Contagious association

Did you know?

Rethink modern education

Everything is OK.

Albert Einstein, Do scientists pray?

Dear Phyllis,

I have tried to respond to your question as simply as I could. Here is my answer

Scientific research is based on the idea that everything that takes place is determined by laws of nature, and therefore this holds for the actions of people.

For this reason, a research scientist will hardly be inclined to believe that events could be influenced by a prayer, i.e., by a wish addressed to a supernatural being.

However, it must be admitted that our actual knowledge of thee laws is only imperfect and fragmentary, so that, actually, the belief in the existence of basic all-embracing laws in Nature also rests on a sort of faith.

All the same this faith has been largely justified so far by the success of scientific research.

But, on the other hand, everyone one who is seriously involved in the pursuit of science becomes convinced that a spirit is manifest in the laws of the Universe – a spirit vastly superior to that of man, and one in the face of which we with our modest powers must feel humble. In this way the pursuit of science leads to a religious feeling of a special sort, which is indeed quite different from the religiosity of someone more naïve.

I hope this answers your question.

Best wishes,
Albert Einstein

Does God exist?

Degraded governments

In the present day also, people all over the world may join together in the Krishna consciousness movement and protest against the present degraded governments of the world’s godless societies, which are based on all kinds of sinful activities. Srimad-Bhagavatam states that in the Age of Kali, thieves, rogues and fourth-class people who have neither education nor culture capture the seats of governments to exploit the citizens. This is a symptom of Kali-yuga that has already appeared. People cannot feel secure about their lives and property, yet the so-called governments continue, and government ministers get fat salaries, although they are unable to do anything good for society. The only remedy for such conditions is to enhance the sankirtana movement under the banner of Krishna consciousness and protest against the sinful activities of all the world’s governments.
The Krishna consciousness movement is not a sentimental religious movement; it is a movement for the reformation of all the anomalies of human society. If people take to it seriously, discharging this duty scientifically, as ordered by Sri Caitanya Mahaprabhu, the world will see peace and prosperity instead of being confused and hopeless under useless governments. There are always rogues and thieves in human society, and as soon as a weak government is unable to execute its duties, these rogues and thieves come out to do their business. Thus the entire society becomes a hell unfit for gentlemen to live in. There is an immediate need for a good government—a government by the people, with Krishna consciousness. Unless the masses of people become Krishna conscious, they cannot be good men. The Krishna consciousness movement that Sri Caitanya Mahaprabhu started by chanting the Hare Krishna maha-mantra still has its potency. Therefore people should understand it seriously and scientifically and spread it all over the world.

Sri Caitanya Caritamrta Adi 17.141 (Click)

The soul's Soul

Consciousness exists not as a one-dimensional point, a two-dimensional line, or a three-dimensional solid. It is four-dimensional. Each of its dimensions are successively more profound experiences of itself. From waking to dreaming to the experience of deep sleep and beyond, the experience of the self deepens.

We all have experience of the waking and dreaming dimensions of consciousness. In these realms, the soul experiences the physical and psychic reality, yet its asleep to itself. In deep dreamless sleep, when the physical and psychic dimensions close down, we continue to experience. Upon awakening, we remember that we slept well. One can only remember that which one has experience of. We may remember things we never experienced, such as a golden mountain, but not without having experienced both gold and a mountain. Remembering the peaceful experience in dreamless sleep amounts to a vague yet definite experience of the soul, an existence independent of thought and objects of thought.

Thought has a ground from which it springs. Thought and its object are experienced as distinct from one another, yet one has no meaning without the other. From this we can conjecture as to the existence of a realm from which they both arise and in which they cease to be distinct (nonduality). Thought itself is outside of the self, as is (and even more so) the objective world. Where thought meets object and the subsequent judgment causes us to “know,” we may know everything but our own selves and our source. As we see from the example of our witnessing the existence of ourselves in deep sleep, consciousness itself, uninhibited by body and mind, is the ground from which thoughts, and subsequently objects, spring up producing the world of duality. In deep sleep we go beyond the psychic and physical dimensions of consciousness, and it is peaceful, but we cannot stay in this reality, nor can we appreciate this reality in full awareness. Nonetheless it leads us to know of the dimension of pure consciousness. It is more than a moral postulate as was conjectured by Kant. This dimension of pure consciousness is an ontological reality for the Vedantin: the ground of being. It is a dimension we can reach after thorough exercise of the mind leads us to realize both the mental and physical world’s futility.

Going beyond the body, we realize the power of mind, and going beyond the power of thought, we realize the self. Reaching the limits of reasoning, we are pointed in the direction of ourselves. We can only reach that self by not only ceasing to exercise the body in terms of its demands, but ceasing to think as well. What the Vedantin suggests is not irrational, rather it picks up where reasoning leaves off. It is beckoning us to experience the realm of the soul proper, rather than merely to think about it.

Yet how shall we, and why sould we, attempt to go beyond the third dimension, having found the self? What in our experience in the waking dimension of consciousness would lead us to believe that there exists a dimension of consciousness that is beyond ourselves? We all exist and in a sense we exist unto ourselves, as units of nondual consciousness. In this we are one, yet we cannot deny that we are not entirely the same either, for although we are one in that we are consciousness and possess will, we do not all will the same thing. If there is anything we do all seek, however, it is communion with one another, and that not at the cost of ourselves.

This communion involves acknowledging each other’s common need. Furthermore, it involves understanding that this need will be realized only by acknowledging something greater than ourselves. We come together around a common cause that transcends our selfish needs. Living together requires that we give ourselves, and this giving of the self reaches its zenith in love. Mysteriously, we find that in giving up ourselves, we ourselves are nourished. This experience of the waking state should lead us to conclude that there is a dimension of experience, of consciousness, in which upon giving up ourselves, we get something geater. That greater experience is the unifying factor of existence. If this is so, we must look for it in the land of the self, beyond objects and thoughts. From the third dimension of consciousness we must go to the fourth; after finding ourselves we must enter the domain of self-forgetfulness.

The fourth dimension is the ground of our existence. For the Vedantin it is perceived variously, either as undifferentiated consciousness or a relationship with the divine. Regarding the latter, Sri Caitanya’s Gaudiya Vedantins conclude that love is greater than ourselves, and it is the greatest aspect of God, one that he himself is motivated by. For them, the nondual consciousness of Vedanta philosophy is realized when we know that we do not belong to ourselves, what to speak of anything belonging to us. If there is any time at which we can accurately say that something belongs to us, it is when, having given ouselves in love to God, we can say that “he is ours.”

If God realization is the fourth dimension of consciousness, the Gaudiya Vedantin’s idea of love of God—in which God becomes ours—is revolutionary. The Gaudiya Vedantins want to take us beyond even this fourth dimension. If we resign our souls to becoming God’s own, he takes the role of our maintainer. However, if he is ours, he is then subordinated to our love such that his Godhood is suppressed by that love. This is the Krishna conception of Godhead, one in which God appears not as God, nor finite souls as finite souls. Both interrelate intimately as lover and beloved, Krishna and his gopis, beyond any sense of each other’s ontological reality, yet beyond the material illusion as well. This dimension of love of Godhead is thus justifiably termed by the Gaudiya Vaishnavas as the fifth dimension, turya-titah, the dimension of the soul’s Soul.

By Swami B.V. Tripurari, www.harmonist.us

Mental mushrooms

....but the fire of Krishna consciousness is there, and that fire is not to be quenched.
It is a spark of eternal truth. So, the fire will continue, and the day will come when the enemies that are surrounding us will have to retire once and for all. One day we will find that Krishna has gradually captured our whole heart, and the others have retired forever; they are no longer present to trouble us in our mental circle. We will find that those unwanted things were like mushrooms: they came out from our mental soil, and now they have all gone and died. They have all gone away, and Krishna alone is in the heart. At that time, the heart is only full of Krishna, full of the Krishna conception.

Srila Bhaktisiddhanta Saraswati Thakura once instructed a disciple at the time of initiation into the Hare Krishna mantra that Krishna should be allowed to land in our hearts, just as an army is landed by the navy. An army is carried by a ship, and when they have landed, the fight begins, and they capture the country, just as Julius Caesar said, "Veni vidi vici, I came, I saw, I conquered." So, we have to allow Krishna to land in our hearts. Then the fight will begin. What is the proposal of Krishna consciousness, and what is the proposal of so many other conceptions? They are all giving us their assurances from time immemorial, saying, "I shall give you this, I shall give you that," but the Krishna conception will enter and say, "My claim is this: the whole thing is Mine, and you are all trespassers." The fight will begin; the unwanted things are sure to
withdraw, and Krishna consciousness will capture the whole heart. This is the process. Krishna consciousness has only to land within our hearts. Somehow or other, from a pure devotee, a bit of real Krishna consciousness should enter through our ears into our hearts, and Krishna will supply whatever is required. One who has imbibed even a slight regard for Krishna consciousness is assured of success in spiritual life, today or tomorrow.

We may have erected high walls on all sides to protect ourselves so that Krsna consciousness may not enter, but Krsna is a thief, and a thief requires no invitation. No preparation is necessary for His welcome. He will enter for His own interest, and that is our consolation. Our solace is that Krsna is a thief. Maya has erected her high walls on all sides, but nothing is sufficient to stop Krsna consciousness. Krsna is a thief, and stealthily He will enter one day.

Krsna will conquer. Krsna will capture the whole thing. The unwanted lusty desires of our hearts are foreign things. They are only mushrooms. Like mushrooms, they come out; they have no permanent stability or root. They are not rooted to the soil. We may think that what we have stored in our hearts is very near and dear, and that is already mixed with us as a part of our existence, but when Krsna consciousness enters, they will all float like mushrooms. After all, they are mushrooms; they have no footing, no connection with the soil. They are only floating. All material interests are only floating on the surface. They are not deeply rooted within and without the whole of our existence. Only Krsna consciousness has its existence everywhere, within all parts of our existence. So, the mushrooms will have to vanish one day.

Srila B.R.Sridhara Swami

Distribute knowledge

Knowledge is meant for distribution. Although there is already much scientific knowledge, whenever scientists or philosophers awaken to a particular type of knowledge, they try to distribute it throughout the world, for otherwise the knowledge gradually dries up and no one benefits from it. India has the knowledge of Bhagavad-gita, but unfortunately, for some reason or other, this sublime knowledge of the science of God was not distributed throughout the world, although it is meant for all of human society. Therefore Krishna Himself appeared as Sri Chaitanya Mahaprabhu and ordered all Indians to take up the cause of distributing the knowledge of
Bhagavad-gita throughout the entire world.

yare dekha, tare kaha ‘krsna’-upadesa
amara ajnaya guru hana tara’ ei desa

“Instruct everyone to follow the orders of Lord Sri Krishna as they are given in Bhagavad-gita and Srimad-Bhagavatam. In this way become a spiritual master and try to liberate everyone in this land.” (Cc. Madhya 7.128)

Although India has the sublime knowledge of Bhagavad-gita, Indians have not done their proper duty of distributing it. Now, therefore, the Krishna consciousness movement has been set up to distribute this knowledge as it is, without distortion. Although previously there were attempts to distribute the knowledge of Bhagavad-gita, these attempts involved distortion and compromise with mundane knowledge. But now the Krishna consciousness movement, without mundane compromises, is distributing Bhagavad-gita as it is, and people are deriving the benefits of awakening to Krsna consciousness and becoming devotees of Lord Krishna. Therefore the proper distribution of knowledge has begun by which not only will the whole world benefit, but India’s glory will be magnified in human society. Kamsa tried to arrest Krsna consciousness within his house, with the result that Kamsa, with all his opulences, was later vanquished.
Similarly, the real knowledge of Bhagavad-gita was being choked by unscrupulous Indian leaders, with the result that India’s culture, and knowledge of the Supreme were being lost. Now, however, because Krishna consciousness is spreading, the proper use of Bhagavad-gita is being attempted.

Srimad Bhagavatam 10.2.20

Truth-seek and ye shall find

The Bhagavata teaches us that God gives us truth as He gave it to Vyasa: when we earnestly seek for it. Truth is eternal and unexhausted. The soul receives a revelation when it is anxious for it. The souls of the great thinkers of the bygone ages, who now live spiritually, often approach our inquiring spirit and assist it in its development. Thus Vyasa was assisted by Narada and Brahma. Our Shastras, or in other words, books of thought, do not contain all that we could get from the infinite Father.

No book is without its errors. God's revelation is absolute truth, but it is scarcely received and preserved in its natural purity. We have been advised in the 14th Chapter of 11th Skandha of the Bhagavata to believe that truth when revealed is absolute, but it gets the tincture of the nature of the receiver in course of time and is converted into error by continual exchange of hands from age to age. New revelations, therefore, are continually necessary in order to keep truth in its original purity. We are thus warned to be careful in our studies of old authors, however wise they are reputed to be.

Here we have full liberty to reject the wrong idea, which is not sanctioned by the peace of conscience. Vyasa was not satisfied with what he collected in the Vedas, arranged in the Puranas and composed in the Mahabharata. The peace of his conscience did not sanction his labors. It told him from within, "No, Vyasa! You cannot rest contented with the erroneous picture of truth which was necessarily presented to you by the sages of bygone days. You must yourself knock at the door of the inexhaustible store of truth from which the former ages drew their wealth. Go, go up to the fountainhead of truth, where no pilgrim meets with disappointment of any kind." Vyasa did it and obtained what he wanted. We have been all advised to do so.

Liberty then is the principle which we must consider as the most valuable gift of God. We must not allow ourselves to be led by those who lived and thought before us. We must think for ourselves and try to get further truths which are still undiscovered. In the Bhagavata we have been advised to take the spirit of the Shastras and not the words. The Bhagavata is therefore a religion of liberty, unmixed truth and absolute love.

- Bhaktivinoda Thakur, The Bhagavata (click to download)

Knowledge

Knowledge is like the sun, while all scriptures are only its rays. No single scripture could possibly contain all knowledge. The personal realizations (svatah siddha-jnana) of the jivas are the basis of all scripture. These realizations should be recognized as the gifts of God Himself. The perceptive Rishis obtained this self-evident knowledge directly from the Supreme Brahman and wrote it down for the benefit of other jivas. A fractional portion of this knowledge has taken form as the Veda.

A conditioned soul is advised to study the Veda with the help of all these explanations. But even with the help of these explanations, he should still examine them in the light of his own self-evident knowledge (or personal realizations), because the authors of these explanatory literatures and commentaries are not always clear in their meaning. In some cases, commentators have confessed to having doubts about their own understanding. Therefore the Katha Upanishad (2.5) says:

avidyayam antare vartmanah
svayam dhirah panditam manyamanah
dandramyamanah pariyanti mudhah
andhenaiva niyamana yathandhah

"Abiding in the midst of ignorance, thinking themselves wise and learned, fools go aimlessly hither and thither, like blind led by the blind."

Therefore, it is necessary to cultivate knowledge in the light of one's own personal realizations. This is the rule governing scriptural study. Since knowledge born of personal realization is the root of all the scriptures, how can we expect to gain benefit by ignoring it and depending exclusively on the scriptures, which are the branches growing out of it?

- Bhaktivinoda Thakur, The Bhagavata

Govindam adi purusam

Brahma samhita (click)

Progressive thought

Thought is progressive. The author's thought must have progress in the reader in the shape of correction or development. He is the best critic, who can show the further development of an old thought; but a mere denouncer is the enemy of progress and consequently of Nature. "Begin anew," says the critic, "because the old masonry does not answer at present. Let the old author be buried because his time is gone." These are shallow expressions. Progress certainly is the law of nature and there must be corrections and developments with the progress of time. But progress means going further or rising higher.

Now, if we are to follow our foolish critic, we are to go back to our former terminus and make a new race, and when we have run half the race another critic of his stamp will cry out: "Begin anew, because the wrong road has been taken!" In this way our stupid critics will never allow us to go over the whole road and see what is in the other terminus. Thus the shallow critic and the fruitless reader are the two greatest enemies of progress. We must shun them.

The true critic, on the other hand, advises us to preserve what we have already obtained, and to adjust our race from that point where we have arrived in the heat of our progress. He will never advise us to go back to the point whence we started, as he fully knows that in that case there will be a fruitless loss of our valuable time and labor. He will direct the adjustment of the angle of the race at the point where we are. This is also the characteristic of the useful student. He will read an old author and will find out his exact position in the progress of thought. He will never propose to burn the book on the ground that it contains thoughts which are useless.

No thought is useless. Thoughts are means by which we attain our objects. The reader who denounces a bad thought does not know that a bad road is even capable of improvement and conversion into a good one. One thought is a road leading to another. Thus the reader will find that one thought which is the object today will be the means of a further object tomorrow. Thoughts will necessarily continue to be an endless series of means and objects in the, progress of humanity.

- Bhaktivinoda Thakur, The Bhagavata (here)

-Biography (here)

Cunning duplicity

Whilst relaxing in a nearby park the other day I observed a heron bird motionlessly poised in the shallows of a lake. As he effortlessly balanced on one leg like a great yogi, he seemed completely absorbed in silent meditation, aloof to the passers by and pigeons battling for scraps of bread. Seeking to become disinterested with the temporary thrills of this world and instead focusing on deeper more substantial spiritual experiences are the goals of those sincerely practicing yoga. At first one may have been misled into believing the herons show of control and sensory withdrawl were signs of advancement or yogic powers, but studied a little closer he will understand the mind of the bird. Although appearing detached and indifferent to the world, the heron is actually deeply meditating on his next catch by which he will enjoy and satisfy his taste for fish.

Unfortunately today we find many herod-like personalities dressed as yogis, priests, monks and many more. Whilst poising as spiritual leaders, renunciants, meditators or gurus, certain people are to found who, within, are a very different person from what their masquerade hides. Once, while traveling by train, I sat across table from a female religious leader dressed in full attire. As the journey commenced she smiled at her friend and produced a bottle of French wine, Bordeaux of course. Upon opening and smelling the cork they agreed that it would be a delightful travel. I reflected on the teachings of Bhagavad Gita, proclaiming that a leader must lead by exemplary behavior (click). As a great person acts, common men will follow. Considering the problems with alcohol in society, I felt sorry for the lack of responsibility from such a "spiritual leader". Many claim to be self controlled, yet within they contemplate sexual affairs, or they proudly meditate for 30 minutes a day, but then perform all nonsense for the remainder. This is the heron syndrome (click). Of course not all are cheaters, but one should learn to recognize the characteristics of one who is truly pure in motive.

In a Sanskrit dictionary I looked up a word baka; a hypocrite , cheat , rogue , the crane/heron being regarded as a bird of great cunning and deceit.

In the great histories of ancient India there is an account of Krishna, the supreme personality of godhead, and how he deals which such cheaters. Krishna appears at certain intervals in order to bring relief to pure personalities dedicated to his loving service, as well as to remove any unwanted burden from society. As his pastimes progress he seemingly grows like an ordinary child yet never ages beyond a fresh youth of 16 year appearance. When Krishna spoke the powerful philosophy of Bhagavad Gita (click), he was 125 years old, yet was moving with the grace of a youth, without the aid of a cane of walking frame.

So, one morning as Krishna was playing in the forest with his friends and their calves, they approached the river Yamuna. There they came across a terrifying sight, a huge heron like bird pounding its way towards them. This was Bakasura, a powerful yogi friend of the tyrannical ruler Kamsa. Bakasura, who by his yogic power, had assumed the form of a gigantic heron, represents this cunning duplicity or hypocrisy. He came there with the intention to kill Krishna and all his friends, just as he had killed countless other innocent victims. He was so large that he appeared like a mountain and with his sharp beak he tried to pierce the butter soft body of Krishna. Within a flash he gobbled up Krishna and swallowed him whole, much to the despair of Krishna's friends. Yet, because Krishna is the source of all spiritual energy, he felt like a burning fire within the throat of the demoniac child killer. Both the sun and fire have potential to severely burn, and they are just reflections of the potency of Krishna. Immediately Bakasura coughed out beautiful Krishna, who took hold of his beak in both hands and effortlessly bifurcated the monster, killing him instantly. For Krishna, God, his killing is as good and beneficial as his saving someone, so Bakasura was released from his sinful reactions and liberated.

Looking inwards we may well find that we also possess some of this hypocritical tendency. How often do we perform our activities, our prayers, meditations and hope that someone is becoming impressed by our show? Purity entails giving up all selfish motivations and offering everything to Krishna, complete self-giving. We are so fortunate that we can relish such activities of Krishna so that all heron-like impurities will be purged from our hearts and pure spiritual existence will once again be our natural position.

These pastimes and many more can be downloaded here, this pastime is within Krsna book.

Dream state

Whilst laying asleep at night, we may be transported to magical kingdoms or experience situations possibly completely different from our waking state. We may be chased by a tiger and fear for our life or we may be convinced that we are able to fly in the sky like an eagle. Yet, upon awakening we soon realize that our day to day life is quite different. We may not be the king and fortunately there is no tiger. Yet, dreams can be so powerful that they may completely govern the life of the dreamer.

A dream is often a reflection of what we have experienced whilst awake. For example if a man is a cloth merchant by profession, spending his days absorbed in business, then at night he may dream of such transactions, quoting prices as he talks in his sleep. The dream is a subtle reflection of the waking state, meaning it is confined to our subtle existence of mind, intelligence and false ego, themselves having no tangible physical dimensions.

The physical world around us, our bodies and our possessions are all made up from the denser, grosser aspect of material energy. Therefore, it is described that as well as the subtle body we possess a gross(bulky) body, comprised of earth, water, fire, air and ether. This is our physical frame.

Ancient teachings tell us that just as we have subtle dreams at night reflecting our day, similarly our day to day life is also a dream reflecting our pure spiritual existence. Beyond the subtle and gross bodies, we are the pure consciousness, or soul, which enlivens these bodies. As our night dream has no reality because it is temporary and illusory, our "daydream" is also temporary and based on the illusory misconception that we are these non-permanent bodies and that all connected to these bodies are ours. The "daydream" is just as fleeting as the night dream. One may last for a few hours whereas the other for several years, but they are both dream states for our actual spiritual identity. (click)

We are in this reflection of reality because we wanted to take the position of Krishna, God, as being the controller and enjoyer, forgetting our true nature as loving servants. A child may cry to his mother to give him the moon, yet will be satisfied when she gives him a mirror so that he may enjoy the reflection of the moon therein. We are like that crying child that have been given the reflection of reality to enjoy, and a dull perverted reflection at that. A reflection cannot be truly satisfying, as one cannot be satisfied with only a reflection of food. There is no real taste, nourishment or relief from hunger with the reflection, only the true substance can fulfill. If you throw a bone to a dog, he will run after it, but if you throw a bone to a lion, he will turn to see where from the bone has come. He is looking for the substance. We should not be like dogs chasing after the bone-like reflection of our real identity and spiritually substantial life.

When we are dreaming at night we may be influenced by an external sound. For example, whilst we sleep there may be a certain music playing within the room or a brass band passing outside which may force its way inside our dream and convince us the band is there in our dream world. The alarm may ring for some time, whilst within the dream we are wondering from where the noise is coming. If we focus on this new sound then it most likely will pull our consciousness out to its waking state.

So the same science is there for awakening our dormant spiritual consciousness. Dormant means sleeping. We are sleeping in the illusion of this material world, therefore the all merciful Krishna has descended in the form of his sweet holy name to reawaken us and transport us to the highest realms of pure love (click). Golokera prema dhana, hari nama sankirtan. The treasure of pure love has descended in the form of the congregational chanting of the names of Krishna. If we sincerely take to this chanting then these names will influence us now and fully awaken us, just like the brass band in the dream. And just like the band originating from outside the dreamstate, the sweet all powerful names of Krishna are not manifestations of this world but a pure gift from our real home. We can factually realize our spiritual identities now and engage in the highest service of love even whilst still within this material realm. We will awaken from our illusory slumber in ignorance. It is for this reason that merciful persons take this chanting out to the innocent who are unaware of the reality beyond their daydream. However, there will always be those who do not want to awaken, preferring to snooze for an endless span of lifetimes.

Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare

“‘The holy name of Krishna is transcendentally blissful. It bestows all spiritual benedictions, for it is Krishna Himself, the reservoir of all pleasure. Krishna’s name is complete, and it is the form of all transcendental mellows. It is not a material name under any condition, and it is no less powerful than Krishna Himself. Since Krishna’s name is not contaminated by the material qualities, there is no question of its being involved with maya. Krishna’s name is always liberated and spiritual; it is never conditioned by the laws of material nature. This is because the name of Krishna and Krishna Himself are identical.’

"O King, unless one is influenced by the energy of the Supreme Personality of Godhead, there is no meaning to the relationship of the pure soul in pure consciousness with the material body. That relationship is just like a dreamer's seeing his own body working."
Srimad Bhagavatam 2.9.1 (here)

Fire Sermon

Lord Buddha paints a vivid picture of the situation of our material sensual existence:

”The ear is on fire; sounds are on fire; the tongue is on fire; tastes are on fire; the body is on fire; things tangible are on fire; the mind is on fire; ideas are on fire; mind-consciousness is on fire; impressions received by the mind are on fire; and whatever sensation, pleasant, unpleasant, or indifferent, originates in dependence on impressions received by the mind, that also is on fire.

And with what are these on fire?

With the fire of passion, say I, with the fire of hatred, with the fire of infatuation; with birth, old age, death, sorrow, lamentation, misery, grief and despair are they on fire.”

For further points (click)

Everything from cows is beneficial

Fearless Yoga

jnana-vairagya-yuktena
bhakti-yogena yoginau
ksemaya pada-mulam me
pravisanty akuto-bhayam

The yogis, equipped with transcendental knowledge and renunciation and engaged in devotional service for their eternal benefit, take shelter of My lotus feet, and since I am the Lord, they are thus eligible to enter into the kingdom of Godhead without fear.

One who actually wants to be liberated from the entanglement of this material world and go back home, back to Godhead, is actually a mystic yogi. The words explicitly used here are yuktena bhakti-yogena. Those yogis, or mystics, who engage in devotional service are the first-class yogis. The first-class yogis, as described in Bhagavad Gita, are those who are constantly thinking of the Lord, the Supreme Personality of Godhead, Krishna (link). These yogis are not without knowledge and renunciation. To become a bhakti-yogi means to automatically attain knowledge and renunciation. That is the consequent result of bhakti-yoga. In the Bhagavatam, First Canto, Second Chapter (link), it is also confirmed that one who engages in the devotional service of Vasudeva, Krishna, has complete transcendental knowledge and renunciation, and there is no explanation for these attainments. Ahaituki—without reason, they come. Even if a person is completely illiterate, the transcendental knowledge of the scriptures is revealed unto him simply because of his engagement in devotional service. That is also stated in the Vedic literature. To anyone who has full faith in the Supreme Personality of Godhead and the spiritual master, all the import of the Vedic literatures is revealed. He does not have to seek separately; the yogis who engage in devotional service are full in knowledge and renunciation. If there is a lack of knowledge and renunciation, it is to be understood that one is not in full devotional service. The conclusion is that one cannot be sure of entrance into the spiritual realm—in either the impersonal brahmajyoti effulgence of the Lord or the Vaikuntha planets within that Brahman effulgence—unless he is surrendered unto the lotus feet of the Supreme Lord. The surrendered souls are called akuto-bhaya. They are doubtless and fearless, and their entrance into the spiritual kingdom is guaranteed.

Srimad Bhagavatam 3.25.43 (link)

Love and Reason

We do not mean to say that Reason is a foolish principle. On the contrary we do not find better admirers of Reason than our humble selves. We hold that man's superiority amongst all created beings consists in man's possessing the noble gift of Reason.

What we maintain is this, that independent of this noble principle there is another higher gift in man which goes by the name of Love. Reason helps Love to maintain its proper bounds in the Spiritual world. Love often tends to degrade itself by exercising its function on objects other then God and converts itself into lust for women, wine, meat and gold. Here Reason advises her to rise higher till she reaches her proper sphere above.

Thus we find that the object of Reason is to help Love and not to create it. Reason may be properly styled as the servant of Love and must always be subject to her in all her hopes, aspirations, and holy works.

The Rationalist on the contrary considers Reason as all and all! This is a degradation of humanity! The progressive Rationalist, on the other hand, believes in the principle of love, but attempts to make her the maid-servant of Reason! This is another error! He makes spiritual love sometimes a prisoner in the jails of Reason! Love wants to soar on her spiritual wings to a realm where the Jailer (Reason) cannot go and the latter is sure to tie up her wings for fear lest she goes to an unworthy place!

Love utters sounds of a spiritual character peculiar to herself, but Reason, having no pervious experience of it, mistakes it for a disease and administers medicine for her cure!! Thus it is that the natural strength of the Queen of our Soul is crippled by artificial administration of the dry principle of Reason and she rests in us as if a bird taken in a cage! Oh! What a havoc doth Reason commit by abuse of his power. Oh! Shame to the Rationalist! God help the man!!

Theist take care of those amongst you who mix with you only by assuming the name of Theist but are in fact Rationalists of a very dry character. They are divisible into two classes vis. the designing and the dupes. The designing Theist is he who is in fact a Rationalist but by assuming the name of Theist wants to degrade the sincere by his bad influence. He that calls himself a Theist in order to get rid of the name of Rationalist but still holds Love in subjection to Reason is a dupe because he is unable to find out his own position. The sincere Theist should however take care of both of them and preserve the sovereignty of Love over Reason and his comrades.

Ghengis Khan and his hawk

One morning Genghis Khan, the great king and warrior, rode out into the woods to have a day's sport. Many of his friends were with him. They rode out gayly, carrying their bows and arrows. Behind them came the servants with the hounds.

It was a merry hunting party. The woods rang with their shouts and laughter. They expected to carry much game home in the evening.

On the king's wrist sat his favorite hawk, for in those days hawks were trained to hunt. At a word from their masters they would fly high up into the air, and look around for prey. If they chanced to see a deer or a rabbit, they would swoop down upon it swift as any arrow.

All day long Genghis Khan and his huntsmen rode through the woods. But they did not find as much game as they expected.

Toward evening they started for home. The king had often ridden through the woods, and he knew all the paths. So while the rest of the party took the nearest way, he went by a longer road through a valley between two mountains.

The day had been warm, and the king was very thirsty. His pet hawk left his wrist and flown away. It would be sure to find its way home.

The king rode slowly along. He had once seen a spring of clear water near this pathway. If he could only find it now! But the hot days of summer had dried up all the mountain brooks.

At last, to his joy, he saw some water trickling down over the edge of a rock. He knew that there was a spring farther up. In the wet season, a swift stream of water always poured down here; but now it came only one drop at a time.

The king leaped from his horse. He took a little silver cup from his hunting bag. He held it so as to catch the slowly falling drops.

It took a long time to fill the cup; and the king was so thirsty that he could hardly wait. At last it was nearly full. He put the cup to his lips, and was about to drink.

All at once there was a whirring sound in the air, and the cup was knocked from his hands. The water was all spilled upon the ground.

The king looked up to see who had done this thing. It was his pet hawk.

The hawk flew back and forth a few times, and then alighted among the rocks by the spring.

The king picked up the cup, and again held it to catch the trickling drops.

This time he did not wait so long. When the cup was half full, he lifted it toward his mouth. But before it had touched his lips, the hawk swooped down again, and knocked it from his hands.

And now the king began to grow angry. He tried again, and for the third time the hawk kept him from drinking.

The king was now very angry indeed.

"How do you dare to act so?" he cried. "If I had you in my hands, I would wring your neck!"

Then he filled his cup again. But before he tried to drink, he drew his sword.

"Now, Sir Hawk," he said, "that is the last time."

He had hardly spoken before the hawk swooped down and knocked the cup from his hand. But the king was looking for this. With a quick sweep of the sword he struck the bird as it passed.

The next moment the poor hawk lay bleeding and dying at its master's feet.

"That is what you get for your pains," said Genghis Khan. But when he looked for his cup, he found that it had fallen between two rocks, where he could not reach it.

"At any rate, I will have a drink from that spring," he said to himself.

With that he began to climb the steep bank to the place from which the water trickled. It was hard work, and the higher he climbed, the thirstier he became.

At last he reached the place. There indeed was a pool of water; but what was that lying in the pool, and almost filling it? It was a huge, dead snake of the most poisonous kind.

The king stopped. He forgot his thirst. He thought only of the poor dead bird lying on the ground below him.

"The hawk saved my life!" he cried, "and how did I repay him? He was my best friend, and I have killed him." He clambered down the bank. He took the bird up gently, and laid it in his hunting bag. Then he mounted his horse and rode swiftly home. He said to himself,

"I have learned a sad lesson today, and that is, never to do anything in anger."

Your Ever Well Wisher- Part 1

What is real happiness? Part 2

Previously we mentioned that true lasting happiness cannot be found within the limits of our temporary material activities. Although one may be convinced that an oasis exists in the desert, as he runs madly after it desperate for relief, the oasis always remains unobtainable, for it is only an hallucinatory mirage. Similarly, seeking real happiness through material means will always prove baffling and inaccessible, yet true happiness does exist just as water also does, one only has to know where to find it.

According to the Bhagavad Gita, as the eternal soul, we have a natural prerogative for eternal, ever-increasing happiness. The soul is a spiritual element characterized by being eternal, fully cognizant and full of bliss. In Sanskrit these qualities are termed sat-cit-ananda. Ananda refers to the blissful aspect of spirit, or the limitless happiness of pure love. Love is the very essence of the soul and through exchanges of love one can access deeper realms of joy. The foundation for loving exchanges is that, as individuals, we possess the ability to express our love through action. Love can be understood to be a verb, a doing word. Performing acts to please the beloved is far more substantial and fulfilling that simply giving word gestures or exploiting one another for sense gratification. There is a story of a soldier, courageously rescued by his friend during a fierce battle of WW2. For the rest of his life a day never passed without him remembering his friend, whilst at the same time he never once remembered the French prostitute he had many times slept with. Exchanges of love are far superior to exchanges of lust.

In fact, for obtaining relationships on this level some are willing to sacrifice everything else. Another story tells of a king who possessed untold wealth and facilities, yet he was the only one there to enjoy it all. One day as he was feeling morose amidst all his unsharable opulence, a tiny bird flew in and landed on his hand. Immediately the king was prepared to renounce his kingdom in exchange for friendship with the bird. Therefore, as the whole world madly rushes on in pursuit of wealth and possessions, we must check to see if we are concurrently developing our loving dealings.

But does increasing material facilities actually augment our happiness? Surveys have shown that although countries like USA are leading the world in how to enjoy materially, they also have the highest suicide and drug abuse statistics. In contrast, Bangladesh, whilst one of the poorest countries, showed that their people were deeply content and happy. Even though without the wealth of the west, still they possess a greater wealth of spiritual knowledge, a happiness born of deeper values and exchanges. One great personality, Sri Prahlada, once said that if you really want to be happy, then stop trying to be happy in this world. The intelligent therefore seek happiness through spiritual connections and spiritual engagements. Jesus also exclaimed that this life is like a bridge with which we should cross over to the spiritual side, not that we should build upon this bridge and try and enjoy.

In Sanskrit true happiness is characterized by being ever-increasingly unlimited. Ramante yogino'nante satyanande cid-atmani (click). Spiritual happiness is by nature unlimited, unrestricted and without conditions. The soul is only limited at present by this clumsy tabernacle of a body. Only in activities corresponding to our spiritual nature can we find real happiness, nityananda, eternal bliss. Therefore if we can utilize this body for our spiritual development then we will receive boundless joy. By understanding who we are and from where we have come, we will know what is our blissful heritage.

Many great teachers have explained that the soul is part and parcel of Krishna, the supreme personality of Godhead (click). Krishna is the absolute truth, the origin of all, and therefore the proprietor of all. Consequently he is the supreme enjoyer. Everything else, including us, are the enjoyed. Krishna is known as the reservoir of unlimited pleasure, and if we align ourselves with Krishna's desire then we dive deeply into that reservoir. The hand is a part of the body having it's own specific functions, but if it tries to enjoy a cake independently without supplying it to the stomach, only disappointment will be felt. However, if the hand gives the cake to the stomach, then it will be happy, nourished and strong. Similarly, if we aim to bring happiness to Krishna through our thoughts, words and deeds, then we will naturally relish unlimited joy. Love means to satisfy Krishna, whereas lust means to selfishly try to satisfy only ourselves (click). One brings eternal happiness and unlimited love, the other only frustration and suffering.

We start to please Krishna by always remembering him through chanting his names and by molding our lives so that we can realize our spiritual love with Krishna. Then we naturally want to help others to also come to that blissful love. In fact, true spiritual practitioners feel great pain and unhappiness upon seeing others bereft of pure love and consequently suffering. Therefore they sacrifice for the welfare and upliftment of others. This pleases Krishna the most and brings the highest happiness to the soul. Whether in great physical pain or whilst tolerating cancerous death, a true spiritual person will never exchange their position for anything of this material world, for they are tasting a happiness known only to those who know and love Krishna.

"Of all the living entities who have accepted material bodies in this world, one who has been awarded this human form should not work hard day and night simply for sense gratification, which is available even for dogs and hogs that eat stool. One should engage in penance and austerity to attain the divine position of devotional service. By such activity, one's heart is purified, and when one attains this position, he attains eternal, blissful life, which is transcendental to material happiness and which continues forever."
Srimad Bhagavatam 5.5.1(click)

Jesus: "Let no flesh meat enter your mouths"

The Gospel of the Nazarenes

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What is real happiness? Part 1

Everyone wants to be happy. Whether one be a European, American, African, Jew, Christian or whatever, still happiness is sought by all. We endeavor to cultivate those activities or situations which bring us pleasure, and conversely try to avoid unpleasant things. Of course, happiness is relative and what may be happiness for one may be poison for another. Each species has a certain standard of happiness it may hanker for, and what is happiness for a human is different than that of a pig. At least it should be.

The ancient teachings of the Bhagavad Gita explain that basically there are two types of happiness, one being material and the other spiritual. The former is the general pursuit of this world, whereas the latter is a mystery to many, but a truth to a few fortunate persons.

Material happiness is pleasure derived from stimulation of the body through the senses, having the mind as their hub. Someone may stimulate the tongue with some palatable foods or the ears with their preferred music. One may derive his happiness from sporting activities, whilst another through use of intoxicants. However, the problem with such bodily pleasures is that they are limited and temporary. As the body is temporary, so any happiness derived through it's stimulation is also temporary. Whilst performing our activities we become attached to those situations which bring us pleasure, yet they must come to an end at some point, ultimately being completely lost at the time of death. Such happiness is therefore a source of unhappiness. Whether it be a romance with a loved one or a vacation from work, we wish it could last forever, yet when our partner dies or the holiday is over, it often bring us great pain or remorse. Material happiness is always accompanied by it's converse in the shape of distress within this world of duality. They are two sides of the same coin, we can not have one without the other. To bathe in cold water during the scorching summer brings great relief and refreshment, yet in the freezing wintertime it is, for most, a terrible experience.

Some believe that sex life is the highest form of happiness, but if this were the case then the prostitute would be the most joyful person. However, they are generally the most unhappy and frustrated with their sex life, and if one contracts one of the numerous diseases through sex, then suffering is the only outcome. Even unexpected pregnancy often leads one to reconsider whether it was all worth it, not to mention if abortion of the unprotected child is opted for, as this is said to be one of the most cruelest and sinful acts, bringing only future suffering.

Relief from an unpleasant or disturbing situation is often taken to be happiness. We may be hungry and find happiness from filling our bellies, or through erotic acts we may find relief from sexual frustration. We may even think "As soon as I pay off my debts or get money, then I will be happy". However, in the true sense this is not real happiness but a mitigation from some frustration. Whether it be one's own body or mind giving some difficulty such as toothache or depression; or from another living entity such as a mosquito; or from natural disturbances such as rain or drought, this world is full of unpleasant situations. To find relief from these disturbances does not necessarily mean that one has found happiness, one has simply removed a disturbance. In fact, material happiness is compared to attempting to quench one's thirst with a single drop of water when one is in the desert. Certainly more than a drop is required if one is dehydrated.

Another example is of a medieval torture practice whereby the victim is held under water just until he would die and then brought up for air. Upon drinking that desperately needed air the victim thinks, "Oh, how wonderful and sweet, now I am fine." However, immediately he is thrust again under water for repeated pain. Relief from frustration is not actual happiness.

All of the pleasures of this world have been regurgitated for countless centuries that they are like finding a piece of chewing gum under your desk and thinking that you may find some joy in eating it, chewing what so many have already chewed. So many have tried to enjoy with these temporary facilities, yet many have realized the futility and sought to deepen their existence and experience on levels of permanent and ever increasing happiness. In fact it is said that only two persons are happy in this world; the self realized soul engaged in spiritual acts, and the foolish person oblivious to the consequences of his activities.

Only when we know what is our actual identity beyond these temporary bodies will we understand what is our real happiness and where to find it.

To be continued........

An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kuntī, such pleasures have a beginning and an end, and so the wise man does not delight in them. Bhagavad Gita 5.22

There is a story of identical twins.

One was a hope-filled optimist. "Everything is coming up roses!" he would say. The other twin was a sad and hopeless pessimist. He thought that Murphy, as in Murphy's Law, was an optimist. The worried parents of the boys brought them to the local psychologist.

He suggested to the parents a plan to balance the twins personalities.

"On their next birthday, put them in separate rooms to open their gifts. Give the pessimist the best toys you can afford, and give the optimist a box of manure."

The parents followed these instructions and carefully observed the results.

When they peeked in on the pessimist, they heard him audibly complaining,

"I don't like the color of this computer . . I'll bet this calculator will break . . . I don't like the game . . . I know someone who's got a bigger toy car than this . . ."

Tiptoeing across the corridor, the parents peeked in and saw their little optimist gleefully throwing the manure up in the air. He was giggling.

"You can't fool me! Where there's this much manure, there's got to be a pony!"

Something like a lizard

I was thinking of how we are something like lizards. Please don't take offense, I don't mean in looks, but in the way they lay in the sun during the morning hours in order to energize themselves. This is vital for the cold blooded lizard for he is completely dependent on such solar empowerment, as are many other species. After the long cold night, especially in the desert, the warm sun offers a much needed recharge.

Similarly, for those who are serious about practicing spiritual life, they need to each day bathe in the pure spiritual vibrations of prayer, meditation, scripture or whatever is recommended to recharge them for the day ahead. Personally I find that by fixing my mind on the sacred sound of the mahamantra Hare Krishna, as well as absorbing myself in such philosophical masterpieces as Bhagavad Gita As it is and Srimad Bhagavatam, then I obtain this necessary recharge. Whilst we are living in this material world we must inoculate ourselves from the negative effects of its touch. Dealing with so many people, situations and problems, if we do not regularly bathe in the rays of spiritual energy, then we will fall victim to material contamination.

As Krishna's names and his teachings in the Gita and Bhagavatam are all on the absolute spiritual platform then by hearing them and reciting them one gets direct association with Krishna, the all-attractive origin of all opulence. Krishna means the most beautiful, and Hare means the energy of pure love. Now that is good association!! Krishna means the absolute truth, that from which everything has come, the super consciousness. Other traditions may have other names to address this supreme personality of godhead, and that is perfectly good. All we need to do is chant.

Krishna is compared to the sun, and this material illusion(maya) to darkness. Where there is sunlight, there cannot be darkness. As the first rays of the morning sun dissipate darkness and eradicate fear of thieves and rogues, similarly just a glimpse of the pure name of Krishna is sufficient to remove the darkness of our ignorance and relieve us of our negative tendencies.

Similarly the Srimad Bhagavatam, a great spiritual treasure, is also compared to the sun that has arisen giving light to persons who have lost their vision to the dense darkness of ignorance.

Why not take advantage and bathe ourselves in the invigorating warmth of Krishna, Krishna's names and his teachings. There is no need for sunblock before the Krishna-sun as it is this spiritual practice that actually protects us from the burning flames of material existence.

Please chant..

Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare

Body in Krsna Consciousness and Iron in Fire

The spiritual body is developed through the practice of Krishna consciousness. This material body is spiritualized by this bhakti‑yoga process. If you place an iron within fire, the iron becomes so hot that it also becomes fiery. When the iron is red hot, it acquires all the qualities of fire. If you touch something with that iron, that iron will act as fire. Similarly, although this body is material, it can become spiritualized through Krishna consciousness and act as spirit.

Path of Perfection (pg 4)- Srila Prabhupada

Fire and wood

A nice example is given to illustrate the different characteristics of the body and soul.

Fire, which burns and illuminates, is always different from that which is burned for illumination. It may be said, however, that fire is present in an unmanifest form within wood. Similarly, in the conditioned life of ignorance, the spirit soul is present, though unmanifest, within the body. The enlightened condition of the living entity can be compared to the act of arousing fire within wood. Just as fire quickly burns wood to ashes, similarly the spirit soul, when enlightened, burns to ashes the darkness of ignorance. We are conscious of the body; therefore it may be said that the body is illuminated by consciousness, which is the energy, or symptom, of the spirit soul. Identifying the body and soul as one is just as foolish as considering fire and wood to be the same. In both cases, the intimate circumstantial connection between fire and wood or between the soul and the body does not alter the fact that fire is different from wood or that the soul is always different from the body.
Taken from Jaiva Dharma by Srila Bhaktivinode Thakur


Interestingly, the spirit soul is often compared to being a spark of the original fire, Krishna. A spark naturally possesses the same qualities as it's source, the roaring fire, all be it in a much reduced proportion. It can therefore burn and give some glow. Similarly, as the soul, we possess the same qualities of eternality, full consciousness and ecstatic bliss as Krishna, as well as many more of his amazing qualities, but just in a proportionate quantity. As long as the spark remains within the fire it will retain it's full manifestation of firey potency. Yet, if the spark leaps out of the fire, becoming disconnected, then it quickly loses it's power to burn and give light. Whilst we are engaged in the fire of service to please Krishna, our original flame, through chanting his names and helping others to also benefit, then we can also fully manifest our divine qualities. However, when the soul turns away from his spiritual reality and becomes engrossed in temporary pursuits, then he becomes like the spark that has separated and fallen into water. It appears that there is no soul or that the spark has become extinguished, even though Bhagavad Gita explains that the soul is eternal and indestructible (click). If though, by great fortune, one comes in contact with the original fire of Krishna, then once again the dormant flame within starts to burn, simultaneously scorching away all negativity and dirt from the heart.

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Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare

Suffering

The whole world is suffering for want of knowledge. The present civilization is animal civilization. They do not know anything beyond eating, sleeping, mating and defending. That's all. This is animal civilization. Animal does not know beyond these four principles of life: eating, sleeping, mating and defending. That's all.

Human life is meant for something else: "What I am? What is God? What is my relation with God? What is this material world? Why I am here? Where I have to go next?" So many things one has to learn. Athato brahma-jijnasa. This is human life. Not that eat and sleep and have sex life and die someday like cats and dogs. Therefore, there is need of acaryas, teachers, for propagating spiritual knowledge, Krsna consciousness.

Srila Prabhupada speaking on the occasion of the appearance of Srila Bhaktivinode Thakura, September 23, 1969