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Furlough Week Two — Sutras

First too hot, now cool.

It wasn’t until the weather cooled and the reality of a second week of work not being done that needs to be done to meet deadlines that the impulse arose to make the first batch of homemade granola of the season.  This batch could be called maple nut granola with raisins.

Harvested last of the sweet banana peppers and a fire engine red cayenne pepper.  Also picked as a baby one last eggplant before pulling the plant to make way for tat soi.

Most of the tomatoes I found on the ground still unripe.  With a generous portion of red wine and nice herbs, and the traditional way of cooking them for hours and then running through a food mill, and then reducing until reaching the desired thickness, it won’t matter that the tomatoes ripened on the counter.

Assorted apples from the farmer’s market.  Dried fruit is different when it goes into the dehydrator within a couple of days of having been picked and early in the season when the apples are best.  An upside of being required to stay around home is that I have been able to experiment with the dehydrator that was a most generous birthday gift.

There’s a bunch of difficult stuff going on, but there is no need to write about it anywhere except possibly in my journal, for much of it.  And as for the shutdown and its impact on real people around the globe (and all that interconnectedness stuff), I prefer today to write about granola and stuff from the garden.

Anyway, I’m thinking I would just be preaching to the choir if I wrote another blog post about the importance of trying to keep up and understand as much as possible, speaking with others to shape your understanding and your voice, being in contact with your elected officials and signing petitions, and reaching out to friends and family open to such discussions to invite them to be engaged.

It is times like these when I think of Patanjali’s sutra:  heyam duhkham anagatam (the pain that has yet to come can be avoided.)  I have contemplated this sutra much over a long period.  It is a good one for when I am reaching into the yoga teachings for insight into how I might respond more optimally under the circumstances at hand, especially that which is entirely out of my control.

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    Bare Bones of the Trees (and Pratyahara)

    One of the things that I appreciate most about winter is being able to see the bare articulation of the shape of the tree in the absence of its leaves. A dormant tree looks very different from a leafless, lifeless tree. The dormant tree still has a vibrancy to it.

    As I enjoyed the beauty of the trees in Stanton Park this morning on my walk to work, I thought about pratyahara (withdrawal of or from the senses), which is the fifth step of Patanjali”s eight-limbed path of yoga and the bridge between life and physical practice (the first four limbs consist of ethical observances and restraints, asana, and breathing practices) and meditation. I have been led to contemplate the practice and meaning of pratyahara since the last meditation retreat I attended.

    From a renunciate perspective, pratyahara entails withdrawing from that which stimulates our senses. A renunciate would simplify and restrict what he or she takes into his or her system to free the mind from stimulation and make it easier to go into a space of meditation.

    Being careful to eat lightly, avoiding the stimulation of electronic entertainment, finding a quiet place to sit, and shutting our eyes before we begin meditating is part of the practice of pratyahara that all of us who practice meditation do as a matter of course.

    From a tantric perspective, I think pratyahara fits into our practice a little differently than for someone seeking to be on a reunciate path. We may definitely choose to minimize undue or excessive stimulation because certain types or amounts of stimulation feel out of alignment with our practices. For me, more than a certain amount of sense stimulation and certain types of stimulation can numb my celebration of and experience the spirit. Refining what I take into my system so I feel better able to live fully and celebrate and see the play of consciousness is different than renouncing objects that stimulate the senses or sense impressions themselves, as being less real than spirit. It is not renouncing things as unreal; it is picking and refining what to experience to better recognize and remember spirit. For the great siddhas, withdrawal from stimulation would not be necessary because they do not lose sight of spirit by either the cravings of the senses or being overwhelmed by reactions to stimulation of the senses.

    The trees seemed to me this morning to help elucidate this principle. The trees aren’t acting out of ego or greed or yearning to find happiness from the outside because of an emptiness on the inside. They are always open to the light and the rain. In winter, when they are dormant, they are not reaching for the light and rain or hungering for spring. They are there in all of their beauty open to receive nourishment when it comes. In spring, when the leaves start to bud and open, it is because of the light and the rain, but the essence of being a tree does not change or get distorted by going inward and resting or by opening to burgeoning growth.

    When we can simply open to all that is around us as spirit (beyond my capacities except at the rarest of times), then we can be open to the fullness of what stimulates the senses and still be practicing pratyahara. As long as we are swayed from the recognition and delight of spirit by stimulation of the senses, then we need to practice withdrawing on a grosser level to help us find the space of still being where we can be in the world of the senses without being tangled up and bound by it as such.

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    What Are You Going to Do With It?

    We all have one of these. The question is whether we can learn to use, repurpose, refine, release, and dissolve to best serve ourselves and our environment.

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

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    “This Is Soul Kirtan”

    One of the ways I prepare for a restorative workshop is to spend some time looking for new music to play quietly in the background to enhance the fullness of the experience.  In the past couple of days, I have enjoyed listening to quite a quantity of new and new to me music appropriate for my upcoming Finding the Warmth Inside: Relax Into Optimal Alignment with Anusara Restoratives on February 25th at Willow Street Yoga Center (click on the link for details and to register).  Among the music I downloaded, which I am thoroughly enjoying (though it might be too upbeat for the restorative workshop playlist), is C.C. White’s “This is Soul Kirtan.”

    As I was listening at my desk and swaying to the beat, I thought about the non-dual tantric philosophical principle that exhorts us to find the good in everything, to recognize that in all there is still a “divine” spark that is expressed in the creative effulgence of the universe itself.  The music is joyous, delightful, offered with love, delivered with a high degree of professionalism–both the musical performance and the recording and presentation.  I tried to fathom just how many centuries of human migration, suffering, oppression, bigotry, and then fighting for tolerance, education, equal rights, spirit, and freedom had to occur for this music to be able to exist at all and to be published and embraced, it  being an extravagant blend of Indian spiritual/religious practice, American soul and blues (and all its history), and classical Western musical technique.

     

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