When the modifications of the mind have become weakened, the mind becomes a transparent crystal…
Sutra 1.4
I originally posted this a year ago. This posting is extremely close to my heart. I’m always seeking a friendship with my heart and mind.
The last few weeks have been fairly hectic: I am planning a meditation intensive retreat, I am taking some continuing education classes, my work schedule is changing, the children have a bunch of activities, and I am a little over-extended. So working on a blog post has been demoted on my list of obligations.
But, despite all the busyness, my mind-state has been fairly steady, or ekagra. I attribute this to regularity in my practice.
In the Yoga Tradition, the mind is viewed as an instrument through which we receive information about the sensory world (manas), where we store memories and formulate opinions (chitta), it is where our sense of individuality arises (ahamkara), and where our conscience resides (buddhi)–but, not our consciousness.
The four aforementioned aspects of the mind are collectively called the antahkarana–or the inner instrument. The word “instrument” is so profound. Yoga science expounds, the mind is not who we are; but, mind is a tool, which can be sharpened to glean clearer understanding of who we are and what needs to be done to Realize our True Nature.
According to Yoga science, our minds becomes colored by our experiences— think of it as a dusty layer on a window. Therefore, they do not allow the truth to diffuse through. We are colored by perceptions of race, social status, gender, etc. Reflect for a moment on a baby who lacks these associations.
Through meditation we wipe off the layers of dust and eventually the clear mind allows the truth to shine through.
But, the mind is only capable of becoming crystalline…
What is the light that shines through the crystalline mind?
Eventually, the mind, like all good tools must be set down. Would you walk around in the house you built clutching the hammer?
Over time, with dedication, consistency, and faith, the mind is set down and total awareness of the Self will shine through.
Until then, tell your mind “thank-you” for all that it does. Do not be angry with your mind for thinking any more than you would be angry with your hand for grasping or your ear for hearing. Ask your mind to be your friend, so that you can dust the lens, and see the world as it truly is.
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It has been a powerful 10 months–although when does life cease to provide opportunities for growth? My husband and I separated and are in the process of divorcing; due to my spiritual prowess (sarcasm oozing) I thought I was over “it“.
I know grieving is a natural process– I even wrote a post about it! Yet, somehow I hallucinated I had earned spiritual cred and would ascend the proverbial staircase effortlessly. Well, it hasn’t been flawless.
I, a long time aspirant, rebounded, ate too much sugar, slacked on my meditation practice, called into work sick, grumped with my children, and finally acknowledged that I am unhappy to be uncoupling. But, the heartache is also bringing me to a place that is so real and fertile.
About a year ago, when I couldn’t even imagine that we were on the verge of separation, I was hosting a meditation retreat. My group skyped with Ma Tri and she shared a beautiful insight about devotion. To paraphrase, she explained that these practices are not about suppressing emotions; rather, an adept harnesses them to fuel their quest for self-knowledge. Emotions are energy–the energy of desire.
Right now, I have to be with this pain. It is my teacher, it is teaching me about attachment. But, it is also teaching me about gratitude. I have gratitude for the skill of self-inquiry, which I have developed during this spiritual journey. I have gratitude for the ability to shift from my sadness to reflect on what is working in my life.
When I feel that I am beating myself up, I return to my favorite Rumi poem, “…even if you have broken your vows a thousand times. Come, yet again, come, come”. Then I know that these practices, my sadhana, is working.
Truly, there is no “better” or “worse” version of You, or I–we are the Center of Consciousness. How can there be a flaw?
Be the Best Version of your “Self”
In Yoga Philosophy, a human is viewed as an expression of the Center of Consciousness. As the Center of Consciousness “moves outward” it appears to condense (for lack of a better word) and become the individual. But, the Center of Consciousness remains eternal, undiminished, unchanged.
There are various sheaths (koshas) appearing to veil the Center of Consciousness; they are like layered lampshades covering a light. At the outermost level there is the physical body; the next, more subtle, layer is the energy/breath body; the next, subtler, layer is the mental body; the mind is preceded by the wisdom body; at core is the Self–the point where Center of Consciousness initiates individuation.
Whether or not you subscribe to this philosophy, we can intuit that we are more than we appear to be. What we hold to be as our “True Nature” is a personal belief. However, the busyness of our lives causes us to misidentify with all of the actions we are doing instead of our illusive “True Nature”.
Furthermore, our addiction to moving outward–as opposed to focusing inward–causes many of us to fixate on our failures and challenges. We can become mired in a victim persona, subjecting ourselves to a self-fulfilling prophecy. Meditation is a tool which can shift us to a state of empowerment by: improving our physiological functioning, depersonalizing the thinking process, and relieving us from attachments.
When the human nervous system evolved, it bifurcated into two aspects which work like gears on a manual transmission. The sympathetic nervous system causes humans to jump into action. It triggers the “fight or flight” response via the release stimulating hormones, which includes: dilated pupils, accelerated heart rate, and increased rate of respiration. Conversely, the parasympathetic nervous system is associated with feelings of safety and wellbeing–reflect on the feeling holding a calm baby. Unfortunately, many people are primarily tapped into the sympathetic nervous system–they are reactive, anxious, and judgemental.
Most systems of meditation are practiced in a relaxing environment and incorporate techniques, such as: body scanning, diaphragmatic breathing, and focusing attention–all of which elicit a parasympathetic response. When this is stimulated, thoughts are inclined to be uplifting and positive. In fact, a recent Harvard study indicates, 8-weeks of mindfulness meditation cause the brain to grow new gray matter. This asserts you can rewire your brain into new thought patterns. Despite the catharsis of improving the quality of our thoughts, it is important to understand that we are not our thoughts.
As previously mentioned, we identify with our accomplishments and roles; however, we also identify with our thoughts. Thoughts, like the material objects of the world are “objects” we have created on the mental plane. Many people have an antagonistic relationship with their thoughts. They tend to believe that they are good when they are having positive and altruistic thoughts. They tend to judge themselves when they are having negative thoughts. All minds are creative–even Buddhist monks have thoughts of murder. However, acting on a thought is a different scenario.
Although there are benefits to positive thinking; it’s important to get distance from your thoughts. This is not an attempt to have cessation of the thinking process; rather, the goal is to become detached from the activity of the mind. In most meditation traditions, practitioners are taught to allow the mind to behave naturally–not to interfere with the thinking process. Over time, one is able to become aware of the transient nature of thoughts. Ultimately, as one becomes dispassionate about thoughts, the mind begins to relax; this is not unlike a pond settling after it is undisturbed for a while. Then one becomes aware of spaces between the thoughts. In meditation we attempt to move into those spaces–not to shut the mind down.
After one develops a regular practice they may observe that thoughts are of two sorts: neutral and colored. Neutral thoughts are benign, they do not elicit an emotional response. Colored (klishta) thoughts are shaded with attachment. Attachment is twofold: attraction and repulsion (aversion). We cling at what we are attracted to and we push against what we are repulsed by. Yet, these are two sides of the same coin–in both cases one is attached. We expend a great deal of energy trying to get more of what we want and an equal amount of energy trying to keep away what we abhor. The rationale of this behavior is happiness; but, true happiness is not determined by what is outside of us.
As a meditation practice develops, one is able to discern which thoughts are colored. A regular meditator is detached from their thoughts, they are able to uncolor them and decrease incessant craving for the the material world and it’s ephemeral pleasures. Many philosophies believe attachment is our greatest downfall; whether is desire for more accomplishments and experiences or the fear of death. Meditation does not make us apathetic; a healthy yearning for that which brings us inside and towards truth is amplified with regular practice.
Meditation is a wellspring; it allows us to set down the many false ideas and identities that burden us on a daily basis. Then, as if we hang these on a clothesline, after meditation we pick these up and they feel lighter. With meditation we begin to perceive ideas of lack are not our true nature; they are fantasies we created along the way. During meditation, we still the body, smooth the breath, quiet the mind, and steep in the silent Center of Consciousness. How can we be undeserving, unworthy or unlovable if our true nature is perennial and connected with the True Nature of everyone?
Part 10 of “How Do You Qualify Yoga?”
…I return to a more controversial qualification presented by Georg Feuerstein, in his perennial work, “The Lost Teachings of Yoga“.
Truly the name of this article can also be tilted “Do you need a Guru?” According to my teacher, Swami Jnaneshvara Bharati, “[A] Guru is not considered to be any person, though the force of guru may operate through a person. Teachers may be respected, but are not objects of worship. “Gu” means “darkness” and “ru” means “light.” Guru is the light that dispels the darkness of ignorance.”
However, even my teacher has a Guru.
Georg is adamant, in the aforementioned work–and many others–self-taught, and even incorrect teachings have benefit, the subtle nuances of Yoga tradition are missed without a Guru to elucidate them.
How do I feel about this? My answer probably will be cryptic–I avoid offering advice.
I know, the old adage, “when the student is ready, the teacher will come”, sounds patronizing–especially, to someone who considers himself to be an earnest seeker. The challenge is, especially if you listen to Georg’s audiobook, are we earnest seekers?
The Path, as described by Swami Rama in, The Architect and the Path, ” …Is narrower than the needle’s eye and as sharp as a razor’s edge.” Furthermore, he explains, a half-hearted seeker will find that their efforts may not bear fruit. He is assertive in his conclusion, “If your dearest one stands in the way of Self-realization, tread over him, forsake him, go beyond. If your beloved stands in the way of Self-realization, cast her aside. Your trusted friend is Truth and Truth alone.” These strong words are the rationale behind the celibate, renunciate lifestyle of the Swami.
So, before instead of answering the question, “do you need a Guru?” I offer, “are you a sincere seeker?”
A wise friend of mine said, “do you have a spiritual path or a hobby?”
I have vacillated on my committment; but, I am striving for complete adherence and surrender. This adherence is not coming from the fear of punishment, or the hope of reward, from an external source. It is intrinsic. The deeper I go, the more I realize that I am looking for something inside of me. The closer I get to it, the more I understand the need to associate with those who have tread this path.
My teacher is treading this path. I listen to his advice because I feel the truth resonating in it; not, because I am following blindly. I see the practices working in my life; but, only, when I am committed to them.
Part 9 of “How do you Qualify Yoga?”
About a year ago, I was facilitating a workshop and met someone who is now a dear friend. Our connection was instant; he had been raised a devout Hindu and was very complementary about my ability to simplify teachings he had previously learned. We culminated our discussion with the idea that, assuming you subscribe to belief in Saṃsāra, how it took everything we had done up to that moment to even be in that workshop–to even be discussing teachings which were, at one time, only available to the chosen few.
According to Swami Rama, “…There is also the activity of grace. Grace is the impulse or the impetus of the energy to dispel darkness. There is the grace of the scriptures, from the wisdom that has passed down from others. There is the grace of the teacher, who imparts that wisdom and helps bring it to life in the student. There is the grace of God, or pure consciousness, that is alive and ever present in everyone’s life. Integral to these three graces is the grace of oneself, having the will to undertake a purposeful journey in life, to do the spiritual work of life, and to prepare oneself.”
What is the source of the impulse?
According to the mahavakyas:
If Brahman–which is an arbitrary word for the Center of Consciousness, the nameless apex, or whatever you wish to call it–and we are one and the same, the source of the impulse is from within. We heard it said before, “You are who you are seeking.” Ironically, the picture above says “to serve another”–there is no other. There is only one.
There is no need to anthropomorphize the Center, I am not suggesting “someone” is pulling strings. But, to paraphrase Ma Tri, when you done all the preparatory work, when you have gone deep enough in your meditation, eventually it is a surrender and grace that carries you the final distance.
Hence, meditation, affirmative prayer, contemplation, and gratitude–try to do some every day.
A repost from Chad Bittner Hurt, who will be a regular guest blogger og FGTS!
Let’s dance
Deliberate movement
Divine purpose
Each step is an improvement
In our connection to spirit
Expanding our mantra beyond verses
Our bodies surrender to that which is us and reaches up
We move so carefully to all our guides gift us and teach us.
The drum, the beat, the music
That is our vehicle
Is a powerful short cut to the pinnacle,
An embrace we all so earnestly seek
So sing and cut a rug with reckless abandon.
Especially when instructed by those asking us to take each other’s hand in hand,
Bringing us ever closer in meditation and the gentle words they speak.
Leave with an open heart, lose these imaginary boundaries, fade into the oneness that is us becoming,
And settle into a happiness that Is no less than perfection dancing, cheek…
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Part 8 of “How do You Qualify Yoga?”
Toward the One,
the Perfection of Love, Harmony, and Beauty,
the Only Being,
United with all the Illuminated Souls,
Who form the Embodiment of the Master,
the Spirit of Guidance.
I find such comfort in this prayer from the Sufi master, Hazrat Pir-o-Murshid Inayat Khan. Especially when I contemplate the line, “all the Illuminated Souls who form the embodiment of the Master”. Pause to savor that concept. There is not one Master, there is not one path. When the Buddha was asked, “who are you”? He replied, “I am awake”.
Self-realization is an experience shared by numerous individuals from numerous traditions. One can argue that the Buddha, the Christ, and Rumi were all describing the same level of consciousness with different words. To believe that the omnipotent Ultimate Reality is confined to one tradition belittles it.
One hallmark on enlightened Masters is simplicity. Not merely renunciation; because like a dry drunk, mere physical renunciation without renouncing internally is playing a role. Internal renunciation is the letting go of the attachment to the outcome; yet continuing to strive for ultimate Reality, as described in my previous post.
All illuminated Masters incline towards simplicity. Furthermore, the closer they are the less they are drawn to the fleeting transient world. They taste what is “real” and tasting leads to savoring. What could be more satisfying; to know the Ultimate Reality or to go on with the mundane temporary–even if it is stimulating to the senses. Everything “out here” is subject to change. The only constant is that core, “the perfection of love, harmony, and beauty”.
From the Gross to the Subtle 