Untitled


The shiva-shakti tattvas, the two highest tattvas, are completely subjective. The shiva tattva is, according to the philosophy, the ultimate reality, the pure “I,” undiminished and undifferentiated consciousness. As something purely subjective, it is both everywhere and nowhere, in every being and simultaneously beyond them. It is not dissimilar to Hegel’s Absolute (though I believe Douglas Brooks, who knows far more than I in this area, might disagree with me on this one), which “is and is not,” or Kant’s “unmoved mover.”
Shakti tattva is power — the power to tranform, create, manifest, diversify, cloak. Shakti is the power to become embodied in objective form. Shiva and shakti tattvas are thus inseparable. Ultimate unbounded consciousness and freedom (shiva) only has meaning to the extent the power to move, create, and diversify (shakti) pulses and transforms the subjective into the objective, the unimaginable to the observable.
In our yoga practice and meditation, we seek to use the practices to reveal to ourselves the ultimate pulsation (spanda) between the objective and subjective, the observable and the unknowable, the individual and the completely universal. One way I experience the first principle of Anusara yoga (open to grace), is taking the mat or my seat with an openness to sense and experience this ultimate pulsation (spanda) and play (lila), so that by using my body, mind, and will, I can better recognize the spirit that shines in all of us and use that recognition to inform how I relate to myself, society, and all beings.
The young woman sitting next to me on the train north from New York, who is impossibly tall and has lovely, strong features (i.e., is perfectly cast), is memorizing Lady Macbeth’s lines.
I had on my own lap print-outs of mantras that Paul Muller-Ortega has invited us to memorize as part of our continuing studies.
To enter the character of Lady Macbeth, one of the first steps is to memorize the lines, to know completely what she says and not just to hear it and appreciate it. Memorizing the lines is an essential part of the route to becoming Lady Macbeth.
Paul Muller-Ortega has suggested that the reason to memorize various mantras is not to acquire them, not to be able to demonstrate a superficial knowledge or skill, but to aid in the profound practice of
bhavana–deep contemplation at the heart level. It is not the fact of memorization, but the activity of memorizing. It is no accident that we call memorizing, “knowing by heart.” We seek to learn by heart to invite ourselves into the space of concentration that requires. It is a slow and difficult process for me. I persist, though, because of the deepening and expanding understanding it facilitates.
I note for those yogis (and other readers) who might find the idea of learning mantras alien or uncomfortable or apparently at odds with your own religious beliefs or practices, that studying the mantras does not require or make one a Hindu. I think of it as an invitation to understand and embody the highest archetypes and principles they invoke and represent and compatible with my other observances.
Peace and light, E — Posted with WordPress for BlackBerry.

One sign reads: “Fight for the Things You Care About” the other reads: “In this house we believe–love is love, black lives matter, science is real, women’s rights are human rights, no human is illegal, water is life, and kindness is everything.”