📺视频-Beyond Experience • New Perspective • The Ultimate Reality is Dancing
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总结
尼采对事实作为解释的观点进行了探讨，强调了艺术的主观性质以及通过精神旅程实现更深层次理解的重要性。
亮点
- 🎨 艺术反映了主观的解释，塑造了我们对现实的理解。
- 📖 “展示，而不是告诉”是一个重要的写作原则，可以吸引读者。
- 👁️ 艺术技巧，如对角线构图（contrapposto），在视觉表现中转变了视角。
- 🌌 精神旅程在于获得适当的视角。
- 🌀 终极现实被描绘为动态和美丽的，邀请更深层次的探索。
- ✍️ 对艺术和神性的真正欣赏需要一种基于信仰的方式。
- 🕊️ 有限与无限的互动暗示了这两个领域之间的深刻联系。
关键见解
- 🎭 艺术的主观性：尼采主张事实仅仅是解释，这突显了个人视角在欣赏艺术和现实中的重要性。这一观点挑战了客观真理的观念，并邀请人们探索个人体验。
- 🖋️ 意象的力量：“展示，而不是告诉”这一格言强调了写作中唤起语言的重要性，使读者能够可视化概念，而不仅仅是接受信息。这一技巧增强了情感参与和理解。
- 🌅 艺术作为视角：像对角线构图这样的技巧不仅革命性地改变了艺术，还提供了新的视角，强调艺术作为视角转变工具的作用。它鼓励观众以不同的方式与世界互动。
- 🔍 精神视角：精神旅程类似于艺术探索，寻求超越表面现象的更深层次真理。这种对理解的追求强调了艺术和精神性中视角的重要性。
- 💃 动态现实：终极现实处于一种舞动状态的观点，暗示了对存在的不断演变的理解，充满了美感和参与感。这邀请我们将现实视为一种充满活力的表现，而非静态概念。
- 🙏 信仰与艺术欣赏：对艺术和精神性的真正欣赏需要一种奉献和开放的态度。基于信仰的方法使个人能够与艺术表现和精神真理建立深层次的联系。
- 🌌 领域的互联性：有限与无限之间的关系表明，尽管我们的理解可能有限，但仍有可能进行神圣的互动，从而丰富我们对现实和存在的感知。
🤗 视频
视频字幕中文
尼采说没有事实，只有解读，这就是艺术的本质，主观的解读在客观的层面上表达出来。有些人认为一切都偏向于视觉媒体，而我想间接表达的观点是，写作的一个著名原则就是“展示，而不是告诉”。优秀的作家会用一种方式来让你脑海中浮现画面，而不是直接告诉你是什么，他们通过展示来让你理解。
头脑发热，直到T.S.艾略特提到的“客观对应”，也就是说，无论作者心里想的是什么，都有个客观的对应物，比如词语、形象等等，只要把它们组合得当，就能把那个想法或概念传达给别人。这就是总结的意思。不过，我想说的是，那些担心视觉媒体会遮蔽文学和其他所有媒体形式的人，文学媒体本来就是为了给你一个形象、一个概念、一种视野，艺术家们就是这样表达的。
我说的可不仅仅是画画的人，而是整个艺术领域，包括艺术家、作家等等。有人说艺术能给人带来新的视角、新的视野和新的看法，这就是为什么在艺术中他们会研究很多细节，比如“对立姿势”。第一次有人让模特稍微动一下身体，我们看到那些古老的希腊和埃及的作品，然后有人真的让模特动了一下，形成了对立姿势，还有其他的东西。
所以他们把这件事搞得很大，艺术家们给了人们一种全新的视角。很有趣的是，这其实就是我们所说的精神项目。就像“调理者”说的，你的服务是为了获得正确的视角。对吧？一些乐队等等，这就是获取正确视角。天哪，就是获取正确的视角。所以其实精神项目和这个很相似，但更深入，深入到现实中。如果我们认为艺术在最佳状态下是一种表现形式。
关于真相或者现实，你知道吗？承认这一点，然后说好，我们就应该深入探讨这个现实，超越表面的东西。所以回到深度阅读，这就是小说作者所说的，当你以小说的形式写作时，你可以让读者完全沉浸在另一个世界里，他们的生活和境遇几乎会进入一种暂时的悬浮状态，理解吗？他们会如此投入，这意味着要真正欣赏艺术，你得达到这个境界。
某些品质和资格是什么呢？就是去欣赏艺术，欣赏神圣的艺术。我们也可以说，我们的作家、诗人和艺术爱好者，他们并不一定都是伟大的艺术家，甚至那些伟大的艺术家也不总是意味着他们很伟大。他们画出的伟大作品，有些东西只是外在的感觉，内心又是另一回事。我们得理解一下现实的本质，现实是个人的还是非个人的，还是两者都有，这些我们都得弄明白。
这些东西如果你不理解绝对的本质，就没有什么可以拿来衡量的。如果你不明白绝对的概念，那所有的东西都是相对的，就没有办法衡量什么是优越的、劣势的、进步的或倒退的。所以你必须要了解绝对，这就是《巴哈伽瓦塔》中为什么一开始就提到这个概念，因为实际上只有一件事。就像爱因斯坦对他的情人说的，你应该保持一种。
他有个笔记本，记录各种不同的想法，但他说我不需要笔记本，我只有一个想法，我不停地想着这个想法。他在寻找那一个东西，就像吠檀多所说的，试图去了解那个一旦知道就能理解一切的东西。其实他就是在做这个，而他的同类也是在做同样的事情，他们努力去了解那个一旦知道就能明白一切的东西。从这个角度来看，这其实是一种宗教追求，跟吠檀多的思想有关。
标准，所以《博伽梵经》一开始就说，是的，你知道，只有一件事可以被理解，但那一种物质可以从三个方面来看。首先是 Brahman，它有一个看似无个人的抽象面，包容一切；其次是 Paramatma，它有一种局部的、无处不在的特性，比一切都要小，但它的最终体现是 Bhagavan 的个性，不仅仅是男性个性，而是主导的男性特质，至高无上的男性特质。
至高无上的女性和他们之间的爱交流，这在我们这个时代最先进的品牌看来是难以想象的。他们所能想到的神，最多也就是一种抽象的概念，或者某种非个人化的东西。如果被逼到极限，他们可能会想出类似的东西，但认为神可以是一个有个性的人，这超出了他们的智力范围。这在《史密德·巴哈瓦塔姆》的开头就有提到，不仅仅是能做到的最好的事情。
人类的思维无法理解我们这些神明，感到困惑的是，终极现实是美的，是令人安心的，鼓舞人心的，甚至是令人兴奋的。我找不到我想要的确切词汇，但因为我们习惯了听关于现实和终极现实之类的事，科学家们试图把这些当作每个人的事务和解释，他们专注于一些硬核事实，而终极现实是美的，他们可以说，是在它的表现上，或者我们所观察到的。
他们叫它优雅的宇宙之类的东西，但那并不好，那只是它美的最少的一面。它可以像一个人一样美丽，脑子根本无法理解或消化那种目光的美、情感表达的美。这些东西是无法否认的，我们在这个世界上能做的简单事情，无法否认至高无上的现实、至高无上的绝对真理也能表达悲伤和可怜。所以，当我在飞机上飞的时候…
从北京到纽约，旁边坐着一个计算机科学博士后，他教的是很高级的计算机科学。我心想这是个问问题的好机会，但我只需要问一个问题。他同意了，说“随便问”。我就问了，作为一个资深的计算机科学家，你受过的训练和你的教学方式，可以绝对肯定所有香气的来源是没有的吗？
嗅觉能力，也就是说不能闻到。他说，按照你的说法，我不能百分之百肯定，也不能否认这个可能性。我说，这就是我想知道的，因为你现在为神的文化和神的个性打开了一个可能性的大门。因为我们可以对每一种感官做类似的论证。你能百分之百肯定所有可见事物的原始来源没有视觉、嗅觉、听觉、味觉和触觉吗？
所以啊，我之前提到过，维特根斯坦可以说是20世纪最伟大的语言哲学家，算是罗素的弟子，弄得罗素快疯了，因为罗素总是打不过他。维特根斯坦在维也纳一个加油站的楼上写书，每天都有咖啡的香味飘上来，他就想，啊，闻到咖啡味了，要不要下去喝一杯呢？但有一天，他突然领悟了什么。
凭我所有的语言能力，我也无法用言语传达咖啡的香气。我可以写一本书，但你还是不知道那味道是什么样的，体验不到。所以人们可能会问，那我们怎么敢谈论上帝呢？没错，如果只是自己的推测。那么，上帝如果有嗅觉、视觉、听觉、味觉、触觉，能否表达他自己呢？这就是古鲁奥马尔的观点。
无限怎么能让有限的存在了解自己呢？我们可以说，有限的确无法用有限的方式去了解无限。话说回来，克里希那和罗帕·戈斯瓦米都同意这一点，但这并不是故事的全部。无限是否可以通过无限的方式让有限的存在知道自己呢？即使是最理性的人也得承认这是有可能的。这就是为什么伟大的无神论者和作家克里斯托弗·希钦斯，以及他的朋友阿莫斯，尽管希钦斯是无神论者，但他也承认这个观点。
他的朋友，跟他一样几乎是个无神论者，跟他说：“克里斯，你得承认，从纯粹理性的角度来看，有些可能性你不能完全排除。”他就说：“不，我说过没有任何可能性。”连他最好的朋友都说：“我永远不会同意你的观点，尽管我很同意你的其他看法。我必须说，在无限可能性的无尽范围内，这些描述一定是存在的，它们是从上天神圣降临的，所以我们不仅要尊重它们。”
内容是这样的，但他们的结构有很多东西，我们把自己奉献给他们，这一切都与服务有关。正如教授赛尼亚尔所说，早在古迪·阿赫玛德的时代，如果我在导师和伟施纳夫的指导下阅读《巴哈伽瓦塔》，那可能是奉献；他说，如果我自己去，可能就是业力，甚至可能是负面的业力。故事是一样的，话也是一样的，所有的一切都在那里，一个是奉献的行为，另一个可能是业力或负面业力。激活灵性能量的是什么呢。
对vaisnava的命令和追随，执行vaisnava的命令，服务于vaisnava的命令。如果是成年人，创造者有开始、有中间和结尾。如果真的是在以奉献的方式来做，那就是在奉献自己和服务。正如kaviraj gosami所说的，这不是我在写《caitanya tamrita》，而是一些神圣的力量降临，推动我的手，让我写出或表达这些东西。这是Madan mohan的工作，他就是这样说的。这不仅是为了写作，也是为了感知。
收到这些东西并不是说我现在要用斯坦尼斯拉夫斯基的方法，我会拿出书来，假装自己在演戏，就像虚拟现实一样，体验一种更高层次的现实，这就是我的表演。鲁帕·戈斯瓦米警告我们要提防两类人：天生感性的人，他们很容易流泪，大家都认识这样的人，我想我们也可能是这样的人，可能会因为一些相对不那么情绪化的事情而突然哭出来，或者不该引发这种反应的事情。
所以有些词像“矫揉造作”或者“甜腻腻”，我意思是有不同的方式来描述这个。他说，那种为小猫小狗哭的人，还有很多其他事情，他们听到关于克里希纳的事也会哭。别以为那些眼泪是什么狂喜的情绪，他是在警告我们。为什么他要警告呢？如果这不是个问题，甚至在他那个时代。记得我们听到先知谈到过一些人像是“自然派”和“唯心主义者”，就像我们在印度，四周看看，就有一个。
我们在旅行传教，住在一个女士家里，她要给我们看她的神像。她说：“我今天对戈帕尔非常生气，他今天真是个坏小子，一点都不吃东西。”我心里想，这是真的吗？我希望这不是事实，因为如果是真的，我可能冒犯了人家。但感觉有点夸张，真的会这样吗？就像那些俄罗斯老太太，她们会怎么做呢？我不是想冒犯任何人，您知道的，老奶奶。
“但是他们说的那种亲昵称呼克里希纳和拉达的东西是什么呢？你知道他懂一点小文学，但有些东西还行，不过有时候会过火，小小的自然流派也能走得很远（笑）。我以前在拉达达玛达寺见过神灵，做各种仪式，然后开始和神灵对话，争论些什么。鲁帕·戈斯瓦米对此是有警告的，这种事情本质上是感性的，还有另一组人是在用斯坦尼斯拉夫斯基的方法。”
进入角色，所以不要把它误解为别的东西。我们将要阅读并假装这是……虽然看起来像，但其实不是。这不是一种心理锻炼，也不是智力上的练习，而是一个基于信仰的过程。无论你是知识分子还是简单的人，都必须是基于信仰的交易，才能得到一些实质性的东西。不是通过强迫、情感或模仿，而是通过服务。
同意揭示自己10个奥林匹亚的时间，他可能会决定，也可能不会。就像我之前说的，你在说你要用基督教的名字，但他并没有揭示自己。为什么？因为他知道你能做到更好。所以这必须是真实的。别忘了赞美，关键在于某个时刻，你把它称为临界点，对吧？接近100%的临界点，达到这么多的多数临界点，但这得看克里希纳。所以这是《韦达颂》中的第87章，来自《神圣的第十卷》。
这是整本《拟人化吠陀的祷告》中最长的一章，里面提出了一个问题：如果我们承认用凡俗的工具只能表达凡俗的东西，那怎么能去颤动圣名，进行灵性讨论，准确表达关于至高现实的任何事物，或者阅读灵性书籍，或者做这些事情呢？如果你受到凡俗的感官和思维的限制，那就像是一首诗。
心智也是普通的，智慧也是普通的，那怎么能用普通的东西来表达精神呢？其实这正是普拉基塔自然主义的一个缺陷。他们试图通过重新塑造心智和智力来表达神圣的东西，模拟精神的本质。就像神经语言程序学一样，我会看克里希纳的画，然后不停地听克里希纳的名字，这样我就能重新塑造我的心智和感知。
为了充满克里希纳意识，古鲁马什用《博伽梵歌》中的这个说法来证明这是个谬论，因为他说“砰”，你是诗，而物质是普拉克里提，它们是世俗元素，而操作更高级普拉克里提的是自我力量。所以总的来说，我之前提到过，这是《巴哈伐塔》中第十卷里最长的一章，或许维什瓦纳特和其他人会指出，你之所以拥有感官就是为了精神表达。
我试着把这和鲁克米尼的表达联系起来，通过听我能明白你是这个世界上最美的事物。现在我明白了，之所以有听觉，就是为了这个目的。听觉不仅仅是用来听关于克里希纳的事情，那并不是重点。听的真正意义在于能看到克里希纳的神圣形象。所以你之所以有感官，甚至是普通的感官，就是为了让这个可能性存在。所以，从低到高的过程确实是存在的。
无法将物质重新配置以表达灵魂，无论多少有限的意志都无法与无限相提并论，但事件可以让有限的存在认识到他自己。他，灵魂，可以操控物质，所以心灵的深处，意味着内心的核心意识，在克里希纳的观念影响下，可以通过思想、感官和语言向外表达，舌头可以颤动出“克里希纳”，这就是巴克提维诺德·塔克或者归依（sharanagati），并不是普遍的误解。
在我看来，他们会像是发出一种震动的声音，听那声音，它会净化他们的心灵。这幅画有什么问题呢？你要发出一种能净化你的声音，这其中有点道理。在师父和经典的影响下，信徒的心可以向外表达神圣的名字，或者是某种灵性概念，或者是无限与有限的相互关系。理解克里希纳意识的唯一方法就是通过投降，也就是自我奉献。
牺牲你的智慧、行动、身体、心灵和言语，付出你的一切，这样才能为奉献者在克里希纳意识中进步奠定基础。适度的自我贬低和师父给予的真正欣赏，这才是真正的灵性生活，有了这种基础，他们就能看到一些希望。当师父说要深入现实时，这并不是在强迫我们去做不可能的事情，而是告诉我们去做那些可能的事情。
必须认真对待等等，叙利亚是坚定、忠诚和耐心的，正如克里希纳想要回应你内心真实的渴望那样，这种渴望会被回应，而且会更加增长。无论我们有多么微薄的信心，都要把它投向无限。他说，然后准备好迎接将要到来的回应。当大马哈普布为大家分发圣食时，他是如此慷慨，给的量足够四个人享用。要为此做好准备，他只知道如何无限地回应，一滴无限也是无限。
所以当我们在Guru和Vaishnava的恩典下，稍微接触到克里希纳意识时，我们觉得自己非常幸运，尽管我们很沮丧。我记得有一天下午去拜访英籍的Filigree Mars，他坐在椅子上，像往常一样，有时他很开心时会这样做，拍着腿。他说我把女儿嫁出去了，然后他说，我觉得终极现实一定在跳舞，你觉得呢？[笑] 终极现实一定在跳舞，我该怎么说呢。
我是不是应该说终极现实一定在舞动，你怎么看？当然这只是个反问。其实，关于这个，还是要提到《Prima dhamma Deva stotram》。它告诉我们几件事：第一，直到生命的最后一刻，Growers一直在产生新的克里希纳意识的内容。他并不是仅仅在重复1941年或1950年时的领悟，时间并不重要。他处在一个动态的过程中，内心对话不断地揭示新的东西。
他甚至在解读自己创作的时候也提到过这个，所以当他说终极现实必须是舞动的时候，他是基于《普拉马多娜颂》来表达的，阿特玛就是幸福最充分表现的象征，他就是这样表达的。再说一次，要记住这些东西在主题上是相互关联的，我们不应该觉得，哦，《奥义书》说了一件事，《史诗》又说另一件，还有一本书再说这一点，另外一本书又说那样。如果你这样想的话。
这意味着你不了解克里希纳的统一场理论、戈蒂亚的达尔尚、马哈普拉布和古鲁马哈拉贾，这些都是相互关联的。所以当他说这些的时候，他可以考虑到“Om Purnam”之类的东西。有些人可能会说：“哦，那是《伊舍乌帕尼沙德》里的经文，说绝对是完美和完整的，对吧？”没错，古米特对此有很多解释，比如著名的零乘零等于零，零除以零等于零，零加零等于零，零减零等于零。
零等于零，一亿个零等于零，十个零也等于零。以这种方式理解绝对的东西，不过这只是个旁注。那这里的“purna purnum”是什么意思呢？完整有很多不同的含义，其中一个就是“满足”。他在说，这就是“groomers”的冥想，经过50、70、80、90年的修炼，不断产生甘露般的东西。所以“purnum”就是“满足”的意思。就像他说的，当一个人真的感到无比满足的时候，这里希腊语也给我们提供了帮助。
"极乐就是你开心到无法自持，感觉自己超脱了自己。这里的意思是，当你满意到极致，快乐无法再被压抑，就会表现为一种狂喜的舞蹈。所以基于这个，你可以想象终极现实一定是舞动的现实，而不是那种单调、科学的样子，像是冷冰冰的原子和粒子。"
他们只是谈论动作，但现在我们又回到了最初的观点。驯兽师会说，带有美感的动作就是舞蹈，单纯的动作本身并不是舞蹈，但当它与美结合时，它就变成了舞蹈的语言。当美的元素缺失时，它就变成了歌唱。所以更好的作家，甚至更好的散文作家，文学评论家和观察者会说：“哦，在他写作的这个阶段，它接近了诗歌。”他们的意思是，它具有音乐的元素。
虽然这是散文，但写得非常完美，仿佛在唱歌。在那个完美的世界里，他们说的话就像歌曲。这并不是说他们只是随便说说，而是他们所说的每一句话都充满了现实的美。美丽的事物被歌唱，动作则是舞蹈。为什么呢？因为他们受到至美的影响，而那位至美者也在舞动。他的狂喜并不是他努力追求的目标，而是从不快乐的状态转向快乐。
这个段落谈到克里希纳的状态，他就是狂喜的化身，已经达到了玛拉姆。那么问题来了，维什瓦纳特和其他人是怎么处理这个问题的？既然他已经是狂喜的化身，为什么还要和布拉贾女牧羊人们一起享受他的乐趣呢？他接近她们是为了什么？他已经是狂喜的化身，处于玛拉姆的状态。这里有各种描述，比如一个孩子在和自己的倒影玩耍。还有一点提到，他的动作本身就是狂喜的化身，他的举动充满了狂喜，他的移动不是为了达到狂喜。
他已经处于一种狂喜的状态，但他把这种状态传递给了别人。当导师们谈到终极现实时，肯定是要跳舞的。我当时想起了尼采曾开玩笑地说过，如果我信上帝，那上帝必须是个好舞者。所以我想他的奶奶对黑格尔给予了那么多的关注。我觉得如果尼采遇到了古鲁·马哈拉吉，导师们可能会给他一个他能信仰的上帝的概念，那就是终极现实。
但丁的狂喜舞蹈
视频字幕英文
Nietzsche saying there are no facts they're just interpretations and that's what art is all about subjective interpretation expressed in the objective plane some people have made the case that everything is shifted toward visual media and this is the point I would like to make in a roundabout way is one of the famous axioms or maxims of writing is show don't tell the good writers they write things in such a way that you get the picture so to speak they don't tell you exactly what it is they show What It Is by you know to getheady and until T.S Eliot called the objective correlative which means whatever the author has in mind there's an objective correlative meaning words images Etc that if they're assembled in a proper way we'll convey that idea or concept to the person that's the idea in summary form but so what I'm going full circle to is those who fear that visual media will Eclipse literary and all other forms of media well the literary media to begin with was to give you an image a concept some Vision it's been said the artist projectand by that I just don't mean people who paint but art as a whole artists writers Etc it's been said to give people new eyes New Vision New Perspective a new ways of seeing new way of seeing that's why in art they study all the intricacies of that like contrapposto the first time somebody had somebody you know move their body a little we saw those old Greek uh Egyptian things and the Greek thing and then somebody actually had somebody like move a little contrapposto contraposition and and and other thingsso they made a big deal out of it in terms of it was artists giving people a new way of seeing things A New Perspective well interestingly to us that's really what the spiritual project is as groomer said what is your service to acquire the proper angle of vision right some band again Etc it's acquiring the proper angle of vision oh my God is acquiring the proper angle of vision so really the spiritual project is is similar but deeper dive deep into reality if we take it that art it is at its best is some sort of representationof Truth uh or reality then you know concede that and say yes then we should dive deep into that reality Beyond The Superficial aspects so back to deep reading that's why the writers of the novel they say well when I in the in the novel form you can totally immerse the reader and another world and their uh uh life and Circumstance will be uh how do you say put almost in a state of temporary suspended animation right where they'll be so absorbed in that so that means being able to appreciate art internally you have to achievecertain qualities and qualifications what would that be to uh to appreciate art to appreciate Divinity art well we can also say that our you know writers poets art lovers they don't have like even the great artists yeah it doesn't always mean that they're great they paint their great paintings some things uh just they have just external feeling internally again experience we'll have to understand something about the nature of reality is reality personal or impersonal or is it both will have to have you know understandthese things otherwise you have nothing to measure it against if you don't understand the nature of the absolute then the the idea that all things are relative there's no way of measuring what is superior inferior Progressive regressive so you you have to come to the point of uh becoming acquainted with the absolute that's why the bhagavatam begins with this concept saying yes there's only one thing there's actually only one thing just like Einstein thought he told his mistress said you ought to keep anotebook for all your different ideas and he said I don't need a notebook I only have one idea and I keep thinking about this one idea over and over he's looking for this one thing just like the upanishad say try to know that one thing upon knowing which everything is known right that's what he was trying to do and that's what men of his ilk are trying to do they're trying to know that one thing upon knowing which everything can be known so in that sense it's actually a theistic Pursuit by upanishadicstandards and so the bhagavatam Begins by saying yes uh you know again there's only one thing to be known but that one substance can be understood in three aspects Brahmin there it has a seemingly impersonal abstract side to it that's all accommodating and uh paramama it has a localized all-permeating aspect that's smaller than the smallest within everything but its ultimate expression is bhagavan personality and not just a male personality but male the predominating moiety the Supreme male predominated moiety theSupreme female and they have loving Exchange this is inconceivable by the most advanced um brands of our time at best they can conceive of God it's like well everything there is if if they're pushed they'll come up with something like that basically something that's abstract or tending towards impersonalism but the idea that God could be a person is beyond their mental intellectual capacity and that's dealt with in the same beginning of the srimad-bhagavatam the thing not only can are the finesthuman Minds unable to digest us the gods are bewildered that the Ultimate Reality is beautiful is reassuring encouraging uh exciting I can't think of the actual word that I'm looking for but because we are accustomed to hear of reality and the Ultimate Reality and things like that and uh uh the scientists have tried to make that their everyone else's dealing and interpretation they're dealing in hard facts about things and that the Ultimate Reality is beautiful they they could say yes in its expression or what we observe of itthere what do they call it the elegant Universe those kind of things but that's not good that's the least aspect of its beauty the that it can be beautiful the way a person can be beautiful that the brains cannot accommodate or digest the beauty of a look the beauty of emotional expression all right those things cannot be denied to the the simple things that we can do in this world to deny that the Supreme reality the Supreme absolute truth can uh uh Express such things as uh sad and pathetic so I when I was on my flight fromBeijing to New York and sitting next to me as a computer science does teaches you know post doctoral computer science to very Advanced people and I thought oh this is an opportunity to ask a series of questions but I only needed to ask one question which was and he agreed like yes you know ask me any question you like so I said as a hardcore computer scientist you know the way you've been trained and the way you teach said can you say with absolute certainty that the original source of all Aroma or fragrance has noolfactory capacity in other words cannot smell and he said as you have worded this no I cannot say that with absolute certainty I cannot deny that uh Prospect or possibility I said that's all I need to know because now you've opened the door for the possibility of theistic culture and the concept of the personality of godhead because we can make a similar case for each sense can you say with absolute certainty that the original source of all uh things to be seen has no seeing capacity seeing smelling hearing tasting touchEtc so uh I've mentioned before that Wittgenstein is arguably the greatest linguistic philosopher of the 20th century bastard disciple of Bert and Russell who drove Russell crazy because Russell could not defeat him but that Wittgenstein he lived above a petrol station in Vienna while he's writing his books and and every day the aroma of coffee comes wafting upstairs and he's like ah he's smelling that coffee thing maybe I'll go downstairs and have a cup and but then one day he had an epiphany and he thoughtwith all of my linguistic power and skill I cannot in words convey the aroma of coffee to another person I could write a book about it but you won't know what it smells like you won't get that experience so then people you could say then how dare we say anything about God yes that's true if it's your own speculative uh conjecture can God that who who may have olfactory capacity may have the ability to see here taste touch smell feel can he Express anything about himself or not that's Guru Omar's Point can theinfinite make himself known to the finite yeah we'll say We'll concede yes good point finite cannot know the infinite by finite means a talk Shri Krishna namadi navbhavior yes Rupa goswami agrees with you but that's not the end of the story can the infinite make itself known to the finite through infinite means even the most rational person has to admit that is possible that's why Christopher Hitchens the great atheist and writer his friend uh the name something Amos does Martin nameless yeah he as as much as Hitchens was an atheisthis friend who's almost as much as an atheist of him said to him Chris you've got to admit if from a purely rational point of view there's some possibility you can't you shouldn't eliminate that and he's like no I said there's nothing you know even his best friend said this I'll never agree with you on as much as I agree with you I have to say that in the infinite Reigns of infinite possibility it has to be there these descriptions are divinely descended from the upper world so we have to Revere not only theircontent but their structure many things and offer ourselves in service to them it's all about Service as groomers quotes Professor senyal revealing to him early on in the days of godi Ahmad if I go to read the bhagavatam under the guidance of Guru and vaisnav on their order it may be devotion he said if I go on my own it may be Karma it may be the karma same story same words everything's there one's a devotional act another one could be Karma or V Karma even detrimental what is activating the spiritual current isthe order of the vaisnava and pursuant pursuance of the order of the vaisnava pursuit of the order the serving the order of the vaisnava if adult creator beginning middle and end if really this is being done as an offering and one is offering oneself and service as kaviraj gosami saysami says it is not I whom writing caitanya tamrita but some Divine Powers descended and is moving my hand and making me right or Express these things it is Madan mohan's work he's speaking like that that's for writing but it's also for perceivingreceiving all of these things not that I will now employ the stanislavski method I'll get the book out I'll pretend I'll act in such a way as to um like virtual reality have an artificial simulated experience of higher reality that will be my play my Rupa goswami warns of two groups of people the sentimental by Nature who cry easily everyone knows somebody like that I mean we may be someone like that but just can just start crying over some very relatively non-emotional things or what what should not really evoke such anextent therefore there are words like maudland or syrupy I mean there are different ways to describe this so he says so that person who cries over kittens and puppies and and and and many other things they'll cry when they hear about Krishna too don't think that those tears are some sort of ecstatic emotion he's warning why is he warning if it's not an issue even in his own day when I remember we had heard so much from Prophet about sahajias you know and mayavari like we're in India like looking around like there's one overthere don't look you know but so we're traveling around preaching and we're at some lady's house and she's going to show us her deity and she's going I am very angry at gopal today today he is a being a very bad boy and he's not eating you know and I'm thinking is this real I mean I hope it's not real because if it is I offended someone but it just seemed like too much is it really like that um like the Russian ladies what do they when not it's okay now I'm not here to offend you know the babushkabrinda but what is that thing where they say like affectionate names for Krishna and Radha and you know he knows little sahitya but you know no but some of it's okay but you can go too far little sahajaism goes a long way [Laughter] so I've seen before deities and the Radha damadar Temple do all kinds of strings and then start talking to the deity arguing with you know Rupa goswami is warning about this kind of stuff those were sentimental by nature and the other group acting stanislavski method getting into character so don't mistakeit for something like that right we're going to read and pretend it's again it's although it appears to be it's not it's not a mental exercise it's not an intellectual exercise it has to be a faith-based transaction whether you're an intellectual or a simple-hearted person to be a faith-based transaction then something substantial can come to one not by force not by sentiment not by imitation but through service save on Muke hijavato shayam means here through service he may consent to reveal himself10 olympias wam he may decide he may not as I told before and what you exercise saying you're taking Christian name he's not revealing himself why he could but he knows you're capable of better so so it has to be real still Notch the praise the key at a certain point what do you call the Tipping point then right close to 100 percent Tipping Point reaches so much of a majority Tipping Point but that's up to Krishna so the Veda stuti chapter 87th chapter of the srimad 10th counto it's the longest chapter in the wholework called prayers of the personified Vedas and this question arises there that if we conceded that with mundane instruments you can only express what is mundane then how can you vibrate the Holy Name have a spiritual discussion Express anything accurately about the Supreme reality or read a spiritual book or any of these things right if you're limited by you're seeing hearing tasting touching smelling Feeling by mundane senses and the mind which is also mundane boom you're a poem mind is also mundane intelligence ismundane so how can you express the spiritual with the mundane actually this is one of the flaws of prakrita sahaji-ism that's what they're trying to do by reconditioning mind and intellect to express what is divine by simulating spiritual substance right uh simulating it's like neuro-linguistic programming I'll look at the picture of Krishna I'll incessantly hear the sound of the name of Krishna and then this way I'll recondition my mind my senses mind and intelligence to be saturated with KrishnaConsciousness Guru Marsh uses this slope from the bhagavad-gita to prove that that's a fallacy because he's saying boom you're a poem and booty are prakriti they're mundane elements and whose Diva operate a superior prakriti to that is Jiva Shakti so the long and short of it again I said it's the longest chapter in the 10th count and in the entire bhagavatam is that and perhaps viswanath and others will point out this is why you have senses is for Spiritual expression I've tried to connect this to theexpression of rukmini foreign foreign through hearing I could understand you're the most beautiful thing in the world now I understand that's why we have hearing is to do that it's not just one of the things you can do with hearing is hear about Krishna that's not the actual point that's what hearing is meant for seeing is meant to see the Divine form of Krishna so the reason you have senses even mundane senses is to allow for this possibility so it's true going from down to up you can't reconfigure matter to expressSpirit no amount of finite will it be equal to the infinite but the incident can make himself known to the finite he can he Spirit can manipulate matter so the heart under the end of the heart which means the Deep heart's core consciousness the our innermost Consciousness under the influence of Krishna conception can express itself outward through the mind and senses and the tongue can vibrate krishnam that's bhaktivinod Tak or sharanagati not that it's a common misconception amongst others I think they'll go likethey'll vibrate the sound listen to that sound it will purify their hearts what's wrong with this picture so you're gonna vibrate a sound that's gonna purify you there's some counseling there rather the heart under the influence of guru shastra guru vaishnav can express outwards the holy name or a spiritual concept or the infinite making itself known to the finite and that's the only way you can understand Krishna Consciousness is through surrender which means self-giving sacrificing your intellect your activityBody Mind words everything you got so that's the basis for a realistic position for devotee to progress in Krishna consciousness the right amount of self-deprecation and acquired appreciation gifted by the guru Varga for genuine spiritual substance that's a viable Progressive spiritual life and they can have some hope some Prospect when Guru says dive deep in the reality that it's possible it's not uh imploring us to do something that's not possible what are you saying but to do that you have to be seriousEtc Syria is determined faithful patient and as much as Krishna wants to reciprocate your heart's inner true Earnest hankering that'll be reciprocated and more grow and say whatever little faith we have cast it toward the infinite he said and then prepare yourself for what will come and return in response to that when mahaprabhu serves the prasadam his so generous he gives enough for four prepare for that he he only knows to reciprocate infinitely a drop of the infinite is infinite so when we have any by the grace of Guruand vaishnava sarushastra some touch with Krishna Consciousness we feel ourselves very fortunate as Fallen as we are I recall visit English filigree Mars in the afternoon one day and he is sitting in his chair like that as he would do sometimes he go like this when he's very happy tap is on the part and he said I gave my daughter and he said I say the Ultimate Reality must be dancing what do you say [Laughter] the Ultimate Reality must be dancing what do I say should I say the Ultimate Reality must be dancing what do you say foreignof course it was a rhetorical question didn't but uh and groomers explaining and it's actually on the basis of Prima dhamma Deva stotram but it shows us a few things that one is Growers till the end of his life was generating fresh krishna-conscious substance he wasn't merely repeating what he had realized in 1941.or 1950 the time is irrelevant he's in a dynamic process and an inner dialogue that was consistently constantly revealing new substance even interpreting his own compositions so when he said that the Ultimate Reality must be dancing he said on the basis of the Primadonna stotram Atma the fullest Express what's the symptom of fullest expression of happiness and he expressed it in this way and see again remember all these things are connected thematically we shouldn't think oh the upanishads they say onething and then there's puranas they say another and then there's another one that says this and there's another book that says that if you think like that it means you don't understand the unified field theory of Krishna conception and Gautier darshan and mahaprabhu and Guru Maharaja it's all connected right so when he's saying this he can factor in om purana poornam Udacity so where someone might say oh that's the sloka from the issue upanishad where it says the absolute is perfect andcomplete right right yes and Gourmet has many explanations of this the famous zero times zero equals zero zero divided by zero equals zero zero plus zero equals zero zero minus zero equals zero a billion zeros equals zero ten zeros equals zero understand the absolute in this way but that's a footnote sidebar but here poorna purnum there what are the different meanings of complete well one meaning is fulfilled so he's saying he that this is how groomers is meditation for 50 70 80 90 years keeps yielding nectarian substanceso now purnum means fulfilled well as he would Express when someone is really feeling satisfied or fulfilled to the nth degree here the Greek comes to our Aid extasis ecstasy means actually outside of yourself you're so happy you've become ecstatic you go you're outside of yourself and what gurus is saying here when you're satisfied to the nth degree and the joy cannot be contained within yourself it expresses itself outward as ecstatic dance friends so on the basis of this you think the Ultimate Reality must bedancing reality must be dancing but not in some uh um monotonal um scientific over there and all the atoms and part they're all it's like a Downs they're just talking about movement but now we're back to the original Point groomers will say movement enhanced with beauty is Downs just movement is not dance per se but when it's enhanced with beauty it's dance speech when the element of beauty is out of the speech it becomes sung so the better writers even the better prose writers people uh uh you know a literary critics andobservers they will say oh at this point in his writing it approaches poetry they mean it's it has the musical element to it it's it's even though it's prose it's so perfectly written it's now as if it's being sung what is the world in that perfect world where what they speak is like song that's what it means not that they just saying everything they say what is being said because it's saturated with reality the Beautiful it's sung and movement is dance why because they're under the influenceof the ultimate Beauty who's also dancing his ecstasy is not something that he strives to achieve like to move from the unhappy position to a happy position that's not Krishna his ecstasy personified he is already at maram so then the question comes up viswanath and others deal with it sin then why does he seem to enjoy his pastimes with the brajagopi's what is he approaching them for he's already ecstasy personified he's at maram various descriptions are given there like a child playing with Its Reflectionone point is told but also that his movement being ecstasy personified his movements are ecstatic he doesn't move to achieve ecstasy he's already in an ecstatic condition but he's extending or expanding that to others when groomers told about the Ultimate Reality must be dancing and I thought at the time a little while later thinking about it I heard that Nietzsche once said facetiously he said if I were to believe in God he would have to be a good dancer so I thought his grandma was giving so much socrityto Hegel I thought if nietzscha met Guru Maharaj groomers could give him a concept of God that he could believe in that's the Ultimate Reality must be a Dante ecstatic dance