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Types of Theists
Do you have to be some type of theist to have a “spiritual practice” or to self-identify or belong to a particular religious group?
Here are some types of theists: atheist, nontheist, monotheist, polytheist, pantheist, post-theist, modern theist (I just made that one up), theist ? (agnostic), none of the above.
What type are you? Does it matter to you what you are? Do you think it matters to others what type of theist you think you are? Which comes first: the spiritual or religious practice/group or the type of theistic belief/identification?
Do you think that a world where where this sort of identification and question did not exist would be freer from strife?
Peace and light, E — Posted with WordPress for BlackBerry.
Abhinavagupta (X-Rated or Not?)
As I get deeper into studying tantric philosophy I have taken the time to pause and reflect on how that philosophy originated and grew and who were the people offering and practicing the teachings. The tantric teachings I have received and offer are completely chaste. Put “tantra” into your favorite search engine, though, and you will see that people tend to think it is about intimate physical connection (my first euphemism). What is tantra? Is it one or the other? Is it something one can have without the other?
To help me think through and contemplate the issue, I read David Gordon White’s The Alchemical Body. I followed this with Lilian Silburn’s Kundalinia–Energy of the Depths.” What seems fairly evident–if you want the details, I invite you to read the books yourself (and also on sri vidya, Douglas Renfrew Brooks’ The Secret of the Three Cities)–is that despite the inclusion of those not twice born and women in the rituals, the community of tantrikas was no less sexist than more traditional society. The role of women in the secret rituals, as I have read it described, is one that would be wholly unacceptable to me in terms of equality, gender neutrality, and respect for women as human beings and not as archtypes and means to an end for male practitioners.
I did not get into the depths of knowing the historical details before I had been strongly drawn to the metaphysics of Kashmir Shaivism, which has been an integral part of my yoga studies. As I think about how a feminist, pacifist can find the universal teachings while still acknowledging the historical and social context in other texts such as the Bhagavad Gita and the Bible, it seemed given tantra’s rap in today’s society, I should see what my answer is for the tantric teachings as well. In thinking about the issue, I contemplated how I see the teachings in and out of the historical context (as you can see from the link to Swami Lakshmanjoo, the philosophical teachings are presented today without a hint the secret rituals).
I also asked the following, among other questions: How important is it for the student to take the teacher for the whole of the teachings and his or her human strengths and weaknesses? Is it ok to just really believe in one aspect of the teachings? Can we pick and choose what to learn and still be faithful to the lineage? Can we love and respect someone fully even if we disagree with his or her way or life and/or way of participating in society? Is extraordinary grace and genius enough to make what might otherwise trouble or even appall us seem irrelevant? Is it easier to come to terms with this issue for those teachers from different time periods or cultures and thus for whom our own choices or “modern thinking” might not have been available?
I think that the Wikipedia entry for Abhinavagupta, which mentions that the community would have engaged in secret (my spam-avoidance euphemism) ritual, but avers that “[w]e can only speculate about whether he was physically chaste, and either answer to this question is not very meaningful in the context of his life and teachings” gets it half right. It seems to me that it would be meaningful when looking at his life, but not of import in the modern receipt of the teachings. I think, for me, the very resonance of the philosophy and the practices with which I am familiar are not less meaningful for the historical concomitance of the hidden practices.
- Asana, Pranayama, and Yoga Practice | Food for the Mind (Yoga Philosophy, etc) | Gardening | Meditation
Winter Gardening, Vikalpa Samskara, and Bhavana
My cherished friend Cynthia for who there will be a memorial service on Wednesday often said that her favorite time of year to garden was winter. She was not only a passionate gardener who had established an exquisite ornamental garden over a period of decades, but also a scintillating intellect. In winter, of course, she would tend the houseplants and have flowers from forced bulbs, but that was not “winter gardening;” it was just having some beauty in the house. Winter gardening for Cynthia meant sitting in her nice warm house, reading stacks of gardening books and seed and plant catalogs and planning ways to enhance and develop the garden come the new growing season. Cynthia did not practice yoga or meditation although she asked about yoga and exhibited her habitual, engaged and polite intellectual curiosity about my practice out of friendship.
After I took care of the house plants this morning, I sat down with a gardening book and read it while I had my morning hot drink and thought of Cynthia saying this was the best gardening time. This time last year, I was marveling that I had chard to eat from the garden and espousing the joy of sprouting indoors in order to have fresh food year round (still sprouting and recommend it to all especially this harsh winter). This year I cannot even see the containers (see picture below after five days of melting and before another coating to come this afternoon), much less any plants outside, so spring gardening will be a completely different experience than it was last year. I go back, then, to my books. I read about edible container gardening for climates where spring starts later than is typical for DC. I think about what I can start indoors and whether I will want to start with different plants. In the space of time when I cannot actually garden, I develop my intellectual knowledge so that my garden skills and experience can still develop. When I am out in the garden this spring, digging in the dirt, watching things grow, I will experience with joy in my very being the subtle and not so subtle differences from a dry, warm winter and a cold, snowy one throughout the whole growing season.
This pulsing relationship among practical experience, study, and joyous understanding is our true practice (sadhana). Steady practice includes not just actual doing of postures and meditation, but also repeated study for enhanced intellectual understanding of what we are experiencing (vikalpa samskara), and joyous, non-intellectual contemplation with heart and spirit (bhavana) of the burgeoning of combined experience and study. When we appreciate on the mat and off that there will be times for practical experience, times for study, and times just to rest with a rich fullness of contemplation of the fruits of experience and study for the joyous recognition of beauty and consciousness, then we will never be empty. We will not suffer from the confinement of a blizzard or an injury because we will know that it is time to shift our focus from being on the mat or on our meditation cushion or out of the garden (or whatever it is that is your work or hobby or course of study) and more to studying what others can teach us in words or demonstration. We will know that the more we enhance our practice with both practicum and book learning, the more we can move towards an ever refined and steady abiding of whatever is our passion in our hearts.




