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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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    Fall Greetings (Web Version of E-Newsletter)

    I hope this newsletter finds you all as well as possible. It’s been a time when I’m feeling oh so fully aware of the vagaries of fate, the wildness of being, the play between the wholly unpredictable and the ordinary and expected, and the joys and benefits of aligning with a sense of order to feel healthy, adaptive, and present to what comes our way. I’m feeling that I am at a crossroads (this is partly physical), but I don’t have particular plans.

    This summer, I listened to my own teachings, and in the midst of tending to the responsibilities of work and home and community and relationship, I made sure to take the time to to study and practice, including time away with opportunities to see the stars, to watch the sunrise, to walk in the woods, to swim in a lake, and, on the way to and from, to enjoy New York City.

    As always, I’ve been reading widely, much of the reading focused on how we communicate and relate, what we dream, and what tools or ideas we might consider for making more efficacious our web of living relationship. In the fall, I’m looking forward to attending a number of weekend yoga workshops to inform my own practice and also going deeper into studying nonviolent communication.

    For now, in the midst of this outrageous dance of life and relationship, with all that we cannot control and the unfolding turmoil of climate and society, I think that what is most important to me is to work with dedication and with my best attitude, to do community service and engage fully as a citizen, to laugh and share food with friends, to make art, and to connect the broader ecosystem, even if it is mostly through my little garden and the trees and the sky of the city. I meditate and practice asana so that I can live such a life as fully, honestly, joyously, and with as much integrity as I can.

    The Tuesday night yoga practice at William Penn House continues as an opportunity to nurture our embodies selves and to share conversation about how the practices can help us live more efficaciously. I love it when new people or those who can only come occasionally join us regulars. It is generally all level and suggested donation, with all proceeds going directly to support the work camp program at William Penn House. This summer, William Penn House work campers constructed dozens of vegetable gardens for neighbors throughout the city, sharing the joys of urban edible gardening with and making possible healthier eating for those who otherwise might not have had access. Do come join us on a Tuesday night if you can. More experienced yogis can inquire directly about the Wednesday night house practice.

    If you want to get more regular communications, do consider subscribing to the blog to get an email version of what I post–most days that will come as a photo or a few words, every once and a while, something longer–mostly somehow about or informed by my own interpretation of yoga practice and philosophy. Feel free also to join me on Facebook.

    Peace and light,

    Elizabeth

    ps The murti of Nataraja was a present just given to me by a friend.  He’d brought it back from India a couple of years ago and thought it belonged more in my home than in his at present.  I hadn’t seen one that I’d want to bring home, but he’s dancing away on my bookcase.

    Nataraja

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    Shiva-Shakti Tattvas

    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.

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