Mainly be Merry and Stupid

A new scripture has been discovered, firmly presented as a Vaishnava practical liberal, a buddy-warm Millennial/Gen Z practice. The name is >Do What You Wanna Do Tantra<. This book is magic, as are its instructions. They change and adjust as you go, and "What the hell! Anything goes!" The major premise of this Tantra is that all the instructions are pulled out of the Full Moon rays shining on a freshly used toilet somewhere between the New York suburbs and the left wings of Antarctic penguins. They are a spicy mixture of social rituals and a reinvention of Pāncarātra-viddhi. Any temple or community you go to, especially in the West, they establish their own practices and demand them arbitrarily or as a social requirement. It shows a lack of interest in KC culture—Goloka culture. >Do What You Wanna Do Tantra< is meant for a bridge preaching, walking on a bridge made of clouds, for those who find Krishna Consciousness hard to believe, what to say to follow.

Here is a tiny fraction of the holy instructions every humming being must follow, or else...! If this does not offend someone, it really is a miracle:

• "Candlelight Vigil" Devotion: Replacing the traditional ghee lamp (agni) with Western-style emotional candle ceremonies for secular causes.

• "Guided Meditation" Over Japa: Substituting the active chanting of the mahā-mantra with passive visualization or “mindfulness.”

• Applause in the Temple: Replacing “Haribol!” and “Jaya!” with clapping, as if it’s a performance.

• Choreographed "Ecstatic Dance": Turning spontaneous kīrtana dancing into staged, rehearsed, or even sensual performance art.

• Birthday Cake Rituals: Blowing candles and cutting cakes instead of emphasizing mahā-prasādam and Vaiṣṇava offerings. Pushing the pieces of cake into Deitie's, guru's, sannyasis's mouth, as you were playing soccer together forever.

• Pet / Car / Gadget Blessings: Ritualizing material attachments in imitation of Western religious customs. "O holy be thy Toyota!"

• Mantra Modification: Altering traditional Sanskrit mantras for “inclusivity” or political correctness.

• Hybrid Altars: Mixing Vaiṣṇava worship with crystals, Buddha statues, any bearded fellow you find, or vague “spiritual” icons.

• Camera-Centered Pūjā: Performing worship for livestream aesthetics instead of for the pleasure of the Lord.

• Luxury Bhakti Retreats: Selling “Bhakti” as comfort, spa, and aesthetic experience rather than tapasya.

• Nameless Kīrtana: Avoiding Kṛṣṇa’s name to appear “universal” or palatable.

• Therapy Instead of Repentance: Replacing humility and correction with ego-validation circles.

• Customized Wedding Vows: Ignoring Vedic mantras for sentimental, self-centered promises.

• Commercialized Prasādam: Treating prasādam as cuisine rather than sacred mercy, subjected to constant evaluations and star awards.

• Hired Performers: Bringing in non-devotees for kīrtana because they “sound better.”

• Eco-Deity Worship: Worshiping nature as independent rather than as Kṛṣṇa’s energy.

• Deity Selfies: Turning darśana into social media content.

• Mindfulness Japa: Presenting the Holy Name as stress therapy rather than divine sound.

• Group Hug Kīrtana: Replacing daṇḍavats with Western emotional bonding rituals.

• Manifestation Bhakti: Using devotion to “attract” wealth, success, or relationships.

• Universalist Language: Avoiding direct reference to Kṛṣṇa in favor of vague spirituality.

• Food Critic Prasādam Culture: Judging offerings by taste rather than appreciative consciousness.

• YouTube-Only Sādhana: Replacing sādhu-saṅga with passive online consumption of gossip.

• Sentimental Vyāsa-pūjā: Turning guru glorification into personality worship events.

• Gym-Style Bhakti Yoga: Mixing devotional terminology with fitness trends.

• Venting Iṣṭagoṣṭhī: Using spiritual gatherings for emotional dumping instead of śāstra discussion.

• New Age Smudging: Using sage rituals instead of traditional incense offerings.

• Astrology Paralysis: Letting horoscopes override service and responsibility.

• Activism Over Saṅkīrtana: Replacing preaching with political movements.

• Aesthetic Vāstu Obsession: Prioritizing “energy flow” over actual sādhana.

• Fad Fasting: Treating Ekādaśī as a diet hack.

• Democratic Altar: Voting on spiritual authority and representation.

• Kīrtana as Performance: Turning chanting into a stage show centered on the singer.

  
  

  Embracing popular bozo festivals>>>

• Christmas in the Temple: Decorating trees, exchanging gifts, and importing Christian symbolism into Vaiṣṇava spaces.

• Kṛṣṇa-Themed Christmas Trees: Hanging deities, japa beads, or pictures as ornaments in a decorative, non-reverential way.

• New Year’s Eve Parties: Midnight countdowns, balloons, fireworks, and worldly celebration replacing introspection and sādhana.

• Valentine’s Day Bhakti: Rebranding material romance as “divine love” without philosophical grounding.

• Halloween Participation: Engaging in ghost culture, costumes, and fear-based themes incompatible with Vaiṣṇava siddhānta.

• Easter Adoption: Incorporating unrelated resurrection symbolism into Vaiṣṇava practice.

• Interfaith Festival Mixing: Celebrating multiple unrelated traditions as if all are equal paths without philosophical clarity.

• Temple “Cultural Nights”: Turning sacred spaces into entertainment venues with secular themes.

• Fireworks & Noise Festivals: Prioritizing spectacle over remembrance of Kṛṣṇa.

• Birthday-Centered Culture: Overemphasis on individual celebration rather than appearance/disappearance days of ācāryas.

• “All Paths Are Same” Narrative: Ignoring the specificity of bhakti-tattva.

• Guru as Life Coach: Reducing a spiritual master to a motivational speaker and a key pendant.

• Bhakti Without Rules: Promoting devotion without discipline or regulative principles.

• Emotionalism Over Philosophy: Prioritizing feelings over siddhānta.

• Casual Deity Consciousness: Treating the Deity as symbolic rather than fully personal.

• Service as Hobby: Seeing devotional service as an optional lifestyle enhancement.

• Selective Scripture Acceptance: Picking convenient teachings while ignoring other ones.

• Normalization of Lax Standards: Gradually lowering behavior expectations to fit society.