Some devotees feel that they have to be extra educated or materially qualified, or to be a GBC, sannyasa or guru with disciples, in order to serve properly in devotion. Falling short of these positions, we may feel unqualified. There are some good news for all ‘unqualified’ devotees

Pope Francis has washed the feet of prisoners and has rekindled an interest in his message of humility and care for the poor, how does this resonate with the generally accepted Vaisnava tradition of spiritual leaders having their own feet washed? Or do genuine Vaisnavas resist having their feet bathed by others?

How many of us wonder why, in spite of vigorous book distribution and innovative outreach we still appear irrelevant in society? What does it mean to be relevant? Have we generally consigned ourselves to just being isolated spiritual people with near impossible Vedic world objectives? Perhaps the Durban festival holds some clues

A perception exists that our gurus and devotees usually function on the kanistha/madhyama level of spiritual advancement, and that whoever joins Iskcon and takes initiation will only advance as much as they, not more. Is this true?

Srila Prabhupada was serious about his use of words. If we analyse why he used “Ever well wisher” as he signed off each letter he wrote, we will discover a broad and deep purpose for doing so. Let us sample some profound meanings

Should devotees rejoice at the pregnancy of a royal couple? Should they express revulsion at crimes committed against defenceless people or animals? If devotees are the nicest people around, how do they react to the world around them when they are supposedly detached from all things?

Inching forward with preaching successes worldwide, our conservative or modern pursuance of Krishna consciousness is often influenced by ‘Indian’ or Western concepts. While representatives of cultural differences aim for mutual ‘Vedic’ convergence on vital and important issues, we witness arguments for or against ‘Indian’ or Western culture. Who is right?

It is an accepted fact that when we preach, and repeat what we have heard – hopefully with some Suka relish – then this is humility in action. But if this is reinforced with aggression, superiority postures, and some ‘authorised’ hate, it is no longer humility. Then what is it?

Some devotees are concerned that Iskcon’s overall preaching has gone ‘soft,’ thus compromising true standards. They say we must be more ‘Strong’, ‘heavy’ and ‘bold.’ Sentiments of “See how Srila Prabhupada flayed those mayavadis… and how he blasted that individual… and oh how he smashed that perception…” add excitement to the cause

Sri Chaitanya Mahaprabhu engaged expert vaisnavas in the spreading of Krishna consciousness. Srila Rupa and Sanatana Goswamis were examples. If any of us have the same level of material competence as they – or more - and we perform devotional service as they did, literarily and strategically, then what will the gulf of differences be between theirs and our services rendered?

Many mass killers and criminals have become heroes and they have their fans. How often do we see evil characters in movies and novels earning our sympathy, being given the best lines and starring roles, and are portrayed as victims of an oppressive and bullying modern-day society, and dressed with an agreeable niceness that makes us think, “Oh what a shame…” Could there be a link?

Can the guru say no wrong and do no wrong in all circumstances? This perfection of purpose is tested daily as disciples of gurus hold management positions and have to occasionally disagree on decision-making and policy, sometimes against their own gurus. Many disciples would be terrified of doing this, but it happens. How does this affect the guru/disciple relationship?

Some of our pujaris insist that only white flour and white sugar should be used in bhoga offerings for our Lordships, while many of us, being health conscious, will avoid eating such adulterated or suspicious foods. Should we feel a guilty conscience if we eat healthily, but the Lord does not?

For some reason the subject of womanhood and the roles they play within our midst has raised strong feelings, usually centred on celibacy and the potential for victimisation. This shows that women are not really the problem - our inordinate fixation on matters 'celibate' is the problem

I began to write a simple, short comment on Parampara Prabhu’s article about our sampradaya, but more thoughts came, and thought again that this might as well become an article. Is the desire to glorify Srila Prabhupada or other vaisnavas in certain ways, the result of our human calculation, or our realised convictions?

Have any of us ever thought that high living is possible within a spiritual domain like Iskcon? There is such a thing as rising high, and living high, but not in the way that some of our corporate methods of management might teach us. Improper use of such management will lead to low living. Is this really possible among devotees who have high spiritual aspirations?

Here is a fictional conversation between a ‘heavy’ preacher - used to calling people mudhas, canines and other low descriptions, and is badly in need of reform - with a reformer preacher trying to strike a balance. Let us see how the ‘heavy’ and negative can remain without turning people off

On the day of Govardhana-puja, one individual approached me. I knew he had shared loyalties. He asked me, “How is your bhajana?” I replied by saying that generally, devotees pursue sadhana Bhakti until, with mercy, they qualify themselves… “That is why you need a ‘rasika’ guru who can help you,” he replied confidently

Let us say we won a general election. A majority vote sweeps us into power. All state resources are at our disposal. There will still be a democratic opposition in place, but they will want to see how we give all citizens of the land a Vedic alternative. Where do we start?

We are mostly theory driven when attempting to implement ancient social systems into a kali-yuga world. Now, any notion of “caste” divisions and keeping women confined to homes, will be seen as further adding to the repression of vulnerable sections of society. Is society ready for such “extreme” social engineering? In terms of preaching, a definite practical stance is required

Let us suppose that a refined and cultured person wants to join us fulltime, and we encourage that, but a niggling doubt arises within us, because we wonder if this person will be looked after, according to the high expectations learned from Srila Prabhupada’s books? Should our temples and ashramas present a cultural shock, or a friendly homecoming?

We read a BBT publication before joining Iskcon. We learn of inner tranquillity, peaceful coexistence and divine vaisnava qualities. After we join, we often discover a world of hard-hearted Bhakti in practice. Iskcon has softened up recently, but if we retain Westernised versions of renunciation and jnana, then our pursuits into devotee care and welfare will mean little to us

We all hate to be humiliated. What is the best defence against humiliation? It is humility. But our self-defence can assume false guises of humility, to fit our self-centred identity. We may be disappointed to discover that there is actually a Supreme Being other than ourselves. We are not the centre of the universe

There is a lot of emphasis nowadays on the need for love and trust among devotees. We can cite the six loving exchanges between us. We can also use the strength of the often quoted, “your love for me will be shown by how you cooperate.” In spite of our efforts to promote this ideal, can we ever expect a situation where love and trust dominates in all of our devotee interactions?

Some of us must have thought of doing Harinama Sankirtana in Mecca, of all places, or would like to set up a temple there? How about the Vatican, Pyongyang or Beijing, and Tripoli, Havana or the pyramids of Egypt? Not too long ago most people thought that Moscow, Bucharest and half of Berlin would be democratised way beyond their lifetimes

Is this a ghost story? It could be if we consider how many of us are nitya-baddha wandering spirits searching for a permanently settled situation. But now we have human occupancy we still like to be scared and awed by graveyard tales. Since the word human sounds better than subtle body, this could be described as a subtle human saga with a divine twist

It can sometimes be tough being an intellectual in Iskcon. The tendency to keep one foot in the empirical camp and the other in the devotional arena can cause incompatibilities of faith, especially when continuing to grapple with “oddities” like elephant sized mangoes, airborne mountains, talking hyenas and bodily exuded cosmic bubbles

Sometimes our fixation on who’s “junior” and who is “senior” within our ranks, can inhibit proper devotee relationships. And introducing corporate ideas for managing our devotees can hinder, rather than promote healthy interactions between ourselves

We love to picnic, barbecue, celebrate birthdays and entertain guests. We may hesitate on what fast-foods are on offer. Here is some “Party-pooping” information, which should enhance our parties even more. So “let’s party,” as they say

If we look back into Vedic history we will probably find many incidents that contravene modern-day standards of human rights and discrimination. If say, a liberal human rights monitor group were to go back 5,000 years, they would likely report negatively to the UN

Most of us are aware of the benefits of being positive in Krishna consciousness, and so do those who seek material success. Does our power of visualisation enable us to earn success and wealth for Lord Chaitanya’s preaching mission, and help us progress on the path of Bhakti?

The ever pestering power of empirical estimations of this colossal unknown called space still challenges many of us who read the 5th canto of the Srimad Bhagavatam. In many cases our “frog in the well” boundaries reluctantly, or sceptically acknowledges the enormous proportions of universal structures described with exacting precision, seeming too certain for comfort.

Our faith in our respective spiritual masters and in every word and deed of Srila Prabhupada has to be complete. Anything less, even by a measurement of a comfortable sesame seed results in partial happiness without which we cannot be truly peaceful at heart.

We may be surprised to learn that many things we consider as acts of spiritual advancement in Krishna consciousness, like tapasya or austerity, are actually acts of selfishness, and will impede our real growth.

We never cease to be amazed or shocked. Thinking that nothing really surprises us anymore, the shock-value of what could happen to us, intrudes impolitely into our sense of peace and harmony, when fellow devotees are struck by sudden death, accidents, illness and coma.

After becoming a devotee of Lord Krishna, many of us had to deal with the issue of emotional responses from our parents. In some cases, the apparent fall out from thinking that the, “Hare Krishna’s have broken up my family”, can last for decades.

As we would suspect, the references to Srila Prabhupada are found in the chapter entitled, “Hinduism – a search for liberation”. While it is pleasing to acknowledge he is cited as a major authority on ‘Hinduism”, sadly his, and Lord Chaitanya’s message get enmeshed in the tangled web of whatever Hinduism is supposed to be.

Srila Prabhupada himself said that the tenets of the Bhagavad-Gita precede those of the Srimad Bhagavatam and the Chaitanya Charitamrta, but we would be naïve to suppose that Lord Krishna’s words in Bhagavad-Gita are made redundant in terms of spiritual progress.

There are those who feel that all of their hard work, and endless hours spent in serving Iskcon, benefits either the immediate temple authorities, the temple presidents, the gurus or the GBC. Then with ordinary vision think, “why should I serve those who are prone to the four human defects?”

Simple messages as, “To all of you who are celebrating Christmas, we, of the Hare Krishna Movement (Iskcon), wish you all the very best”. We can go even further, by sending ‘Thank You’ cards to whoever has helped us in any way.

Does the liberty of free speech earn us the right to say what we please, on matters that bother or irritate us, even if our words sometimes hurt the feelings of other devotees?

Some devotees think, that because they are devotees, they must preach instantly to whomever they meet. Perhaps if we had the required force of purity, we could effect changes in people’s hearts on first contact. The reality is however, that not everyone has the required sukrti to appreciate our words; we have to create it for them.

Among the plethora of religions and organisations prevalent in secular, tolerant societies, we the "Hare Krishna’s" must be the most visually outstanding, and culturally different among them.

We all should have received some basic training on how to respectfully treat sastra. Knowing that none of Srila Prabhupada's books should touch the ground or other inconsiderate place will make us consign the books to a decent position; but next to the TV! This is a bad idea.

Some spiritual practitioners think that now they have achieved some reasonable control of the physical sex urge, they are well nigh up there in the wispy clouds of victorious abstinence, deserving of respect and honour. Wrong! Congratulations on becoming a decent human being. Welcome to the world of subtle selfishness.

If it is better to be a sahajiya than an atheist, mayavadi, or impersonalist, then it is well again to be a sentimentalist than not a devotee at all. However, sentimental behaviour can present problems if left abandoned by a mind unrestrained by capable intelligence.