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Be Here Now (Var.)
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Coming Home from Retreat (and Savasana)
How do you plan your return home from a retreat or vacation? Do you come home at the very last minute, so that the travel is exhausting and the first day back at work is a struggle? Or do you plan to have a day — or at least several hours — to unpack, make sure you have fresh food to eat, and have brought the feeling of vacation back into your home life before getting back to work?
When I was studying on retreat in Arizona, Paul Muller-Ortega took particular pains to emphasize the importance of doing savasana for at least a few minutes after sitting for meditation for a “slow re-entry.” Without the resting time in between practicing/adventuring/celebrating/retreating and working, it is like eating a loaf of bread right out of the oven, rather than giving it at least 10-15 minutes to rest. Right out of the oven, the is too hot and the texture is not right, and we cannot taste how good it is. Give it a chance to rest, and it is exquisitely hot and fresh and perfect.
We need to rest, to reintegrate, to settle or we can feel like there is no point in going on vacation. How many people do you know (perhaps you have said this yourself) who say there is no point in going on vacation because it just makes work harder on return? When I take a shorter vacation/rest/retreat to account for reintegration time, and then fully reintegrate, the rejuvenating properties of getting away definitely last longer.
I returned very late Sunday night. Yesterday I practiced at home, did my laundry, cleaned the yoga room, petted the cats, had a massage, did a little reading, cooked delicious food (homemade granola, kitcheree, greens from the garden), and went to sleep early. Now I am off to work, seeking to bring what I learned into my day.
- Asana, Pranayama, and Yoga Practice | Community and Family | Food for the Mind (Yoga Philosophy, etc)
Prana+Yama or Prana+Ayama (and Global Climate Change)
The other day a friend commented that it seemed that a major contributor to global climate change is how we have set out to control our environment instead of aligning with it (my paraphrase). So much, he said, of what contributes to global climate change is how we heat and cool and light our homes and work places. For example, instead of honoring the change of seasons, we overcool in summer and overheat in winter, so that we can wear the same clothes and eat the same foods year round in apparent comfort.
This comment resonated with me deeply. It brought to mind what I have been taught about possible approaches to pranayama — the yoga practice of conscious breathing. Pranayama usually as translated as breath control or restraint. This assumes that the conjunction in sanskrit is of the two words “prana” and “yama.” Prana here refers to the subtle energy of the life force in general, which we can understand best through the breath. Yama means restraint. If, however, we think of pranayama as the conjunction of “prana” and “ayama,” which is a reasonable way of looking at the way the word is formed, we can understood pranayama to be the practice of expansion or alignment with prana.
When we seek with our yoga breathing practices on the mat or with our technology and lifestyles off the mat to restrain and control nature at the expense of listening and understanding, we will be at war with ourselves and the earth. If, however, we seek to align better with nature on and off the mat, to expand and enhance our relationship with the life force, rather than to restrain and control nature, we will expand our awareness of the subtle forces of the earth and live in a more life-affirming way.
Thoughts on Democracy (and “Actionless Action”)
My friend Dan posted some interesting thoughts about democracy on his blog. He is writing in the context of the Unitarian Universalist community, but the thoughts are equally applicable to our lives as citizens. The thoughts on democracy also for me highlighted what is really meant in the Bhagavad Gita about “actionless action.” To embody our spiritual practice in the way we live our lives, we serve to our best ability out of love, out of delight in acting, out of a sincere joy in serving, but we do not get attached to a particular outcome.
This Week’s DOL Elevator Poster
Under the previous Secretary of Labor, we were told to make pertinent determinations in accord with the Defense of Marriage Act (in case you have been thinking there isn’t much difference who is in charge).
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!
