginning of a successive existential cycle. It is like exiting from a theatre scene and entering into another; the actor does not disappear, he is gone only to the observer’s eyes; the same is for the living being at the death moment: the protagonist does not disappear, but simply goes elsewhere. The Gita compares the body to a dress; death is like undressing from old clothes and wearing new ones.
Our prejudices, the social schemes, the way of facing certain phenomena and certain passages of life, are to be reconsidered at the renovated light of intelligence. The image of the self is not what the mirror shows. Death can lose its dramatic power if we come to a new vision of reality, by acknowledging and experiencing ourselves beyond the multiple masks of ego.
The fear of being annulled, zeroed, terminated, is the product of a certain culture, a prejudice, a negative dogma that generates tormenting thoughts, swinging between remorse and irony. Many make irony on death trying to exorcise their fear, but the right approach to the phenomenon must be honest, serious, through an in-depth study, not only intellectual, but experimental.
The subjective world and the objective world, the psychical introverted and extroverted functions and the needs of all the living being should be harmonized. It is by harmonizing these functions that we can grow up, that we can illuminate our personality. Life is a continuum, birth and death correspond to the appearing and disappearing of a physical body, and the same is for the appearing and disappearing of thoughts, illusions, wishes, opinions. If emotionally detached we put ourselves in the position of observers, we can see that the psychical contents float in our conscience as objects on the surface of a river, and therefore we can manage them at our best. What slips off our control, instead, is all that we identify ourselves with and obviously what we ignore.
The fear of death is caused by the identification with our body. Who identifies himself/herself with the body they are wearing will experiment, as years go by, growing fear and terror of death.
What wins death is love, together with consciousness. Love is the strongest feeling, it outlives death, because living means to give and receive love. To love in its widest meaning is to love life itself, therefore all that is living: all creatures. This should set our way of life, of eating, of relating with others. The more we love life and we understand its nature, the less we will fear death.

DEATH. A stage of life (part 2/2). By Matsyavatara dasa (Marco Ferrini)
→ Matsya Avatar das adhikari

In the Fedone, Platone makes Socrate say, in one of his last phrases: “The time has come that I must go; every one of us continues with his or her program: I go off to die, you all go on to live, but no one knows who will be better off, only God knows”. And Tagore wrote: “Birth and death are two parts of life, just like to walk you must lift a foot and then lay it down”.
Birth and death are two dots in a circle that the sages of the Veda call samsara, the repeated cycle of birth and death, since, like the Bhagavad gita teaches, all that is born will die and all that dies will be reborn.
Birth and death are like awakening and going to sleep: we are here before we awake and we are here again after we have fallen asleep. The similitude between dream and death is very close.
The fear of death, besides the terror generated from the unknown, from the journey to an unknown destination, is primarily constituted from the fact that we must leave the objective world, the body, our dearest people, the social position, the prestige, the richness, the pleasure of food, of sex and various possessions. Yet, doesn’t the same happen during our dreams? In the dream doesn’t the subject abandon its physical body? Doesn’t he abandon the social prestige? He abandons a large quantity of things for which he has often developed a morbid attachment. The realization of the self permanence in a different dimension from the one of the wake state of consciousness, is something to be reinforced when we have the resources to make an investment of knowledge, to resolve the problem of death in life.
Death, as the Veda teache, is a passage towards another dimension, passage through which we renew our lives’ projects; it is not the end, but the beginning of a successive existential cycle. It is like exiting from a theatre scene and entering into another; the actor does not disappear, he is gone only to the observer’s eyes; the same is for the living being at the death moment: the protagonist does not disappear, but simply goes elsewhere. The Gita compares the body to a dress; death is like undressing from old clothes and wearing new ones.
Our prejudices, the social schemes, the way of facing certain phenomena and certain passages of life, are to be reconsidered at the renovated light of intelligence. The image of the self is not what the mirror shows. Death can lose its dramatic power if we come to a new vision of reality, by acknowledging and experiencing ourselves beyond the multiple masks of ego.
The fear of being annulled, zeroed, terminated, is the product of a certain culture, a prejudice, a negative dogma that generates tormenting thoughts, swinging between remorse and irony. Many make irony on death trying to exorcise their fear, but the right approach to the phenomenon must be honest, serious, through an in-depth study, not only intellectual, but experimental.
The subjective world and the objective world, the psychical introverted and extroverted functions and the needs of all the living being should be harmonized. It is by harmonizing these functions that we can grow up, that we can illuminate our personality. Life is a continuum, birth and death correspond to the appearing and disappearing of a physical body, and the same is for the appearing and disappearing of thoughts, illusions, wishes, opinions. If emotionally detached we put ourselves in the position of observers, we can see that the psychical contents float in our conscience as objects on the surface of a river, and therefore we can manage them at our best. What slips off our control, instead, is all that we identify ourselves with and obviously what we ignore.
The fear of death is caused by the identification with our body. Who identifies himself/herself with the body they are wearing will experiment, as years go by, growing fear and terror of death.
What wins death is love, together with consciousness. Love is the strongest feeling, it outlives death, because living means to give and receive love. To love in its widest meaning is to love life itself, therefore all that is living: all creatures. This should set our way of life, of eating, of relating with others. The more we love life and we understand its nature, the less we will fear death.

DEATH. A stage of life (part 1/2) By Matsyavatara dasa (Marco Ferrini)
→ Matsya Avatar das adhikari


No matter what our descendant roots are, noble or of humble origin, rich or poor, old or young, illuminated or not, we are all destined to die. We know that it is inevitable, but we deceive ourselves by thinking that others will die before us, that we will be the last to go. Death always seams far away. Isn’t it a misleading way of thinking? Isn’t it an illusion, a dream? This makes us negligent and we shouldn’t believe it. We should be courageous and prepare ourselves, because sooner or later death will knock at our door. (Yamamoto Tsunetomo, samurai monk of ending 1600)

Death is most likely the most complex, painful and captivating phenomenon with which man has always had to deal with; generally it irrupts very strongly in the story of an individual, of a family unit and society reality, often leaving behind desperation, emptiness, and mental derangement.
Intelligent people of every era, though living in health, have come across this problem with genuine spirit of research, looking for the comprehension of the events that obligatorily move to a different level from the one merely pertinent to the sensorial perception.
The thought of death is located deep in the human soul and strongly affects the entire course of life and the character, mostly operating at a deep conscience level.
The objective of this analysis is the reinterpretation of the phenomenon, reinterpretation that takes the abandoning of those preconceptions structured in our mind since the green age, and connected to apparent realities and to the destructive image that the idea of death carries with itself.
To face this arcane and dramatic argument in the over-rational perspective, lightly expressed and surely unusual for the western culture, we need to take an “inner journey” , to the roots of our deepest and concealed experiences. The rational mind can capture and encode the physical reality, but not all the reality is reconductible to this level. How can the rational function explain in a full and satisfactory way the “intra-psychic” dynamics? How can it answer the existential questions on the imperceptible nature of oneself and explain the mystery of life? In front of death or of a disconcerting medical report even the most solid rationality will vacillate showing all its limits.
The sages of the Veda, mind and life scientists who belong to a millenary tradition, indicate how the human being complexity must be studied in its entire bio-psychic-spiritual reality. The classic Indian works explain that barriers between the physical, psychic-energetic and spiritual-metaphysic do not exist; the same human life is a combination of these three interactive dimensions of reality. Man does not only have a physical body but also a psychic body, which represents one of the fundamental bases for the development of the personality. But physical and psychic do not complete the picture of a human being: the physical body and the mental structure are two tools utilized from the purusha, the spiritual self, the subject that perceives, thinks and acts using in fact the body and the mind. Only those that are fully conscious of their self can influence deeply and with determination their physical and psychic bodies, activating inner resources that allows the rediscovering of the auto-healing path. What unifies the physical world and the psychical world, that makes them interactive and gives them a meaning is the self, the vital spark, the witness, the one that sees, that hears, that understands; all the rest are tools.
We need to underline that every living being is eternal, therefore the living entity does not have a beginning (anadi) or an end (ananta). The Veda knowledge teaches that we do not die with the body but at the moment of the spiritual journey out of the body we are moved elsewhere aboard of the psychic structure. From this perspective we can transcend the mistaken contraposition of the binomial life-death, rediscovering the living being’s dimension in which death, being a life phase, is not in opposition with life, but with birth. Similarly, the “asleep” state of consciousness, the one without dreams, is not in opposition with the “wake” state of consciousness. If we made life coincide exclusively with the wake experience, then we can say that sleep has nothing to do with life, but we know very well that it is not true at all. Without sleep there could not be the wake state: during sleep the neurons healthily interact, all the cells easily surrender their wasted products and regenerate.

DEATH. A stage of life (part 1/2) By Matsyavatara dasa (Marco Ferrini)
→ Matsya Avatar das adhikari


No matter what our descendant roots are, noble or of humble origin, rich or poor, old or young, illuminated or not, we are all destined to die. We know that it is inevitable, but we deceive ourselves by thinking that others will die before us, that we will be the last to go. Death always seams far away. Isn’t it a misleading way of thinking? Isn’t it an illusion, a dream? This makes us negligent and we shouldn’t believe it. We should be courageous and prepare ourselves, because sooner or later death will knock at our door. (Yamamoto Tsunetomo, samurai monk of ending 1600)

Death is most likely the most complex, painful and captivating phenomenon with which man has always had to deal with; generally it irrupts very strongly in the story of an individual, of a family unit and society reality, often leaving behind desperation, emptiness, and mental derangement.
Intelligent people of every era, though living in health, have come across this problem with genuine spirit of research, looking for the comprehension of the events that obligatorily move to a different level from the one merely pertinent to the sensorial perception.
The thought of death is located deep in the human soul and strongly affects the entire course of life and the character, mostly operating at a deep conscience level.
The objective of this analysis is the reinterpretation of the phenomenon, reinterpretation that takes the abandoning of those preconceptions structured in our mind since the green age, and connected to apparent realities and to the destructive image that the idea of death carries with itself.
To face this arcane and dramatic argument in the over-rational perspective, lightly expressed and surely unusual for the western culture, we need to take an “inner journey” , to the roots of our deepest and concealed experiences. The rational mind can capture and encode the physical reality, but not all the reality is reconductible to this level. How can the rational function explain in a full and satisfactory way the “intra-psychic” dynamics? How can it answer the existential questions on the imperceptible nature of oneself and explain the mystery of life? In front of death or of a disconcerting medical report even the most solid rationality will vacillate showing all its limits.
The sages of the Veda, mind and life scientists who belong to a millenary tradition, indicate how the human being complexity must be studied in its entire bio-psychic-spiritual reality. The classic Indian works explain that barriers between the physical, psychic-energetic and spiritual-metaphysic do not exist; the same human life is a combination of these three interactive dimensions of reality. Man does not only have a physical body but also a psychic body, which represents one of the fundamental bases for the development of the personality. But physical and psychic do not complete the picture of a human being: the physical body and the mental structure are two tools utilized from the purusha, the spiritual self, the subject that perceives, thinks and acts using in fact the body and the mind. Only those that are fully conscious of their self can influence deeply and with determination their physical and psychic bodies, activating inner resources that allows the rediscovering of the auto-healing path. What unifies the physical world and the psychical world, that makes them interactive and gives them a meaning is the self, the vital spark, the witness, the one that sees, that hears, that understands; all the rest are tools.
We need to underline that every living being is eternal, therefore the living entity does not have a beginning (anadi) or an end (ananta). The Veda knowledge teaches that we do not die with the body but at the moment of the spiritual journey out of the body we are moved elsewhere aboard of the psychic structure. From this perspective we can transcend the mistaken contraposition of the binomial life-death, rediscovering the living being’s dimension in which death, being a life phase, is not in opposition with life, but with birth. Similarly, the “asleep” state of consciousness, the one without dreams, is not in opposition with the “wake” state of consciousness. If we made life coincide exclusively with the wake experience, then we can say that sleep has nothing to do with life, but we know very well that it is not true at all. Without sleep there could not be the wake state: during sleep the neurons healthily interact, all the cells easily surrender their wasted products and regenerate.

The most blessed event of my life. By Matsyavatara das (Marco Ferrini)
→ Matsya Avatar das adhikari

2011, August 30th

Today, thirty five years back, I had Your Divine Grace darshana for the first time.
I thank You again and again and in occasion of this holy day, please accept my humble offering as a praise at Your glorious life.
In all of these past years I have repeatedly gone over the scenario of our first encounter and, after deep meditation, I always come back to the same conclusion: even though I approached You that first time with insufficient purity and spiritual feelings, You took my sincerity very seriously and, as if in a dream or a play, You instilled in my heart faith in God, in His devotional service and in His pure devotees. As if under a spell, the chains of material nature that had me solidly bound loosened their hold, my attachment to illusory pleasures almost vanished and I desired to serve the Supreme Lord Sri Krishna, experiencing feelings of intense transcendental happiness and sharp compassion for those still spiritually unaware.
If having given so little I received so much I can guess what could happen if one day, following Your sacred teachings, I will be able to abandon myself completely to the mercy of the Supreme Will, to Lord Sri Krishna.
Dear Srila Prabhupada, since it is not in my power to perform this change of hearth and consciousness and since You are an authentic patita pavana, who just came for this job, I humbly beg Your Divine Grace to have compassion for me and to infuse me with the spiritual strength necessary to situate myself constantly at Your glorious lotus feet: an indispensable position for obtaining divine loving service unto the lotus feet of Lord Sri Krishna.
Your ever grateful disciple,
Matsyavatara Dasa

The most blessed event of my life. By Matsyavatara das (Marco Ferrini)
→ Matsya Avatar das adhikari

2011, August 30th

Today, thirty five years back, I had Your Divine Grace darshana for the first time.
I thank You again and again and in occasion of this holy day, please accept my humble offering as a praise at Your glorious life.
In all of these past years I have repeatedly gone over the scenario of our first encounter and, after deep meditation, I always come back to the same conclusion: even though I approached You that first time with insufficient purity and spiritual feelings, You took my sincerity very seriously and, as if in a dream or a play, You instilled in my heart faith in God, in His devotional service and in His pure devotees. As if under a spell, the chains of material nature that had me solidly bound loosened their hold, my attachment to illusory pleasures almost vanished and I desired to serve the Supreme Lord Sri Krishna, experiencing feelings of intense transcendental happiness and sharp compassion for those still spiritually unaware.
If having given so little I received so much I can guess what could happen if one day, following Your sacred teachings, I will be able to abandon myself completely to the mercy of the Supreme Will, to Lord Sri Krishna.
Dear Srila Prabhupada, since it is not in my power to perform this change of hearth and consciousness and since You are an authentic patita pavana, who just came for this job, I humbly beg Your Divine Grace to have compassion for me and to infuse me with the spiritual strength necessary to situate myself constantly at Your glorious lotus feet: an indispensable position for obtaining divine loving service unto the lotus feet of Lord Sri Krishna.
Your ever grateful disciple,
Matsyavatara Dasa