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    Found Exhortation

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    At first glance, th e exhortation to love all and serve all (Ram Das has said Neem Karoli Baba gave him advice like that) may seem unreasonable and perhaps impossible.

    But the exhortation to love doesn’t require liking all or associating with all or tolerating the behavior of all.

    And serving all does not mean doing so without boundaries. Sometimes a thoughtful refusal or a limit on giving others what they ask for is the highest service we can offer.

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    A Helpful Reminder

    At the weekend workshop in Bryn Athyn yesterday, John Friend reminded us of the scientific fact that our energy flows to where we put our mind. As a physical matter, if we think about our little toe or our tailbone, for example, we will be better able to access it.

    As a mental matter, if we think about something we just did or need to do or think we should do, our energy will be diverted to that place.

    There are even more profound implications with respect to where we let our mind dwell when we are practicing. Our practice deepens and helps us embody intention (sankalpa). If we dwell on something that is making us angry or suffer while we are practicing, we will actually etch those emotions more deeply into ourselves.

    This is not to say that we should not practice when we are suffering or in conflict. Nor does it mean that we should beat ourselves up when “negative” emotions or thoughts arise during our practice. Rather, the awareness of the repercussions of dwelling on and feeding what does not serve is a reminder of the benefits of turning our minds towards the good — perhaps a yearning to be at peace or free from suffering or other positive intention while we are practicing when we are feeling challenged. We use the practice not just to release what does not serve, but choose to refocus our minds so that through the practice we can embody a state of mind and body that better serves us and helps us to respond from a higher place to those things that are painful or hurtful. Ideally, we turn towards what is light, nourishing, and balanced (sattvic), not out of compunction, but because it is more delightful.

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    The Four Gates of Speech

    One of the  offerings in John Friend’s Anusara Teacher Training Manual, is the “four gates of speech,” which I believe comes from Buddhist practice.  The four gates are:

    1.  Is it truthful?

    2.  Is it necessary to say?

    3.  Is it the appropriate time?

    4.  Is it a kind thing to say?

    It is easy to see this application in terms of speaking with others, though not always easy to practice, especially in a group setting where the culture is to condemn and criticize.

    A more subtle practice of the four gates is how we talk to and about ourselves.  I am someone who was raised to have a very strong internal judging voice.  Although with the steady practice of yoga affirmation, my tendency for self-judgment has eased, the propensity reasserts itself when I am stressed.  I have taken to asking myself, when I hear the judging voice, does it pass the four gates of speech?  I find it a challenging practice, but a necessary one.  When we honor ourselves (we can honor ourselves and our own light and still know there are ways we would benefit from expanding or shifting), we will more easily honor, recognize, and affirm the light in others.

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