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Shaktipat?

Some of the yoga traditions that include a guru lineage believe that a guru can transmit grace (whatever that might mean) through their presence or touch. Back in the days when I was doing my first yoga teacher training, a fellow student asked me whether I had ever received shaktipat? My answer was yes–when I’d had the opportunity to shake hands with William Brennan. He’s not a guru, my fellow student objected.  But he is a being of extraordinary grace, power, and intelligence who has devoted himself to the service of our collective well-being and my being in his presence inspires me to show my best light; isn’t that what’s supposed to happen with shaktipat? I don’t think she was ever fully persuaded by my unorthodox reading, but I had no need to persuade.

I found myself thinking about that discussion today, having gotten to shake John Lewis’s hand when he walked through the crowd to speak at day 2 of the people’s filibuster for health care. In the presence of his inspiration, I am compelled to figure out what more can I be doing.

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    Yoga for Householders

    Paul Muller-Ortega, who teaches philosophy and meditation from similar roots to those that inform Anusara yoga, spoke yesterday of the differences between the path of the renunciate and the path of the householder.  He strongly stated that neither path was better.  What he suggested, though, was that a householder will better flourish practicing yoga designed for the householder rather than attempting to practice renunciate techniques, while still staying in the householder path.

    What does this mean?  I think it means that we become unhappy and conflicted if we try attempt the practices of the path of complete non-attachment and transcendence of body and mind while we are still very much staying in society and responsible for family, work, and citizenship.  The tantric, householder path, including that of the Shaivite tradition of Kashmir and Abhinavagupta, offers practices that enable one to live liberated in society, instead of suggesting that the only way to true liberation is to reject and transcend work, family, and community.  In yoga terms, the householder path is one that realizes moksha (liberation), through ardha (physical and material well-being), kama (love/relationship), and dharma (right work/path) rather than by transcending them.

    Taking the householder path does not mean just indulging.  It still requires sensitivity, dedication, discrimination, and alignment.  I think it may be even harder than renunciation.  I know it is easier for me to just stay alone and practice, for example, than to bring yoga off my mat to how I work, consume, relate to others, and participate in society.  The householder path, though, is the one for me.

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    Sort of Like Happiness

    The other day I noticed this “do not disturb” warning on the sidewalk and today, when I was walking past it again with a friend, paused to photograph it. I cannot imagine that most people who walk over or past it even notice it or read it, much less contemplate or know how to disturb it. When I found myself being led to wonder how I could disturb it (or perhaps what is inside or underneath it), I thought about how as soon as someone asks whether you are happy or you ask yourself or notice that you have been perfectly still or at peace or in complete meditation, the state of perfect being without thinking dissolves.

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

  • Being Careful

    Last week, I was talking to a friend of mine from yoga and mentioned that I was almost embarrassed that I found myself being extra careful on the stairs of the house because I so much want to avoid any need to go to the doctor.

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    I felt a little better about my feeling a need for my minor care-taking.

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    Baksheesh and Brahman

    I spent a few hours this weekend reading Joseph Campbell’s  Baksheesh and Brahman, which is Campbell’s journals from a year in India from 1954-55 (I’m now about a third of the way through).  Campbell writes that he went to India to find Brahman and instead found politics.  He approached his visit from the perspective of a mythologist.  In contrast to Allen Ginsberg and the Beats, who went to India to find God, Joseph Campbell went to observe religious practices.  Although the journals evidence his own perspective and prejudices, he makes cogent observations on the difference between religiosity and spirituality (not all that dissimilar to the distinctions made in the Bhagavad Gita about the difference between rigidly practicing ritual and truly believing).  He also makes very interesting and still timely and cogent comparisons between the relationship of Hinduism and to the then rather new Indian nationalism and American Protestantism to democracy.

    Ultimately, though, it is evident that this year was important for Campbell’s life path and work, as it was for the Beats, and has been for many of my friends who have gone, though not for all.  I think about going to India.  It will be when I have several weeks and don’t have a venerable and ancient cat who cannot be left behind for a long stretch of time.  In the meantime, reading of such journeys can stimulate thought and can be applied to other aspects of my life, though reading and studying (especially in the yoga tradition), is never a substitute for experience.  Just reading of spiritual experiences, but not doing the practices to open the door to one’s own experience is like reading cooking or gardening books, but never going into the kitchen or the garden.


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