Introduction
In exploration of Boston’s diverse yoga practices, I selected the International society for Krishna consciousness of Boston. I chose to participate in their unique form of yoga because it focuses on chanting and, in the case of kirtana, ecstatic movement. This vibrational meditation interested me far more than pose-oriented yoga. I was also quite intrigued by the Hare Krisha culture and wanted to learn more about their beliefs and practices. It is with this curiosity that I collected both experiential and literary information, and present it now in relation to the theory, practice and culture of Hare Krishna yoga.
Theory
The sacred text of Krishna devotees is the Bhagavad-Gita. It features a long conversation between Lord Krishna and the great warrior, Arjuna, in which Krishna explains the perfection of yoga. The word “yoga” in the Bhagavad-Gita means something quite different then we immediately expect. It is the tool of devotion, through which one can surrender completely to Krishna and serve him in every moment. This devotion is achieved by completing the following aims of Krishna’s yoga system:
1. Control the senses
2. Purify one’s activities
3. Connection to Krishna
(Prabhupada, 1)
By controlling the senses, one practices detachment from the material world. Krishna stresses that the material world is suffering, and as long as we live in it we will only be feeding the desires of the body and expecting rewards for our labors. This will never bring true happiness (5). The Bhagavad-Gita states that one can only be happy by performing all actions with Krishna consciousness (9). The absorption in thoughts of Krishna will eventually steady the mind (19). This entire process of control and purification is intended to revive one’s consciousness of our eternal relationship with Krishna; the ultimate goal of life (44).
There are four basic types of yoga through which one can complete these yogic aims and devote oneself to Krishna.
1. Karma-yoga
2. Juana-yoga
3. Dhyana-yoga
4. Bhakti-yoga
These types of yoga are not separate, but steps that one might climb towards perfect yoga, or devotion (7). Each holds different opportunities to serve Krishna. The International societies for Krishna consciousness were developed in order to help aspiring devotees find these activities” (9).
Indeed, ISKCO of Boston helped me find an activity of bhakti-yoga (devotional service) that suited me; chanting the Hare Krishna mantra. The mantra is as follows:
Hare Krishna, Hare Krishna / Krishna Krishna, Hare Hare
Hare Rama, Hare Rama / Rama Rama, Hare Hare
This mantra can be chanted as a large group, accompanied with music and dancing (kirtana), or it can be performed as a meditation (10). I chose to participate in morning meditation because it posed a greater personal challenge than kirtana. It is thought that by chanting the Hare Krishna mantra, one receives all the benefits of the highest form of yoga (13). Most importantly, purifies the atma (the mind, body and soul). It purifies because the “transcendent sound vibration is nondifferent from Krishna” (12). Swami Prabhupada, the man who brought Krishna Consciousness to the west, says that no part of us can remain impure if Krishna is within us. Therefore, we are purified of the material world when we chant his name and think of him. (12)
Swami Prabhupada calls bhakti-yoga the most effective yoga for this age. He recognizes, however, that meditative yoga is extremely difficult for most people, thus highlighting kirtana as best form of devotional service of our time(13). It is appropriate for him to be so sensitive to the time and culture in which devotees are practicing, as some of the yoga forms are simply no longer possible. For example, Hare Krishna meditation is meant to take place in complete solitude, preferably in the jungle, forest or mountains, on a tiger skin or deer skin (17). This is not practical (for most westerners), thus the expectations of devotees shift.
The desired result of bhakti-yoga, and all other Hare Krishna forms of devotion, is to achieve personal realization. This is described as a quiet mind, no longer agitated by the attractions of a material world. All material things and people are seen with an equal mind; dichotomies dissolve (30). In this realized state, one recognizes the greatness of Krishna and the eternal relationship that exists between them, and thus surrenders entirely to Krishna. This is the perfection of yoga.
Practice
Swami Prabhupada outlines simple, specific guidelines for meditation. One must keep the body straight in its sitting position, with eyes half-closed. To avoid falling asleep, it is important to keep the tip of one’s nose in sight. Without diverting the attention from the nose, one begins to control senses and purify themselves by focusing on Krishna and chanting Krishna’s name. Then, one entirely devotes oneself to Krishna Consciousness: thoughts of Krishna.(10)
The Bhagavad-Gita explains that meditation is to be done in complete solitude. As Swami Prabhupada makes explicit, this is a difficult feet when living in the center of Boston. I noticed this difference in the yogic practice of ISKCO Boston. At least ten people were meditating in the temple when I attended the morning meditation. Despite the company, each devotee was engulfed in extremely individual meditations. This was clearly heard in the layers of completely separate chants. All were saying the same words, but in their own way and in their own time. In this way they seemed to achieve the required solitude despite the populated room.
I quickly scanned the room to observe how people were practice the meditation. Several people walked slowly, back and forth, murmuring the mantra and clicking a sort of prayer bead. One women strung flowers that would later become an offering. Most devotees sat cross legged on the floor or up against the wall. I got a square of carpet and sat cross legged and straight, letting the thick, beautiful drone of sacred sounds pour through me.
I wanted to simply sit within this vibrational ocean, but I knew that one of the purposes of Hare Krishna is to chant so that others may chant. It is in the chanting, not simply listening, that one connects to Krishna. And so I began to chant quietly. I experimented with the way I said the chant, and how I breathed around the words. I eventually found a rhythm of chanting that had more powerful vibrations than the one I began with. While I chanted, my eyes were closed, open, sneaking peeks at others, and stretching all around when they got restless; I hadn’t read the pamphlet about proper meditation technique yet. It was difficult to control my mind because I didn’t feel like surrendering it to Krishna, or devoting anything to Krishna. I don’t see the point of such devotion. Instead I slowed my thoughts by focusing on the vibrations and sensation of the chant.
I felt the chant full and rich in my belly. I imagined the chanting (particularly the consistent chanting of the recording) to be roots grounding me into the earth, and its vibrations as a swirling gold stretching up my core and out the top of my head, connecting my inner Divine to the Great Divine. I felt the boundaries between myself and the devotees around me dissolve, as we all became the buzz of the mantra.
This luscious experience was like the canvas beneath my mind’s paint. My mind abstractly floated here and there, not clinging to any thoughts in particular but dreamily avoiding the present moment. The sensations of my body also splattered distractingly across the peaceful canvas. My foot had quickly become an unrecognizable chunk of swollen flesh, and was not responding to neural commands. I experimented with moving beyond the body’s suffering, as Krishna encourages. After working with this for a while, I took care of myself and moved to sit on a deliciously comfy bench. I thought this was acceptable since the walking yogi’s took care of their physical capability by walking, and because discipline is not my top priority of practicing.
I had no concept of time. After hundreds of Hare Krishna’s droned from my belly, the devotees around me swiftly dropped into deep bows on the floor; it was time for the offering. I don’t know exactly how they knew it was time, but I like to think that the meditation was over because the woman had finished stringing the flowers. Everyone bowed to a man I had not noticed before. He was sitting on a platform; in the center of an elaborate alter. He seemed almost unalive for he was so still. I later concluded that he was a deity, because a sign explained that the temple was closed between 12:30 and 3:30pm while the deities rested. I was very unfamiliar with bowing to a human as if they are holy, but didn’t have any strong feelings about it. I curled on the floor and bowed until my forehead hovered above my hands. I gave gratitude to the Universe for the experience, and for the day. As I left the temple I saw devotees arranging the offering in a confident, familiar manner.
I had the interesting feeling that the practice did not cease as I left the temple. All who I came in contact with seemed very calm, kind, and present. I imagine they were interacting with me with Krishna consciousness, which means it was indeed a yoga practice. This is one such observation that revealed the absoluteness of this Hare Krishna culture.
Culture
Hari Krishna is an extremely devoted population. Indeed, the entire religion is based on complete and constant Krishna consciousness and the spread of Krishna consciousness (9). Therefore, if one is truly a Krishna devotee, their yoga practice is the most important and part of their lives. I witnessed this in the temple during meditation. Every devotee treated the meditation as sacred and vital, but they also came and went as they needed to (such as going to work). Krishna does not wish for the yogi to cease working or living, but to “work for Krishna, eat for Krishna, sleep for Krishna, and dedicate all activities to Krishna” (8) .Therefore, the devotee’s practice of yoga never actually stops, so long as they are focused on Krishna (9). If they are a “good” yogi, this will show in every interaction of their day. It may appear as serenity, kindness, acceptance, or other traits of a spirit connected to the Supersoul.
Almost everyone in the temple was Indian. This is unsurprising, as the Hare Krishna spirituality originated in India. I imagine that the Indian culture – its values, roles, norms, expectations, beliefs – has greatly shaped the Hare Krishna culture. Although you can take the Hare Krishna culture out of the Indian culture, I don’t think you can take the Indian culture out of the Hare Krishna culture. Some examples of this could be the belief in reincarnation and karma, the ornate offerings to deities or god figures, the emphasis on detachment, devotion and discipline, and the centrality of meditation and chanting.
Conclusion
The Hare Krishna spirituality is very interesting to me. I enjoyed reading the texts, which have a friendly, hopeful feeling about them. The literature, combined with my personal experience, helped me to feel the deep love and devotion of this yogic culture. Although I don’t share their beliefs, I recognize that our Diving is the same Divine and honor the practices in which they nourish their Divine connection. The Hare Krishna chant touches me deeply and has become one of my own practices. I look forward to attending future kirtanas and Prasadam feasts, and continuing to experience the beautiful culture of the Hare Krishna.
References
Prabhupada, S. (1966). The Perfection of Yoga. Los Angeles: The Bhaktivedanta Book Trust.
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