Hare Krishna Melbourne Competitors

The International Society for Krishna Consciousness (ISKCON), otherwise known as the Hare Krishna movement, includes five hundred major centers, temples and rural communities, nearly one hundred affilated vegetarian restaurants, thousands of namahattas or local meeting groups, a wide variety of community projects, and millions of congregational members worldwide. Although less than fifty years on the global stage, ISKCON has expanded widely since its founding by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda in New York City in 1966. ISKCON belongs to the Gaudiya-Vaishnava sampradāya, a monotheistic tradition within the Vedic or Hindu culture. Philosophically it is based on the Sanskrit texts Bhagavad-gītā and the Bhagavat Purana, or Srimad Bhagavatam. These are the historic texts of the devotional bhakti yoga tradition, which teaches that the ultimate goal for all living beings is to reawaken their love for God, or Lord Krishna, the “all-attractive one”. God is known across the world by many names including Allah, Jehovah, Yahweh, Rama, etc. ISKCON devotees chant God’s names in the form of the maha-mantra, or the great prayer for deliverance: Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama Hare Rama, Rama Rama, Hare Hare. Many leading academics have highlighted ISKCON’s authenticity. Diana Eck, Professor of Comparative Religion and Indian Studies at Harvard University, describes the movement as “a tradition that commands a respected place in the religious life of humankind.” In the 1980s Dr. A. L. Basham, one of the world’s authorities on Indian history and culture, wrote of ISKCON that, “It arose out of next to nothing in less than twenty years and has become known all over the West. This, I feel, is a sign of the times and an important fact in the history of the Western world.”

Karijini Civil & Mining is a respected earthmoving company committed to creating sustainable economic and social opportunities for local Indigenous communities and their members. We offer a unique combination of local experience, environmental awareness, and a genuine understanding of the local Indigenous culture in the Pilbara region of Western Australia.Through recruitment, training, employment and community initiatives, we aim to improve career opportunities for local individuals and improve the lives of all community members within the areas in which we work.

Yoga is a practice that builds one experience upon another - moment by moment. It is a practice which demonstrates that change itself can only occur in the present whilst desires, hopes and fears exist in the past and future. Yoga is a practice intended to change us; the way we think, the way we behave and especially the way we feel and process experience. Yoga works with the body and breath. The body and breath are in continuous relationship with each other to form a dynamic experience in the moment. Body and breath experiences are in the here and now. It is the mind that lags in the past or projects itself to the future. Yoga practice shows us that it is the behaviour of the mind, its habits and tendencies to hold on to the past or to leap into the future that cause much of our suffering. Yoga practice trains the mind to enter the here and now such that it can be formed in the present rather than by the past or in the hopes and fears of the future. Yoga has been practised for centuries. There are many different methodologies that support practitioners of yoga. Irrespective of methodologies, Yoga practice shows us that even though we differ in our capacity to apply ourselves physically, intellectually and emotionally as long as we work within the moment, in the present within the current 'point in time' experience, change can occur; we can do something in this moment that makes a difference. Yoga teaches us that change is a process built on moments of experience rather than just the flow of time. The only place we can work for change is in the here and now. Through practice we develop greater sensibilities about ourselves, our actions and our tendencies. Practice develops us, we don't develop practice. If we impose ourselves (mindset or asmita) upon practice we just get more of the same. The practice of entering into the relationship of the body and the breath - entering into the moment of experience - frees us from the domination of the mind with its prejudices and doubts. Practice asks that we become less ...