Lila

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.
The problem with trying to run away to make things better is that we still bring ourselves with us. We don’t have the luxury of hitting the “reset” button after we’ve done things that we wish we had not done.
Yoga and meditation practice can help give us a sense, though, of being reset by giving us more and radical acceptance and compassion and the ability to simply marvel at the very intricacies of the dance. From there, we can release what binds from our history and continue on, knowing that it is a choice to respond in the same way as we have in the past when the old patterns confront us again (which they inevitably will).
I gave the state of the world some of my efforts and attention, but mostly I enjoyed a free day. I took a pleasant flow/yin class at Be Here Now on 8th Street, walked down to the river and then extended my walk in a long loop through the neighborhood to admire the fall foliage. Nests have become visible as the trees lose their leaves.

I found a used copy of Lex Hixon’s Great Swan–Meetings with Ramakrishna, last week that I am reading with delight. Lex Hixon has rendered the teachings from the seminal and extraordinary voice of Ramakrishna very accessible. It also provides in a light-handed and intelligent way, an excellent perspective on the history and dance of the mingling of East and West. Ramakrishna, as Swami Vivekenanda‘s guru, is an incredibly important part of the path of yoga to the West.
As an American drawn to the teachings of yoga, I feel it important for me to know the context of how these teachings reached me, and how they interconnect with the embodiment of religious and social practice in both the society whence they came and the cultures they have reached and shifted. Those who have imbibed the teachings with pure bhakti (devotion) might think it is not necessary to study so much. For me, whose nature and practice includes skepticism and questioning, the more perspective I gain by thinking, exploring, and studying, the more I am able to open in different ways.