Output of the India Years (MPI 50)

Project manager profile in 2007.

As I've worked further towards a synthesis of my experiences and accumulated skills from over the years in Hindu and Buddhist circles, it's clear that with sufficient abstraction all scenarios and their dynamics can be pooled into a symmetric set of multi-field expediency, also in diverse business and technology contexts.

Engaged in diverse projects in diverse groups, the unifying environment across the board has been one of intense focus and dedication to improving and perfecting one's accomplishments, while acting a carefully tailored frame of mind. When you do things for a holy purpose and it reflects on your entire existential status, motivation for getting the job done properly and thoroughly is naturally available. Moreover, when you are meticulous with every emerging detail, things tend to get done very efficiently.

Here's how the net total reads when distilled into additions to my professional CV, and you are allowed to tell me to shove it because I'm so full of it. In my world, everything is in perpetual beta regardless. [People interested in networking can look me up with the full CV at LinkedIn.]

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Form = Emptiness and the
Meaning of Three Fingers

Summary and Specialties

I have a long and solid background in Hindu, Buddhist and Oriental studies and associated meditative and cultivation disciplines, along with parallel research into psychology and general-purpose applications of their diverse methodologies, also in business and technological environments.

On the creative and alternative side, I have a definite personal and professional interest in deep aesthetics, expressive photography and innovative media, ayurveda and natural medicine, activism for good causes, and a general love for symmetry fueled by all these years.

Language skills: Native fluency in Finnish and English, major French and English with minor Swedish at school, good modern/classical Bengali, practical Hindi, philosophical Sanskrit and Pali interpretation, working  knowledge of several other Indic, Nordic and Romance languages and related writing systems.

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My early years with the Hare Krishnas, all the ding-ding notwithstanding, did provide me with a very useful and versatile environment for developing diverse skills and accumulating valuable experience on several fields. "Service is good for you", they say for karma-yoga. Even while the basic intention of the said service is of course to advance development of inner virtue, it's hard to escape the practical market realities in sales and missionary work.

ISKCON: Sales / Marketing / Communication / Technology
Religious Institutions industry, Marketing and Advertising industry
June 1995 – January 2000 (4 years 8 months)

Bhaktivedanta Book Trust International: Book and CD sales, direct marketing. Sales team leader, trainer, manager and cashier (1999), sales accounting, . Personal rapid marketing to diverse age and industry target groups. implementation of innovative direct consumer cold lead sales strategies for fast sales results for groups and other high-yield audience connectivity scenarios.

Library and store bulk sales, event sales booth presentations, sales material arrangements and stock control. Customer follow-up and ethical sales development for customer post-sale satisfaction and returning business, internal law and organizational structures. Projections for on-road stocks with overhead for unexpected sales on the basis of past sales volume by season, location, team members, and revenue requirements.

Dramatic highlight from diverse
more and less strange projects

Department and project leadership, talks and lectures, congregation expansion models, cell group organization, education and consultation,  audio archive organization and source material networking, community management and conflict resolution, event organization and promotion, periodic internal upskilling in management and sales seminars, scalable on-road and large catering cooking and organization skills, dramas and scripts.

Poster/brochure design, prepress and promo material printing, e-communication, Internet, Telnet and BBS systems, textual research and language studies, personal web projects and other computer work. Communication and coordination across heavily hierarchical and often archaic multi-level managerial and advisory structures in national and global scope; success in a highly demanding environment.

Modeling and implementation of philosophical and operative formulas in practical contexts; mental training and discipline to sustain functionally desirable perspectives across environments. Deep philosophical research on practical and metaphysical causation, causal chains and causal combinatorics, and derived practical projections and mental projection models.

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The second related entry is a combination of web freelance work and involvement in the diverse aspects of Swami B.V. Narayana's international movement and related websites, publishing, propaganda, and congregational work.

Freelance / GVS: Developer / Designer / Promoter / Organizer
Information Technology and Services industry, Publishing industry
June 1999 – January 2002 (2 years 8 months)

International Ali Baba
of Propaganda Work

Freelance: Small/medium business websites, basic eCommerce solutions, CMS customization and simple custom CMS prototyping and deployment, brochure sites and home pages, graphics and content production, web software modification, CMS and publishing systems testing and deployment, miscellaneous scripts and utilities, personal and volunteer NGO website projects. Self-directed learning through tutorials, manuals and professional collaboration.

GVS: Desktop publishing, translation and editing, brochures and promotion, general prepress work and on-demand click-print mass publishing, community management, event organization, lectures and seminars, tutorials and study materials preparation and production, audio archival and associated online resources, e-book library compilation, organization and material production, promotional writing, miscellaneous research, resource sites and general propaganda strategy.

Collaboration and pioneer work with Gaudiya Vedanta Publications in editing, layout, custom fonts and general prepress, parallel with independent startup publishing, distribution and sales models and trials. International Gaudiya Vedanta Society congregational organization, engagement continuity cultivation, market expansion strategy and public representation. International networking and strategic think-tanking for exchange of ideas and effective outreach across mixed target groups.

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Here are the years I spent divided between Finland and India while digging deeper into the ancient traditions, producing associated services and resources, and providing diverse consultation, research papers, and community organizational support for a small global audience. Total 50 individual and indexed projects.

Sri Krishna Chaitanya Shastra Mandir: Editor / Translator / Research / Archival / Prepress / Project Manager
Publishing industry
February 2002 – August 2007 (5 years 7 months)

Radhakund CPP (Chief
Production Professor)

Manager for Sri Krishna Chaitanya Shastra Mandir global and local publications in English, four produced and mass-printed books with matching e-book versions, general production management.

Author and producer for general digest e-books and websites [Gaudiya.com], translation [Sanskrit and Bengali to English and Finnish] and integrity verification, direct clarifications with original author, general proofreading, manuscript organization and archival work, historical and doctrinal research and exegesis, research papers and general queries, abstracted information storage and applications, synthesis and systematization of scattered source texts.

Desktop publishing, printing press contacts and production supervision, website design, copywriting and development, wiki logging and encyclopedic collaboration, cross-referenced multilingual databases and reference tools development, shared authoring models and workflow conceptualization, small-scale website networking and centralized search engine infrastructure.

Lots of this in sorting the
head into good order.

Communications and consultation, local and virtual community management, miscellaneous research and writing, source material hunt and digitization, fund raising strategies, education and seminars, audio/video recording and media archival projects, video editing and advanced DVD authoring, environmental projects.

Founder of associated Lake of Flowers Productions providing 100+ GB of free multimedia online. Former president and executive project manager for Gaudiya Kutir, a budding non-profit organization with audience and contributions from people in the Americas, Europe, and India, working towards syndicating and organizing dozens of related projects and agendas.

Freelance / SKCSM: Madhavananda Project Index
Published URL: http://md.gaudiya.com/

The MPI is an exhaustive personal project index covering a total of six years of research and 50 individual projects undertaken

Collecting and archiving
audio/video at events.

and brought to various stages of completion, managed from both Finland and India. Further published works and productions are included in the combined portfolio and task tracker portal. A good deal of the related resources were acquired in collaboration with Sri Krishna Chaitanya Shastra Mandir and associated helpful people. Much of the production cycle and related adventures were also documented and archived online in substantial detail with photos [Vraja Journal].

Among others: Archival work, book publishing and prepress, printing and e-books, multi-project environment management, construction and rural property development, dozens of networked website projects, classes and seminars, language tools and localization, local and virtual community management, community think-tanks and study groups, promotion and study materials, tutorials and manuals, standards research and establishment, resource networking and project support, lecture podcasting and media production, 10000+ organized photos, server administration, software development, etc.

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The following initiatives grew out of this abundant pool of projects and enthusiasm. While the limited amount of available project participants and material resources limited the expansion of operations to an unfortunate degree, two out of the following three major initiatives are still alive and well, continuing to serve a global audience with diverse informative, cultural, religious and academic resources.

Lake of Flowers Productions: Director / A/V Recorder and Producer / Systems and Infrastructure
Publishing industry
March 2002 – Present (8 years 8 months)

Lake of Flowers Productions was in its prime between 2005 and 2007, producing and publishing online a total of 100.8 GB of audio recordings and edited video footage, and photographed and archived thousands of high-quality photos. Presently in archival mode, the site is supported by ads and donations, and continues to serve out free media indefinitely. As of October 2010, 27 TB of tracked media have been downloaded.

The storage and online file serving solution was provided with support from the Internet Archive (Archive.org) and their petabyte project, as free availability of high-quality media and cultural history was a shared agenda. In-house developed tools for connecting with the Internet Archive server networks made the operation silk smooth. Footage from the archives has been featured on Comedy Central's The Daily Show and in numerous independent productions.

Areas of work: A/V recording, equipment screening, testing and purchase, A/V editing and post-processing, codec, compression and storage solutions, scripted processing, online infrastructure, networked resources, peer-to-peer media distribution models, scripted image and metadata archiving, A/V versioning and archiving, web development, online archive scripts and tools, DVD authoring and production, general design, prepress and print, newsfeeds and podcasting, open-source audio/video tools

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Gaudiya Grantha Mandira: Developer / Digitizer / Systems Provider
Libraries industry
February 2002 – Present (8 years 9 months)

Software and technical solutions provider, text digitization and transliteration with Gaudiya Grantha Mandira, a non-profit initiative founded by professors Jan Brzezinski and Neal Delmonico for digitizing, transliterating, and eventually translating ancient and medieval Sanskrit and Bengali texts as a free public service.

The current library hosts almost 600 previously unavailable texts in diverse formats for both academic research and seekers of wisdom, provides an additional platform for collaboration, and a well-rounded set of free tools for converting text between all common transliteration schemes and associated Indic scripts.

Some initiatives, like a semantic markup language for automated text processing, cross-referencing and miscellaneous notation, an abstracted data storage system for bibliographies and metadata cross-referencing of categorized shorter texts, and an advanced full-text library search engine, are still in the air pending more resources and volunteer participation.

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Gaudiya Kutir: President / Project Director / PR / Networking / Systems and Infrastructure
Non-Profit Organization Management industry
June 2005 – June 2007 (2 years 1 month)

The Gaudiya Kutir was a syncretic networking initiative to advance availability of information and resources on cultural, meditative and religious traditions from medieval Bengal. With agendas for I. Education, II. Preservation, III. Celebration, IV. Facilitation, and V. Outreach, it aimed for a broad field of activities and global expansion. I contributed as founding member and VP (later President), community leader, project manager, systems developer, and resources producer.

The organization sought to pool volunteer resources and ongoing projects under one roof, providing synergy, contacts and additional resources to efforts with parallel interests and potential. With over a dozen major internal projects and assistance for numerous independent initiatives, it successfully disseminated information and provided resources to a small but growing global audience. In absence of sufficient supporting interest and funding, the project was gradually frozen, and contingencies were shaped for the initiatives to continue independently.

Activities: project organization, human and material resource management, volunteer management, local and virtual community development, lectures and seminars, educational initiatives, copywriting and press releases, promotional materials, server infrastructure, material and resource development, event organization, social media and networking, networked websites, software development, project consultation, audience activation initiatives, translation and interpretation

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Finally, below is the conclusion of the diverse business work I somehow managed to somehow accomplish in between the cracks to keep bread and butter on the table, parallel to all the religious, cultural, internal and mystical ventures oriented for broadening my overall perspectives.

CodeWallah: Developer / Designer / Project Organizer
Internet industry
October 2004 – February 2009 (4 years 5 months)

Fixing things up for
people in need..

The two final years of the CodeWallah phase went largely off the grid across India and Nepal in search of the ultimate code and the patterns of a grand paradoxical abstraction, with periodic meditation retreats and seclusion, general free wandering on foot, entertaining villagers, publishing blogs, photos, doodles, poems, serious news and editorials, and hacking in a random client update at times of electricity and "available" business time in a cyber-café somewhere down the lane.

Wandering with native and foreign
holy men of many denominations

In Nepal, I worked with two environmental/educational NGOs and an orphanage, providing marketing and networking help, volunteer organization, manual labor, technical solutions, food, and organization structuring help on a volunteer basis.

Somewhere down the line I first grasped that strange unifying light atop the yonder mountain peaks after muttering too many mantras, studying too many books, casting too many spells, hoping too many hopes, dreaming too many dreams, and walking way too many miles both physically as well as far far down the rabbit hole and back again.

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kaccin nobhaya-vibhraṣṭaś chinnābhram iva naśyati |
apratiṣṭho mahā-bāho vimūḍho brahmaṇaḥ pathi || BG 6.38

Arjuna: "O Mighty-Armed One, would one not fall from both spiritual and material, as a torn cloud perishes without any foundation, if he is bewildered on the path to transcendence?"

pārtha naiveha nāmutra vināśas tasya vidyate |
na hi kalyāṇa-kṛt kaścid  durgatiṁ tāta gacchati || BG 6.40

Krishna: "O son of Pritha, whether in this or the yonder worlds, he is not destroyed; for one who is a doer of good will never attain a foul destination."

On Approaching Alternative Dimensions

A stairway I would often climb up to one of the hills of Varshana in Northern India
back in the days not so long ago; Varshana is one of my favorite spots in the Vraja area.

A befitting follow-up to yesterday's off-beat blog on Enter Planet Zorgotron, I am sharing the notes I sent to a friend who wrote in, asking for my angle on The Manual of Steve Bohlert (PDF) of Universalist Radha-Krishnaism fame for entering the utopian world of Radha-Krishna featured extensively in the writings of medieval Gaudiya Vaishnava mystics. Subtitled "Create yourself in an idealized identity",  Steve looks at meditational methods for entering a particular alternative dimension from a fresh and pleasantly fluid angle.

I have myself been an intense student and practitioner of the meditative method up until late 2007, when I made the call to expand my inner domain from what I felt was a rather restrictive model for an ultimate reality presented by the orthodox tradition. While holding a great deal of fascination, it had become too anthropomorphic for my taste. Feeling a need to travel deeper into transhuman existence from the abodes of personal divinities, I embarked on a journey of my own through the Buddhist world and beyond, leaving behind the specifics of the utopian otherworld favored by the esoteric Bengali Vaishnavite tradition.

Steve is definitely onto something there with his meditational approach, contra the orthodox and often stiff methods found among the traditional teachers in India, as they often brush aside the mechanistic aspect of the entire process in favor of counting on descending grace and automatic revelation alone. I find it hard to believe that this was the sole intention of the medieval authors, who spent much of their time in methodically writing detailed volumes of thought, and whose systematic writings provide a rich philosophical and theological framework for a meticulous student with a broad understanding.

From a quick read of his short manual, it's evident Steve has a good grasp on the aspects of mental fluidity and the individual's input as crucial factors in entering new dimensions of experience and interaction.. He further seeks to give this idealized world a more universal context, which I find commendable — even while he retains it in the general religious framework of the tradition, which I am not that big on as I find it too narrow and particular for an ultimate existential frame of reference.

Reality is inherently subjective, and more so in the domain of individual mind and consciousness. If you have a wish for entering alternative worlds and dimensions by meditational effort, whether it's the Radha-Krishna department or any other transhuman world, you will need to develop your skills of concentration, spatial visualization, projection, and psychological insight to a great degree. Such skills are highly useful in any field of endeavor, and as such "in this endeavor there is no loss or diminution"; they are in fact something I intend to write about in more detail myself when I get an opening to put more of my head's contents on cyberpaper.

The bottom line as I see it is that if you want to have any level of certainty over your internal evolution, you will need to understand how things function, over and above the grace factor that religions frequently depend upon as the sole saving factor and means of spiritual evolution. If god gave us methods for attaining his dimension, I'm certain he also intended for us to understand how his methods work as a precursor to attaining the level of existence he inhabits, in particular in preparing to share of his (or rather its) level of multi-dimensional and all-encompassing consciousness.

Raganuga.Com Audio Archives

The audio archives of the now retired Raganuga.Com are available for download at The Internet Archive:

Raganuga.Com Audio Archives

The download area contains all materials hosted under the lectures (patha) and songs (kirtana) sections of the site. Most of the materials come from Advaitadas's old source tapes I once cleaned up and uploaded.

The kirtana are recordings of songs primarily from Radha-kunda from over the decades. The patha are Advaitadas's translations of lectures by Pandit Ananta Das Babaji and Pandit Vaishnava Pada Das Babaji.

     

Licensed under Creative Commons Attribution-NonCommercial-NoDerivs 2.5, the media can be freely downloaded and shared. A special mention goes to The Internet Archive for their hosting service.

Total download size in MP3 (VBR) format is 1.9 GB. The files are available for download individually in several formats (MP3 64kbps, MP3 VBR, Ogg Vorbis) and in a single zip file.

Raganuga.Com Audio Archives

He built a shrine at Radha-kunda...

Someone was kind enough to remember me with a composite photo of myself and what appears to be a shrine I once inhabited. This is actually the toilet bathroom combo of the house I never really lived in. My actual shrine, rented on the roof of the Manipuri temple (where the below photo of me was taken), was a bit under five square meters in size and came with a 30x30 cm window.

For contrast's sake, let's include a recent shot of where I live at these days. Many have wondered whether I ended up living in the stump of an old tree or something. Who would have guessed just how on the mark their guesses were! Actually I do live in the stump of an old tree. (Solar power and wireless net.) Below you can see me emerging for the hollow of the tree to greet the mid-day sun.

I also have a mantra I chant when I stand at the treetop greeting the heavens, an atma-dhyana or self-contemplation of sorts. The pronunciation and the full merit can only really be obtained by native speakers of a Finno-Ugrean language, even if there are a few foreign masters of vowel harmony and agglutinative morphology too. I may prepare a chanting guide with a recording in the future if there's sufficient interest among the readers.

Korpikuusen kannon alla on Mörri-Möykyn kolo.
Siellä on koti ja siellä on peti ja peikolla pehmoinen olo.
Tiu tau tiu tau tili tali tittan sirkat soittaa salolla,
Pikkuiset peikot ne piilossa pysyy kirkkaalla päivän valolla.
Syksyn tullen sieniä kasvaa karhunkankahalla,
Mörri-Möykky se sateessa istuu kärpässienen alla.

Gaudiya Repercussions Status

Edit 2009/04/10: The site is now back online.

I've been contacted concerning the ongoing downtime at Gaudiya Repercussions. The issue appears to be with the services of the hosting provider itself, beyond anything I (as consultant admin) can do until a company response is received.

Currently all HTTP and FTP access is offline. That notwithstanding, we now have a current site MySQL backup secured. Whatever happened and happens to the site with what seems like the hosting disaster we had been half fearing and half expecting, no texts will be lost. This might also be a major network issue, but most likely the server's gone totally defunct.

Watch this space and the comments feed for more information as the issue resolves.

Edit 2009/04/09: There seems to also be a software vulnerability in InvisionBoard that allows registered users to abuse the forum system by flooding it with spam comments. A certain comments table we have was filled up with tens of thousands of entries (76,963 to be precise) in 125.1 megabytes... (Turns out this was an unrelated older issue that had gone unnoticed. The database garbage has now been removed as well.)

Edit 2009/04/10: The site is now back online. Turns out the issue was caused by vandalism, as reported here. While any proper hosting datacenter does have redundant connectivity over several independent pipes, in this case a grand total of ten bundles with hundreds of fiber-optic cables were cut down at four separate protected locations, taking down telecom and internet access from some 50,000 subscribers, affecting our server as well.

KrishnaCaitanya.Com - Future of the Website

Back in 2003 we started KrishnaCaitanya.Com, a website for Sri Krishna Chaitanya Shastra Mandir. As it stands, I am no longer actively involved in its operations, and the few outlets we had in Europe and the U.S. have been inoperative since years. In fact, we don't even have a contact e-mail for anyone at Radha-kunda.

The domain is scheduled to expire on the 16th of April, in a month and a half from now. As it stands, the site is badly out of date, and it's questionable what purpose it serves. Since I have enough domains to pay for annually as it is, KrishnaCaitanya.Com will expire in mid-April unless (1) someone wants to sponsor the domain ($10/year) or (2) someone is eager to work on something related and lets me know of the same. (N.B. I am not in a position to coordinate anyone's SKCSM-related efforts aside giving access to the website if someone so wishes.)

Radha-kunda Property Back on the Market

This property has been sold.


Six months ago, we put our Radha-kunda house on the market: 220 square yards of land and a small house amidst a peaceful Vaishnava-community in a prime location, with a five-minute walk to the sacred ponds at the center of the village.

After a lengthy delay, the current buyer has backed away from the deal owing to personal financial constraints. Therefore the property is available again, and at the same price (900,000 INR / 14,000€ / $17,500) despite increased (and increasing) land value. We can also help you through all the legalese and link you up with reliable builders, should you want to develop the property further.

For more details: Radha-kunda Property for Sale

GeeVees - 01.3: Further Experiments in Japa and Meditation

I cannot even begin to count the time I've committed to meditation over the years. Timewise, the bulk of my experiences span from my twelve active years as a Gaudiya Vaishnava, employing the tradition's methodology of meditation with theistic and transcendental objectives.

Over the years, I have also practiced a number of other methods of meditation, many of which form the bulk of this article alongside the Gaudiya roots of my meditative practice. The study of more physical contemplative yogic disciplines like Trataka, Pranayama and Kundalini, and the Chinese arts of Taiji, Chi Gong and Falun gong, have been set aside for another article.

A holy man seated for meditation with his rosary.

In the Gaudiya tradition, mantras are twofold: One category is the public maha-mantra (Hare Krishna Hare Krishna etc.), the other the many secret initiation mantras one receives from a guru. While the latter are almost invariably vocalized in the mind only, the former is also murmured, chanted audibly, and also sung to the accompaniment of instruments as a hymn of prayer and praise.

A japa-mala in its covering bag, underneath the maha-mantra written in Bengali script.

Symbolism of the Rosary

The japa-mala, a sacred rosary made of Tulasi-wood with 108 beads, is employed for the counting of mantras. While the practice is universal, the details and the interpretations vary. Many Gaudiya Vaishnavas take the rosary as symbolic of the rasa-mandala, the circular midnight dance arena of Krishna and the 108 main gopis. The rosary frequently has a string tied in after the eight largest beads, signifying the eight principal gopis.

I cannot recall anyone ever featuring the symbolism in any practical capacity, and so it remains a mystery whether you're supposed to meditate on the eight gopis every time you touch the eight beads, and whether you're supposed to mentally contemplate on the Rasa-dance pastime over and over again, or whether it's just a fancy poetic depiction without much further meaning. The only practical gopi-mandala related practice is a prayer some chant before taking up the rosary:

tri-bhaGga-bhaGgima-rUpaM veNu-randhra-karAJcitam |

gopI-maNDala-madhyasthaM zobhitaM nanda-nandanam || MBD 4.223

“In a three-fold bending form, his fingers curled on the holes of the flute, amidst a circle of gopis is the beautiful son of Nanda.”

While such symbolism can serve as useful initial inspiration, in this case I found no overall practicability to this, whether as an emotional or a visual aid. As for the string, I did find it useful in keeping mental track of even and odd rounds. As I sit for meditation, I'm disinclined from fiddling with the counter beads and breaking my solid posture and energy build-up every few minutes. Crossing the string with your fingers helps you bundle rounds into segments of two, and thence into segments of four and eight, up to where you can chant dozens of rounds and keep accurate mental track of the number without its causing a disturbance.

Author chanting japa in 2007 at Radhakund.

Experiences with Gaudiya Vaishnava Mantras

Rarely do I engage in japa these days, as I've come to find both the accessories and the verbal mantra-formulations distracting in general. Even with the maha-mantra, when I took up chanting en masse during my later days at Radhakund, it became constantly less and less a matter of the individual names in the mantra. Is one seriously supposed to do a focused back-and-forth bouncing contemplation on Radha and Krishna? If the point is to focus on them, it helps solidify your meditation if a single object remains in extended focus.

I personally found the diksha-mantras much more suited to this purpose, the Radha-mantra in particular. It consists of two bijas, the name of Radha in dative, and a closing exhortation. Dhyanachandra lists a common variant of the mantra as zrIM rAM rAdhikAyai svAhA in his manual. Combined with asanas and pranayama, the prolonged vibration of this formula led me to a substantial kundalini-experience — even if the presence and action of kundalini is largely ignored in Gaudiya circles.

The eighteen-syllable Krishna-mantra (astadasaksara-mantra or Gopala-mantra: klIM kRSNAya govindAya gopIjana-vallabhAya svAhA), on the other hand, was a bit lengthy to my liking and less useful for focused contemplation. Again, is one supposed to focus on Krishna, Govinda or Gopijanavallabha? If they are the one and the same, where is there a need for a plurality of names? And if they are different (as any pundit would explain to you), we again have the problem of having to constantly shift our focus.

I remember also growing uneasy over some of the other mantras, the tripartite gayatris in particular, that did not follow the standard meter and rhythm; a symmetric rhythm helps with maintaining focus. In particular, the accessory gayatris for the remaining members of the Panca-tattva and the accessory gayatris for the gopis were rather cumbersome formulations. (I was initiated into a total of 12 mantras and 12 gayatris at Radhakund.)

During my active chanting years, especially with the numeric strength of japa growing to two daily lakhs (128 rounds) and beyond, it was necessary to learn to relate to the ping-pong of names in the maha-mantra. Less a conscious decision and more a natural evolution, the explicit components of the mantra began to withdraw in favor of exposing a spiritual fabric rising from the vibration itself, a vibration underlying the names. It was this presence, of which it seemed a great deal could arise, that I associated with suddha-sattva, the existential fabric of the spiritual world itself. I doubt the idea would pass any orthodoxies, but such was my experience nevertheless.

Replica of Tryambakeshvar Mahadeva, one of the twelve Jyotirlingas located around India.

Experiences with Traditional Hindu Mantras

I have also done a fair amount of japa during my post-Gaudiya time, starting in the summer of 2007 with a brief and final Gaudiya revisit during the Kartika month of the same year. In exploring a future direction, I hopped on a rollercoaster of Advaitic and Buddhist studies, for those were the two traditions I found to be best matching my general spiritual orientation, matching inclinations present from before my contact with Vaishnavism, and latent throughout the years of Vaishnava practice.

In the initial period of exploration I grew quite fond of OM, the classic ultimate chant exhorted in the Upanishads. I found it much more suited for touching the tranquil existential fabric I had conjured with my earlier chantings of maha-mantra. In fact I even experimented for a week on hybrid mental japa of maha-mantra and OM — it's amazing what your mind can pull together once you put it to work. It was rather interesting, but required an excess of mental energy to contain over long term. I settled for the good old OM and was quite happy with it.

The pancaksara-mantra for Shiva (oM namaH zivAya) was a natural expansion of OM, very compact in its formula, carrying the gist of the structural power of the shorter Vaishnava-mantras I had once found useful. Moreover it carried strong Advaitic content, regardless of whether you associated it with the Upanishadic world or the approach of Kashmiri Shaivism, conveying a strong sense of non-dual divinity embodied as the Shiva-archetype. Along with the mantra of Tara, the pancaksara must be the most chanted among my later mantras.

A statue of Avalokitesvara, the bodhisattva of compassion, in Kathmandu.

Experiences with Buddhist Mantras

During my travels with the Buddhist monks and beyond, I committed a fair deal of time to some common Buddhist mantras. From the Thai monks I walked with, I learned the practice of chanting the ten ephitets of the Buddha on a rosary (iti 'pi so bhagavo arahaM samma-sambuddho...), which was more of a broad contemplation than a narrow-band mantra even if quite catchy with its irregular rhythm, and also briefly experimented with the shorter Theravadan chant (namo tassa bhagavato arahato samma-sambuddhassa).

A similar wisdom-contemplation was the great Mahayana mantra (oM gate gate para-gate para-saMgate bodhi svAhA) summarizing the heart of Madhyamika-philosophy on the nature of existence, covering the evolving perceptions of form and emptiness, and culminating into bodhi or enlightenment. While not as suited for extended repetition, I found chanting a few rounds to effect a rather refreshing flashback of the fundamentals of existence. Of course, with all mantras and particularly in this case, one must be well acquainted with the meaning of the mantra, and for fuller effect share personal experience of and insight into the said base aspects of reality.

Another genre of mantras employed in the Buddhist tradition are those associated with tantric or Tibetan Buddhism with its approach of contemplating on enlightened archetypal deities. My favorite by far was the mantra of goddess Tara (oM tAre tuttAre ture svAhA), which I practiced along with a refined visualization practice I learned from Atisha's medieval sadhana-manual in the library of the Kopan Monastery in Kathmandu. I also experimented on the mantra of Padmasambhava (oM aH hUM padma-guru vajra-siddhi hUM), a powerful chant in its own right, and the classic mantra of Avalokitesvara (oM maNi padme hUM), the bodhisattva of compassion, a mantra full of soothing lucidity and peace.

The mantra oM maNi padme hUM engraved on a stone wall in Tibetan script at Bodh Gaya.

Other Modes and Methods of Meditation

It was the non-verbal methods of meditation that I was most at home with. I suppose this largely owes to my preference of conceptual thinking over verbalization, or the pazyanti (direct perceptual) level over madhyama (mental verbalization) and vaikhari (external verbalization) stages in Upanishadic terms. Mental and verbal japa still maintain a sense of distance to the object, while conceptual contemplation puts one in an immediate relationship with the object. (This is incidentally also the goal of the Gaudiya way of meditation with its specific object.)

Two old Buddhist practices aiming for samadhi (concentration) and prajna (wisdom) are the heart of all Buddhist meditation. The former, while not directly conducive to the awakening of ultimate wisdom on its own, is a powerful and systematic method for attaining increasing levels of samadhi or jhana (Sanskrit: dhyana) along with their subsequent benefits. The sophisticated jhana-theory of Theravada Buddhism serves as a highly useful reference point for other traditions of object-meditation. Perhaps the most sriking discovery for me in this was in understanding the underlying principles and the inherent similarity between supposedly unique meditative traditions.

Vipassana or insight-meditation, the second of the two divisions of Buddhist meditation, is a direct tool for attaining ultimate wisdom and enlightenment. While vipassana may employ a number of techniques in attaining deep introspective perception and clarity, essentially it's about learning to observe the inherent natures of reality, witnessing the fundamental principles of reality (anicca: temporarity; dukkha: anxiety; anatta: non-selfhood) in all phenomena. While there are methods for enhancing the experience, the core observant principle does not require technical support.

All in all, it's all but clouds at the back of the hall...

Craving, Peace and Spiritual Objectives

I have come to marginalize goal-oriented spiritual practice in my life, having observed that it often leads to results quite antithetical to the desired goal, and instead of contributing to, consumes the sense of perennial tranquility and insight from the inside out. A very elementary Buddhist teaching is that craving leads to misery. Whether one is craving for openly mundane aims, supernatural powers, imaginary liberation or the favors of a supreme god, the very fact that there is craving leads to grief. As such, while I do not systematically seek to practice the said methods (or any other methods), their gist in revealing the natural potentials of the mind seem to have been amicably absorbed.

It is my personal conclusion that the less one attempts to actively manipulate one's spiritual evolution, the more one gains in the way of peace and existential insight. By stopping you progress. By seeking progress you stop. What a beautiful paradox. Now, I could cite any number of Hindu and Buddhist teachers whose teachings ultimately reflect the same, but I don't as I'm more concerned with direct personal experience than I am with the spiritual systematizations of another, no matter how wise he may have been.

Not that one isn't to learn of the experiences of others — but neither is one to assume he can successfully lead the life and grasp the insights of another without eventually developing his own. Whatever we learn is to be personally experimented on, experienced, and incorporated into our own unique frame of reference. We are what we are, and exactly at the place we are — independent of anyone's projections of what and where we ought to be according to his system. Walk your own way, I say. Or rather, stop and be happy.

Gaudiya Discussions Archives - Back Online

These are the reinstated archives of Gaudiya Discussions, the once mighty giant of online Gaudiya Vaishnava discussions, debates, history, theology, controversy and creativity. Browse the 3440 threads in 42 forums, unearth the treasures, escape the gremlins, and come out the other end a bit wiser than you were.

Some hated it. Some loved it. Some avoided it, not knowing what to think of it. It made an impact, and it deserves to be available for the future as an important attempt at exploring, experiencing and documenting the Gaudiya Vaishnava tradition.

http://www.gaudiyadiscussions.com/

Blog: GeeVees - The Gaudiya Archive

As many of you will have noticed, I came to write quite a bit on Gaudiya Vaishnavism during the last five years of my active practice. These writings are now scattered all across the internet, some on sites that have gone defunct. While I may no longer share an adherent's interest in the tradition, I see no reason why valuable content shouldn't be available to the interested.

[ http://geevees.blogspot.com/ ]

GeeVees was founded to archive the varieties of informative content I wrote during my active Gaudiya Vaishnava years, gradually filling up as a resource for students of Gaudiya Vaishnavism. Over time, I am going over all my old writings and posting, sometimes remodeled, them into the archive. I'm certain the tag feature will prove to be a useful tool for more systematic studies. Browse the growing archives at GeeVees!

GeeVees - 01.2: Early Experiences with Chanting

My early experiences with japa, or chanting Hare Krishna in this particular case, were in fact rather fascinating. It was only a decade later that I came to rediscover some of the same substance I touched on back then, substance soon lost in the depths of a missionary organization, and it was only then that I came to see a broader context for that particular segment of my early spiritual journey.

Bhakta Oskari, 15 years of age, posing for the temple magazine.

Japa Beginnings

The first vivid memory of my history with the Hare Krishna mantra is from one of those 40-minute bus rides to my mother's place I used to take every other weekend. It was a serene day, and as the bus kept humming its tranquil hymn and drove along the road, I closed my eyes as usual to contemplate on whatever it was that I used to ponder those days. Then, wholly out of the blue, it dawned to me that meditating on this mantra might be a cool thing to do.

It was only a matter of time before the occasional contemplation turned into loud melodic chantings of Hare Krishna as I wandered the forests of the neighborhood. There was no source to the discovery I'd have known of, if not for a cautionary video shown in school some years back, featured along with Satanism and Scientology by our back-then religion teacher, a staunch Christian and a priest of many years, whose generally less exciting presentations we weren't in the habit of paying much attention to.

Of course I did eventually meet a Hare Krishna book distributor, a Czech lady it was if memory serves, downtown Helsinki, buying a copy of Bhaktivedanta's "Life Comes from Life" to study; I had been tremendously interested in all things occult, oriental and esoteric. It was after a few weeks into visiting the weekly Sunday Love Feast at the local Krishna temple that I decided to purchase a set of japa-beads and start the mantra the way the devotees chanted, with some daily volume in the practice. My one regret with following their method is in ditching mental japa for some seven more years to come — for one was supposed to chant audibly in ISKCON.

Spring of Ecstasy

I believe it was autumn at this point. With the first day off with but four rounds of japa, the next day I kicked off with sixteen, as that seemed to be a standard number of sorts held in the temple. While I understood that many devotees held reservations over chanting near outsiders, I was not in the least worried; for it was only cool if someone spotted you engaged in something obscure and puzzling! My purple bead-bag with a Jagannath design, tagging along wherever I went, drew quite a few curious looks, yet few questions.

The practically endless pine forests in my neighborhood, in particular, provided a wonderful field for aimless solitary wanderings with the mantra rolling on. I remember deriving tremendous enjoyment from the practice. In fact, I remember being so thrilled at times that I had to sit down to let my system balance before moving on; a trait particularly inconvenient when moving around downtown, chanting. What I felt rather constantly as a result of chanting was an overwhelming surge of energy within my body, thrilling my limbs and warming up my face to a glow hitherto unknown to me. I suppose the almost forcibly manifest grin was the most visible of part of it all.

I only ever mentioned to one devotee of this. He was a new devotee as well, though already living in the ashram. A casual conversation on all things spiritual and sundry made for a perfect context to drop in my version of esoteric experience; it met with a puzzled shrug of shoulders, and then nothing. And for a reason: For it was believed that trembling of the body, grinning and laughing, dancing and the such were only manifest on the advanced stages of devotion, realms that were for the most part taboo, and were certainly not to be imitated under any circumstances.

This went on for a fair while, as I still lived home and kept going to school — and with tremendous effort at that, I might add, and with many a boring lesson chanted through. And good times they were; I was still buzzing at the height of discovery, for I had tapped into a whole new world to be explored, a magical world transcending the everyday reality I saw the surrounding society embrace and adore; it was a hollow world to me, the nine-to-five cycle of existence.

Covered Over

At this point, with the intensity of my experiences combined with my acquaintance with a couple of really cool temple devotees, it should come as a small surprise that I decided to join the temple after finishing my compulsory studies. I was in business with the chanting now, and the venture deserved to be seen through. After a bit of haggling with my parents, I secured a signed permission for becoming a resident of the temple, allowing me to "stay permanently" as I had promptly formed the agreement clause.

It didn't take too long for the magic of chanting to wane in the hectic temple environment, however. Constant traveling around and selling books and CDs took its toll, and hours spent chanting too early in the morning in too tired a state eventually led to a dramatic decrease in looking forward to the chanting experience, and subsequently in my interest in the practice itself. I did keep it going, of course, as a matter of obligation, but I had come a long way — and in the wrong direction — by abiding with the defunct modus operandi of the local temple and its hectic missionary spirit.

The standard explanation, of course, was an offensive attitude; there were ten offenses against the holy name that were taught of, and one way or another one could always imagine being guilty of at least one or the other. Then, as one might well expect, instead of biting into the root distractor in the way of inappropriate environment and circumstances, the offense-watching became a convenient facade for a failure to reach substantial levels of experience in chanting. And then, of course, it was supposed to be done for Krishna's pleasure, not mine, so I was wrong to seek bliss and euphoria in the practice in any case to begin with.

Rediscovering the Experience

It was only in 2005 that I began to explore the yogic arts deeper, still a staunch devotee, seeking to improve my sadhana. It so happened that one of our teachers, now at Radha-kunda, had also had a bit of a training in yoga, and had employed certain asanas or yogic sitting postures to support his chanting. (This, of course, is how you are actually supposed to be doing it, as any proper manual of sadhana ought to inform.) Mental japa combined with proper asanas and breathing techniques gave a substantial boost to my practice; it was as if all that preceded had not really amounted to much at all.

Incidentally, as I went further with my own studies of yogic meditation aids, I chanced upon the writings of late Swami Sivananda, an illustrious teacher of Yoga and Vedanta from Rishikesh, who called his way the Yoga of Synthesis and employed all relevant aspects of the four yogic paths, namely karma, jnana, astanga and bhakti-yogas. He was a big fan of devotion and chanting, and especially of sankirtan-styled chanting of Hare Krishna among other chants.

His perspective on diverse paths leading through a similar evolution towards the same goal put me first thinking, both curious and suspicious about practices comparable with my chanting experience. It was a text on kundalini-yoga that first depicted rather aptly symptoms akin to my early experience; parallels between bhava-bhakti and early kundalini-awakening were too evident to be ignored. In later solitary chanting sessions combined with pranayama I came to experience quite exactly the same as I had in my early days, and as I now was wiser on kundalini the unity of experiences became all too evident.

When I first embarked on studying the Buddhist theory of meditation, it became all too clear for me that we were dealing with universals. The Buddhist model for samadhi-oriented meditation featured a system of a whole hierarchy of meditation objects, and a general course of progress over which concentration grows and awakens certain states of mind. The first jhana, or meditative absorption, features the rising of an abundance of rapture and joy and is born of withdrawal arising from single-minded application of thought on the meditation object. In the second jhana, the experience springs from composure and unified awareness, and so forth — regardless of the object of meditation.

Conclusions

As to whether there is a certain hidden chamber in the mantra, yielding an abundance of extraordinary and transcendental relish and euphoria directly from the energy and presence of the rustic deity Krishna, or whether similar states of mind can be attained with diverse stimuli, I cannot say with any level of certainty. Though I did have my fair share of experiences one could call esoteric or deep, I suspect with a sufficient level of practice with a different object one could attain well comparable states of fascination and esoteric emotional turmoil.

Chanting Hare Krishna, or any mantra for that matter, when properly practiced in a conducive environment, can lead to a substantial level of concentration and inner mastery. While I no longer share a fascination for verbal meditation objects, I have no complaints of the process itself in principle, when practiced properly and in a balanced manner. However, excessive concentration endeavor is counter-productive, for with the rise of hectic concentration every surfacing negative mental pattern gains momentum.

Practiced in a distracting environment and under pressure, especially over filling daily quotas, japa becomes but a cruel means of beating the mind and sapping it out of its last vital juices. It should not, under any circumstances, be recommended to mend mental problems, lest they escalate as the wheels of the mind grind tighter and tighter. Contemplative methods such as vipassana hold much more therapeutic value for those seeking to first set straight the rudimentary inner landscape.

GeeVees - 01.1: Theology of God's Name

Continuing series The Nectar Name: 01.1 - Theology of God's Name

Namacharya Ramdas Babaji seated, chanting on a rosary

There are a number of theological formulations delving into the nature of God's name, the primary of which are summarized in the following sections. In the name of compactness and ease of reading, I have omitted quoting and referencing. For useful scriptural sources on the theme, please refer to Bhaktivinoda Thakura: Harinama-cintamani; Jiva Goswami: Bhakti-sandarbha; and Rupa Goswami: Bhakti-rasamrita-sindhu.

Non-duality of Name and Named

The heart of the Name's powers lie in its non-duality with the named, or Krishna. As God is understood to be of an absolute nature, he and everything we perceive of as relating to him are equally present in him, and are him. His name, appearance, qualities and activities form a single presence in distinct interwoven aspects. The word Name, indicating this particular powerful name, has been capitalized for clarity.

Then, in principle, when the name of God is chanted, it is equal to being in God's presence and interacting directly with him. The only distinctions the Gaudiya Vaishnava theologians would admit to is one of mercy; the Name is abundantly available, while God in his full persona aspect is difficult indeed to reach and as such less merciful. This is, of course, but a witty poetic play of words on the canvas of theology, highlighting the applicability of the method.

Three Levels of Experience

It was Kedarnath Datta Bhaktivinoda, author and theologian of late 19th century, who first published the tripartite theological formulation of the Name's aspects, even while diverse depths of experience have been long acknowledged. A graded approach is an important chapter in apologetics over the proposed full presence of God in his name vis-a-vis the lack of correlating immediate experience for the practitioner.

Nama-aparadha, or offending the Name, is the shallowest of levels where hardly any of the powers of God are experienced. At this point, one is still riddled with countless attitude flaws towards the Name despite knowledge of the Name's nature — flaws discussed later on. The pious merits resulting from such chanting are good for worldly boons alone, failing to reach beyond into God's own domain.

Nama-abhasa, or reflected Name, is the medium clearing level where rays of the Name begin to filter into the brightening consciousness. A reflection of the Name is said to grant instant mukti or liberation. Indeed, it is said that even a person chanting in jest, by accident, or referring to something else, would reap the said benefits (and this is a whole other branch of apologetics).

Suddha-nama, or pure Name, is the accomplished level where the fullness of Krishna is experienced through, or rather in, the Name. The chanter's consciousness journeys into the Name's own domain, into the spiritual sky of Krishna. This stage, and the subsequent experience of prema or developed love for God, is said to far supersede the joy of liberation. Associated hymns depict the experience as a climax of rapture that is incessantly relished, yet leaving the devotee addicted, craving for more, and again and again.

The founding eulogy of the dimensions of the fully potent Name, especially when chanted congregationally, reads as follows in Sri Chaitanya's words:

"It cleanses the mirror of the mind; it extinguishes the vast forest fire of material existence; it spreads the soothing moonrays of blessing; it is the life of bride Knowledge; it augments the ocean of bliss; nectar finds full relish at at every step; and it bathes the entire self; supreme victory to the full chanting of Sri Krishna's names!" (Siksastaka 1)

The sufficiency of the Name in Sri Chaitanya's view is evident in how its transforming influence extends from the very bottom to the very top, from the depths of ignorance and suffering to the greatest heights of nectarine relish in a rapturous communion with God.

The Standard Mantra

While the names of God are many, there is one particular formula of three names repeated a total of 16 names that Sri Chaitanya recognized as the foremost of all. The mantra is drawn from Kali-santarana-upanishad, a short text of a relatively late date, conventionally classified under Black Yajur-veda, and reads as follows:

Hare Krishna Hare Krishna Krishna Krishna Hare Hare /
Hare Rama Hare Rama Rama Rama Hare Hare //

While a traditional interpretation would have Hare as a vocative of Hari, and all three as Hari's names, some Gaudiya interpreters (e.g. Gopala Guru) also derive it from Harā, a feminine of Hari, indicating Radha, who steals away Krishna's mind. Many non-Gaudiya renderings of the text have the lines reversed, starting with Hare Rama.

The Upanishad promises a vast number of boons including liberation to one who chants it a total of 35 million times. On a rosary with 108 beads, at a rate of 64 rounds daily, the project would take approximately fourteen years to complete. There are, of course, all sorts of other boons mentioned in other sources, so no matter which way you do it, someone has promised something good for the effort.

Incidentally, a rough estimate of my extensive chantings over the years come to a non-calculated surprise total of 35,714,520 mantras, most marks on the chart towards the end of the session with a bunch of two-hundred-rounders on good days. Perchance that is why I finally graduated from Gaudiya Vaishnavism! Regardless, this is the mantra almost every Gaudiya Vaishnava chants daily for a lifetime, some more and some less.

Song and Repetitive Recitation

There are two primary applications for the Name, namely singing (kirtan) and private recitation (japa). Kirtan, sung to the accompaniment of instruments such as hand cymbals and clay drums, is generally a congregational practice where each participant contributes to the cumulative experience of the group. The prefix sam- turns the word into sankirtan, which refers to kirtan done in a grand style, e.g. parading en masse on the streets, or otherwise to a kirtan of particularly sublime depth.

Japa or private recitation is done on a rosary consisting of 108 beads (japa-mala), made of sacred Tulasi wood and especially sanctified for the purpose, often by a guru in an initiation ceremony. One mantra is either recited, muttered or meditated on at each bead, and a turn-around at the large Meru-bead starts a round anew. Japa is an individual practice, in which one works on his own individual relationship with the Name.

The Name also functions in an accessory and completing capacity in a myriad of other Gaudiya Vaishnava practices. It is said to be essential among the constituents of the secret and silently contemplated diksha-mantras, and believed to complete diverse ritual practices by making up for any inadvertent shortcomings. Chanting of the Name is classified as a compulsory root practice, in the absence of which lesser practices would remain deficient.

Metric Soul and Divided Minds & Divinities

"A one-hundredth part of a hair's tip, and again split into hundred,
this fragment is the living self or soul, also conceived of as endless."
(Svetasvatara Upanisad, 5.9)

The following text is drawn and expanded from my reply to a friend's query on the Upanisadic descriptions of the soul being the size of a ten-thousandth of the tip of the hair, and at the same time pervade the body; in general, the diverse depictions of the soul to be of a particular measure can come across as confusing. The second half of the post discusses the greater "divided spirit" issue of God and soul.

Oxymoron of Metric Soul

The soul, if we choose to believe in one that is, being an immaterial spirit-substance, cannot have a scale of comparison with matter. It is no more the size of a proton than it is the size of a hamburger or a Polish truck-driver. It is neither proportionate nor disproportionate to the object it appears to animate, for it has no proportion in common with inanimate matter.

Of course one might compare the soul to a lamp and the pervading of the body to its rays in a room, and that's a rather appropriate analogy as long as we forget about our attempts to pin it out on the metric scale. Both the lamp and the rays are finite objects, as are the individual jiva-soul and his field of awareness; hence the metaphor works in this application.

Technically speaking, the soul pervades and animates the body through the conscious mental functions (citta) filtered through the medium of ahankara conjointly with Antaryamin, the Inner Regulator or the so-called "super-soul" (paramatman). The antaryamin is variously identified as Ishvara (Supreme God) or Atman (Supreme Self) in differing schools of thought.

Atisayokti - Literary Exaggeration

Everything in the scriptures is a mixture of literal and metaphorical. There is svabhavokti or statement (ukti) reflecting or object's own (sva) nature (bhava), and there is atisayokti or excessive (atisaya) statement. All the four standard atisayoktis in the alankara-shastra (e.g. Alankara-kaustubha: 8.23), or the classical Indian corpus of books on  literary composition and criticism, feature departures from the literal or face-value meaning.

The third excessive metaphorical statement, where the impossible is being stated, is the one we are primarily after at the moment, for the soul has no material scale. Therefore, the statement of comparison is an impossibility. The two first atisayoktis are comparisons to other objects (and I suppose taking this as a hyperbolic diminutive would be every bit as valid), the other overt and the other covert, and the fourth features effect as simultaneous with or preceding the cause.

If we were to indeed indeed pursue this literally, as fundamentalists frequently do, we would have to first ask whether this proverbial hair is Afro-American, French or Vedic Indian — perhaps the sage in question split his own hair tip into 10,000 pieces and compared it to his soul, discovering it was an exact match under his microscope? Did he split it with a Vedic hair-splitter? Perhaps everyone's soul is 10,000 tip of their own hair? This again is problematic for men with thinning hair or baldness; their souls must be approaching limbo...

God and Souls - Divided Minds

A related field of paradox is in the supposed division that exists between the Jiva-Atman and the all-pervasive Brahman or ultimate God. From where I look at things, Advaita-vedanta is quite right in insisting that the atman (which is equated in the realization-stage with the brahman although brahman and brahman alone was the atman was all along) cannot be factually divided into individual soul-units, and that the individuality in question is only a temporary illusion rooted in Avidya or primal ignorance. This is naturally solved with the acquisition of Jnana or knowledge proper.

Let us assume the presence of an individual "soul fragment", a separate conscious unit. Fragments by definition cannot have the same quality as an unbreakable whole, for they differ in the quality of being fragmentable. Again, if the great whole can be divided into fragments, a second is thereby posited next to the non-dual, leading to a number of questions on the unique nature of the supposed one and the greatest non-dual spirit proclaimed across the Upanishads.

The Theory of Simultaneous Difference-Nondifference

Gaudiya Vaishnavism proposes an inconceivable symbiotic difference-cum-non-difference solution to the issue under the heading of acintya-bheda-abheda. Aristoteles would insist things either are or are not, for they cannot be both. A follower of Jiva Goswami's would then employ the acintya-shakti defence: You need to believe that God has the power to not make sense to make headway with the dilemma.

All too often, the inconceivability card is a handy answer to each and every equation that doesn't exactly add up because a transcendent object is beyond logical derivation and accessible perception. This leaves me wondering whether this God does not become irrelevant altogether, stretching entirely out of our objective human grasp and contact as he does.

Of course we also have the standard explanation with the shakti-vada and the nonduality between the energy (shakti) and the energetic (shaktiman), the former of which would include all of us and the inanimate world. Not the least of the problems is the fact that shakti-vada has nothing to do with Vedanta and everything to do with the tantric tradition.

Setting aside doctrinal purism and strict Vedanta interpretation for a moment, the tradition of Kashmiri Saivism which is the root of the shakti theory also features an extensive existential grid, in many ways unique, and in many others parallel to the Vedic Sankhya and its model of causal derivation.

All of that notwithstanding, the problem of evidently divided consciousness between us and God remains. I for one do not possess all the knowledge of God, indicating we are clearly separate units of consciousness. There is little practicality to the proposal of the every-day experience of me being one with a personal and actively omniscient God.

Like Sun and Sunshine?

Omniscience indicates a flawless and all-pervading entity or state of being. This one, all-knowing and all-encompassing God is all that is. Shakti cannot be classified as a second separate unit, even as dependent and subordinate, for this would be introducing dualism, the existence of a second beside God; assuming the non-duality of God and creation, one would expect us souls to share of the same pristine strata of undivided and omniscient existence.

The simile of the sun and the sunshine should be understood for what it is: a simile. A simile does not constitute proof in and of itself, it is a manner of illustrating a more abstract principle. The problems we run into applying this to the case at hand are manifold.

The most obvious of all is the fact sun and sunshine do not feature a known conscious property, whether unified or divided; both are mechanical, passive factors incapable of decision-making, unlike soul and god. Independent decision-making and limited or unlimited fields of awareness, in turn, are the very factors begging the question to begin with.

If a simile is employed in illustrating simultaneously one and different consciousness(es), and especially in the capacity of proof, it should be a comparison of strict equals.

A Monistic Angle

There is a very vivid and distinct duality here, indicating we need to either admit to the non-reality of duality and divided consciousness, labeling them as a mere illusion (and moreover an illusion occuring in Brahman with no existence to its occurence), or do away with an undivided and omniscient, yet eeriely antropomorphic God.

Advaita-siddhanta considers Isvara (personal god) to be the most you can see of the nondual absolute through the veil of maya; as ajnana or individual ignorance is dispelled, the ignorance concerning duality is dispelled, and the one atman alone remains aglow. The doctrine of atman then becomes a de-facto doctrine of anatman, for there was no everlasting individual soul to begin with.

Neither duality nor nonduality are entirely satisfactory for a philosophical answer. I don't have an exact answer for the way all stuff works, though I do have some cool ideas I need to explore a bit further. The citta-matram doctrine of the Yogacara-school of Buddhism, the theory of an unified mind-field and repository consciousness or alaya-vijnana, comes across as rather fascinating to me, and also correlates with some of my experiences.

Summa Summarum

My preferred approach to the question, independent of any scriptures, is to conceive of a single mental field in which both the Ishvara and the jivas are fluctuation in greater or smaller degrees. The only factual omniscient potential is in the universal mind-field, an uninvolved, egoless all-containing entirety, where no catalyst (ahankara) for individuality exists; hence seeing without a seer is actualized. The concept appears to make seamless sense to me, independent of conformance to any ancient or contemporary theories.

In the end, fiddling with lofty philosophical formulations amounts to little more than an entertaining mind-game fulfilling our intellectual urges. Otherwise, assumptions of mastery of a theory may help one to comfort himself and bring order into the surrounding chaos, or to command and conquer existence through comprehension.

Nirvana and God remain lurking in the fabric of the harmony, peace, clarity and joy of an independent nature we discover within ourselves through personal experience, introspection and natural immersion. Even if we all have our respective philosophies and mythologies with diverging particulars, it really doesn't matter a damn thing as long as you arrive at the conclusive non-dual One-Zero paradox at the end.


Related satire from Dissociated Press: Hare Krishna Swami Loses Soul - Downtown Helsinki (DP)