Bhakti-vrksa Preaching Workshop We are at the beginning of the course.

Consider your objectives and

expectations: why are you attending? What do you hope to get out of this
Student Handbook course? What would you like to be able to do by the end of the course?

By the end of the course I would like to be able to:

Bhakti-vrksa Preaching Workshop
Course Schedule
1. ………………………………………………………………………
Day One - Underlying Principles …………………………………………………………………………………………
…………………………………………………………
Lesson 1 - 7 Purposes of ISKCON and Congregational Development 2. ………………………………………………………………………
Lesson 2 - Principles of Congregational Preaching …………………………………………………………………………………………
Lesson 3 - Training Culture …………………………………………………………
Lesson 4 - Caring Culture
3. ………………………………………………………………………
Day Two - The Bhakti-vrksa Program …………………………………………………………………………………………
…………………………………………………………
Lesson 5 - What Makes a Real Bhakti-vrksa Group?
Lesson 6 - Starting the Bhakti-vrksa Program; the Structure Principles of Congregational Preaching
Lesson 7 - The Broad Strategy (part 1)
Lesson 8 - The Broad Strategy (part 2)

Day Three - Facilitating the Weekly Meeting

Lesson 9 - The Bhakti-vrksa Group Servant-leader

Lesson 10 - The Six Parts of the Weekly Meeting
Lesson 11 - Facilitating the Discussion (part 1)
Lesson 12 - Facilitating the Discussion (part 2)

Day Four - Interpersonal Skills

Lesson 13 - Improving Relations

Lesson 14 - Leadership and Delegation
Lesson 15 - Listening Skills (part 1)
Lesson 16 - Listening Skills (part 2)

Day Five - Various Related Subjects

Lesson 17 - The Sunday Feast and its Potential

Lesson 18 - The Siksa Program; Financial Matters
Lesson 19 - Car Park
Lesson 20 - Course Completion

My Main Expectations
 Seven Purposes of the …………………………………………………………………………………………
International Society for Krishna Consciousness …………………………………………………………………………………………
…………………………………………………………………………………………
…………………………………………………………………………………………
Srila Prabhupada enunciated these purposes of ISKCON when he …………
incorporated the Society, in July 1966.

Please write in front of each purpose how u’ve adopted it in your life and how 5. To erect for the members and for the society at large, a holy place of
to achieve it practically transcendental pastimes, dedicated to the Personality of Krishna.
…………………………………………………………………………………………
…………………………………………………………………………………………
1. To systematically propagate spiritual knowledge to the society at …………………………………………………………………………………………
large and to educate all people in the techniques of spiritual life in order to …………………………………………………………………………………………
check the imbalance of values in life, and to achieve real unity and peace in …………
the world.
…………………………………………………………………………………………
………………………………………………………………………………………… 6. To bring the members closer together for the purpose of teaching a
………………………………………………………………………………………… simpler and more natural way of life.
………………………………………………………………………………………… …………………………………………………………………………………………
………… …………………………………………………………………………………………
…………………………………………………………………………………………
…………………………………………………………………………………………
2. To propagate consciousness of Krishna as it is revealed in the …………
Bhagavad-gita and in the Srimad-Bhagavatam.
…………………………………………………………………………………………
………………………………………………………………………………………… 7. With a view towards achieving the aforementioned purposes, to
………………………………………………………………………………………… publish and distribute periodicals, magazines, books and other writings.
………………………………………………………………………………………… …………………………………………………………………………………………
………… …………………………………………………………………………………………
…………………………………………………………………………………………
…………………………………………………………………………………………
3. To bring the members of the Society together with one another and …………
nearer to Krishna, the prime entity, and thus develop the idea within the
members and humanity at large that each soul is part and parcel of the
quality of Godhead (Krishna).
…………………………………………………………………………………………
…………………………………………………………………………………………
…………………………………………………………………………………………
…………………………………………………………………………………………
…………

4. To teach and encourage the Sankirtana movement of congregational

chanting of the holy names of God as revealed in the teachings of Lord Sri
Caitanya Mahaprabhu.
2
 Selected Quotations
(Lord Caitanya said) “I am the only gardener. How many places can I go?
How many fruits can I pick and distribute?”
Here Sri Caitanya Mahaprabhu indicates that the distribution of the Hare
Krsna maha-mantra should be performed by combined forces.
…All classes of devotees should combine to distribute the Hare Krsna maha-
mantra without consideration of the time, place or situation.
“Therefore I order every man within this universe to accept this Krsna
consciousness movement and distribute it everywhere.”
– Caitanya-caritamrta, Adi-lila, 9.34 & 36
yare dekha, tare kaha `krsna'-upadesa
amara ajnaya guru hana tara' ei desa
(Lord Caitanya told the brahmana Kurma) "Instruct everyone to follow the
orders of Lord Sri Krsna as they are given in Bhagavad-gita and
Srtmad-Bhagavatam. In this way become a spiritual master and try to
liberate everyone in this land."
This is the sublime mission of the International Society for Krishna
Consciousness. Many people come and inquire whether they have to give up
family life to join the Society, but that is not our mission. One can remain
comfortably in his residence. We simply request everyone to chant the maha-
mantra: Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare
Rama, Rama Rama, Hare Hare. If one is a little literate and can read
Bhagavad-gita As It Is and Srimad- Bhagavatam, that is so much the better.
…The Krsna consciousness movement is trying to elevate human society to
the perfection of life by pursuing the method described by Sri Caitanya
Mahaprabhu in His advice to the brahmana Kurma. That is, one should stay
at home, chant the Hare Krsna mantra and preach the instructions of Krsna
as they are given in Bhagavad-gita and Srimad-Bhagavatam.
Caitanya-caritamrta, Madhya-lila, 7.128
At whosoever’s house Sri Caitanya accepted His alms by taking
prasada, He would convert the dwellers to His sankirtana movement
and advise them just as He advised the brahmana named Kurma.
The cult of Sri Caitanya Mahaprabhu is explained here very nicely. One who
surrenders to Him and is ready to follow Him with heart and soul does not
need to change his location. Nor is it necessary for one to change status.
One may remain a householder, a medical practitioner, an engineer or
whatever. It doesn’t matter. One only has to follow the instruction of Sri
Caitanya Mahaprabhu, chant the Hare Krsna maha-mantra and instruct
relatives and friends in the teachings of Bhagavad-gita and Srimad-
Bhagavatam.
–Caitanya-caritamrta, Madhya-lila, 7.130
The temple center is started just to present example to the neighboring
residents how they can make a small temple in each and every home. It is
not necessary that hundreds and thousands of people will live in our temple,
but if we can make effective propaganda, then the neighboring residents,
householders, will be inclined to be initiated and follow the modes of temple
life. -Srila Prabhupada’s letter, 1 June, 1969
...My request to you is that you enter into the universities and colleges
wherever possible and preach there with a view to recruiting some first-class
devotees for helping me manage and push on this movement all over the
world.
...The secret will be to engage them as they like to be engaged, that is,
supposing I have got some education, I am business student, or I have got
some skill or talent, I am typist or musician or something like that, so I will
like to utilize these things for Krishna only if I am encouraged in a certain
way, very tactfully, and I must not be discouraged by too much forcing me at
first to accept everything of shaving the head, rising very early, going for
street sankirtana, like that. No, let me come gradually, let me study also
Krishna Consciousness and see how it is practical and sublime.
-Srila Prabhupada's letter, 13 December, 1972
We want every house to be a temple, not that our place should be the only
place for the people to come. No, this should be the process: that they learn
at our place, then establish the same thing at home."
-Srila Prabhupada's letter, 14 April, 1972
Immediately, a person cannot be renounced, therefore gradually, step by
– step. So unless there is proper training... Now just like we are selling millions
copies of these books, they are reading, and how many of them coming
forward? So it requires training. Training is essential to make them Krsna
conscious.
-Srila Prabhupada, evening darsana, Bombay, 14 August , 1976
3
 Training Culture Survey
1. ………………………………………………………………………
Please answer the following questions according to your personal experience ……………………………………………………………………….
and understanding. 2. ………………………………………………………………………
……………………………………………………………………….
Upon joining ISKCON (if you weren’t born in a family of devotees), how much
did you feel your training and education was a priority for your direct What are the two main obstacles in establishing a culture of systematic
authorities? Tick what applies: training in ISKCON?
 I felt that my training was a top priority for my direct authorities.
 My authorities cared about my training, but I feel they should have
cared more. 1. ………………………………………………………………………
 My training was somewhat neglected by my direct authorities. ……………………………………………………………………….
 My authorities seriously neglected my training. 2. ………………………………………………………………………
 Other (please specify) ……………………………………………… ……………………………………………………………………….

What are the two main consequences that could result from neglecting What should be done to overcome the above two obstacles?
training of temple devotees?
1. ………………………………………………………………………
1. ……………………………………………………………………… ……………………………………………………………………….
……………………………………………………………………….
2. ………………………………………………………………………
2. ……………………………………………………………………… ……………………………………………………………………….
……………………………………………………………………….
What can we conclude from these considerations on training?
What are the two main consequences that could result from implementing a What principle can we learn?
more systematic training of temple devotees?
…………………………………………………………………………………………
1. ……………………………………………………………………… …………………………………………………………………………………………
………………………………………………………………………. …………………………………………
2. ……………………………………………………………………… “…Now we have got so many students and so many temples but I am fearful
………………………………………………………………………. that if we expand too much in this way that we shall become weakened and
gradually the whole thing will become lost. Just like milk. We may thin it more
What are the two main consequences that could result from neglecting and more with water for cheating the customer, but in the end it will cease to
training of congregational devotees? be any longer milk. Better to boil the milk now very vigorously and make it
thick and sweet, that is the best process. So let us concentrate on training our
1. ……………………………………………………………………… devotees very thoroughly in the knowledge of Krishna Consciousness from
………………………………………………………………………. our books, from tapes, by discussing always, and in so many ways instruct
2. ……………………………………………………………………… them in the right propositions.”
………………………………………………………………………. -Srila Prabhupada’s letter to Hamsaduta, 22nd June, 1972

What are the main two consequences that could result from implementing a “Now I want that we shall concentrate on making our devotees Krishna
more systematic training of congregational devotees? conscious and ourselves becoming Krishna conscious, and not be so much
concerned with expanding ourselves widely but without any spiritual content.
4
Just like boiling the milk, it becomes thicker and sweeter. Now do like that, We are at the end of the first day. Please reflect on the day’s experiences and
boil the milk.” write down your personal conclusions and feelings.
-Srila Prabhupada’s letter to Rupanuga, 9th May, 1977
What did I learn today?
…………………………………………………………………………………………
Characteristics of Caring …………………………………………………………………………………………
…………………………………………………………………………………………
…………………………………………………………………………………………
…………………………………………………………………………………………
……………………………………………………………………

How what I learned today could influence the way I think about preaching
Krishna consciousness?
…………………………………………………………………………………………
…………………………………………………………………………………………
…………………………………………………………………………………………
…………………………………………………………………………………………
…………

How what I learned today will influence the way I see congregational
devotees?
…………………………………………………………………………………………
…………………………………………………………………………………………
…………………………………………………………………………………………
…………………………………………………………………………………………
Ways of Showing Care ……………………………………………………………………………………

Of what I heard today, what I want to practically apply in my life?

…………………………………………………………………………………………
…………………………………………………………………………………………
…………………………………………………………………………………………
…………………………………………………………………………………………
……………………………………………………………………………………
…………………………………………………………………………

DAY 1 What Did I Learn Today? DAY 2

5
 Bhakti-vrksa Groups
Trained group leader, having clear
duties and responsibilities
The leader is accompanied by a
trainee-leader
The group multiplies into two upon
reaching 15 members
All the members are encouraged to
systematically engage in preaching
In the weekly meeting the group has a
‘discussion’, and everyone
participates
In the meetings there is one section
dedicated to preaching reports and
plans.
The group is part of a structure, and is
visited and supervised by a sector-
servant
The group regularly reports its
activities to higher authorities
A personal guide is assigned for every
new member
There is an ongoing effort to generate
more leaders
The Team Spirit of Flying Geese
Non Bhakti-vrksa Groups
No specific leader, or spontaneous
leadership. No clear duties and
responsibilities
No trainee-leader
The group doesn’t multiply, but grows
(when it grows) indefinitely
The members don’t preach or it is not
an organized effort: it is left to the
individual’s inspiration
In the meetings there is a ‘lecture’:
someone talks and everyone else
listens
In the meetings there is no such
section
Supervision is lacking or is sporadic.
There is no structure
No reporting system
There is no such concept, everyone is
more or less on his own
Often the group functions only if a
temple devotee gets involved
Fact 1: As each bird flaps its wings, it creates an uplift for the bird following.
By flying in a "V" formation, the whole flock provides 71% better flying range
than alone.
Lesson: The power of the collective. People who share a common direction
and a sense of community can get there quicker and easier, traveling on the
thrust of each other.
Fact 2: Whenever a goose falls out of formation, it immediately feels the
drag and quickly gets back into the draft of the nearest goose.
Lesson: If we had as much sense as a goose, we would stay in formation
with those who are heading where we want to go.
Fact 3: Sometimes the leading goose gets tired and rotates back into
formation for another to take over.
Lesson: Share and delegate leadership. A leader should see as his/her duty
to grow others into leaders, not be preoccupied that his/her position could be
endangered.
Fact 4: Geese in formation honk from behind to encourage those up front to
keep up their speed.
Lesson: We should make sure that our honking is encouraging, not
discouraging.
Fact 5: Whenever a goose gets sick, wounded or shot, two geese fall out of
formation to go with this one, to protect it, help it, and stay with it until it can
fly again, or until it dies.
Lesson: Every team member needs support, care, and love, especially the
weaker ones. When someone is in trouble we should concentrate our efforts
to help him; we should not abandon or forget him.
Different Gatherings, Different Experiences
In Krsna conscious gatherings of different sizes, the individual devotee
experiences different feelings, emotions and activities. Each type of
gathering has its own flavor and allows distinct experiences. In this exercise
6
we focus on small and big gatherings, what experiences are more likely or
unlikely in each? 1. Form - The Get Acquainted Stage
Perhaps someone has said to you, “you aren’t a bit like I thought you were
Experiences (feelings, emotions, activities, etc.) that a devotee can have in when we first met!” This is common reaction. First impressions are often
a small group (5-15 devotees) like in a Bhakti-vrksa group meetings, etc: based on past relationships with other people. It can take two or three
………………………………………………………………………………………… sessions before group members overcome these false conclusions about
……. each other. This is also sometimes called the “honey-moon” stage, because
………………………………………………………………………………………… people enjoy their newly found comraderie.
…….………………………………
2. Storm - The Conflict Stage
Experiences (feelings, emotions, activities, etc.) missing in small groups When people get to know each other in the intimacy of a small group, they
(5-15 devotees): often don’t like every aspect of other’s personalities. Value systems will clash.
………………………………………………………………………………………… One person may talk too much; another may be insensitive; someone else
……. may be too sensitive. After four or five sessions together, these conflicts
………………………………………………………………………………………… might surface in the discussions and other areas. A “sand-papering” effect will
…….……………………………… take place. People then begin to trust each other enough to air their
differences and to work through them.
Experiences (feelings, emotions, activities, etc.) that a devotee can have in If you have never been in a small group, you may find the first experience
large or very large gathering like Sunday Feasts, Summer Camps, with the conflict stage a bit scary, but don’t be afraid! Gently guide the group,
Rathayatras, a Mayapur-Vrndavana Festivals, etc.: letting the participants share deeply. The members will resolve these
………………………………………………………………………………………… differences. The result is dramatic! The group’s identity will be established
……. and commitment to the group will occur.
…………………………………………………………………………………………
…….……………………………… 3. Conform - The Community Stage
The conflict stage is followed by a meaningful period in which the members
Experiences (feelings, emotions, activities, etc.) unlikely in large and very find an identity and stability as a group. There is also risk at this point:
large gatherings: because the group has found meaningful relationships, it may decide it wants
………………………………………………………………………………………… to close itself off to remain undisturbed. If this is permitted, the group might
……. become selfish, stop the missionary work of outreach, and become stagnant.
…………………………………………………………………………………………
…….……………………………… 4. Perform - The Outreach Stage
The Bhakti-vrksa group exists to practice and share Krishna consciousness.
What conclusion can you draw from the above considerations? Some however will feel more enthusiastic to preach once the group goes
………………………………………………………………………………………… beyond the third stage.
…….
…………………………………………………………………………………………
…….………………………………

4 Stages in the Life of a Group

7
 Reflection on Day Two The six parts of weekly meeting:
What is the most important thing I learned today?
Kirtan / Vaisnava Song : first 10 mins
………………………………………………………………………………………… Sloka recitaton / Offering prayers: 5 mins
………………………………………………………………………………………… Siddhanta Topic: 60 min – 80 min
………………………………………………………………………………………… VMML Topic / Quiz Solving: 30 min – 50 min
………………………………………………………………………………………… THOUGHT on Holy Name, chanting japa or Ending Kirtans 10 mins
………… ANNOUNCEMENTS: upcoming events, homework, special
………………………………………………………………………… achievements, service allocation, B’days, preaching discuss 5 mins

What steps I am willing to take to apply the principles covered today?

…………………………………………………………………………………………
…………………………………………………………………………………………
…………………………………………………………………………………………
…………………………………………………………………………………………
…………
…………………………………………………………………………

What are the main obstacles I am likely to face in trying to implement such
principles?

…………………………………………………………………………………………
…………………………………………………………………………………………
…………………………………………………………………………………………
…………………………………………………………………………………………
…………
…………………………………………………………………………

Any other comments or realizations?

…………………………………………………………………………………………
…………………………………………………………………………………………
…………………………………………………………………………………………
…………………………………………………………………………………………
…………
…………………………………………………………………………

Sample Questions for the 3 Phases of Discussion

Below are examples of questions that could be asked in the three different
DAY 3 phases of the discussion. Some will apply to the verse under scrutiny, others
8
will not. One should always try to find stimulating questions directly based on Atmosphere
the subject at hand.  confidence
 enthusiasm
‘Discovery’ Questions
 being natural, being oneself
 openness and honesty
“What were the most important points from what we just read?”
 capacity to disclose about
“What were the main ideas or concepts?”
oneself, when appropriate
…………………………………………………………………………  willingness to learn from the
………………………………………………………………………… group
 willingness to admit one’s
‘Understanding’ Questions mistakes
 using appropriate room layout
“Which analogies Srila Prabhupada used?”
 setting the appropriate mood for
“What analogies did Srila Prabhupada use to explain this concept?”
the subject
“Why does the verse say ................?”
 impartiality, treating everyone
“What does it really mean when ..............?”
fairly
“Did anyone find any new insight?”
 treating everyone respectfully
…………………………………………………………………………………………  insisting on respectful behavior
…….……………………………………………………  knowing how to deal with
conflicting views
"Application" Questions  sensitivity, consideration of
special needs
“Which part of the purport touched you the most? Why?”
“How can we practically apply these teachings in our life?” Build-up
“What obstacles could we face in applying these teachings?”  listening skills
“Did you recognize any specific instruction that helps you in solving some of  ability to draw people into the
your personal problems?” discussion
“What new insight you found in this passage?”  ability to ask questions in the
“How would you present this point to a non-devotee?” right way
“Did anyone see these concepts in action? Would you like to share the  ability to ask the right questions
experience?”
 ability to promote introspection
“Anyone had an experience that confirms this point?”
“What do you personally want to apply from this discussion?”  acknowledging and valuing
“What do you personally want to take with you from this discussion?” contributions
ANY OTHER ----  ability to involve the shy
 seeking explanation before
correcting
Facilitation Skills - ABCD
Two Styles of Delegation
 ability to wait for answers
 remembering those who wanted
to speak
Communication
 using specific language
 clarifying technical terms
 avoiding slang
 maintaining eye contact
 looking at everyone in the group
 avoiding focusing too much on a
person
 monitoring non-verbal clues
(body language)
 awareness of everyone’s
disposition
Discipline
 keeping the discussion on track
 establishing norms of behavior
 addressing inappropriate
behavior
 being aware of the passing of
time
 keeping to the time allotted
 being flexible with the time when
appropriate
 avoiding unhealthy controversies
 avoiding offenses to Vaisnavas
 ensuring that key points are
written down
 knowing how to use the option of
hand-raising
 ability to wind-up the discussion
 give a summary at the end
9
 Authoritarianism Empowerment So in this way, one teacher can manage hundreds of students of different
categories. This is organization. Not that everything I have to do. I cannot
teach anybody to do it. That is not intelligence. Intelligence is that employ
Focused on methods Focused on results others to help you. That is intelligence. Not that "Oh, I was busy, I could not
do it." Why? What about your assistant? Train assistant so that in your
absence things can be done. So the elderly students, they could be... Just
Delegator is Delegatee Caitanya Mahaprabhu used to do that. When He was sixteen years old he
responsible for results is responsible for results could argue with Kesava Kasmiri, because He was practiced. In this way,
stage after stage, everyone should be expert. Everyone should be teacher
and student.”
Discourages commitment on the part Involves mutual commitment of
of the delegatee delegator and delegatee Srila Prabhupada, conversation, Paris, 31 July, 1976

Undermines trust Based on and building trust

Engages the body Engages imagination, conscience and

free will

Gives no future prospects Prepares for future responsibility

Self-limiting Allows growth

System collapses in absence of The system is sustainable in absence

delegator of delegator

Creates peons, ‘yes-men’, zombies Perpetuates generations of leaders

DAY 4 Six Ways of Improving Relations

The Way of Indian Teaching 1. Understanding the Individual
 Taking time to understand the person’s feelings and emotions, means a
“That is the way of Indian teaching, that there is one teacher, and how he's lot to many people.
managing hundreds? That means there are groups. One who is elderly
 It is the key to understanding someone else’s needs.
student, he's taking some beginners: "Write a or A like this." That he can
2. Attention to Details
teach. What he has learned, he can teach. Similarly, next group, next group.
 Small good deeds might leave lasting positive feeling.
10
 Small discourtesies and forms of disrespect, can greatly affect the …………………………………………………………………………
relation.
3. Keeping Commitments 2. Attention to details - Name …………………………………………
 Maintaining a promise can be a major boost to the relation. …………………………………………………………………………………………
 Breaking a promise can be a major injury to the relation. …………………………………………………………
 We should be careful in making promises: we should consider …………………………………………………………………………
unforeseen obstacles in fulfilling them.
4. Showing Integrity 3. Keeping commitments - Name ……………………………………
…………………………………………………………………………………………
 It means aligning values and behavior: to practice what we preach.
…………………………………………………………
 Integrity is the quality of being upright in principle and action, especially
…………………………………………………………………………
in situations that test sincerity of purpose, responsibility, or trust.
 Integrity creates a foundation of trust which is essential for cooperation 4. Showing integrity - Name …………………………………………
and long term growth. ….
5. Apologizing Sincerely When Making a Mistake …………………………………………………………………………………………
 A genuine apology could be a great boost to the relation, but repeated ……....
apologies can be perceived as insincere. …………………………………………………………………………………………
 Those who possess a sense of security can apologize: they don’t worry ………………………………
that others might consider admitting a mistake to be a weakness.
 Mistakes of judgment, which are usually of the mind, are easily forgiven; 5. Apologizing sincerely when making a mistake - Name ……………
but mistakes of the heart, involving pride, rationalization and ill motives, …………………………………………………………………………………………
are more difficult to forgive. …………………………………………………………………………………………
6. Clarifying Expectations …………………………………………
 The root of many relationship difficulties is conflicting or ambiguous
expectations, especially in regard to roles and goals. 6. Clarifying expectations - Name ……………………………………
 We create negative situations by assuming that our expectations are self- …………………………………………………………………………………………
evident. It requires courage, effort and time to clarify expectations at the …….……………………………………………………………..
beginning of a relation, but it will prevent misunderstandings and …………………………………………………………………
disappointments in the long run.

Applying the Six Ways of Improving Relations

For each of the six ways think of a real person you have a relation with (you
can think of six different people). Write his or her name and describe how you
could apply that way to improve the relation, in the near future. This is a
commitment you are taking with yourself.
1. Understanding the individual - Name ………………………………
…………………………………………………………………………………………
…………………………………………………………
Listening Skills
Adapted, with permission, from The Art of Teaching, by HG Bhurijana Prabhu
Who Owns the Problem?
The first step in trying to solve a problem is to identify who owns it, because
you need to approach the situation differently if you own the problem or not.
The owner is whoever is tangibly and concretely affected by the problem.
11
If the problem belongs to the other person, it is appropriate to listen, trying to
understand exactly what is going on. If you own the problem, the counselor's
role is inappropriate and you must directly influence the situation.
Typical Responses
When someone brings up a problem, usually the tendency is to respond with
one or more of the following:
1. Ordering, commanding, directing.
2. Threatening.
3. Preaching, moralizing (“you should”).
4. Advising, suggesting.
5. Teaching, lecturing, giving logical arguments.
6. Judging, criticizing, disagreeing, blaming.
7. Name-calling, stereotyping, labeling, ridiculing.
8. Interpreting, psychoanalyzing, diagnosing.
9. Praising, agreeing, giving positive evaluation.
10. Reassuring, sympathizing, consoling, supporting.
11. Probing, questioning, interrogating, cross-examining (third-degree).
12. Escaping, withdrawing, distracting, diverting attention, humoring, being
sarcastic.
The above responses are not conducive to the development of the relation
with the person. Even though you may be quite correct in your preaching or
probing, if the relationship with the other person does not exist, your words
will neither enter deeply nor be effective. The above twelve types of
responses can be categorized into 4 primary groups:
1. probing
2. advising
3. evaluating
4. interpreting.
1. By probing (questioning, interrogating, cross-examining) one often
conveys suspicion, lack of trust, and doubt. Also, despite one’s good
intention, probing can make it harder to find out the person's problem, as
each question dictates an answer within the question's parameters, thus
leaving little room for the person to talk about what is really on his or her
mind.
2. By advising (giving suggestions, offering solutions, preaching, moralizing,
lecturing logically) the person often feels misunderstood, especially when one
doesn't first listen to him carefully. The person who owns the problem
develops little confidence in his own ability to deal with problems, and
becomes excessively dependent on others.
3. By evaluating (disagreeing, judging, criticizing) the person who owns the
problem often feels inadequate, stupid and bad. He becomes defensive,
counter-criticizes, and hides his real feelings.
4. By interpreting (analyzing, diagnosing) one lets the person know he has
him figured out: he knows the person's motives. If he's right, the person may
feel ill at ease, self-conscious, or exposed. If he's wrong, the person often
becomes angry or resentful.
Unfortunately, over 90% of responses fall into these four categories.
How can then a devotee deal with another person's problems and at the
same time deepen his relationship? The suggestion is to begin by listening.
To deepen all relationships listening is effective. And one need not
immediately evaluate what he hears—what to speak of agreeing with it. He
can do it when and if the time and relationship is suitable. Lord Caitanya
Mahaprabhu exhibited this as a prelude to His teaching Sarvabhauma
Bhattacharya: the Lord listened for seven days before commenting.
One should listen out of concern, but also out of necessity: without listening,
one will find it difficult to know the other person's mind, and without knowing
the person’s mind, one will not be able to accurately diagnose the person's
needs and offer appropriate advice or instruction. And even if one knows the
other person's mind, he should still inquire and listen—both to facilitate the
exchange of affection and to confirm his intuition. What follows are four
preliminary stages to active listening: S.O.L.E. (conducive body language),
monitoring nonverbal messages, non-judgmental acknowledgments, and
invitations to deeper communication.
S.O.L.E.
One exhibits his interest and attention (or lack of interest and attention) by
the posture of the body. The acronym S.O.L.E. can remind us of four basic
poses we can adopt to let the other person know that we are listening to what
he or she is saying.
S: Face the other person Squarely.
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This is he basic posture of involvement. If you face someone squarely, you
say by your posture, "I'm interested in speaking with you". Even if seated in a
group, you can turn in some way toward the person to whom you are
speaking. Directing one's body toward a person indicates, "I'm listening to
you now".
A small step indicating more involvement than passive listening is using
various verbal, nonjudgmental acknowledgments. These inform the speaker
that you are indeed awake and listening. Here are some typical
nonjudgmental responses:

O: Adapt an Open posture. "Really!" "I see."

Crossed arms and legs can be a sign of defensiveness. An open posture– You don't say." "Oh."
especially uncrossed arms—is a sign that one is open to the other’s words. "No fooling!" "Mmmm"
An open posture is perceived as non-defensive. "You did, huh." "How about that?"
"Is that so?" "Interesting."
L: Lean toward the person.
This is another sign of interest and attentiveness. Watch two people who are
absorbed in conversation. Very often they are both leaning forward as a
natural sign of their involvement. Then find two people who are talking, but Invitations to Deeper Communication
who are leaning back and looking around. They are probably bored and not
very interested in their conversation. To indicate to the speaker that you are not only awake and listening, but that
you are also interested, you can add, at appropriate times, statements that
E: Maintain Eye contact. request the speaker to deepen his communication. When stated sincerely
As you speak with another person, spend some time looking directly at him. these statements encourage communication. Here are some examples of
This lets him know that you are giving him your full, undivided attention. invitations to deeper communication.
Without doing this periodically, the person often doesn't know if you are
listening or not. Maintaining eye contact, however, does not mean staring into "I'd like to hear more about it." "Tell me about it."
his eyes. This is unnatural ad will make others uncomfortable. "Would you like to talk about it?" "Go ahead, I'm listening."
"This seems really important to you." "Tell me the whole story."
"I'd be interested in your point of view." "Tell me more."
"Let's hear what you have to say." "Let's discuss it."

Monitoring Nonverbal Messages
Another aspect of listening is 'hearing' what the person's body is saying. Just
as a person uses his voice to speak what is on his mind, so he uses his body
to provide many nonverbal messages. As Srila Prabhupada said: "The face is
the index of the mind".
Nonjudgmental Acknowledgments
Active Listening
Active listening is based on the principle that diagnosis must precede
prescription and on the fact that understanding comes through listening.
Two required attitudes are: “I assume I don’t fully understand, and I need to
listen”
and, “If I listen first to understand, then I will be better understood.”
Detachment is also essential: knowing that thing are beyond our control;
active listening is “helping them helping themselves”. Active listening starts
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the process of solving the problem, leaving the owner of the problem as the hope hopelessness unprotected
problem-solver. confidence disappointment
satisfaction sense of being cheated
The key to active listening is listening carefully to identify the emotion. pleasure sense of unfairness
The first step in active listening is to 'decode' the emotion. Most often,
instead of actually telling us what is on his mind, the person will 'encode' his The second step is to 'name' the cause of the person's emotion. In other
or her feelings. In Krishna consciousness we ‘encode’ even more as we know words, what is the tangible cause of his frustration, sadness, confidence, or
that certain emotions are maya. other emotion?

Another aspect is that, in opening up to someone, people generally test the In stating the emotion and the cause of it, one can start with one of the
ground, check how trustworthy and understanding we are, just like someone following helpful phrases:
testing how cold is the water by inserting only a toe. Therefore often what
they first present is not the actual problem (also because often they are not It sounds like you ... What I understand you're saying is ...
themselves aware of the real problem). It is like an iceberg: You seem .... As I get it, you felt that ...
I’m not sure I’m with you, but ... I’m picking up that you ...
presenting As I hear it, you ... So, as you see it ...
problem You place a high value on ... What I guess I’m hearing is..

These phrases are especially useful when first learning to actively listen.
actual
problem Thus, responding based on active listening has three parts:

1. Begin with a reply such as "You seem ...."

2. Name the person’s emotion.
3. Name the cause of the emotion.
One should not stop and trying to help the person solve only the presenting
problem. One must listen with full attention. One must hear the content and For example, we might hear the following words from a teenager. "I don't
the intent, and respond within seconds (as in any normal conversation), think I can be a devotee. I'm just making too many mistakes. Every time I try
naming the person emotion. One may not label the emotion correctly every to do something, I seem to either know it over or smash it up,. I just feel
time, but it is the concerned attempt that is important. The person will correct stupid and want to kick myself. And everybody seems to just criticizes me.
you if your 'naming the emotion' is wrong. You will also become more Sometimes I think no one really thinks I can do anything".
accurate with practice.
A response based on active listening is something like this:
Here are some different emotions that can be recognized by active listening: "It seems to really discourage you when you think you are making a lot of
mistakes. Especially when you think the other devotees think you're useless."
Positive Negative
happiness anger jealousy This response tells him that you are trying to understand his emotion, i.e. that
elation inadequacy fear he feels discouraged. It also communicates to him that you comprehend the
excitement cynicism rejection reasons for his emotions—making mistakes and other devotees thinking him
enthusiasm doubt alienation useless.
being loved frustration sadness
trust bewilderment misery Let's see what this response is not:
responsibility confusion defiance 1. It's not an evaluation.
relief neglect hurt 2. It's not a judgment.
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3. It's not an interpretation.
4. It is not a challenge.
5. It is not advice.
6. It is not just a word-for-word repetition.
7. It is not taking ownership of their problem.
8. It is not a question.
Responding with understanding attempts to communicate the listener's
understanding of what the speaker is going through. When someone reveals
a problem, it is not necessary to immediately solve the problem.
Understanding alone often provides help. Indeed, in a great many cases the
person comes up with his own solution.
Active listening is also useful in responding to the happiness and triumphs
that devotees meet in their lives.
Although active listening is a powerful technique, know for certain that his
technique (or any technique) can only be useful if it is used in addition to, and
not as a substitute for, compassion in Krishna consciousness. It is like an
iceberg in which the techniques, the skills are only the tip, whereas the
heart’s feeling, the sincerity of wanting to help is the main thing.
One fundamental requirement for active listening is the capacity to suspend
the judging-propensity. Resist the temptation to immediately offer words of
advice or throw out pat preachy lines. The general rule is to not advice unless
you are quite sure the listener wishes to accept your words: “advice only
when hired” is a saying used by professional counselors in this connection.
Instructing one who is disturbed is usually not effective because the troubled
person's turbulent mind will not allow him to hear.
It is often better to wait until the person's emotions subside. This often
happens quickly and naturally when he feels understood.
techniques
concern
Active listening is a powerful preaching tool: it warms the relation, it lets you
know what “they are at”, it lets you enter their life by them opening up to you
(while keeping, in a sense, above). People really appreciate when you want
to hear what they have to say: many people go on all their life without
experiencing it.
Another analogy is “shot-gun” and “laser” preaching: when you know what is
going on in someone’s mind your advice becomes more focused, more
pointed, you know what to shoot for.
Active listening is also useful in book distribution, it can defuse a tense
situation in few seconds.
Practical tips in conversation
These listening skills have to be practiced until they become natural. While
actively listening, don't expect to start every sentence with "It seems ..." or to
name the emotion and the cause of the emotion in every response you make.
That will neither be practical nor will it sound normal. Sometimes saying,
"That's frustrating" will be sufficient.
Note that often when you patiently listen with understanding, the underlying
problem surfaces after some time.
Know When to Stop
Sometimes there simply isn't much to say on a topic. The person will often
indicate this. He may start responding coldly to your statements. He may say
something like, "I guess it's time for prasadam". Part of good listening is
quitting at the right time. Not every conversation will unearth amazing new
insights or solve all problems. Know for certain, however, that each time you
properly listen with understanding you add one more brick in building your
relationship with the person. Know also that most often it will be you who will
have to end the conversation. It's a rare opportunity for most people to be
really heard and understood.
Poor Substitutes for Proper Active Listening
Active listening looks simple on paper, but it is not. Here are some pitfalls to
avoid when attempting to do active listening.
Parroting
Parroting is mechanically restating what the other person has said. When
done excessively, parroting sounds unnatural. This is usually done hen
renaming the cause of the emotion. You can avoid this by paraphrasing the
person’s words.
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Gurukula Student: Prabhu, do we have to do all the exercises on page 110?
Teacher: It sounds like you are in anxiety because you have to do all the
exercises on page 110. (wrong)
Teacher: It sounds like you re in anxiety because it's too much work. (right)
Asrama teacher: That's exactly what I mean. It's not too late, is it? (pushing
his solution).
Gurukula student: I'd rather not go to Puri. (silence).
Another example of manipulation:

Pretending to understand Dasa: I'm really having trouble with my studies.

It is sometimes difficult to understand another person, even if you have Anudasa: It seems that you're disturbed because some insignificant
carefully listened to what he said. It is better to admit your inability to problem is
understand and to work on getting back on track: "I got distracted and lost temporarily stopping you from studying properly.
you. Could you repeat what you just said?" A useful technique is to ask the Dasa: I can't understand why Srila Prabhupada put so much stress
person you're talking to whether your understanding is accurate or not. on the
four regulative principles and chanting sixteen rounds.
"It sounds like ... I could be wrong, but that's what I understand". Anudasa: You sound confused why Srila Prabhupada didn't water-down
"It seems to me that you'd like a little time to think about what I just said. Am I the
correct?” process as you would have done.

Ignoring what a person says
Some people while 'listening', ignore what's being said, or they change the
subject.
Long-winded responses
One of the arts of responding effectively is to make relatively short
responses. A 'lean' response is usually much more effective than a 'fat', long-
winded one. It usually takes more words to say noting than to say something.
Make your responses short, lean, concrete, and accurate. As Srila Krsnadasa
Kaviraja Goswami wrote, "ssential truth spoken concisely is true eloquence".
Being manipulative We manipulate by subtly directing the person to our
viewpoint without first hearing him out.
Gurukula student: Wow! I got it today. Sent to Maharaja's office twice in one
day.
Asrama teacher: (coldly) It seems like you're upset that you got in trouble
today.
Gurukula student: Of course I'm upset.
Asrama teacher: (still coldly) You're disappointed.
Gurukula student: That's an understatement. My parents won't take me to
Puri
during the vacation if they find out I've been mean to the academic teacher.
Asrama teacher: You feel there is nothing you can do to patch up your
relationship with your academic teacher. (starts manipulating).
Gurukula student: You mean offer my obeisances and beg forgiveness from
him?
Opening and then shutting the door
We start doing active listening but lose our patience. It is like saying, "Come
on, tell me how you feel. I'll understand," and then reacting in a way that
betrays trust. This often happens if the listener starts evaluating, judging, or
preaching.
Dasa: You look unhappy. (listening with understanding)
Anudasa: I was late again with the offering to Krishna-Balarama.
Dasa: You sound depressed because you think you are making
offenses to
the Deities. (listening with understanding).
Anudasa: Yeah, it's really frustrating. I quit. I'm going to find a service
that
doesn't implicate me in so many offenses.
Dasa: Now that wouldn't be the right thing to do. (evaluating).
Anudasa: I don't care. I feel like going to another temple.
Dasa: Prabhu, going to another temple is bogus. Would
Prabhupada like you to act so whimsically? (moralizing, preaching). Why
don't you chant some extra rounds, get a good night's sleep, and see how
you feel in the morning? (advising, offering solution).
Anudasa: Thanks a lot. (silence).
A Word of Caution
Literature on counseling and listening skills often discuss the need for
empathy. The dictionary defines empathy as, "identification with or vicarious
experiencing of the feelings, thoughts, etc., of another". Clearly empathy is
16
required, especially if the person we are listening to requests our counsel. We 2 Brainstorm possible solutions, being non judgmental and spontaneous (this
should, however, be cautious about what we hear and to what extent we want step requires the creative mood).
to "experience the feelings, thoughts, etc. of another". We should be very 3. Evaluate the different solutions looking for a mutually acceptable situation
careful that “their” problem doesn’t become “ours”. Everything we hear and (this step requires the analytical mood).
experience creates samskaras, or impressions, in our consciousness. Some 4. Choose the best solution.
samskaras leave deep impressions, so much so that we continue thinking of 5. Discuss implementation— who, where, when and how. Agree on the terms
them long after the actual experience. Graphic details about a gruesome of implementation.
scene may haunt our mind for days, weeks, or even years. The devotee 6. Re-evaluate at a future date (to check if the solution was really acceptable
wishing to remain strong in Krishna consciousness, should therefore exercise for both).
caution when listening to others. He should be true to his own needs as a
devotee. He can set limits, and simply say something like, "I don't feel Resolving Conflicts as “ABCDEF”:
comfortable going any further into this topic". Hearing blasphemy of devotees
and hearing prolonged descriptions of activities performed in material Analyze needs
consciousness can be especially harmful. Brainstorm solutions
Consider solutions
Srila Prabhupada writes in the purport to Srimad Bhagavatam 2.1.12: Decide one solution
Execute the solution
“Quoting from the Markandeya Purana, Sri Gosvamiji [Srila Jiva Gosvami] Future re-evaluation
says that one should not indulge in hearing others who are engaged in
belittling a devotee of the Lord.”

In Caitanya-caritamrita, Antya-lila 6.236, Lord Caitanya tells Raghunatha

dasa Goswami:

gramya-katha na sunite, gramya-varta na kahibe

“Do not talk like people in general or hear what they say.”

The caring devotee who has developed the ability to do active listening will
hear about the maya of others, including their struggles with material nature.
In order to avoid unfavorable samskaras while hearing, a listener can From Today Onwards…
internally pray to guru and Krishna to protect him and give him the ability to
help the person progress towards Krishna's lotus feet. What are the most important things I learned in this course?
…………………………………………………………………………………………
Six Steps to Resolve Conflicts …………………………………………………………………………………………
…………………………………………………………………………………………
Conflict resolution is an art which sometimes requires special negotiating …………………………………………………………………………………………
skills, especially if the conflicts are complex. The following six steps, if …………………………………………………………………………………………
carefully applied, can help in solving conflicts that arise in running a Bhakti- …………………………………………………………………………………………
vrksa group or in normal situations among devotees. …………………………………………………………………………………………
…………………………………………………………………………………………
1. Define the problem, in terms of needs, not solutions. This requires active ……………………
listening.
What practical steps will I take to apply what I learned?
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………………………………………………………………………………………… whether they take 1 set or 2 sets of books)
………………………………………………………………………………………… Course Material: Positive Thinker course book and workbook
………………………………………………………………………………………… Eligibility criterion: One who has undergone Discover Your Self course
…………………………………………………………………………………………
c) Self Manager/ Basics of Bhagavad-Gita
………………………………………………………………………………………… Duration: 6 – 8 months
………………………………………………………………………………………… Fee: Rs 150/- including course material (Rs 250/- for couples irrespective of

PRE BHAKTI SASTRI COURSES

………………………………………………………………………………………… whether they take 1 set or 2 sets of books)
………………………………………………………………………………………… Course Material: Self Manager course book and workbook
…………………… Eligibility criterion: One who has passed Positive Thinker exam and
recommended by the facilitator.
What possible obstacles will I face in trying to implement what I learned?
How am I going to overcome these obstacles? d) Proactive Leader/ Secret of Bhagavad-Gita
Duration: 6 – 8 months
………………………………………………………………………………………… Fee: Rs 150/- including course material (Rs 250/- for couples irrespective of
………………………………………………………………………………………… whether they take 1 set or 2 sets of books)
………………………………………………………………………………………… Course Material: Proactive Leader course book and workbook
………………………………………………………………………………………… Eligibility criterion: One who has passed Self Manager exam and/or
………………………………………………………………………………………… recommended by the facilitator or counselor.
…………………………………………………………………………………………
………………………………………………………………………………………… e) Personality Development / Essence of Bhagavad-Gita
………………………………………………………………………………………… Duration: 6 – 8 months
Fee: Rs 150/- including course material (Rs 250/- for couples irrespective of
……………………
whether they take 1 set or 2 sets of books)
Course Material: Personality Development course book and workbook
Eligibility criterion: One who has passed Proactive Leader exam and
recommended by the facilitator or counselor.

Method of Evaluation and Reward

1) The marking SCHEME :

50% weightage for the marks obtained from EBG Course Quiz, BG As It Is Quiz,
Story Quiz, etc.
PROSPECTUS 30% weightage for the Final Exam
1. Courses offered by VOICE, ISKCON Pune. 20% for Practical lifestyle and behavior, Attendance, Punctuality and Participation in
a) Discover Your Self / The Spiritual Scientist Course the weekly classes.
Duration: 6 sessions
Fee: Rs 200/- including course material (Rs 350/- for couples irrespective of 2) Certificates could be issued based on the following criteria:
FOUNDATION COURSES

whether they take 1 set or 2 sets of books) Passing marks : 60%,

Course Material: Discover Your Self book at the starting of the course and First Class : 70% and above
DYS CD + Spiritual Scientist workbook along with the DYS certificate Distinction : 80% and above
Eligibility criterion: Open to all Honors : 90% and above,
High Honors : 95% and above
b) Positive Thinker/ Spirit of Bhagavad-Gita
Duration: 4 – 6 months Candidates who get 60% and above will receive a Certificate of Recognition.
Fee: Rs 120/- including course material (Rs 200/- for couples irrespective of
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Benefits of attending all the above mentioned five courses: j) Bhakti Shastri Teacher Training Course (tentatively starting
from the year 2010)
* The candidate who has the certificates of all the five courses will be considered as Duration for each of the above mentioned 3 courses: 1 week
a prospective candidate for first initiation. Eligibility criteria: Bhakti Shastri certificate
* The candidates who finish the courses without writing the quizzes will get the
certificates with devotional titles only. Such candidates and also those who have not k) Bhakti Sarvabhauma
attended the course will be required to appear for the Initiation written exam based on l) Bhakti Vedanta
all the above mentioned courses and personal interviews before first initiation.
* The certificates with professional titles will be awarded to only those who finish
the quizzes in writing and such candidates will be required to appear only for
Personal interview before initiation.

f) Bhakti Shastri Course

This course is an authorized course which is being conducted in accordance with the
standards outlined by VTE Oxford.

Syllabus:
* Module 1: First nine chapters of Bhagavad-Gita.
* Module 2: Remaining nine chapters of Bhagavad-Gita.
* Module 3: Nectar of Instruction, Nectar of Devotion and Sri Isopanishad.

Duration: One and a half to Two years

Fee: Rs 1500/- for each module including the course material consisting
all four books (NOI, NOD, BG, and SRI ISOPANISHAD) and workbooks.

Eligibility criterion:
i) The candidates must have completed Proactive Leadership and Personality
development courses (Pre Bhakti sastri Courses) or passed the Bhakti sastri Course Evaluation
entrance examination. (to be handed to the facilitator)
ii) First initiation and recommended by the Counselor
One who has the Bhakti Shastri Certificate will be considered a Date ……….. Place ………………………
prospective Your name ………………………… Diksa-guru’s name………………………..
candidate for second initiation. Mailing address ……………………………………………………………………
………………………………………………………………………………………
NOTE: 80% attendance in the classes is mandatory to appear in the final exam Service/Occupation ……….………… E-mail address/Contact ……………….
for all the above mentioned courses.
Are you a member of the “Nama Hatta Forum”, the email conference on
g) Bhakti Vaibhav (tentatively starting from the year 2010) congregational development?  Yes  No.
Duration: 1 or 2 years If not, would you like join the conference?  Yes  No.
Eligibility criterion: Bhakti Shastri Certificate and recommended by the
Counselor Please be frank in answering the following questions. Your feedback can help
improve the course. If you need more space for your comments, please use the back
h) Teacher Training Course 1 (tentatively starting from the year of this page.
2010)
i) Teacher Training Course 2 (tentatively starting from the year From 0 to 10, to what extent your expectations where fulfilled? Circle one number (0
2010) not at all, 10 completely fulfilled) 0 1 2 3 4 5 6 7 8 9 10

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What part of the course did you find most useful and which part least useful?

…………………………………………………………………………………………………
…………………………………………………………………………………………………
…………………………………………………………………………………………………
………………………………………………………

Please offer some suggestion on how to improve the course:

…………………………………………………………………………………………………
…………………………………………………………………………………………………
…………………………………………………………………………………………………
………………………………………………………

Kindly share any realization you had during the course:

…………………………………………………………………………………………………
…………………………………………………………………………………………………
…………………………………………………………………………………………………
…………………………………………………………………………………………………
…………………………………………………………………………………………………
…………………………………………………………………………………………………

Thank you very much for attending the course. Thank you for your evaluation and
comments, at the Congregational Development Ministry we appreciate your input.

Hare Krishna!

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