The New Normal

Spiral Staircase Queens House UK www bamorama com

Ah, it’s nice to return to the blog-o-sphere…

I never pegged myself as one to share extremely personal things via my blog; however, I feel sharing this experience is beneficial on multiple levels.  Firstly, I want to explain my hiatus from this commitment.  Secondly, I hope that sharing the experience will allow others to catch a glimpse into my reality and, perhaps, see our commonality.  Lastly, I believe that appropriate sharing is cathartic.

When I first set out to create this blog, I did so with my life partner, my best friend, my husband.  Some of you who have been following will remember our collaborations and his poetry–which are still hosted on this site.  Despite us both being committed to our spiritual paths, our relationship path has diverged and we are not continuing in the direction of a married couple.  We are still committed to our children and to the being the best co-parents and friends we can be.

Sharing what “happened” isn’t necessary. In fact, according to Swami Rama, “The nature of Reality is a game of hide and seek, which is really the only game there is—now you see it and now you don’t.” Furthermore, the Yoga Sutras explain: “Although the same objects [or situations] may be perceived by different minds, they are perceived in different ways, because those minds manifested differently.

So in actuality, what “happened” is based on whose perspective you garner.  In fact, the word perspective is powerful in and of itself…  According to Google, “[in] late Middle English (in the sense ‘optics’): from medieval Latin perspectiva (ars ) ‘science of optics,’ from perspect- ‘looked at closely,’ from the verb perspicere, from per- ‘through’ + specere ‘to look.’”  What calls me is not the fact that it means to look, it’s the fact that it denotes looking through.

So what is it that we are looking through?

It is the veiling Power of the Universe, Maya.  “Maya means appearance, as if something appears to be one way, but is really another… some view maya as meaning that nothing is real, and turn this into a cold-hearted intellectual practice, others view the illusion of maya as being shakti, the creative force of the universe. In this way, the maya of the koshas is experienced both as unreal and, at the same time, as the beautiful manifestations of the universal oneness” (Swami J).

The reversal of this process is the purpose of meditation in traditional Yoga. As Georg Feuerstein has explained, it is implosion.   A receding (for lack of a better word), through all the “layers” until there is an experience of “The Witness?“.

How does this tie in with Chad and I?  Well, I believe the philosophy and the practices I have been sharing have helped me to be more at peace with what is happening.  Firstly, as I have mentioned, I appreciate perspective in a way that I have never before.  I feel more empathetic towards someone who I may have considered to be an adversary in the past.  Secondly, they have given me more self-regulation.  All of the time watching my thoughts, emotions, and behaviors have helped me to be less reactive.  I am certainly not professing mastery; but, I feel less volatile.  Additionally, I attribute a general feeling of optimism because I know that what I am is not defined by my life situation–there is a constant which is unaffected and I have access to the peace of this space.

I was recently presented with the metaphor of grief being like a spiral staircase–as opposed to being like a ladder with rung-like stages.  We continually move through stages, which circle back around; but, on the next pass we’ve moved higher.  This is also a metaphor for sadhana (the spiritual path); we keep moving upwards–even if it seems we’re going around in circles.

Make sure to click the links– there is a plethora of information there.

Om Shanti Namaste

All Yoga Paths Subscribe to Dharma

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Part 4 of “How Do You Qualify Yoga

Please let me forewarn you, this may be a polarizing post.  Humans, on many levels, enjoy their misidentification with nonself (to borrow a Buddhist term).  We cling desperately to all that we are not–all that we are attached to.  The ego is a collection of false identities, which the teachings of Yoga systematically deconstruct.  The ego gets particularly obnoxious when we perceive we are being told that we are doing something “incorrectly” (or at least differently from how it was intended).

Dharma is a Sanskrit term which is utilized in many traditions; however, it has no true English translation.  Dharma can mean, law, right-way, and order; Feurestein ascribes it to morality.  Jainism, Buddhism, Sikhism, and Hinduism are all called “dharmic traditions (or religions)”.  Truthfully, there really is no “religion” called Hinduism.  Hinduism is a term that originated from the British trying to describe the various traditions of the people Sindhu River.  Hinduism is a collection of philosophies, among them: Shaktism, Vaishnavism, and Shaivism–all of whom, like the branches of Yoga, describe the Ultimate Reality in different ways.  Sanatana Dharma means the “Eternal Way” (or law, morality, etc.).  It is the wellspring out of which the dharmic traditions sprung.

Yoga and Sanatana Dharma cannot be separated.  Their lines are intrinsically blurred.  While it’s possible to practice Yoga and still adhere to other religious tenets–Christianity is very much a Bhakti Yoga practice–the origins are one and the same. Conversely, it is possible to be a Hindu and not practice Yoga; however, they originate from the same source.

All types of Yoga (not mere asana practice), have a dharmic component.  In some paths the tenets are spelled out in recommended actions and restraints.  In other paths, there is a call towards looking inward towards ones own moral compass.  Regardless, there are no Yogic recommendations towards: competitiveness, hyper-sexuality, greed, or lying.  However, that is often the case in the contemporary Yoga scenario.  Studios are selling expensive clothing, hyper-mobility is lauded, scant dress is praised, and teacher’s don’t have a personal sadhana.  It’s not a judgement, you aren’t bad if you’re doing these things.

Yoga is not about a punitive deity waiting to judge–it’s about becoming so clear and so aligned that you wouldn’t want to do these things.  Patanjali calls this the “great vow”.  It is not about becoming pious either; but, there is nothing wrong about being aware of what Yoga is and is not.

Yoga Has Many Branches

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Part 3 of “How Do You Qualify Yoga?”

Sorry for the delay in posting this–full-time life happens…

Go back to the bumper sticker I mentioned in post 2 of this series, “I Love Yoga”; we have clarified, ad nauseam, Yoga is the Ecstatic State–Yoga is Union.  But, even in philosophical circles, it can also mean the practices and the path that lead to the State.  If I asked the driver what type of Yoga they practiced they may say, “I do Power Yoga”, “I do Vinyasa Yoga”, perhaps, “I do Ashtanga Yoga” (that is a whole other posting– Ashtanga classically denotes the eightfold-path of which posture is only one rung), or, “I do Bikram Yoga”.  All of these are styles, some debatably more than others, under the umbrella of Hatha Yoga.  Let’s park that for a moment and come back to Hatha…

Again, Yoga is a liberation teaching.  Unquestionably, the goal of Authentic Yoga is to end the continual cycle of birth and rebirth, to realize the True Self and attain Enlightenment.  I know that it’s heavy; but, it’s true.

No how are you going to do that…

The Yogis, in their infinite genius, have devises several avenues to this Penultimate Goal.  They are based on your inclinations and where you are in your life.  But, the goal of all is the same–YOGA.

According to Georg Feuerstein, and other scholars (there is debate of the number of paths), they are: Karma Yoga, Jnana Yoga, Bhakti Yoga, Tantra Yoga, Mantra Yoga, Hatha Yoga, and Raja Yoga (Authentic Ashtanga Yoga)–I am focusing on the “Hindu” Yoga Pantheon.  We can debatably add: Buddhist Yoga and Jain Yoga, too.

I will briefly summarize each path and provide links for further reading.  Notice each definition refers to the Ultimate Reality as the Goal.  I would at least need to do a full posting to do each one any justice–let’s see what the future holds…

Karma Yoga: A major branch of Yoga, expounded in the first third of the Bhagavad-Gita, is the liberating path of self-transcending action. All actions are given selflessly (seva) with the understanding that all actions come from the Ultimate Reality.

Jnana Yoga: A major branch of Yoga, expounded in the second third of the Bhagavad-Gita, (and numerous other texts, such as the Upanishads) which is based on the cultivation of wisdom as the path to liberation.  This wisdom is derived through direct experience of the Ultimate Reality as the Transcendental Self (atman) and  through constant discernment of what is real and what is unreal.

Bhakti Yoga: A major branch of Yoga, expounded in the final third of the Bhagavad-Gita, (and numerous other texts, such as the Bhagavata Purana ) is the path of liberation through devotion.   Through cultivation of this deep devotion, Bhakti, the seeker connects with the Ultimate Reality as a Supreme Being or Supreme Person.

Karma Yoga: A major branch of Yoga, expounded in the first third of the Bhagavad-Gita, is the liberating path of self-transcending action. All actions are given selflessly (seva) with the understanding that all actions come from the Ultimate Reality.

Tantra Yoga: By far the most complicated branch of traditional Yoga.  Tantra focuses on the feminine energy (shakti) as the source of the Ultimate Reality.  Broadly speaking Tantra can be broken down into two categories: Left-hand, which uses ritual and deities, and right-hand which is practices internally without ritual and iconography.  However, as with many other traditional teachings, Tantra has often been reduced to a mere mockery of itself with focus on increasing sexual prowess.

Mantra Yoga: A major branch of Yoga, which is sometimes grouped as part of Tantra Yoga.  This path uses mantras as a path to Ultimate Reality.

Hatha Yoga: A major branch of Yoga, the most renowned in the West, which is sometimes considered to be a part of Tantra. Hatha Yoga was developed by Goraksha and expounded in the Hatha Yoga Pradipika.  In the HYP, one-quarter of the text is dedicated to postures (of which only four asana are described), one-quarter to cleansing and breath lengthening (shatkarma and pranayama), one-quarter to seals and locks (mudras and bandhas), and one-quarter to samadhi (the direct experience of Ultimate Reality).  

Raja Yoga: A major branch of Yoga, considered to be the most complete methodology of practice.  Raja Yoga is also known as Classical Yoga or Ashtanga Yoga (the eightfold path).  This classic treatise of this tradition is the timeless Yoga Sutras, codified by Patanjali.  The text describes the entire practice and potential experiences of meditation practice.  As well as outlines the eightfold path of sadhana: yama, niyama, asana, pranayama, pratyahara, dharana, dhyana, and samadhi–which lead to direct experience of Ultimate Reality.

Despite the many branches the goal is the same.  If Ultimate Reality is not the goal, it’s not Yoga.  Now what is Ultimate Reality?  That’s for the sadhaka to decide… See the chart at the beginning, it’s a question mark…

Yoga Is A Liberation Teaching

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Part 2 of “How Do You Qualify Yoga?”

In my previous post, I noted ten points expounded by, the prolific scholar and mystic, Georg Feuerstein on determing “authentic yoga”. I acknowledged these may be controversial; however, they are an interesting platform from which to discuss various aspects of Yoga Philosophy.

Starting out with even the concept of, “Yoga Philosophy”, I often feel fractured. On one hand, I’m thankful to drive around and read all of the bumper stickers which read, ” I Love Yoga”. However, it breaks my heart that most of them are probably unaware that asana and Yoga are not synonymous.

I must backtrack a bit; I have had the great karma to only know Yoga and spirituality to be synonymous. My first encounter with Yoga was as my previous incarnation (in this lifetime) as a devotee of Gurumay Chidvilasananda.

The friends that introduced me to the Siddha Yoga Tradition were sadhakas. Furthermore, in Siddha Yoga asana was presented in the context of being an adjunctive practice.

Ironically, it was my disillusion with Siddha Yoga that brought me into the world of asana as a focus. I left Siddha Yoga because I wanted a personal relationship with my guru– it could not give me that.  I explore Sivananda who presented beautiful asana sequences and techniques in the context of Raja Yoga–enlightenment was still the goal. Then, a desire began to arise to know my body more deeply. Asana opened something up that had been blocked. But, my focus moved from knowing the center of consciousness to knowing the center of anna-maya-kosha.  I began to study with Iyengar teachers and learn about alignment.

It is important for me to emphasize– this is my experience.  It in NOT my critique on the merit or validity of other traditions!  Do not read into this what is not there…

This is where my personal Great Schism happened. I went from being a seeker to a posture technician. Although, I have no regrets. I must admit I was distracted. I was allured by the mystique of alignment, angles, and biomechanics. I was fascinated by the improvements my clients experience in their health. All of these are wonderful fringe benefits to a sincere Yoga practice.

Again, I must restate, these are amazing occurrences. But, the goal of Yoga is, as I’ve mentioned in numerous previous posts, is Yoga. Union.

Flexible hamstrings do not bring you Union. Lower blood pressure does not bring you Union. Standing on your head does not bring you Union. It does not mean that they aren’t wonderful.

If you still identify with your body, if you still identify with your career path, if you still identify with worldliness, then you have not attained Yoga.

It is not a judgement.  It’s not an assessment of worth or value. Its not saying that we are good or bad if we have not attained the state. Most of us haven’t. In fact, many would argue that the reason we’re in a body is because we haven’t attained this state. Or, at least not permanently.

If the goal of your asana practice is to help you meditate so that you can attain Yoga, then the asana is part of sadhana. If its not, then its something else. That’s fine, too.  Even the goal of Hatha Yoga is Yoga!

The fact is, Yoga practices are about completely deconstructing our false identities so we are no longer confused about what we are and what we are not. Once we know this, then we can decide what that is. Once we know this, we are no longer chained to the constructs of conventionality. Once we know this, which I stress as being experiential not conceptual, then we are free.

Tranquility Unites

Empower your eyes to take in the richly decorated skies
filled with the flowers that bloom for the bees, and the powerful trees
that gift us with beautiful vision and profound insights
into the peace and achievement possible when we embrace the stillness
at the center of the ups, downs, and indecision,
dancing around these flashing lights

I Am Everyone…

I recently read a blog post, “I am (Not) Mike Brown“– which deeply touched me.  Although my aim is not to politicize my blog, the title of the post evokes powerful concepts that are addressed in the Yoga tradition.  There is an idea in conventional circles (I say conventional and not the West– some of the most amazing teachers live in the West), that Yoga is associated with an “anything goes” sort of attitude.  While I cannot speak for other schools of thought and movements, I can say Yoga, at its center, has an ethical core.  In my last post, “Begin to Meditate“, I present the concept of the Yamas and Niyamas from the Yoga Sutras.  The first principle of which is Ahimsa, non-violence–to your Self and others.  Some people have called the Yamas and Niyamas, the “10 Commandments of Yoga”– which I refute as having a punitive, patronizing tone.  Yoga is about Self-direction, the sages do not tell us to fear the wrath of an anthropomorphized deity. However, they explain that we are all one.  If we go inside, regularly, and establish a relationship with our transcendent existential core we will, inherently, not wish to harm one another.  The brilliant late, Georg Feuerstein, a German-Canadian Yogi and Scholar, wrote extensively about morality as it relates to the Yoga tradition as well as an eloquent ethical guidelines for Yoga teachers. His writings affirm our natural ability to emanate goodness and to seek harmony when we frequently return to our center.