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A Flood of Memories (and Luminous Spaciouness)

I returned home yesterday from teaching my Willow Street classes and having a late lunch with a friend to a message on my answering machine from my mother advising me that a cousin had died. Although I was not close to my cousin, her parents, my great Aunt and Uncle, were a significant part of my formative years.

As I made telephone calls and sent emails to get coverage for work meetings on Monday and care for the cats so that I could leave for New York, I found myself flooded with long-ago memories of my cousin, my family, and myself. I could also hear and feel old patterns surfacing, as they tend to do in such situations.

In counterpoise to the tumble of memory, I felt a strong pull to go into the space of meditation.

In the spaciousness, I no longer feel trapped by the inevitable consequences from the events giving rise to all those memories that have partly shaped my path. The light of consciousness itself, as the ground of the play and the illumination of inner space, begins to reveal the links and sequnces of the memories, the cause and effect, thus allowing me to see other ways to react. Instead of remaining entangled by trying to dismiss or reject or cling to any part of my history, I could see shapes, sequences, and opportunities.

At lunch, one of the things my friend and I had been discussing was the idea of bringing into “luminous spaciousness” our relationships. John Friend had invited us to think about that concept at the Teachers’ Gathering last month, and I have been contemplating the practice in a variety of contexts and discussing with fellow Anusara yogis what it would mean to them to bring luminous wisdom to relationship by seeking to create the true spaciousness we can find in our practice of yoga and meditation. I had talked about it previously with the friend with whom I lunched yesterday. She asked, “where was your blog entry on luminous spaciousness; I’d been looking forward to it.” “I haven’t found the right context for describing it that would convey what I think it means for my practice,” I’d replied. When I came home to my mother’s message, because I had been continuing both the contemplation and the dialogue, I was focused on the practice when I found myself in a situation where I really needed it. (Great reminder of the need for a steady practice).

I am now on the Long Island Railroad, heading to my parents’ house. Tomorrow we will go back into the City for the memorial service.

As I allow my thoughts to be stirred up–giving myself space, as it were to have natural mind processes–I seek space and light for myself in my relationship with my family to try and foster more love and clarity.

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    Yoga Ideas Best Put Aside

    I just received a yoga email advertising classes and workshops that quoted a well-respected teacher as saying not to  listen to your mind and to listen only to your heart.  I respectfully disagree.

    I do believe that if we listen (listening in the deepest and broadest sense)  only to our mind, we lose connection with body and emotion, which can lead to ill health and unhappiness.   I also believe that individual consciousness is more than mind and includes bodily and emotional awareness as well as brain function and that one of the salutary aspects of yoga practices is to expand our capacity to be aware beyond thought and mere processing of sense perception.

    But to listen only to our heart is to be empty-headed, to be without discrimination (viveka), and also presumes that we can process and act on what is in our heart of hearts without using our minds.  To dismiss our mind as somehow not being a source for deep listening also defies the tantric yoga notion that all is an essential part of being, of consciousness, of the source of inner bliss (Satcitananda–being, consciousness, bliss).  Why would we have minds if we weren’t meant to use them?

    Want to be a fully engaged yogi who lives in the world?  Go ahead:  cultivate, educate, enlighten, and use your mind.  Just do it with an open heart and ever expanding sensitivity and awareness of all your being and all that is around you!

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    Old News?

    I did not post a collection of photos from Miami trip as is my usual habit because I had other things I wanted more to share and because I had other things that were higher priority. At this point, a whole lot of living has gone on for me individually and for my social network and for the country and for the globe.
    I find myself falling into the general current assumption that the only news of interest to readers of this blog is what has happened in the last few days, though experiences from all times in our lives are still interwoven in how we think and behave, and all of history shapes our current global cultures and relationships.

    Is this picture really already old news even though I only get to go on “vacation” a few times a year (and that many are a great blessing for which I than those who fought for the rights of workers over the decades) and the effects are something to be carried through until the next opportunity? Is the photo any less beautiful an artistic offering for my posting it today instead of ten days ago when I took it?

    How has your relationship between news and art and knowledge changed with the progressively increasing available of new images and thoughts and information in vast quantities moment to moment? Does it leave a feeling of being overwhelmed or serve as a reminder that the fundamentals, the very essence of things do not change and that if we pause and go deep, the idea of the vast turbulence of the outer world will not itself be our uprooting, though specific events may well challenge us.

    Peace and light, E — Posted with WordPress for BlackBerry.

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    Two Temptations of Maya

    In classical yoga, maya is the illusion that the tangible world is what is real.  Only atman is real; the world we experience through our senses (and our senses them selves) as reality is an illusion.  We renounce the world to escape the temptation of being drawn into it as reality.  In so doing, though, we ineluctably must come to the conclusion that all that is ill with the world is as much an illusion as that which is tempting.  In turning away from the world we would be also turning away from the pain of seeing inequity and suffering and the desire to seek change in the tangible, sense-experienced world.

    As I was walking around New York City, ankle-deep in slush and being hyper-stimulated by the lights and the noise and the smells and the bustle and the choices, I found myself thinking about maya and that in its classical sense has two surface temptations for me.  The first is the temptation to turn away from the stimulation, to reject consumption of more than needed to exist.  In the face of such excessive stimulation, the idea of nothing, of utter simplicity, of quiet seems desirable.  If the turning away is another form of seeking pleasure or escaping pain, though, it is still in the trap of maya — the worldly illusion that binds us in the pair of opposites–pleasure and pain.  The second temptation, the temptation to withdraw from everything except seeking the light within, is more subtle.  If we truly are to turn away from the world of the senses, we turn away from notions of justice and equality and freedom that are based how we live in the material world as much as we turn away from consumption.

    The true path of renunciation, of pure meditation, is a rare and beautiful path, but to stay in the world and to withdraw ineffectually in such a way might earn the hackneyed epithet “navel gazing.”  My path is not that of the renunciate yogin, nor do I have the fortitude to live a life of Christian poverty, which would reject riches and live for service.  Where can we find the support in the yoga path to stay engaged and yet still live mindfully, fostering the expression and recognition of spirit in ourselves and others?

    In tantric philosophy, maya is understood somewhat differently than in classical yoga.  The maya is not the world itself.  When we think that getting and having and avoiding is all that there is and that it is separate from spirit, then  our lives are cloaked by maya, and we are ignorant (avidya) of the true bliss of spirit (satcitananda).  To know spirit, we must see through maya.  To do that requires discrimination (viveka) in what we take into our senses and ethically responsible action in the tangible world to align our lives in a way that expands the opportunity to recognize spirit, which in my mind includes having less material disparity in society, which disparity most assuredly makes the essential truth of blissful consciousness more opaque (due to the play of maya) for both the haves and the have nots.  While we make our attempt to live with more discrimination and grace and with less cause of conflict or suffering (doing better some times than others), we still try to recognize and savor the exquisite divine in each sight and taste and sound and creation.  How extraordinary always is New York in all its wild manifestation!

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    Found Mandala (Outside the Train Depot)

    I am aware that jet fuel and car gasoline from my travels is something I should consider every time I go. I try to travel by train when I can, or by bus, but I also consider my need to get out of my current environment, to connect with people and places and language that are not that to which I’m habituated, especially in these divisive times.

    I hired a shared car to take me from the airport to Taos and then from Taos to Santa Fe–having no other choice than but renting a car for myself to get to the location of the retreat, but took the train from Santa Fe to Albuquerque on my way back home. It was convenient and a pleasant ride.

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