The ‘Real’ World

The Vedic scriptures offer a variety of enchanting accounts describing the nature of the metaphysical world. In that realm, every step is a dance, every word is a song, every action is motivated by pure love, and the atmosphere is infused with ever-increasing transcendental happiness. Sounds good... maybe too good. Of course, skeptics may posit that such ideas are embraced by escapists desperately seeking solace from the immediate aches and pains of life. Could such descriptions be ethereal concepts formulated to distract us from the ‘real’ world? Are they simply fairytale accounts which constitute nothing more than childish, naïve, wishful thinking?

Once, when asked whether the guru knows everything, Srila Prabhupada replied to the affirmative. The reporter proceeded to quiz the swami on the number of windows in the Empire State Building. Srila Prabhupada gravely looked back at the reporter and countered – “how many drops of water in a mirage?” Amidst constant change, can we identify anything to be really real? Although not illusory, nobody can deny the temporality of this world. For this reason, Vedic scriptures describe this physical world as unreal - although it can be perceived by our human senses, it is constantly changing and has no endurance in the context of eternity.

The Bhagavad-gita offers a revolutionary worldview, stating that far from the spiritual world being a distraction, the actuality is that the material physical world is a distraction. To live in reality means to be fully conscious and aware of one’s identity, purpose and true home. As spiritual beings, we are not residents of London, Leicester or Leeds, but rather residents of the spiritual world. No doubt, one must attend to the immediate demands, pressures and responsibilities of life, lest we become dysfunctional non-entities in this world. However, one would do well to avoid becoming overly engrossed and captivated by the changing fashions, constant conflicts and temporal affairs of worldly life. As a wise spiritualist once quipped “don’t take the illusion too seriously!”

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Tolerate happiness?

As our Air India Flight 002 descended on Heathrow airport, the pilot welcomed us to London, announced the local time, and finally revealed the weather was ‘overcast’. Surprise surprise! A verse from Bhagavad-gita came to mind, comparing feelings of happiness and distress to the constant changes of season. Just as winter comes and goes, reappearing the following year, the fluctuations of happiness and distress are just as temporary, meaning one should tolerate them and remain equipoised. I paused to think... the spiritualist has to tolerate happiness. That sounds strange. OK, you tolerate insult and criticism, reversals in the world, misfortunes of life – but why would you have to tolerate happiness? Is that feeling of happiness not the very essence of our existence?

On my recent trip to India I went to purchase some cloth for the monks back home. I came across one wholesaler and asked the cost for 60 metres of cloth, at which the shopkeeper assertively replied “5000 rupees.” My internal calculator immediately began crunching the numbers and I realized he was asking for something in the region of £70. That’s dirt cheap I thought! It would probably cost triple that price in London! I was about to dive into my pocket and enthusiastically seal the deal when I remembered the golden rule of shopping in India – the actual price is usually around half the price they quote initially. As I haggled and debated, threatening to take my custom elsewhere, the shopkeeper relented and came down to 3000 rupees. Good deal! Although the first price seemed amazing, there was room for much better.

Similarly, as one takes to the path of spirituality, various forms of material happiness and pleasure entice one on the way. Such temptations, in the form of fame, adoration, material opulence and feelings of superiority, can attract our attention and indulge our minds. However, one must tolerate such allurements, sincerely striving on for the real fruits of spirituality, knowing such temporal delights to be miniscule in comparison to the spiritual happiness derived from the development of pure consciousness. Whilst our intrinsic nature is to be fully happy, that happiness is spiritual happiness. Forms of material happiness which present themselves in front of us must be tolerated, lest we grab the shadow and miss the substance.

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Bhagavad-gita in A.C.R.O.N.Y.M

Eminent scholars, scientists and philosophers have recognised the profound wisdom and insight that the Bhagavad-gita offers. Henry David Thoreau once commented, “In the morning I bathe my intellect in the stupendous and cosmogonal philosophy of the Bhagavad-gita, in comparison with which our modern world and its literature seem puny and insignificant.”

What follows is a humble attempt to present a chapter-by-chapter acronym overview of the Bhagavad-gita. My aim was not to draw out every single philosophical point, but rather to highlight key concepts in each chapter. Hopefully this overview will assist readers in understanding the flow, context and practical application of these timeless spiritual teachings. This ancient conversation is one of the most logical and comprehensive philosophical presentations I have ever come across, and I would encourage readers to invest some time in scrutinizing the Bhagavad-gita As It Is, translated by A.C. Bhaktivedanta Swami Prabhupada.

This overview may also assist teachers of the Bhagavad-gita in their attempts to share this wisdom with others. Above all, I undertook this exercise for my own spiritual development with the sincere hope that someday I will genuinely live these teachings.

The overview can be accessed at:

http://sutapamonk.blogspot.com/p/bhagavad-gita.html

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The Dancing God

Frederick Nietzsche is famous for his audacious proclamation “God is Dead”. Interestingly, the German philosopher did say something further, albeit in jest. Walter Kaufman translates Nietzsche’s quip - “I should believe only in a God who understood how to dance.” Clearly, the philosopher had a particular picture of God in his mind’s eye. Nowadays I use the word ‘God’ with great caution, not knowing exactly what kind images it conjures up. As one philosopher noted, “if God had a house on earth, people would probably break his windows.”

Maybe Nietzsche thought of God as a ruthless judge; the grim old man who sits on a high chair and hurls down thunderbolts every time someone deviates. Maybe he thought of God as an ego-maniac; the attention seeker who needs to be at the centre of everything, harboring a deep fear that someone somewhere is having a good time without him. Maybe he thought of God as an emotionless and irrelevant energy, disinterested in the people and devoid of reciprocal relationships. Maybe he thought of God as a mythological creation of the power hungry elite, used to keep the masses in line and maintain the status quo.

Ancient Sanskrit texts describe Krishna as “Raso vai sah” – the very embodiment of affectionate relationships, loving relish, and transcendental sweetness. I was just in Vrindavana, the place which is famous for its sacred spots where Krishna danced with His most confidential devotees in the dead of the night. Now I am in Mayapur, West Bengal, the ancient town where Krishna advented himself 500 years ago as Caitanya Mahaprabhu. Caitanya was renowned as nataraja, the “great dancer” who loudly chanted and danced through the streets in spontaneous unbounded spiritual love. The extraordinary revelation is that God is a person who is full of color, character and bliss. He knows how to have a good time, and is much more interested in relishing the sweetness of love, than the regulated worship of those who approach Him in awe and reverence.

pic above: Caitanya and his brother Nityananda dance in spiritual happiness

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Spirit + Ritual = Spiritual

Some 4,000 miles away from London, I am currently in the ancient and holy town of Vrindavana. Krishna, the speaker of Bhagavad-gita, roamed these lands over 5000 years ago. From the external point of view there seems to be widespread poverty and decrepit infrastructure, but from the spiritual point of view this town is thriving. Crowds of pilgrims, bustling temples, lavish worship and constant devotional chanting fills the air at all hours. A visitor, however, challenged me with a thought-provoking inquiry. Why spend so much money on flowers, dresses and golden ornaments for elaborate temple worship? Wouldn’t God be happier if we spent that money on helping the poverty stricken? Is God pleased when we offer Him sumptuous feasts while thousands of malnutritioned individuals lie on the temple doorstep? Are we satisfied in building huge ornate marble temples while orphaned children suffer in makeshift shanty towns? Have we become so interested in our own spiritual wellbeing that we’ve lost touch with the ‘real’ world?

Religious worship is aimed at reviving our dormant relationship with the Divine. These acts of worship are not simply token deeds, but thoughtful activities meant to invoke a sense of awareness and personal relationship with God. While we are impersonal and insensitive toward the Divine, it is very difficult to be personal and sensitive toward the multitude of living beings around us. Scriptures do state that one who simply performs ritual worship, but does not work to alleviate the sufferings of others is a neophyte and elementary practitioner. However, that does not deem ritual worship void. Performed in the proper spirit, such rituals invoke a deep spiritual vision, where one becomes sensitive to everything in the universe, seeing different creations as part of the Divine. On that level, the spiritualist feels the sufferings of others as his own suffering, and dedicates his life for their upliftment.

The ultimate welfare work is to reconnect people back to their spiritual nature. It is this disconnect which is the root problem in our modern civilisation. A spiritually ‘connected’ individual can effectively benefit humanity by simultaneously serving the needs of the body, mind and soul. We may serve others without seeing any need for a God in the picture, but such efforts may not be as comprehensive and lasting as we would like. Time, energy and resource spent in strengthening our personal connection with the Divine will ultimately benefit the entire world in a very tangible and practical way.

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Rolling Stones

This month has been an interesting one to say the least. While I’ve been ‘off the grid’ with regards to the e-world, I’ve been very much ‘on the grid’ in terms of the real world. Along with my good friends Sundara and Vicaru, we embarked on a month-long project to share the ancient wisdom literature of the Vedas with as many people as possible. The rough route - London - Norwich - Birmingham - Manchester - Sheffield - Nottingham - Leicester - Northampton - London. We clocked around 1600 miles in just over 3 weeks (that’s the distance to Moscow, Russia!)

Although the temperatures were cold (-10 at one point), the wonderful experiences and interactions with different individuals warmed my heart. The purpose was to share wisdom with others, but at the end of each day I felt as though it was me who was learning so much from them! Even though many of them had not read into the Vedas, their insights, personalities and ways of living were so reminiscent of those teachings. The opportunity to travel to far-flung places and meet so many interesting individuals from diverse backgrounds is undoubtedly a priceless one.

One of the best perks of being a monk is this freedom to “keep the wheels turning”. In fact, ancient scriptures enjoin it as the duty of renunciates to keep traveling, lest they become attached and entangled in temporal situations. To this day, itinerants in India are careful not to even sleep under the same tree for two nights in a row. We come into this world empty, we leave empty, and in the middle we must be cautious to remain unattached. This world, after all, is just like an airport transit lounge... and baggage restrictions are extremely strict.

Speaking of airports, on Tuesday I fly to India for a month of reflection, introspection and spiritual retreat. The travels continue. As they say, a rolling stone gathers no moss...

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Humble Pie

“Sorry” is a feared word. It’s extremely difficult to utter, but tremendously powerful when we do. In a recent disagreement with someone I reflected on my attitude and approach. Even if I was right, was it progressive to just fight my corner and maintain my doggedness? Sometimes, to take the humble position, to say sorry and accept the arguments of someone else, to concede despite being convinced that you’re right, has an incredible effect.

On a personal level it can create a sense of detachment within you which feels surprisingly liberating. You can move on in life without having the issue constantly haunt your consciousness. On a relationship level it can do wonders to improve the depth of your interaction with others. You demonstrate that you care more about the person than the issue, which ultimately builds love and trust in your relationships. And ironically, even with regards to the issue itself, it takes the whole interaction to a more spiritual level. “Opposing parties” begin to appreciate that you’re not simply out to defeat them but that you are actually interested in the wellbeing of all involved – this removes ego and pride from the situation, and opens up the door for real solutions.

To take the humble position and say sorry is not some mindless reaction opposed to rationale and intelligence. By taking that position you allow yourself to grow from a situation rather than stagnating and frustrating yourself which will ultimately lead to degradation of your own consciousness. No doubt, there are situations when we have to stand up and maintain our resolve that “this is wrong”. But on balance, we tend to gravitate to this position more often than not, saving the humbling times for when we are outright wrong. Maybe taking the humble position and saying sorry is becoming a lost art.

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Soft, cozy beds

My alarm went off at 3.45am this morning. It was cold… I was tired… and I had a hard decision to make. Luckily there are no soft cozy beds in our monastery, just simple mats on floors. I finally decided to jump out of my sleeping bag and scramble into the shower. As usual, I felt fine 20 minutes later. Bad habits, they say, are just like soft cozy beds - very easy to get into, but extremely difficult to get out of. Good habits, on the other hand, are extremely difficult to form but very easy to lose.

This month is all about developing good habits. In the ancient spiritual culture of the Vedas, this period around October/November was earmarked as a particularly powerful and sacred time. Any spiritual activity performed in this “month of Kartik” renders extra benefit and reward. Just as Christmas sales coax old customers back and simultaneously attract new buyers to jump on board, this month could also be entitled a ‘spiritual sale’. Practitioners make vows to immerse themselves and make extra commitments in their spiritual endeavours. It’s a month in which we break out of the routine, and try to do something extra.

Modern self help gurus talk about the “30 day trial”. This is the idea that if you change something in your life, and continue it through for 30 days, it actually becomes a habit. The ancient sages also had this insight. Maybe it’s not just about what we can spiritually obtain from this month, but rather the changes we can make this month that will carry us forward for the next year. As humans, change is something we don’t always handle very well. Slowly but surely, however, we have to chip away at all those bad habits and develop saintly character, culture and lifestyle. Spiritual practice then becomes easy and natural.

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