Hare Krishna Catechism #1

14 09 2021

Someone asked me what is meant when we say “localized Paramatma” or that the Supreme Personality of Godhead sits in the heart of every spirit-soul. So here is my attempt to explain this:

In the Catholic liturgy, God the Father is addressed as fons et origo: the fountain and origin of Godhead. For us, this is Krishna in Goloka Vrindavan. In comparative religion, there is the idea of the deus otiosus: “otium” in Latin meaning “leisure.” It has the connotation of “laziness,” but far less derogatory. Krishna in Vrindavan is the Supreme Personality of Godhead, as expressed in the notable verse (uttama-sloka) in the first canto of Srimad Bhagavatam:

ete cāṁśa-kalāḥ puṁsaḥ
kṛṣṇas tu bhagavān svayam

(All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Śrī Kṛṣṇa is the original Personality of Godhead.)

Krishna in His original form however cares about nothing other than Srimati Radharani, the rest of the gopis, His cowherd friends, His family, His cows, and the inhabitants of Vrindavan, almost in that order. Krishna isn’t the “creator God,” He doesn’t get His “hands dirty” that way. In that sense, a fountain on a hilltop is a good way to look at it. Krishna is fountain and origin at the very top, and everything flows down from Him, descending to the rest of the spiritual world and into the material world. Here, a very strict boundary has to be indicated. In Vaikuntha, everything is eternal, full of knowledge and bliss (sac-cid-ananada vigraha). Even a stone in a street in the lowest part of Vaikuntha is conscious and enjoys its eternal role as a stone. Nothing in Vaikuntha is “material” in our sense. Even grass which the gopis step on in Goloka Vrindavan considers itself most fortunate to be under the feet of the gopis (cf. SB 11.12.11)

Properly speaking, in the Abrahmic conception, one isn’t even in “creation” proper yet. While Krishna is expanding Himself into all of these other Vaikuntha forms, one has to get to the “lower border” of Vaikuntha, the abode of Lord Shiva and the Viraja River (Causal Ocean) before one gets into “creation” proper as we commonly refer to it.

Here we’re going to encounter the three Vishnus or expansions of Krishna when we talk about the material manifestation. The first Vishnu is Karanadakshayi Vishnu (the Vishnu who lies down in the Causal Ocean), also known as Maha Vishnu. While lying down, Maha Vishnu glances at the Maha-tattva, a “shadow of pure consciousness” or, in perhaps inaccurate Latin Scholastic terms, the realm of pure potency, where false ego (ahamkara) is formed. False ego is the building block of the material manifestation: the Lord’s external energy. The external potency is dumb matter (think rocks,) whereas His internal energy is everything you find in Vaikuntha (the spiritual world). We as incarnated spirits are “marginal energy”: because we have false ego, because we think we are “independent” of the Supreme Lord, refusing our eternal identity as servants of Krishna, we could “go either way.” We are eternal spirits bound by our identity with dead, temporary matter. Many of us think this is all there is.

Maha-Vishnu’s glance at the Maha-tattva begins the process by which He falls asleep and out of every one of His pores universes pour out like little bubbles. So another difference with Abrahmic religion is that there is not just one universe, but millions, perhaps way more than that. And yet the Supreme Lord enters into every one of those universes as well, lying in an ocean that occupies the bottom each universe, the Garbha Ocean, and there He becomes Garbhodaksayi Vishnu. It’s out this reclining Vishnu that Brahma emerges from a lotus in His navel. This is how the universe you see around you is made. So Maha-Vishnu is inter-universal, while Garbhodaksayi Vishnu is the catalyst for the creation and annihilation of each universe.

But that’s not the end. The Supreme Lord then enters into every single soul and atom of the universe. This is where we get “localized Paramatma”. The Lord is larger than the largest, and smaller than the smallest. Thus, the Supreme Lord is in the heart of every spirit soul, and even each atom. If this were not the case, they would simply not be. He lies in the Ocean of Milk within the material world, so His other name is Ksirodakasayi Vishnu. In the beginning of the Tenth Canto, the demigods go to Ksirodakasayi Vishnu to come down and incarnate Himself as Krishna.

“Paramatma” is translated as “Super-soul,” or perhaps another way to think of it is the Soul of the soul. Just as the soul enlivens the body, Paramatma does something similar in the soul. There is the analogy in the Upanishads of two birds sitting on a branch: one bird enjoys while the other watches. The Supreme Lord is thus a witness to our actions: He doesn’t interfere and indeed He even aids and abets us in all of our endeavors in fulfillment of our desires. As I like to think, even in the worst Vedic hell, the Supreme Lord still sits in your heart. Unlike in Abrahmic faiths, anything you do can’t separate you from God. Only your thinking that you are separate from God, totally independent and not His subordinate or servant, is what separates you from God. Nothing else.

Thus the yogi, especially in the Golden Age or Satya Yuga, goes into meditation for thousands of years focused on the localized Super-soul sitting in his heart. Indeed, this is the yuga-dharma of that age. People lived for thousands of years and just meditated on the Supreme Lord sitting in their hearts. The aim was ultimately to meditate so deeply on the localized Paramatma that one entered samadhi and left material existence entirely. There are many instances in shastra where people meditated in this manner, forcing the life force from the base of their spine up to the top of their head and just dissolving. In absolute terms, there is very little keeping us here. Yet here we are.

There is an old Orthodox prayer to the Holy Spirit that is said throughout the liturgy that characterizes Paramatma best for me:

Heavenly King, Comforter, Spirit of Truth, everywhere present and filling all things, comes and dwell within us, cleanse us of all stain, and save our souls, O Gracious Lord.

I guess the one lesson for me in thinking of the Paramatma is that the Supreme Lord is everywhere, and He guides us in so many ways. Yet all we want to see is matter because that’s what we think we are. The chanting of the Mahamantra, according to one senior devotee, is like the scalpel we use to surgically cut ourselves out of our illusory bond to the material world, our own false ego. “O Energy of Krishna, Krishna, employ me in your service,” as Srila Prabhupada explained to be the meaning of the Mahamantra. We can’t meditate on localized Paramatma for a million years, but we can chant. As they say, it’s simple, but it’s not easy.





Durtal – III

6 09 2021

Weathering the Storm

Sure I prayed, but not for safety. Whatever happens happens. I know better to ask God to alter His plans unless it’s very serious. Well, this might be serious. It started tranquilly enough. It was calm, the pressure dropped, it got a bit cooler. Then quiet and ominous. The first gust came, I anxiously looked at the news from the south, and saw what was coming: roofs coming off, rain slamming horizontally, trees swaying until they break. Water rising. By the time the sun was going down, the trees were moving in their Shiva dance of destruction. It would start and then stop again. The Internet went out, then the power. Just when you thought maybe the worst was over, then it would return: like incoming traffic, first distant, then growing to a pitch, the trees creaking. The biggest tree in the yard broke in two, and landed harmlessly on the other side of the yard, taking out the fence. By one in the morning, it still wasn’t over, but by then, I was tired of listening. Either something was going to happen, or it wouldn’t. The whistle of branches became fainter and the destructive gusts more spaced in time. At some point, I fell asleep…

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The Kingdom not of this world

28 08 2021

I listened to the Honest Man’s podcast’s recent episode, Vedic Pornography, with special guest Madhavananda Das, a senior Hare Krishna devotee who lives in Jagannath Puri, India. The topic of the podcast was specifically on the role that erotic art plays in the temple architecture of India. However, that is peripheral to what I want to talk about here. Specifically I would like to discuss Madhavananda Prabhu’s point concerning the Linga Purana. As a quick summary, the Puranas are Hindu scriptures that generally tell of divine and human histories, often from the point of view of a particular god. I have referred extensively on this blog to the Bhagavata Purana or Srimad Bhagavatam, which tells the story of Krishna and related avatars. While the Srimad Bhagavatam states that Krishna or Vishnu is the supreme Deity, other puranas state that their respective subjects are the supreme Deities. So the Devi Purana thus thinks that Durga or Devi is the Supreme Goddess out of who emerges all other manifestations of divinity. The Linga Purana is one of the puranas devoted to Lord Shiva, and not only does it state that Shiva is the Supreme Deity, but also that Vishnu doesn’t even exist. He is merely a dream of Shiva.

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Durtal – II

19 08 2021
https://upload.wikimedia.org/wikipedia/commons/thumb/2/28/Notre_Dame_de_Chartres.jpg/1920px-Notre_Dame_de_Chartres.jpg

Zelus domus tuae comedit me

July 16th, 2021

It was hard to get anything done that morning. Fortunately, I had the day off. I was finishing some work in the very early morning (remember on weekdays I get up at 3 am), when I checked Twitter and noticed something was abuzz. A document had come out from the Vatican about the traditional Latin Mass, but it wasn’t translated yet and wild reports were circulating about what it meant. I tried to muddle through the Italian, which is harder than you’d think for someone with a working knowledge of Latin and Spanish fluency. However, it became clear what the document meant. Traditiones Custodes issued by Pope Francis was meant to walk back the generous and theologically significant 2007 motu proprio of his predecessor, Benedict XVI, Summorum Pontificum. As I’ve written several times over the years, 2007 marked a point in the traditionalist movement when the old Mass became available to a larger number of Catholics in the United States, Europe, and a few other parts of the world. Priests no longer needed special permission from the Vatican to say the old Mass akin to getting a permit to handle nuclear waste or James Bond’s license to kill. A priest could just say the old Mass whenever it was requested of him by enough of his faithful, which opened up the traditional Mass to a lot of “normal” people (i.e. people not like me).

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Durtal – I

14 08 2021

Early morning driving

It’s three o’clock. Not early for me really. I arise from my bed, alone, do the necessary, and I am out the door in about fifteen minutes.

This time, not to work. But still, early morning driving is the same all days. My wondering if neighbors are alarmed by my being up and about at this hour (they are probably used to it). The random car that meets you at a stop light or sign (“What is that person doing up? Where are they going?”) Good luck if you have to get gas or if, before COVID-19, you wanted to run to the store for a very early errand (a couple of them used to be open at this hour). I once saw a family of four doing their grocery shopping at three in the morning. The youngest may have been two years old. You might see vagrants in front of a convenience store, trying to hitch a ride to somewhere, anywhere. A policeman might role up to the gas station for a cup of coffee, another person might be filling up their tank (again, what are they doing up at this hour?)

The thing that scares me most is the thought of hitting an animal. I have seen some weird ones at this hour: foxes, armadillos, tons of possums and raccoons. There was a doe and her faun who lived a mile from our house, you would see them dart into the woods during the spring days. At night, they would stand comfortably next to the road, until I rolled passed. I stopped in front of them and they fled in a panic. Down the road, I saw a deer leap over a four foot fence when my car came upon it in the middle of the road.

There is an audio book playing in the car. I dart past the eighteen wheelers and the random cars that also happen to be on this interstate. I envision in my mind’s eye what each exit looks like in the daylight, what animals must be up and about in those woods, what creatures are hunting and which fleeing for their lives. The loneliness and darkness hits you sometimes, like you’re one of the few people who survived some global calamity. “Everyone else is asleep. I am an island in this vast sea of silence.”

I get to the temple after about an hour. It is dark save for a light or two. I am weary but still quite awake. A devotee or two might see me and greet me quietly.

“Hare Krishna.”

“Hare Krishna prabhu!”

“I’m ok. Hari bol!”

Someone is in the corner chanting japa quietly. I look at the large head of Lord Jagannath, smiling, with a flower for a dimple below His nose. The bell rings on the door, open and close, open and close. Finally, after a few have gathered, the pujari blows on the conch. The curtain opens.

“Jai Sri Sri Radha Radha Kantha”.

I fall down flat sideways. Like a stick….

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Grifting

10 08 2021

The reason I wanted to read Wilfrid Sheed’s novel The Hack is that I was once involved in Catholic writing some years ago, and even got a check for it (which I donated to the Church). I was never more than an “amateur” and never sought to make it a regular source of income. Sheed’s novel is about a “professional” Catholic writer in the early 1960’s who has a severe case of writer’s block brought about by a crisis of faith. The protagonist author, Bertam Flax, writes kitschy emotional dreck for Catholic magazines and gives talks based on his notoriety as an author. This is how he supports his non-Catholic wife and their five children. The message of the novel is that Flax never really matured in his faith past the mediocre spirituality expressed in his poems and stories. The novel is supposed to be a cautionary tale about having an overly mercenary attitude towards your beliefs. Flax was supposedly Catholic just to make a buck, and not a Catholic who happened to make a living from his faith.

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Summorum Pontificum 2007-2021

17 07 2021

Note: I first published this on July 10th, 2007

But since in this dialogue Socrates is about to derogate pleasure and Philebus has called pleasure, “Venus,” he hastens to make atonement, fearing a goddess’ name especially as a pious man should. Atonement is the restoration of holiness that has been destroyed. Holiness is devotion to holy things…

-Marsilio Ficino, The Philebus Commentary

Eneadum genetrix hominum divumque voluptas, Alma Venus coeli subter labentia signa Quae mare navigerum quae terras frugiferentes Concelebras; per te quoniam genus omne animatum Concipitur, visitque exortum lumina solis.


-Lucretius, De Rerum Natura


The sanctuary at the seminary church in La Reja has an area between two pillars that leads to the apse with the side altars. There, on the epistle side, the professor of liturgy was waiting in the wings and watching attentively. On the altar, a recently ordained priest was saying the 11:30 a.m. Mass. I watched my professor watch the new priest. He was making sure that the man on the altar was saying his Mass correctly: that he was making all of the Signs of the Cross as indicated, that the genuflections were graceful and not twitchy, that he was not saying his Mass too quickly, etc., etc. This was a Mass you had to learn how to say, and new priests were game to be critiqued if they are not performing the actions properly.


This was in the Society of St. Pius X, but I am sure every traditionalist religious order has some of these concerns. The flip side of the Motu Proprio cheerleading has been expressed by some, but I will say it explicitly. Oftentimes the old Mass, for better or for worse, was a chore that had to be endured and far from a spiritual experience. Many priests hated saying the old Mass, and many who remember it now probably said, “good riddance” to it back then. The fact is that the liturgical reform of the 1960’s was the destruction of the old liturgical ethos of the Roman Church and the creation of a new one. I would summarize it very briefly by saying that before, liturgy was something you had to DO, and now it is something that you have to UNDERSTAND.


Indeed, when the divine causes and the human preparations resembling them are united in one and the same act, the acomplishment of the sacrifice achieves all things and bestows great blessings.


-Iamblichus, De Mysteriis


Catechisms from the 1950’s often talked about the necessity of sacrifice in human culture, and those sacrifices needing to be accomplished through a certain set of rules. Sacrifice, for better or for worse, always has a cause and effect mechanism behind it: the sacrifice is done correctly, and the blessings are bestowed. The SSPX put out a document earlier this decade stating that the reform of the liturgy had much to do with the putting aside of the idea of Anselm’s idea of Christ’s sacrifice on the Cross being primarily vicarious satisfaction for the sins of the world and its replacement with the idea of the “Paschal Mystery”, something supposedly more ill-defined and Patristic. This is, according to the Lefebvrist theologians, the reason why the idea of the Mass as a sacrifice that takes away sins is no longer emphasized.


In this sacrificial culture, then, the actions of my seminary professor-priest make much more sense. Even if it is not explicitly stated, the very human (read: pagan) idea of accomplishing the cult correctly was at the heart of the rubricism before the Second Vatican Council. The Mass was something that had to appease the wrath of God against sinful humanity. Therefore, it had to be accomplished according to a complicated set of rules, in a language no one could understand, and having parts that were uttered secretly by the priest. (One commenter said that he likes the Mass for the text, which I find highly ironic since most of the “text” was not meant to be heard by the laity anyway.) These were principles that were never defined, but they were nevertheless in the “back of the mind” of Western civilization.


I will not say one way or the other whether or not this idea is correct. And it is still present to some extent even in many Masses said according to the Pauline Missal. (People still have Masses said for particular intentions.) But the Liturgical Movement and the Novus Ordo Missae were very much concessions to the idea of liturgy that was first put forward by the Reformers. Having moved away from the theology of vicarious satisfaction, liturgy is conceived of as something more for the people as the Body of Christ and less for a wrathful and distant God receiving again the Blood of His Son to redeem the sins of the world. It is the remembrance of what Christ has done for us in His life, death, and resurrection. Hence, the greater freedom in how it is carried out, the vernacular tongue, and the general emphasis on interaction with the people. It is admitted by virtually all that this has led to abuses and many undignified things take place during these ceremonies. The degree of gravity, however, of the wrongness of what goes on during these ceremonies depends on what you conceive the liturgy as primarily being. If it is an act of the cult of sacrifice, it is a grave transgression against the order of things. If it is a manifestation of the synaxis of the People of God, it is just people behaving rowdily. Has anyone gone to Hell because of a liturgical abuse?

The bottom line is that these divergent cultures are so distinct now that to think that one can influence the other amounts to wishful thinking. The ethos behind one is completely different from the ethos of the other. While aesthetic radicals like myself love Gregorian chant, Latin, and all of the highly stylized gestures of the old rite, many Catholics who remember them are just glad they do not have to “do that crap” anymore. The ecclesial cultures behind both rites are just too divergent now, and let us face facts: traditionalists constitute a tiny fraction of total Catholics in the world. Even with a greater allowance of the old rite, the only thing that will emerge in my opinion is a niche market style of liturgies similar to Anglican praxis of “churchmanships”. Perhaps it will not fracture the Church, but it will not serve to unite it either. Then again, maybe nothing will.

So I am glad that the Holy Father finally put out his Motu Proprio. I even read it in the original Latin. But part of me fears that this is just “his thing”. He may have very good reasons for it, but it may all just be a case of trying to put something back into Pandora’s liturgical box.

Postscript in 2021: I was right.





Look man, I’ve seen some shit

12 07 2021

I could come up with a bunch of complicated and well-developed reasons for why I’ve come back to belief after many periods of unbelief. I could ultimately say that it’s all due to grace, that at the end of the day one must have a personal relationship with God that is hard to describe, and so on. But really, I have to say that the reason I am a believer is that I’ve seen some shit.

I’ve seen things that shouldn’t have happened happen. I’ve had the proverbial near death experience. I think I’ve seen angels, or maybe people who seemed like they were angels. I have seen too many eerie coincidences, too many symbolic dates where crazy stuff transpired. I have long given up trying to square any of them with one particular tradition as written, because all of them fall short on a exoteric level. You see, God doesn’t come down and speak to you like you speak to other people. God speaks in signs, He taps out messages in code, and sometimes He’s just yelling at you and you have to be a real idiot to not hear it. I’ve had examples of all of this stuff in my life. I won’t get into specifics, because in purely human terms, I couldn’t prove that these things were what I think they were. There could be “perfectly rational” explanations, but there’s no way of going back and finding them.

I have never shared the modern tendency to interpret all the signs and wonders of the past as hoaxes or mass hallucinations. I think a lot of them are “true,” maybe most of them are, maybe all of them. I see weird stuff being described, and I am just like, “Sure, why not?” It doesn’t happen everyday. To some, it might only happen once in a lifetime. But it does happen. The world is very, very strange.

Agree with me or not, but my spiritual journey is an attempt to interpret this weird stuff in a way that makes sense to me. It may not make sense to you, but that’s okay. You may think it’s all demonic, to which I say your world must be rather small. I don’t know your weird stuff, I can’t really interpret that for you. I am not offended that you think I’m crazy. I wouldn’t believe myself if I described the things I am insinuating here. But I wouldn’t be able to explain them away either.

Maybe others can cut the “weird stuff” into a shape that fits into one religious explanation perfectly. I just can’t do it. I will say that Krishna in what is known as the Uddhava-Gita in the Eleventh Canto of the Srimad Bhagavatam, states the following:

Lord Kṛṣṇa replied: Because all material elements are present everywhere, it is reasonable that different learned brāhmaṇas have analyzed them in different ways. All such philosophers spoke under the shelter of My mystic potency, and thus they could say anything without contradicting the truth. When philosophers argue, “I don’t choose to analyze this particular case in the same way that you have,” it is simply My own insurmountable energies that are motivating their analytic disagreements. By interaction of My energies different opinions arise. But for those who have fixed their intelligence on Me and controlled their senses, differences of perception disappear, and consequently the very cause for argument is removed.

I guess I am settling for the religion which can make room for all the weirdness. If you think I’m totally off, I don’t know what to tell you. Look man, I’ve just seen some shit, and I am trying to process it the best I can.





The Gregorian soul

4 07 2021

Some time ago, I became fascinated with French organ music from the late 19th and early 20th century. I am not sure why, because it doesn’t really appeal to me aesthetically. Honestly, the organ hasn’t really been a favorite instrument. I suppose I am more interested in this music as tradition. At least in the recent past, the organ has played a substantial role in Catholic music, so in order to properly understand the evolution of the Catholic liturgy over the last two centuries, one inevitably encounters the organist and their instrument. In France in particular, with the likes of Charles-Marie Widor, Cesar Franck, and Louis Vierne, you have not only famous organists in prominent churches but figures who played an influential role in the emergence of the music of the modern French school. One of the last figures of this school, one whose life spans the ascent and decline of the Catholic cultural revival in France between the wars, was the organist and composer Maurice Duruflé.

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On allegory

24 06 2021

On one of my first visits to a Hare Krishna temple, I asked a senior devotee, “Why does Krishna play the flute?” I think I may have even asked what the flute “means”. I think I was digging for an answer like, “It has five holes representing the five senses,” or some other esoteric answer. Instead, the answer I was given was, “Because He likes it.” Krishna plays the flute because He likes playing the flute, He calls His cows with the flute, He enchants the gopis with it, and so on.

That’s not all, but it’s most of it. I just finished Sanatana Goswami’s Sri Brihad Bhagavatamrita and among the last reflections on the glories of Goloka Vrindavan, Krishna’s celestial abode, there is a passage about the gopis envying the flute since it is constantly absorbing the nectar from Krishna’s lips. There is even a praise of the reeds that gave the flute birth and the River Yamuna that nourished the flute to its maturity. This is no mere anthropomorphizing of an inanimate object: the flute, like all paraphernalia associated with Krishna is “alive,” or rather the entire spiritual world is sac-cid-ananda vigraha: an eternal body full of consciousness and bliss. Krishna’s flute is not an inert object, but is aware and receives great pleasure from such an intimate association with Krishna. And Krishna relishes the gopis’ jealousy towards the flute, as well as their fitful attempts to take it away from Him out of spite. So we can say there are three energies or shaktis working between the spiritual and material worlds: the internal potency which I have mentioned above in the spiritual world, the marginal potency (living souls stuck between the material and spiritual world), and the external potency (inert matter). That’s a very simplified description of reality in the Hare Krishna mind.

Western religious thinking inherited from Neoplatonism the idea that things must start with the simple from which they evolve into the complex, only to return to the simple. God is simple, God is not a composite, and God does not have a body. The idea comes from living organisms as we experience them. Humans as we see them start out small and simple in their mothers’ wombs, grow into complex persons as they emerge from womb into fully formed human beings, and then disintegrate back into something simple again at death. This cycle is echoed in the Neoplatonic One out of which proceeds all complex composite entities: bacteria, trees, dogs, humans, angels, demigods, etc. But as these are complex, they break down again and revert to a primordial soup of simplicity. The goal is to stop the cycle and ascend to a realm of pure simplicity, pure light, where there is no change and no division. In reality, this is just inverted materialism. You can’t get to an actual idea of the spiritual from this.

The actual transcendent is not “beyond words,” it is something that contains all words and is their origin. Philosophical concepts in Vaishnavism are not for the spiritual, but for carnal people. They’re a crutch for people still attached to the material form of life. It’s not that Krishna’s name, form, quality, pastimes, entourage, and paraphernalia are indicative of something more transcendent: they are the transcendent, and everything else in an allegory for them. Where did mathematics come from, or the music of the spheres in the ancient Pythagorean doctrines? From the rasa lila, Krishna’s amorous dance with the gopis. Krsna-lila is the reality, everything else is the distorted dream-like image which is the product both of our material desires and Krishna’s illusory energy (maya). The material world is the symbol: baby Krishna drinking from the breast of mother Yasoda is the reality.

The Srimad Bhagavatam thus has a lot of “weird” passages, but there is nothing really to read into them. Above is represented the slaying of the demon Putana by the newborn Krishna. Putana came in disguise as a normal beautiful woman to offer Krishna her poisoned breast to kill the child. Instead, baby Krishna sucked the life out of her and she reverted to her monstrous form: a gigantic demon seven miles tall. Seven miles? Seems pretty far out. But again, that is the eternal lila that is going on now in numerous material universes. There is nothing else to “grab onto,” there is no deeper allegorical meaning to it. Krishna’s body, abode, and pastimes are eternal, and ours are not. Our experiences of this world can’t offer us any particular clarity on this, because we’re basically in a nightmare, and there’s no sense trying to apply nightmare logic to the daytime world.

The goal of Krishna consciousness is to return us to our eternal relationship with Krishna, our identity that we have when we’re awake, and not the one we have nightmare after nightmare, material life after life. In Kali Yuga, the primary means to develop that relationship again, the yuga dharma, is harinam sankirtan, the loud and public chanting of the Lord’s names: Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare. This isn’t just the means to get “back to reality,” it is the only thing in this dream-state, this nightmare, that is real. Everything else is transitory and passing away, like a dream.