ISKCON UK - Nama Hatta - Getting Started

What is a preacher?

Preacher. If the word conjures up images of a black-frocked vicar sounding forth from his church pulpit, or a rather more stylish and charismatic evangelist on American television, then you can be excused. For so long the word 'preacher' has been exclusively used in a Christian context. Yet a preacher is, as the dictionary definition explains, anyone who tries to convince others as to the value of a particular way of life. If a vaishnava, a devotee of Krishna, tries to help others to understand the value of spiritual life then he or she is a preacher in every sense of the word.Interestingly, the word may even have been used by vaishnavas long before the Church as the ancient Sanskrit word for 'preaching' is the similar sounding 'prachara'.

So you may be willing, somewhat reluctantly, to identify yourself with the term preacher but still feel you're not the sort of person to attempt to convince another human being against their will. Relax! There is more than enough good preaching work to be done with those who are already interested.

But, you may say: 'I can't possibly preach to anyone, I don't know anything.' It is true that the prospect of communicating a philosophy so deep and comprehensive as Krishna consciousness can be immediately daunting. You will no doubt have witnessed senior vaishnavas lecturing in a temple. They seem very convinced, their explanations are sprinkled with metaphors, scriptural quotations in fluent Sanskrit, and their manner of presentation full of warmth and humour. After the class is finished, members of the audience can come forward, put their questions and receive authoritative answers. How could you possibly be as good a preacher as that?

And then there's the temple environment itself: visitors to a temple are immediately helped in their appreciation for the path of Krishna consciousness when surrounded by such a spiritual atmosphere. The fragrance of incense and flowers, delicious maha-prasadam, energetic kirtan and friendly devotees all contribute to the total impression that this way of life is at least fulfilling for those who've taken it up and is a genuine alternative culture.

What can you possibly do just by having a conversation with someone in a shopping centre or in your front room? Is it worth you even attempting to preach at all?

The answer is of course a rather loud yes.
But you knew I was going to say that didn't you?

Preaching is such an important and intrinsic part of the life of a devotee. It helps us in so many ways to vocalise the teachings and to practise remembering them.By teaching others you automatically teach yourself. When you talk to others about self realisation and the life of Krishna consciousness you are helping them in a deep and long-lasting way.When you practically assist others to understand their spiritual identity and higher purpose in life you attract the divine thanks and blessings of the Lord and have played a significant part in the sankirtan movement.

Luckily for all of us, preaching is not an ordinary enterprise such as selling bananas or promoting a political party. The results do not ultimately depend on some persuasive patter, high power personality or any techniques of conviction. Rather, it is a combination of many factors, most important of which is your desire to simply share your appreciation for the teachings and way of life with someone else. All of us know something we can share with others; and we all have some conviction and enthusiasm we can communicate.And we are not alone in our attempts to preach; the Lord is present for all of us in His merciful form as Paramatma who kindly instructs us from within in what words to choose.Our desire to help others in this world fluctuate from day to day - the Lord's desire does not. Whenever you are ready, His transcendental guiding hand will be there to help you, in ways which can only be described as mystical.

Getting started

So how do you get started in helping others towards Krishna? The first thing is to enjoy your own spiritual life.If you feel happy about being a devotee yourself then there's a good chance you'll feel comfortable about recommending the vaishnava path to someone else. Resolve what your own daily sadhana will be; what time you'll get up each morning, how many rounds you'll chant, how many pages you'll read and what acts of puja or other service you'll perform. By this daily sadhana you'll always remain strong and confident enough to encourage others to try it too. Next, become convinced that there are definitely others like you who are interested in spiritual fulfillment, at least as one of the many goals in their life, and that you'd like to share what you've received with them. Resolve not to keep your good fortune to yourself but to try in different ways to spread it around. Krishna dasa Kaviraja Goswami states that bhakti is the only thing in this world which, having given it away, you'll find you have more of it than you started with.

We all have a tendency to regard ourselves as special. In one sense, as unique individuals, we certainly are. But we cannot regard ourselves as part of an exclusive chosen few who had the good sense and discipline to take to Krishna consciousness. The vaishnava's vision is that every living entity belongs to Krishna and those in the human form of life all have an equal opportunity to discover their spiritual identity and their own relationship with Krishna. Krishna consciousness is not just for some and not others. Neither is it a sectarian religion belonging to any one country, race, or historical period. It is not a man-made 'ism', a 'new religious movement', or an armchair hobby. To be conscious of Krishna is the secret yearning of the soul, who is temporarily covered over by maya. This loss of spiritual memory causes us to wander through many births trying to recover the original bliss we once experienced.Thinking ourselves to be merely a union of body and mind, our desire for unlimited happiness is expressed through our senses in gratificatory acts which only give fleeting pleasure followed immediately by deepened frustration.All human beings suffer in this way and there are no exceptions. Consequently, all human beings have at least some flicker of interest in the possibility of transcendent pleasure and of the existence of God.And while there are, and always have been, a myriad of religious paths to choose from, unless a human being comes to sanatana dharma, the eternal religion, unchanged by human interpretation or compromise, there will be still be a deep yearning in the heart.Preaching therefore means to view everyone as forgetful souls, in need of being reminded of their eternal purpose.Viewed from this spiritual perspective, there are devotees of Krishna in every town and village of the world, it merely remains the duty of the present devotees to 'find them and remind them'.

I once got a phone call from a man who had moved home to another town some ten months previously. Although his new house was comfortable, and his job satisfying, he complained that he was missing the company of devotees because: "There's just no devotees in my town." When I looked in my files and told him where his nearest vaishnava lived, he was astonished: "That's just across the road and four doors up!" When he ventured across the road to introduce himself, he discovered not only a devotee's fellowship but books, videos, tapes and a beautiful altar. Both devotees, it seemed, had kept their identity secret to the extent of covering up their neckbeads. They'd even passed each other by in the street, each thinking that the other was: "not really the devotee-type". The moral is, always be on the look-out for a kindred spirit, and be prepared not to judge anyone by their externals. Talking of externals, neck-beads are very useful as a way of identifying another devotee in a crowd. It's easy to start a conversation and many friendships have developed as a result of spying a tulasi kanthi mala and receiving an explanation. There's more externals of course, like tilaka, the 'other symbol of Lord Nityananda's Nama Hatta'. A week wearing tilaka around your town and you'd soon find out who was interested or not. The difficulty is, a good number of people might not talk to you again!

In each major town or city in this country where a group is now successfully established, there are at least ten people serious enough about Krishna consciousness to call themselves devotees and attend regular meetings. If you are the only one so far in your town, that means there's a good chance of finding at least another nine. So where are they? And how do you find them?

Talk About it

Neckbeads showing, the second principle is to try bringing ideas up as part of the natural flow of conversation. People are interested in many types of spiritual subject matter and will talk about it anyway, often without any prompting from you. Various types of personal development, astrology, healing, vegetarianism, past-life therapy, meditation, environmental awareness; all act as springboards to talk about Krishna consciousness. Other subjects seen in newspapers, magazines and television such as crime, education, political decisions, natural disasters; all points of serious conversation on topical concerns can act, almost effortlessly, as an opening to present the Vedic perspective. As long as you are genuine and natural about it, people will listen. But please be wary of telling too much too soon. Not only is it boring, (check to see if you still have the other person's eye contact - it's a rough guide to whether they're still listening!), but most people can't take too many abstract or esoteric concepts in one conversation - particularly if they're on a lunchbreak or just buying some vegetables. Don't condemn the entire world either - you'll end up being the Hare Krishna version of those "The End is Nigh" sandwich board Christians, and they're hardly the people you go to for a great conversation. And although it's certainly OK to be unconventional or provocative, don't fall into the trap of speaking only to raise eyebrows and establish how different than everybody else you are; it's self indulgent and won't help your humility. It won't endear you any more to your friends and colleagues either. As a general principle in life it is helpful to conduct your relationships so that people actually want to come and talk to you. If they find your company helpful, many will want to know your secret. Finish conversations on an upbeat, with a blessing or a pleasant thought.

Friends and more friends

You probably have a circle of friends whom you know relatively well. Beyond that is a greater circle of work colleagues, friends of friends and casual acquaintances. Then comes an even bigger circle of people whose lives touch yours in an almost non-personal way; the woman at the post office, the girl at the supermarket check-out counter, the man at the newsagent or petrol station; and what about the old man ten doors down the street from your house? You've seen him regularly for the past 4 years but you've never talked - you don't even know his name. If we were all to analyse our lives in terms of how many people we effortlessly come into contact with, we'd probably discover that we are all pretty well known around town. Whether we call the activity preaching, teaching, communicating, sharing, witnessing or evangelising - it means the same thing - to pass on by word of mouth, literature or simply by living example, statements to the effect that: "Krishna consciousness is a valuable addition to my life, I feel the daily practises are making me a better person. I feel more whole and have more inner satisfaction ; many of the questions I had about life I've found satisfying answers to. The mantra meditation is a great way to start my day - I just don't get wound up about things the way I used to. The Vedic teachings are really interesting. The temple food is great." Testimonies like this carry a lot of weight with friends, especially if they've noticed a difference in you.

When a survey was done recently in America to discover why new church-goers had chosen a particular church, over 85% of the respondents answered: "My friend was already into it. He/she invited me to go along and see what it was all about." Even Srila Prabhupada himself as a young man in 1922, was at first reluctant to go and meet a particular Vaishnava sadhu (he had seen so many throughout his childhood and youth). But his friend, Narendranath Malik, "forced me to go". The rest is history (and our future!)

You may not need to say much to a friend; the loan of a Science of Self Realization with a few verbal endorsements, a video, a tape. Actions often speak louder than words and people like to find things out for themselves rather than be "sold"

Expanding the Circle

Sharing your spiritual understanding doesn't have to mean quoting Sanskrit texts or getting all po-faced and rambling on about "living entities in material bondage". You needn't use philosphical jargon or baffle the other party with Hare Krishna-speak. Take an idea you think someone might go for, put it in words you would normally use, and give it a try. Even a short exchange with some thought-provoking points will have some people coming back with: "You know what you said the other morning:. . .well, I've been thinking."

Offering a Vedic viewpoint on the world news often works because it makes spiritual wisdom relevant to real-life problems. It's even more pertinent when you offer advice which directly helps the person you are in conversation with. After doing what you can for your friends, expand your circle of influence to colleagues whom you don't know too well, casual acquaintances and even have a go at Krishna-ising the small exchanges you have with shopkeepers and attendants. Just a "Hare Krishna" said in place of the normal "Goodbye" (which, after all, is merely a scaled-down derivative of the original blessing: 'God be with you') can be enough to get a conversation going.

There are literally hundreds of stories I have personally heard which tell of momentary exchanges with devotees resulting in 'conversion' to Krishna consciousness. One man in Surrey met devotees at a swimming pool and had a 3 minute conversation with one of them: "From that moment my life changed." An office worker in Newcastle was given a Science of Self Realization wrapped up as a joke Christmas present at the office party. She said: "It was all a bit of a laugh. I wasn't even going to read it. Then I did, and I didn't put it down. It all made so much sense." Perhaps it's one of life's quirks, but it's often the person you least expect who actually becomes serious about Krishna consciousness. Often in the most unlikely situations too. One man started a life of devotion by kicking the legs of the devotees as they chanted their way up Oxford St., another woman by being propositioned by a man on a club dance floor. The list of unlikely ways in which unlikely people have come to Krishna is endless.

Prasadam

Let's not forget, in all this, the power of 'the secret weapon' - Krishna prasadam. It's transcendental, uplifts the soul, purifies the senses, tastes delicious, and often goes where no conversation can. Samosas, savouries, sweet rice, 'simply-wonderfuls', kichari ('that yellow stuff you give out at rock festivals') halavah, cauliflower pakoras, peanuts and raisins - you name it and its been used to attract people to Krishna. Indeed, prasadam is Krishna and for many folk it will be the best, easiest and most habit-forming way to enjoy the 'Hare Krishna experience'. Stories abound here too, of the amazing effect prasadam has on people. Cook a batch of sweets, place them in a tin, offer up a reasonable excuse why you're giving them out, and watch people SMILE the next time they see you! Get yourself out a bit

Now that you've talked to people in both your close circle and extended circle, you might like to take the slightly more daunting step of talking to complete strangers. Naturally, you'll be always talking to a few strangers; our lives, work and recreation constantly make us cross paths with people we may never meet again. There's thousands of people in your town, most of whom you don't know. Can you possibly talk to them all? You could try, and it would be a noble effort but you may lose a lot of enthusiasm in the attempt! Where should you start?

Well, could you narrow down your search a little? What about those hypothetical nine others in your town who, without too much effort, could become interested sufficiently to meet together regularly. Who, and where are they likely to be? Even though I've suggested that there's no such thing as a 'devotee type' and that you could find a devotee in any age, group or occupation, there's still things people do in their spare time which indicate that their search for Krishna has already begun. Consider your own life. What spiritual life-improvement activities did you have before you became seriously interested in Krishna consciousness? Why not look for people like you involved in similar activities? Perhaps you'll find future devotees in vegetarian/vegan groups, yoga classes, spiritualist or healing groups. I personally know members of church and synagogue groups who also like to chant Hare Krishna occasionally. Then there's university groups, meditation classes and so on. You're not expected to join all these groups, but you may find that membership of a few enables you to engage in more enlightened conversation, to practise your skill as a presenter of Bhagavad-gita philosophy, and to get at least get a few fellow members interested. Be prepared to go to your nearest big town if you live in a small village.While engaged in your search amongst the spiritually inclined, don't forget that as often as not, devotees are also discovered amongst those who make no claims to be on a spiritual search.

Advertising Yourself

It's probably the last thing you ever wanted to do, but there's no getting around it: sooner or later you'll have to let it be known that if anyone is interested in talking to someone about Eastern philosophy, meditation, vegetarian food, Krishna consciousness, they should please pick up a telephone and dial your number. You're not presenting yourself as an expert on the above subjects, just that you'd like to chat to others who are similarly interested. And the only way of ensuring that your invitation is always on offer is to print it up, then stick it up, where it can be read by others. It can be a small ad in any one of a number of locations; newsagents windows, health food shop noticeboard, the larger supermarket noticeboards, your local library. The wording of your 'ad' will depend on what it is you're offering, but the aim is just to let people know you're there, that you have an interest and do they share a similar interest? Alternatively, and if you have the funds available, you can place a few paperback books such as 'Higher Taste' in your local health food store on a 'sale or return' basis. Make friends with the assistants or proprietors first. Inside the book you can place a sticker or rubber stamp with your number.Your phone may not be ringing constantly as hundreds call you for more information - but at least you've given local people the chance to find out more and someone, sometime, will contact you. I should mention that occasionally, you may receive a crank call, a joke call or an enquiry from someone you just don't feel comfortable about. It's worth remembering that almost everybody with a message to spread gets one or two funny phone calls these days. In a world where there's spiritual sickness, we just have to expect it.

Home is where the heart is

After a phone conversation with someone, you may have established that they are sufficiently interested, and trustworthy enough to invite to your home. Establish a time convenient to both of you, provide adequate directions, and make them feel comfortable when they come. Alternatively, you can visit them, but for obvious reasons I would advise you, if you're a woman, to ensure you're satisfied as to the genuine interest of the caller before you visit.

Many small spiritual groups only have one representative in a town, but that follower will advertise him/herself as an 'information centre' for the organization. All this really means is that a visitor will be offered tea and biscuits, a chance to discuss and ask questions, and maybe watch an introductory video. The Vegetarian Society, Buddhists, Bahais, TM and many others now have large numbers of such information centres operating out of living rooms throughout the land.

There's a certain ambience available in the home too. It's comfortable, warm, familiar and conviviality is easy to establish. In a devotee's home there are always pictures, posters, often an altar, the fragrance of incense and ample opportunities for prasada. All these things a visitor finds interesting and welcoming, and for most English towns, quite exotic. If you'd like to, you can lend them a book or a tape. If they show interest in meditation, explain japa and show them beads and how you use them. Invite them to follow you on another set. If you have a few spare sets you could invite them to take one away and try chanting for a few days.

In all this remember that the purpose is to make friends and to convey elementary information. There should be no 'hard sell'. After three or four people have visited you individually once or twice and you think you could socialise with them regularly, you may feel confident enough to introduce them to each other by having a get-together. If it's at your house, keep the event free-form and allow the conversation to flow as each person gets to meet the others and shares their spiritual ideas. Even though they know you're a devotee, and that they've gathered in your home to discuss Krishna, they will talk about all types of philosophies as they check each other out. If there's time and inclination, you could suggest some japa, a kirtan (if you're brave - it's probably going to be you that will have to lead!). And of course, you should definitely have a generous amount of prasadam snacks on hand - before, during and after anything else you plan to do! Towards the end of the evening (don't drag it out too long - leave them wanting more!) ask if they'd like to all come together again in two weeks time. If there's lots of smiles and nodding of heads - congratulations! - you're well on your way towards a Nama Hatta group in your town

The Ladder of ideas

Encountering Krishna consciousness means to encounter a vast array of new ideas, many of them in direct contradiction to anything your friend has heard about up until now. Please be kind and introduce all these ideas slowly - and one at a time! Too many new concepts means confusion and confusion produces a mental block which will bring actual communication to a halt.

There is a 'ladder' of which each rung is a distinct concept in Vedic philosophy. The bottom rung is where most people start and the top rung is where they finish. It is humanly possible to begin climbing a ladder on the seventh or eighth rung, but for most of us it would cause some painful stretching and we may even fall over backwards! It is equally important to introduce all these new concepts in some sort of sequential order; a person should be given the time to think about something and to digest it before being moved on to the next idea.It takes time to decide whether or not an idea is an acceptable addition to ones personal view of reality, or an agreeable moral value. One suggested 'ladder' goes like this:

Sense perception can't provide all information necessary to understand reality. Vedas are a respected authority which have enabled millions over thousands of years to have awareness of God through special forms of yoga.
Search for identity - who is the real you? Mind, body and spirit-we know of the first two and the vedas put forward ideas for the third. The spirit is in fact the real self since it remains after the body dies.Since it is our real identity, it is also by living on the spiritual platform that we can become free from frustration and experience real happiness.
After the phenomena we know as death, reincarnation occurs where the soul is placed again in a material body.Our activities in this life determine our future in the next since we must learn the lessons which will take us to the position of liberation from material desire.
There are many processes for self-realisation according to personal qualifications and the length of time available to the practitioner.The present age and our lack of previous spiritual qualification make mantra-meditation the most effective method for us.
There are certain principles of living which are universal for those involved in any religion or spiritual path. These principles do not change and help the practitioner to stay fixed in practise as well as to contribute to the upward spiritual mobility of society.Although the way in which the principles are applied in daily life may vary, the principles remain the same and can be summarised as Truthfulness, Cleanliness, Austerity and Mercy.These principles become eroded in our life when we engage in the activities of intoxication,gambling,illicit sexual behaviour and animal killing.
The nature of God - God is all that is, and the nature of God is perceived according to our degree of freedom from the binding forces of material nature.Veda reveals that He is understood in three phases: Brahman - the 'divine white light', Paramatma - the localised form of God present within the heart, and Bhagavan - the Supreme Personality of Godhead. Other Ways

Naturally, there's other ways that Hare Krishna groups start. One major way in the past has been after a large public festival in a local concert hall. Periodically, ISKCON organizes a nationwide tour of 'Hare Krishna Festivals', or, more recently 'Gauranga Festivals'. The names may vary, but the programme is usually similar. Posters will be put up around the town, hand-bills printed up, and harinama sankirtan performed through the streets to stimulate interest and advertise the event.

The venue will usually be somewhere big enough to hold 400 people, which up until now has been the average number of attendants. The mixture of performances during the festival is an attempt to balance philosophy, culture and entertainment. The programme may begin with a traditional bhajan sung to music from Indian instruments often including sitar, tampoura and flute. A short introduction may then be followed by a Bharat Natyam dance performance, or a theatrical skit on a philosophical topic. A lecture is sandwiched somewhere in the middle of the evening and everything finishes off with a grand finale kirtan. The programme can be augmented with a film or slide show, a raffle and prize giving, mime or slightly more elaborate theatre. The lights go up, and a vegetarian feast is then served to everyone. Sometimes the festival is slightly less well-advertised and held in an 'arts centre', the usual capacity of which is 100-150. Whatever the figures, my experiences in Britain, Germany and Hungary have left me with the impression that a Hare Krishna Festival leaves around 10% of the audience seriously wanting more. So for a 400 crowd in your town you'll get maybe 40 turning up for a 'follow-up meeting' as advertised at the end of the festival and held one or two weeks later. Figures tend to dwindle over successive weeks until you arrive at the average level of weekly participation which is 10-15. The extra 30 people will still be interested in Krishna consciousness and will attend your meeting occasionally, will always turn up for a special event or yet another festival, but their present level of committment won't be sufficient to bring them along regularly.

The follow-up meetings to a major festival will, more often than not, be organised by a dedicated team of 3-4 trained devotees from a major temple. They'll give the talk, lead the kirtans and cook the prasadam. All you'll have to do is help ensure people come along, make friends with them during the meeting, and perhaps phone them during the intervals between meetings. Sometimes the more experienced 'temple' devotees will become the regular visiting preachers. In this case, consider yourself lucky to have their regular company and learn as much as you can from them. More often though, those preachers will only organize the first few meetings, maybe for the first three months, then move on to another town. During those first three months or so, the initial figure will have declined leaving the most interested, and more importantly, you'll have had an opportunity to really get to know everyone as friends.

Hall or Home?

So, now you have several people who are interested enough in Krishna consciousness to gather together once a week (or once a fortnight if you're all pushed for time). Where should you meet regularly? In a public hall or in someone's home? Well, any venue is a good venue if people feel comfortable to attend and take an enthusiastic part in the proceedings. But experience has shown that different venues have both advantages and disadvantages. Here's a summary:

Public room, library or small hall

Advantages

A public venue is always available to curious first time visitors who want to 'drop in' on the Krishna meeting to 'see what it's all about'. It's usually in a convenient central location near a bus stop and if not there's always plenty of landmarks to direct people there.
A public place is usually kept clean, well-lit, is stocked with adequate chairs and has good facilities like toilets and a kitchen.
It's a respectable location to which everyone will feel comfortable in coming. They'll reason that only organisations with some substance will be allowed to rent rooms and that the content of the meeting, although exotic or bordering on the strange, has been deemed acceptable by an independant local body.
A new visitor feels that in the event of boredom they can slip away without embarassing or offending anyone.

Disadvantages

Public access means that you as a speaker may feel constantly obliged to only address your first-time visitor. This may hold back older members of the group producing frustration. It can also mean unecessary disturbance from external noise, or internally from trouble-makers who wander in from outside.
You may be restricted from 'enthusiastic' kirtan, burning incense, or warming up prasadam in the kitchen if it leaves it 'smelling like an Indian take-away'. Unattended children of group members may cause a problem for other meetings in adjoining rooms.
Used by many other organizations, a public room can often have a cold or sterile atmosphere, especially if attendance is low that particular week. Attention can be distracted by public noticeboards and leaflet displays. There may be more of a tendency towards formality in group members dealings.
It costs money. Sometimes a room is over �10 for an evening. The shared cost of this may be alright if attendance is around 15 or more, but drop to 5 and see how many come back the following week!

Homes

Advantages

It's comfortable both in furnishings and in the domestic atmosphere. Group members rightly feel they're gathering in a friendly space rather than a formal space.
The intake of newcomers may be regulated but this allows much deeper classes and discussion.
This provides an opportunity for a group identity to develop, for relationships to be more open and honest, and a greater committment made by members to assisting in each other's spiritual development.
There's no financial strain.

Disadvantages

The domestic atmosphere may make everyone 'over-comfortable' if they're not careful, giving rise to complacency, and the diminishing of outreach activities.
If newcomers are not brought in every so often then the group may lose enthusiasm at seeing no new faces.
There may be financial strain if the host/ess has to prepare most of the prasadam, or domestic strain if crumbs aren't cleaned up off the carpet or dishes done afterwards!

There will be many other determining factors in your choice of location. If, like the majority of devotees, you are in a large city and you haven't had a Hare Krishna festival and follow- up meetings then you'll be spending time looking for new faces and you won't mind starting from the ABC of Krishna consciousness every time a new person comes along. If you already have 8-10 in your group then you all may want to hold the meeting in your home (or rotate it amongst you) and spend your valuable time deepening your knowledge and developing your devotional skills.

You may find it practical to give a monthly public talk to which new people may come simultaneously holding your weekly house meetings, inviting newcomers along at the discretion of the group. You may all be enthusiastic enough to hold open meetings on one day of the week and private study and kirtan meetings halfway through the week. Ultimately, like so many other details, the choice of venue will be a decision for you and your group members to make.

How to hold a regular group meeting

Introduction
Kirtan
Bhajan
Other kirtan notes
Dancing
The Arati Ceremony
Prema Dhvani
Class
Further notes
Japa
Prasadam

Introduction

A number of people who are all interested in the same subject will usually have no problem in enjoying each others company. Conversation will come readily, friendships will easily develop and the outcome will be a mutually strengthened interest in the subject.If a group of people is dedicated to the care of a certain breed of animal then the hope of each member will be that they learn how to take better care of their pet, to keep them healthy and how best to show them off.

For a group of devotees, or at least people who are interested in the Vedas, the aims will be to experience satisfaction from learning the teachings, pleasure from spiritual activities like mantra-meditation and to find support and encouragement for personal practise outside the time when the group meets.Again, it must also be said that many group members claim the main attraction for them is the friendship amongst the members.

According to the teachings of the scriptures, there are regular activities of spiritual service to be done when vaishnavas come together. These include mantra meditation, sankirtan, hearing and discussing Lord Krishna, His incarnations and His saintly devotees and how we can apply what we hear to our own lives; then there is worship in the form of the arati ceremony and the respecting of sanctified foods or prasadam. Finally, because modern vaishnavas are all followers of Lord Sri Chaitanya Mahaprabhu, Krishna's most merciful incarnation for this Age, and because the process of service to God includes sharing His Holy Name with others, devotees like to discuss how they can increase the sankirtan movement through preaching.

When these activities are all combined together in one meeting, it makes for a very dynamic combination which will empower those who take part and simultaneously help others beyond the group.Here is the recommended format for a regular group meeting which will help all the stages flow smoothly and maximise the spiritual outcome. All stages are guided by a facilitator. The timings are based on a meeting of 90 minutes duration:

Ice-breaker
Group members all have different stressful work situations before they come to the group so its a good idea to begin with something which will reduce tension. This period also serves to create informality by allowing members to share some aspect of their life or personality. Examples of ice-breakers are telling personal stories on a chosen theme, mimes, responding to dilemmas posed by the facilitator.
Kirtan
Scripture reading and discussion
Chosen passages are read and the facilitator asks everyone to contribute by sharing with the others:
(a) What was new to you in this reading? What struck you as particularly interesting?
(b) What stories or examples did you hear which you found personally memorable or helpful?
(c) What practical application does what you have just heard have to your life? What personal challenges does it bring up for you?
Preaching reports and preaching plans
Members tell of anything they have done during the week which helped someone else understand something of Krishna consciousness. The members then discuss how they can work together to increase awareness of Krishna in their town and increase the group's membership.
Japa meditation and/or arati ceremony
Some groups find that japa becomes much more focused after discussion of spiritual subjects. One round chanted at this time, either in unison or as normal, is very potent. Alternatively, some groups like to perform an arati ceremony.
Prasadam

Here are some further points on the features of a regular small group meeting:

Kirtan

The ultimate aim of a Nama Hatta group is to help the members develop their attraction to Krishna, particularly in the form of His holy names.Krishna is fully present in the sound vibration of His names and His transcendental presence can be experienced through chanting.The chanting is not given up at any stage by the devotee but chanted with increasing pleasure.Chanting is therefore both the means and the end itself. Although the word Kirtan means 'to describe', it is almost always used to refer to the glorification of Krishna in song accompanied by musical instruments and particularly the maha mantra.

Bhaktivinode Thakur said that the music acts like a 'flux', an agent which assists in welding two metals together. Through music, the holy name and the ear of the chanter are joined. The musical instruments commonly used in kirtan are karatals, a small pair of the bell metal hand cymbals, and the mrdanga, a two-headed clay drum. In India, kirtan groups frequently make use of the harmonium, a portable hand-pumped organ originally introduced into India 200 years ago. Also popular is the violin and flute. Skillfully played, these instruments can enhance the attractiveness of any kirtan. Any instruments may, however, be used and kirtan around the world varies in instrumentation, melody and style according to the culture of the local people. Kirtan on a hot Sunday afternoon in Lagos, Nigeria, for instance, might have a different musical flavour from a sankirtan procession in downtown Tokyo. Kirtan melodies vary, but some have become standard favourites. Many of these can be found in Joan Wilder's book Krishna's Music, or can be learned from tape cassettes.

Bhajan

Whilst kirtan usually refers to singing of the maha mantra, the word bhajan commonly refers to all other songs by Vaishnava acaryas, usually sung while seated. These are not strict definitions (bhajans, or at least a few lines, are often inserted into the middle of a kirtan for instance), but they have grown up into standard definitions used by most western devotees. There are many beautiful bhajans in Sanskrit and Bengali composed by such vaishnavas as Bhaktivinode Thakura and Narottama dasa Thakura. By singing these pure songs and memorising the English translations we can share in their realisations.

It is recommended that devotees of Krishna only sing those songs which glorify the Supreme Lord and His Vishnu tattva expansions such as Rama, Nrsingha and other avataras, Sri Chaitanya Mahaprabhu, and great saints of the disciplic line. Generally speaking, devotees don't sing bhajans in glorification of demigods such as Lord Shiva.

Traditionally, recitation of any mantra must commence after a preliminary recitation of a verse which begins with om and states
(a) The rsi - the great sage who has been the 'guardian' of the mantra and who has preserved it for everyone's upliftment
(b) the chandah or metre of the chanting
(c) The devata or divine personality to whom the mantric hymn is dedicated and
(d) the purpose for which the mantra is being chanted.

Failure to follow this principle will rob the practitioner of the full benefit of chanting. There are also recommendations governing the posture, time, place, and breathing disciplines to be executed by a chanter of Vedic mantras. Even though the maha-mantra is not governed by such hard and fast rules, devotees still prefix their chanting by the acarya pranam mantra to Srila Prabhupada as the giver of the name to the western world,and to the members of the Pancha Tattva through the panca tattva mantra. Srila Prabhupada's pranams should be chanted once each and the Pancha tattva mantra at least 3 times before chanting Hare Krishna.

Other kirtan notes

Kirtan is a wonderful experience. Nothing can compare to the feeling which comes when you're chanting along with others, listening carefully to the maha-mantra. The heart soars and you feel like dancing. You don't want the kirtan to end, but when it does you are left feeling fully at peace and totally fulfilled. Kirtan even affects those who don't yet know what it means: "I was on holiday in London. It was a Sunday afternoon and I was sitting down in Sloane Square. Off in the background I hear this ching-ching-ching sound. I turned around and looked and there was this big red and yellow thing floating above the heads of all these singing people. They all looked really happy. All of a sudden, they were surrounding me and I just got carried along - like in a river. They were singing, putting their hands in the air. Everyone was smiling. Suddenly I started singing their chant along with them Hare Krishna, Hare Rama - and, still to this day I don't know why but I got completely overcome and began to cry. Tears were just streaming down my face for twenty minutes. I don't know what they all must have thought of me!" - Barbara Sandringham, yoga teacher.

But sadly, we don't always enjoy. Sometimes the kirtan just doesn't seem to 'take off'. Why? Another factor governing kirtan is the internal thoughts and feelings of the chanter. Newcomers may be embarassed, apprehensive or shy. More experienced chanters may not be paying full attention to the sound of the mantra but be instead thinking about another issue which demanded their attention just before the meeting started. Others may be chanting out of habit, and perhaps some of the more musical members may be 'jamming', concentrating more on musical expertise than the sound of the mantra. Kirtan leaders may be trying to impress the others with a new tune they've learned, while unattached men in the group may even be allowing their eyes to roam over the young women in the group, searching for a potential 'soul-mate'.

Obstructions to proper chanting in kirtan are the same as those which arise during japa: inattentiveness, lack of faith that Krishna is indeed the Supreme Personality of Godhead and that His names are He personally, material hankering or holding on to frustration greed, envy, fear or anger during chanting; a desire to control or enjoy the kirtan instead of surrendering to the Lord through His names. Anything which covers our deepest desire of again knowing Krishna will act as an obstruction.

Some groups have found it helpful to sit down during the kirtan; to make it slow, meditative, and tuneful. The members close their eyes and concentrate on 'hearing' the maha mantra. Later on, after learning something about Krishna during the class, another kirtan can be held which will be more exuberant and festive.

Dancing

Chaitanya Mahaprabhu is usually worshipped in his dancing posture, and is always depicted amidst his expansions in the Pancha Tattva with arms raised in dance. Dancing, or at least rhythmic bodily movement, comes as a natural consequence of singing the maha mantra. Devotees were shown early on how to do 'the Swami step'. Srila Prabhupada danced very simply, arms raised, left foot crossing right, right foot crossing left. In the scriptures, telling of Lord Chaitanya's times, there is mention of whirling, twirling, jumping and dances based on circles and double rings. Again, dancing in a Nama Hatta group is only limited by the feelings of the devotees and the available space. But when a friend of mine began doing something resembling 'the twist' before Srila Prabhupada when he visited Chicago, Srila Prabhupada stopped the kirtan and told him: "Not like this." Care should be taken to respect the wishes of others should they wish to refrain from dancing! Some attention should also be given to making sure your blissful chanting doesn't constitute a nuisance for neighbours. Kirtan may be misunderstood as 'a noisy party'. The police may not smash any mridangas as they did in Lord Chaitanya's time, but it could delay proceedings. Please check also that the floor where you hold your kirtan is structurally sound, particularly if you are on an upper floor. One kirtan in Liverpool came to an abrupt end when part of the temple room floor ended up in the packed restaurant downstairs - much to the astonishment of a party of six having an anniversary dinner!

The Arati Ceremony

The word arati means 'to greet' and it's an opportunity for devotees to see the Lord's transcendental form, offer puja, 'worship', or watch it being performed, and to receive the blessings of prasada. Anything offered to Krishna becomes prasada including incense, lamp, or a flower. Although there are many rules and rituals involved in offering arati in a large Radha-Krishna temple, an arati in the home or performed towards the end of a meeting is a simple and beautiful act of devotion.

The altar should consist of your worshipable pictures or forms of the Lord plus pictures of the spiritual masters. If you are initiated, then you will have a photograph of your guru to the left of Srila Prabhupada on your home altar. However, for all large gathering, the general practise is that whoever is performing arati places a photograph of their own spiritual master next to Srila Prabhupada at the time of arati and not before. Unitiated devotees naturally worship Srila Prabhupada only.

Because Krishna is the Supreme Enjoyer, and because everything belongs to him anyway, there are unlimited items which may be offered to him in devotion. During arati though, devotees offer the following: prayers, incense, lamp flames (made with ghee and/or camphor), water, clean cotton cloth, flower, fly whisk, peacock fan. In most small group aratis, the simplest and most easily obtained items can be offered: First comes one or three sticks of incense, then a lamp. Cotton wool is twisted into a wick then soaked in ghee or olive oil. A candle made of non-animal fat may also be used. Finally a flower is offered. The offering is made by moving the item in slow clockwise circles around the spiritual master or Deity. A bell is rung in the left hand, holding it above waist level. It takes some practice to ring with one hand and move the other hand in circles - but it can be done! The simplest method of offering is to make seven circles to each person. A slightly more complex method is the following: incense: 4 circles to the feet, 2 to the waist, 7 all around the entire body; lamp: 4 to the feet, 2 to the waist, 3 to the face, seven all around; flower: 4 to the feet only. After offering each item in this order: spiritual master(s), Lord Chaitanya Mahaprabhu, Nityananda Prabhu, Sri Advaita prabhu, Gadadhara prabhu, Srivasa Thakura, then Radha Krishna. You offer the article to the assembled devotees, who will be performing kirtan, in three large circles. The incense may then be placed in a holder, the lamp to the devotees to touch, and the flower passed to them to smell. If you have a conch, then this can be blown three times before you begin the arati, and when you finish you should also purify your hands with water before offering as well as the articles you are about to offer.

The song commonly sung during arati in major temples is known as Sri Gaura Arati. Found in the 'Songs by Bhaktivinode Thakur' section of the song book it describes a miraculous event when Lord Chaitanya was worshipped by Brahma. Shiva, Shukadeva and Narada Muni danced in ecstasy, and the kirtan went on for 21 hours. This event took place in Srivasa Thakura's house, the place that is always depicted in any portrait of the Pancha Tattva.

Prema Dhvani

After arati, everyone bows down and the prema dhvani prayers are read out. These mention the names of all the great devotees who eternally help us in our spiritual journey, the holy places we go to for purification, and concludes with prayers for all the devotees in your group. Devotees call out 'Jaya', meaning 'Victory' while one devotee reads out the prayers. Nrsingha Pranam Prayers to Nrsinghadeva - the 'man-lion' form of Vishnu may be sung at this time. The advent of the Lord in this particular form was to protect his young devotee Prahlada. When Srila Prabhupada first introduced this song in 1967 he told disciples that they should please sing it for the health of the spiritual master and for the protection of ISKCON. Devotees sing it with those two intentions to this day.

Class

The class is as important as Kirtan, since it is, in fact, another form of kirtan. Class provides an opportunity to hear from the Vedic literature, from Srila Prabhupada's commentaries or 'purports', and to discuss and share our own thoughts and realisations with the other members. There are many ways that a group of spiritually awakened people can study scripture and discuss it amongst themselves. Through study we aim first for intellectual satisfaction, so that our initial questions may be answered and our faith in the process of Krishna consciousness made strong. Secondly, we study to see the world in which we are presently locked tight, 'through the eyes of the shastra' thereby developing a transcendental perspective on our body, mental desires, and the karmic actions through which we interact with others and our environment. We slowly train our mind to see reality instead of illusion. Thirdly, we study for self purification. Hearing 'the messages of Vasudeva' from beyond this conditioned world means that the modes of material nature currently acting upon us begin to weaken. Spiritual sound vibration destroys our attachment to material enjoyment and fosters our attraction to Krishna and the spritual reality.

Most people these days, particularly with the widespread confusion on the subject of God, are searching for plausible alternative explanations. They are interested in what happens when we die, whether or not we will come back again, and if so, under what circumstances. Increasing numbers want advice on how to meditate, as meditation is no longer seen as something strange, but something which may even be prescribed by your local GP. There are 3 million vegetarians who feel that higher moral values, and even spirituality, may have something to do with what you put in your mouth. There are also many who feel that they no longer have to look at Anglo Saxon culture, or even Judaeo-Christian culture, to search out ideas on the meaning of life, but that in our ever-shrinking world it is now perfectly acceptable to borrow ideas from other lands. There's also thousands who have already experimented with India's timeless wisdom, and who reason that 550 million adherents of the oldest religion on earth can't be all wrong.

For those who are still exploring, a meeting where there will be discussion on the Vedas, kirtan and vegetarian food is an obvious attraction. When people come for the first time it is best to keep the subject matter during class identifiable for them. Introduce points which they will agree with and concepts they should have already come across in their previous spiritual reading. A newcomer will nod in agreement or smile with relief when you speak on subjects they've previously encountered. At last they've found someone who thinks as they do!

The Srimad Bhagavatam describes different thinkers according to their conception of spirituality's final goal. To a hedonist, spirituality or religion is merely a socio/political device to keep people believing in something after death so they'll all be nice to each other and maximise their sensual enjoyment. There's a good chance you won't see this person at your regular group meeting (but if you do he'll come right at the end of the final kirtan and just in time for prasadam!) You may see him at your public meeting though, where he will try to impress you with explanations of why God is not required for happiness. Humour him then feed him.

Srila Prabhupada gave formal classes each morning in his temples by first singing the bhajan Jaya Radha Madhava, then chanting (or having chanted for him) the invocation 'om namo bhagavate vasudevaya'. Then came line-by-line recitation of the Sanskrit verse which other disciples would take turns in leading. His own purport to the verse would be read then he would speak for, on average, thirty minutes. Questions would follow. When a qualified speaker visits your group then you can also follow this format.Pre-arranged presentations of various topics of Vaishnava philosophy, behaviour, ritual, culture and history will also be a helpful addition to your normal routine.Your visitor may also hand out fact-sheets to accompany the talk or suggest some homework to do during the week.By inviting speakers you can focus on a particular topic of interest and vary your format too. Occasional variety can be good for your group - here are some suggestions:

Sitting in a circle, take turns to read one or two paragraphs from the Bhagavad gita. Don't worry if you can't manage the Sanskrit - it takes time! After doing this for a fixed period of time, take turns to voice your own thoughts on the subjects you've just been reading about. Go round the circle one more time, each person asking a question for other members to answer. You may already know the answer, but it will stimulate discussion.
Facing the altar, put on a lecture by Srila Prabhupada. Each devotee listens carefully (it may help to have a transcription of the class so that you can understand Srila Prabhupada's pronunciation) and writes down three points from the lecture he or she finds particularly interesting or valuable. After the lecture, pay obeisances to Prabhupada, sit in a circle and take turns to say a few words on each of your three points and why you found them helpful. The same can obviously be done using a video of Srila Prabhupada giving class.
A taped lecture by Srila Prabhupada is played and stopped at 5 minute intervals for the group to discuss. This continues until the end of the lecture.
Each member takes turns to prepare and give the weekly class. They read up on the relevant passages/chapter/verses due to be studied the following week, make ample notes, and, plucking up courage, deliver the Absolute Truth by simply repeating what they've read and throwing in some personal realiazations in their own words. The audience should bless them by attentive listening, nods of appreciation, and by only asking simple questions!
A more experienced speaker gives the class every week but other members of the group prepare 10 minute talks by researching on an assigned topic. One or two questions are asked, much appreciation is shown to the new speaker, then the regular class continues. In time, with several 10 minute talks under their belt, a 'new speaker' can give the main class. Naturally, during their first 'main class' the speaker may read chosen passages to supplement his/her own words.
Occasionally you can take the entire group on pilgrimage to a temple for some special class or a festival. Alternatively, you can meet up with two or three other small groups for one large regional meeting addressed by a senior preacher.

Further notes

Only literature translated and written by Srila Prabhupada should be used as the basis for formal classes in a group setting. Other books such as his biography by Satsvarupa dasa Goswami can be read on other occasions, or as a short feature of the main meeting. Your turn in giving class to your friends is not an opportunity to voice your own personal opinions, gripes and grudges. It's not a political rostrum or a soap box from which to sound off against any particular devotee/s with whom you don't agree. Neither should you voice your personal philosophical doubts during a meeting where you are providing the only class.(This sort of disclosure is however appropriate during the regular discussion where other members may then respond to you) If there's anything you feel strongly about, you can arrange to speak about it at a separate meeting.

If you are listening to a class, please listen attentively and respectfully no matter who the speaker is. The speaker is trying their best with a difficult subject and needs your support. With a humble and serious attitude in the minds of both speaker and listener, it is possible for everyone to expand their knowledge and deepen their understanding. Whilst sitting on the asana a speaker acts as a representative of Srila Prabhupada who himself represents Srila Vyasadeva, the compiler of Vedic literature. A proper attitude means that Krishna will empower both speaker and listener and reveal Himself to them. Please don't ask questions which you know may lead to the embarassment of your speaker. Your questions should be in keeping with the context of the class and not aimed at provoking a debate on your pet subject of contention.

Quite often questions will come up to which no-one knows the answer. Make a note of them and put them to a senior preacher either in person or through telephone or correspondence. Sometimes it may be necessary to ask several senior devotees to ensure your question receives the discussion it deserves.

Japa

Chanting japa together has a slightly different quality than kirtan - even though you are repeating the same mantra. You can focus in on hearing and encourage everyone to close their eyes, sit cross-legged and meditate. Because you only chant for three minutes, or maximum 'one round', concentration can be sustained. Even those who complain they 'can't meditate' because their mind wanders will be successful if the group atmosphere is right. There should be no external noise and it may help if your members prepare themselves by a short period of closed eyes and slow breathing with long exhalation. This will help to settle the mind and may help some newer members understand that chanting japa is indeed 'meditation'. If the members of your group don't chant japa regularly then this session will act as an encouragement. if they don't yet chant japa at all then this will be their only japa period of the week! Some groups chant together in unison, while others do not. See what works for your group. You may keep a cloth bag or wicker basket full of wooden japa mala (108 beads). Before you begin you can pass the basket around allowing each member to take a set of beads. Aother device for newcomers is for the facilitator or teacher to write up the maha-mantra in Sanskrit on a board and then in English. This may help to remind your audience that they are taking part in something authentic and a time-honoured tradition of meditative experience. 'Japa Meditation Kits', beads, bag, counting beads and a tape of Srila Prabhupada chanting japa should always be available for new members to purchase.

Prasadam

Prasada literally means 'mercy'. It can refer to any act of grace from the Lord to His devotees. More commonly it refers to articles which have been offered, hopefully accepted, and then passed on to the devotees - especially food. Before food is offered to Krishna it is referred to as bhoga, or 'sense enjoyment'. Devotees who are serious about purifying their existence don't eat bhoga, but rather offer all that they wish to eat to Krishna first. Krishna says that He will accept our offerings if they are offered 'with devotion'. Since devotion properly begins with obedience to the Lord's wishes, it can therefore be concluded that Krishna will only accept offerings from those who have at least begun the long journey of self-realization by regulating their lives and considering themselves as servants of the Supreme Personality of Godhead. Luckily for us, we are able to make offerings to Krishna's pure devotees who then, unseen by us, present our offering to the Lord on our behalf.

Ingredients

God is eternally situated in transcendence, the Supreme Enjoyer, the source of creation. He doesn't need any offerings, rather we need to purify our existence by making offerings to Him. Krishna is visuddha-sattva or pure goodness, so only the purest of foods may be offered. Foods which are in the mode of goodness (sattvic), violence-free, unadulterated by chemicals, additives, packaging, or not pre-cooked by those in material consciousness are all offerable to Krishna. By offering and then eating these foods we can rise above the modes of passion and ignorance, enhance our spiritual enlightenment and grow in devotion. Pure Vaishnavas refrain from meat and fish of all kinds, because they involve needless violence, incurring bad karma and are unofferable. They also reject other foods which are impure, cause changes in consciousness or affect one's ability to meditate, such as eggs, (produced from blood and therefore tamasic), onions (rajasic) and items which contain a high amount of protein like urad dahl and excessive amounts of nuts. Mushrooms are also considered rather tamasic.

Any combination of sattvic foods can be offered, but devotees often like to keep to traditional recipes, many of which can be found in the Hare Krishna movement's popular cook books.

Cooking

Cooking in Krishna consciousness means that you are thinking of Him or his pure devotees as you cook. The cooking area should be clean, as should your hands, mouth and clothes. There should be no tasting or smelling during preparation and no mundane music, TV etc. Cats and dogs who may smell the offering before Krishna gets a chance, should be put outside. And please, no smoking!

There are a different set of considerations if your cooking is ultimately intended for consumption by members of your Nama Hatta group. Firstly, there is basic hygiene to consider. There are standard rules for those cooking for numbers of people, and particularly for the public. We've had no cases of food poisoning in groups yet, but even a quick read of the rules of public hygiene will convince you how easy it is. Things like using the toilet and not thoroughly washing the hands, touching pets and not washing, sneezing etc., are all easily done during cooking and are common causes of infection.

The Ayurveda, the ancient 'science of long life', also informs us that the consciousness can become infected if the cook is experiencing negative emotions like envy, anger, or lust. Furthermore if the cook is in material consciousness, gossiping or not thinking with love of those he or she is cooking for, this will adversely affect those who eventually eat. We may not be aware of the subtle process by which this occurs, but it is something the sages of the past have commented upon. For this reason, it has been the traditional practice in India for sadhus, strict brahmanas, and sannyasis to only accept meals in brahmana homes where the above principles would be observed. Sometimes a householder would even present an invited brahmana not with a meal, but a clean kitchen, fresh vegetables, ghee, spices and new clay pots, understanding the brahmana would prefer to cook for himself. There was also a saying: "See ten brahmanas walking along a road, at midday you will see ten men cooking".

Whilst travelling or preaching, Srila Prabhupada would often show great lenience in his own application of certain traditional principles. At other times, when circumstances permitted, he would be strict. Different stories are recounted by his disciples to illustrate their understanding of 'Srila Prabhupada's standard'.

For this reason, it is best to discuss amongst yourselves what the cooking standard will be for your own group. Whilst you may decide that your cooks should be vegatarian, do you, for instance, as a group, feel satisfied that offerings are being prepared in a home where the partner is non-vegetarian, or where there is meat-based pet food? Set yourself standards that achieve an optimum balance between purity and encouragement of your newest members' attempts at cooking. One thing to consider, of course, is that most new members enjoy not only eating prasadam, but preparing it in their homes as well. It helps them to become strong vegatarians, learn a devotional art, and take part in group service. There's also a very healthy level of appreciation directed towards the new member who brings along a well prepared and properly cooked offering. It's emotionally supportive and eating each other's cooking contributes to the social integration of the group.

If you are due to be visited by a senior devotee or sannyasi, then it will be considered good hospitality if you check first to see whether they have any personal dietary requirements or preferences. Some sannyasis, for instance, will only eat prasadam cooked by initiated devotees. Others will not eat after six in the evening. Check to see what their personal standard is and be prepared to adjust your cooking roster accordingly.

Offering

Members can offer bhoga on their home altar and then bring it along to the meeting. Or they can wait and add their preparation to the joint offering made on the group altar. Normally this offering is made towards the end of the class and before the arati. Either a group member offers as usual or the visiting preacher can be asked to make the offering. Bhoga offerings, also known as naivedyam, should be made on a plate kept solely for that purpose.Metal plates are preferable to pottery or plastic. Water should be added and a bell rung while the following prayers are chanted softly three times each.

Namah om vishnu padaya Krishna-presthaya bhutale, Srimate Bhaktivedanta svamin-iti-namine

Namaste sarasvati deve, gaura-vani pracarine, nirvisesa sunyavadi pascatya desa tarine.

Namo maha vadanyaya, Krishna prema pradaya te, Krishnaya Krishna Chaitanya namine gaura-tvise namah

Namo brahmanya devaya, go brahmana hitaya ca, Jagad-dhitaya krsnaya, govindaya namo namah

Alternatives

It's not always necessary that a Nama Hatta meeting finish off with a full meal of cooked prasadam. Although Srila Prabhupada introduced the 'Sunday Love Feast' to each of his temples and stipulated that they should consist of of "subji, puri, rice, pakora, chutney, halavah",...this was for a Sunday afternoon where resources and an experienced residential team of cooks would be able to prepare it all. Half a dozen devotees who work at their jobs from nine to five and meet in a Quaker Hall on a Wednesday evening is another thing. Preparing a cooked prasadam meal of even three courses may be a daunting proposition. If so, it's worth remembering that the very first Bhagavad gita classes Srila Prabhupada gave ended with one apple being offered on the altar, cut into pieces by him personally with a pocket knife and distributed. Fruit, or fruit salad with nuts and dried fruit is an easy and tasty option which some groups have tried with success.

How to survive as a group

It's not always obvious, but groups pass through distinct stages in their development. These stages can be quite tough going at times, but they do result in progress. A group of devotees cannot be merely a collection of individuals who gather together weekly to pursue selfish personal goals of spiritual development. In the beginning of our journey to Krishna we are naturally self absorbed and motivated by 'spiritual selfishness'. There's a thirst for intellectual satisfaction and religious fulfillment, plus recognition and emotional support from others. These are the urges which drive most of us to join a spiritual group or organization. Our western culture, however, has not trained us well for the personal sacrifice required to be healthy, functioning members of such a group. We are trained, albeit unconsciously sometimes, to think in terms of 'me first'. Personal sacrifice, outside one's immediate family, although paid lip service, is not often enacted, or is done so only under infrequent, formal circumstances.

Being a member of a group means having to learn to cooperate with others. It means not always being able to do what you want, and not always having the best ideas. It will involve mixing with people from all different backgrounds, intellectual capabilities and social circumstances. If your group, and you along with it, is to grow in genuine spirituality and effectiveness, it will also involve you revealing your most personal thoughts, ambitions and hidden agendas to other members. You will also have to sacrifice your tendency to find faults in others, criticize them behind their backs, and marginalise their opinions. When the group comes to a joint decision with which you do not agree, you will have to execute the actions pertaining to that decision as pleasantly and conscientiously as if you yourself had given birth to the idea. Nama Hatta groups are therefore not for the squeamish. All of us must constantly strive to be worthy of membership in Nityananda's Nama Hatta; we can expect to be tested constantly. The tests won't come amidst the enlightened atmosphere of an ashram or temple, but right in our home town, in our own front room, within our own hearts, and probably when we're least expecting them. Although we may muster up all our inner strength for some special act of devotion - those extra rounds on an Ekadasi day or fasting on Janmasthami, our real advancement comes as we daily control the pushings of our mind and engage in small, seemingly insignificant acts of devotion to the Lord and our fellow vaishnavas.

Being part of a Nama Hatta group is a precious opportunity to share in the enthusiasm, determination, and realisation of others as they encounter their own struggles, overcome them and make genuine progress in God consciousness.

But it helps if we know what classic pitfalls to avoid before we come together as a group. Standard difficulties await every spiritual aspirant, and so too for everyone who wishes to walk with others on the same path. Forewarned is forearmed. Psychologists who study how we all behave when we gather together to form groups say that, although its not always obvious, there are four distinct stages which every group passes through in its development. If you learn how to recognize these stages and how they affect every member of your group, you can proceed smoothly in your formation, develop healthy, happy working relationships, and successfully complete your chosen tasks and avoid the backbiting and power politics which have so weakened some Nama Hatta groups and completely terminated others.

Here's a summary of the stages:

Forming

People are brought together. They share a common interest but there's uncertainty about what's going to happen each week, and how they should relate to other members of their new group.
Consequently there will be stiffness, nervousness, embarassment and over-politeness in their dealings with each other.
Whoever brought them together is seen as the leader - and they will look to him/her for suggestions of what they should do.
Their leader helps them get to know each other by encouraging them to talk about themselves and by doing things together.
A climate of openness and questioning develops
The group begins to move away from dependence on the leader and artificiality.

Storming

Some group members begin to challenge the artificiality of their early interactions
Hidden irritations and grievances are brought out.
Conflict begins to occur - one member proposes a change, another resists. Conflicts can occur over philosophical understanding, styles of leadership/followership, money or personal values.
Blaming and bickering begin, together with snide and sarcastic comments disguised as humour and teasing.
There comes backbiting and intrigue directed at the leader or ridiculing of the group activity. This occurs in small groups outside the main group.
At this point the members must bring their dissatisfaction into the open. Everyone must be willing to accept any criticism - including the leader.

Norming

Getting things back to normal can only occur if the leader does the following:

Accepts that there's a need for grievances to come out.
Models the type of behaviours which will produce the desired results: Good listener (doesn't interrupt), polite, patient.
Listens to direct criticism without becoming defensive, and encourages others to offer criticism openly and in a positive manner.
Engages members in a discussion of those criticisms and then asks the group for solutions.
Discovers root problems underlying surface irritations.
Allows the groups to define the "norms" by which it wishes to behave. This adds up to a 'psychological contract' of acceptable behaviour within the group.
If all the above are implemented the leader's role ceases to be the subject of envy. There will be some 'jostling' as new positions are taken up and roles are re-defined. There may also be some leadership changes.

Performing

This is the stage when all the energy of each individual member is focused in accomplishing the actual purposes for which the group was formed.
Members enjoy working with each other and the morale is high.
They are willing to admit their own inadequacies and they support each other by giving positive feedback.
Decisions are a team responsibility.
Information is readily shared by one member with other members.

Just when you thought it was safe to relax, you may find the group pushed back to the 'storming' stage by external events, unforeseen internal problems and, more commonly, by new members joining the group. Having gone through it once or twice though, you'll probably pass through the next storming stage with greater ease than the first. In an effort to prolong and maximise the performing and reduce the regular occurence of storming, some groups either restrict membership for a period (often subconsciously) or else schedule separate meetings for 'core group' members. This is a natural tendency, but perhaps it's a strategy which is best left until the group has expanded its numbers up to a respectable figure for the average town, say, 8-10.

Maximum performance in a group can be guaranteed if:

Each member has participated in determining the overall purpose of the group.(Needs to be checked periodically.)
Members are properly trained in aspects of the group task.
Frank discussion is encouraged.
'Storming' is viewed positively
Any changes in acceptable 'norms' decided by the group are written down for future reference
Leadership moves around the group; or at least is allowed if members wish it.
Good relationships are developed through socialising outside the weekly meetings.

Additional guidance and resources

To help you with your own spiritual life, and the life of your group, ISKCON is now able to provide the following :

Qualified teachers

There are now many devotees with years of experience in the study and teaching of Vaishnava philosophy and culture.Some already function as circuit preachers, visiting several groups on a regular basis.They are willing to come to your group and can be booked in advance for a particular occasion or to help you celebrate a festival.You may also like to enquire regularly from a senior vaishnava as your personal guide.

One-Day Courses and Retreat Weekends

Regular retreat weekends are offered by Bhaktivedanta Manor for practising devotees of varying levels. One day courses are also offered in subjects as varied as cooking, ayur-veda, ox-power,and intensives on devotee life. Initiation is also examined in a one-day seminar.

Annual Pilgrimage

A guided tour of sacred places in India now takes place annually in February or November. There is tuition with comfortable accommodation and travel arrangements.

Mail-Order service

There are now almost 300 book titles available from the mail-order office as well as audio and video recordings, posters, incense, musical instruments and other vaishnava items. For the best foundation in Vaishnava philosophy please read first of all: The Bhagavad-gita As It Is, Srimad Bhagavatam First Canto part one, Nectar of Devotion, The Teachings of Lord Chaitanya, and Krishna - The Supreme Personality of Godhead, all by His Divine Grace A.C.Bhaktivedanta Swami Prabhupada. For extra guidance on group organisation please read The Bhakti Vrksha Manual published by the ISKCON Congregational Development Ministry.

Subscriptions

Back to Godhead is the Hare Krishna movement's bi-monthly magazine. With 64 pages of photo-essays, informative writing and philosophy, it now has thousands of readers world-wide. Hare Krishna Today is the movements newspaper which also appears bi-monthly.

Service Opportunities

With devotional service to Lord Sri Krishna as its goal, ISKCON can offer all its members practically unlimited opportunities for a wide variety of services. From farming, cooking, secretarial work, and altar service at its centres, right through to managerial, legal and financial opportunities, there is always lots to be done in a growing movement such as ours. Also, if you'd like to directly fund the development of new groups such as your own by providing for preachers' travel costs, printing, advertising, and general campaigning there's our Congregational Development Fund you can support with a small monthly donation on standing order.