The Way of Natural Devotion - Universalist Radha-Krishnaism

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centered actions do. Taking proper care of our body, mind, society, and spirit is included in natural devotion. We best engage in those devotional practices we have the strongest taste for. The main idea is always to remember Radha-Krishna. With this in mind, we are not attached to following particular rules and regulations, but follow our natural attraction in choosing what works for us at the time. Thus, we become spontaneously absorbed in developing and expressing pure love both internally and externally. Attachment to God-dess frees us from material attachment. Our eagerness to please God-dess and fully devote ourselves to him-her inspires our progress. We each possess a different taste for devotion. Therefore, we each follow our own unique path that is not limited by those who went before us. As we develop our passion for Radha-Krishna, we study their pastimes and choose an eternal associate we wish to follow. We internally fix ourselves as their servants, and under their care internally serve Radha-Krishna “in a suitable mentally conceived spiritual body” (Sikshamrita 140). We should live in Braj either physically, or more likely, mentally. Strictly speaking, devotion cannot be defined due to its transcendental nature. Sages and scriptures describe it as: “exclusive and intense loving attachment to” God-dess, “the highest and the most satisfying function of the soul,” “the highest end,” “indescribable love[...] and the grandest and sublimest of all human experiences” and “the only means for the attainment of” God-dess (Kapoor 176). Realization of personal God-dess exists where devotion exists and does not exist apart from devotion. · Devotion remains open to all without restrictions. · Devotion exists in the conditioned and liberated states. · Devotion constitutes the eternal function of the soul. · Devotion remains the means and end of God-dess realization. · Devotion, a potency of God-dess, brings the grace of God-dess to devotees. Devotion includes knowledge and detachment. More intense love for God-dess means less attachment for worldly things. We learn to see worldly things in God-dess and use them for God-dess’ enjoyment. We spiritualize life by using everything to please God-dess and living without selfish attachment. We sublimate desires rather than repress them, which often leads to unhealthy complexes. Asceticism remains detrimental to devotion because it hardens the heart, builds up the repressed shadow complex, and is generally unsustainable. Devotion implies renunciation by using material objects in devotion of God-dess. We need not eradicate cravings and impulses, but we transform, or purify, them through subordination to the central impulse of love. Devotional love resolves the conflict between life and spirit not by denying life but by conforming life to spirit. Infusing spirit into life changes the nature of our instincts from material urges to spiritual urges. Universalist Radha-Krishnaism offers a new joy by rejuvenating and reforming life on a spiritual model. True renunciation enjoys worldly objects without attachment and with the basic goal of realizing God-dess. We practice devotion with faith in God-dess while not being too attached or too indifferent to the world. The spiritual living entity gains conscious control of life and enjoys the gifts of life in moderation and detachment while developing full devotion. Through devotion, the soul realizes its true nature as a minute part of divine consciousness. Pure devotion exists without selfish desire or cause. Though devotees serve God-dess solely for God-dess’ pleasure, this natural function of the soul provides pleasure and satisfaction to devotees automatically. Devotion involving the whole personality enhances life. It takes different forms in knowledge, adoration, and work. In knowledge, it manifests as divine inquisitiveness; in adoration, it becomes the integrating force; in work, the will takes the shape of a cosmic force and fulfills the divine goals in creation. Devotion assumes knowledge of the object of devotion. As an integrating force, it takes us closer to the object 8
of devotion and leads to greater intimacy with it. Greater intimacy provides higher knowledge followed by active expression of loving works. As Goethe said, “Knowing is not enough; We must Apply. Willing is not enough; We must Do.” Devotion remains connected to life. Devotees actively engage in life. To know is to act. Every new gain of knowledge makes the actions of life more graceful, revealing the love at the heart of existence. Knowledge and works comprise the two axes of love. Devotion exists as a spiritually gravitating force drawing us to the center. It works at two ends. In our heart, it roots out egoistic impulses, which draw us from the center, and releases integrating forces, which guide us to complete surrender. Then knowledge, love, and will act in harmony with the divine. In God-dess, devotion energizes grace, opens the energies of salvation, and integrates us with divine will. Devotion, a function of the blissful energy of God-dess (Radha), energizes both God-dess and devotee. God-dess, the supreme enjoyer of bliss, enjoys the bliss flowing from the devotee’s heart more than the bliss of God-dess’ inherent nature. The gravitational force of bliss draws the devotee to God-dess and God-dess to the devotee. The Law of Harmony governs spiritual life. Love constitutes the Law of Harmony’s topmost form. The Law of Harmony manifests our self-surrender and God-dess’ grace. In the union of self-surrender the soul produces a divine chord and realizes inner supreme harmony, poise, and equilibrium. The devotee feels the protection of God-dess and fearlessly pushes forward, overcoming all obstacles. Devotion to God-dess counteracts bad acts, whether they started producing effects or not. Natural devotion does not depend on the rules and regulations of devotional practices such as hearing and chanting. If lapses occur in observing rules, they do not stop devotion from quickly producing results. Devotion to God-dess destroys ignorance arising from “I and my” consciousness. As watering the roots of a tree feeds its branches and leaves, practicing devotion to God-dess satisfies all creation. Devotion develops all good qualities. Actions performed for God-dess, like hearing or singing the praises of God-dess, are transcendental. Devotion self-manifests and transcends material conditions. Devotion is identical with highest bliss. Devotees enjoy it as an end and a means. Devotion is either developing or perfect. Developing devotion is the way. Perfect devotion is the goal. Perfect devotion exists in conditioned souls as the eternal, dormant function of the soul. Developing devotion awakens this function. Any method or means that successfully diverts the mind toward God-dess is considered developing devotion. The main elements of developing devotion are: 1 Accepting what is favorable and rejecting what is unfavorable to devotion. Rather than adhering to a universally prescribed list of regulative practices and prohibitions, each practitioner decides for him or herself what is helpful and what is not. Take what works and leave the rest. Devotional contexts and aptitudes vary greatly. What works for one person may not work for another. 2 Cultivating the idea that God-dess is our preserver. We adopt the attitude of living by the grace of and under the protection of God-dess. Guided by God-dess, we undertake even difficult tasks with confidence as we depend on God-dess for the results. 3 Being assured that we are not the actual doer but are moved by God-dess’ will. As we learn to surrender our will to God-dess’ will, we become free of false-ego and the sense of being an independent doer. Instead, we see ourselves as his-her agents or instruments guided by God-dess within. 4 Being humble and free of self-conceit. Developing the qualities of humility and forbearance opens us to grace and the full effect of devotional practices. Knowing we are simply agents of God-dess who acts through us keeps us humble. Yet, we should not practice a false show of humility. 5 Reverentially learning from a spiritual teacher and holding him or her in high regard as a representative of God-dess. De- 9
Page 1 and 2: The Way of Natural Devotion Devoti
Page 3 and 4: differently in different languages,
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Page 11 and 12: devotion flows from their heart spo
Page 13 and 14: DIVINE NAMES AND MANTRAS God-dess
Page 15 and 16: cal Indian eroticism, drama, and po

The Way of Natural Devotion - Universalist Radha-Krishnaism

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