Science and spirituality are not irreconcilable. In fact, when they complement each other, they can provide humankind with a great future and the ability to live amicably with multiple cultural traditions.

In this article I will address the contentions of Dhanurdhara Maharaja that I missed the main point of his article, that I put forth a straw-man argument, and that I failed to apply Ockham’s Razor to my own arguments. For those who do not wish to read this whole article, I would humbly suggest scrolling to the end and reading the section entitled, “Applying Ockham’s Razor to the Evidence.” This section synthesizes much of the evidence so far about Srila Prabhupada’s spiritual sentiment.

Vrndaranya asked me to respond to her article. To honor my doubts about the relevance of these discussions, I will be brief and mainly focus on an issue I feel is relevant, namely, when and where it is proper for dialogues like this to take place – one of the main contentions of my paper, and one that Vrndaranya failed to address.

Is Transcendental Meditation in public schools a recipe for soaring grades and decreased violence, or will “yogic flying” only increase truancy?

Often we see Srila Prabhupada surrounded by the external opulence of ornate vyasasanas, elaborate garlands, and throngs of devotees. Such images attract us, but in a different way than the comparatively sweet scene of the founder-acarya holding a slotted spoon.

Within the Krishna conception we find Sri Krishna Caitanya, the sacrificing half of the equation of love, Krishna endowed with Radha’s love for himself. In this manifestation of the Krishna conception we also find “the way” personified. Sri Krishna Caitanya did not die on the cross, but he did forego the love of Visnupriya.

Claims of Absolute Truth marginalize other ideas and alienate us from others who don’t share our world view. Absolutes make us blind to alternative ways of understanding.

Just as a spiritual tradition’s original culture is not essential to it in all respects, neither is it necessary to replace that culture entirely when the tradition is transplanted into “foreign” soil. Changes will be inevitable, but our task is to enact them in an appropriate manner that facilitates embracing the spiritual essence.

Faith fully understood amounts to conformity to truth, whereas rational thought is but an imperfect means of apprehending truth. The former involves the latter, but the latter does not necessitate the former.

Let us remember that our knowledge of the world begins not with matter but with perceptions/consciousness. I know for sure that my pain exists, my “green” exists, and my “sweet” exists. I do not need any proof of their existence, because these events are a part of me; everything else is a theory.

As one of the editors of the booklet O My Friend! I was asked by my Gurudeva, Swami B. V. Tripurari, to respond to the points raised by Dhanurdhara Swami in his recent book review. I was happy to have the opportunity to take part in what has been an all-to-rare instance of brahminical philosophical discussion.