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Tapas
To reach liberation of spirit (moksha), according to various yoga teachings, takes a lot of effort (tapas).
To reach liberation of spirit (moksha), according to various yoga teachings, takes a lot of effort (tapas).
The guy in the Apple store in Georgetown who showed me why I really wanted to walk out of the store with the IPad 2 had never heard the song “New Toy.” The year it came out, I was in London studying and being tragically hip; he was a year old give or take a few months. I suggested he find it on ITunes.
Three days of Ipad 2 ownership later, “New Toy” kept running through my head. Oh my god, and then I started hearing Nina Hagen infiltrating from the past. Was I really in New York when this song came out and kind of out of my mind? Yes I was. Does anything we experience ever completely fade away? Probably not, which is why the great yoga masters advise us to be careful what we bring into our consciousness, lest we establish new samskaras that draw us away from the light.
It is a constant dialogue that arises for me with others in my various communities about the place of political discussion in a spiritual community. Is there a place for examining the state of the world, calling for action, and trying to change things when we believe (or are seeking to understand) everything as being at its essence infused with the light? I just happened to read this parable today, after being advised that spiritual and political dialogue have no place being conjoined (today, it was about the budget and the war; it could just as easily have been about how to address from a place of spirit the complexities of how to shift and respond to the Gulf oil spill):
“RAMAKRISHNA: … [W]ater remains water, whether it stands still or breaks into waves. Divine Reality remains exactly the same when one is silent and one speaks. Relax your mind a moment and consider this parable. A guru teaches his disciple that every being and event is simply God. The ardent disciple, while walking home meditating on this truth, encounters a mad elephant. The elephant-driver, who has completely lost control of the animal, shouts to all who are in the way, warning them to run. But the stubborn disciple refuses to deviate from his path. He continues his contemplative exercise, regarding himself as God and the elephant as God. The crazed beast picks up this foolish man with its trunk and dashes him to the earth. The guru, famous for his healing powers, is called to revive the unconscious victim. After certain prayers are recited and holy water is sprinkled, the young man regains consciousness. He is surprised to find his guru gazing at him. When asked why he did not run from such evident danger, he replies: ‘Why should I run? My guru, you teach that all beings and events are God. I have implicit faith in your inspired words.’ The venerable master then addresses his immature disciple: ‘But my child, why did you fail to heed the inspired words of the elephant-driver, who is also God?'”
Lex Hixon, Great Swan: Meetings with Ramakrishna (Shambala Publications 1992)
