Tantra Yoga: What's Sex Got To Do With It? - Part 4: Funky Sex and Multiple Orgasms

(Continued from The Catch: Tantra’s Sex Appeal and the Need for a Guru)

 

A branch of Tantrics, known as the Left Hand Path, supported, encouraged and condoned the use of sexual rituals as a means to cultivate spiritual enlightenment, whereas the majority of Tantrics, known as the Right Hand Path, frowned upon such, casting out the beliefs of the other group as erroneous, even dangerous. The Right Hand Path instead promoted celibacy as a means to mastery over desire and wanting, in order to merge with the Divine while in form.

 

Saying Tantra is about sex is like saying that Muslims are about terrorism. Nothing could be further than the truth. The vast majority of Muslims are a faith-loving, good people who promote wise and compassionate action. An extreme sect promotes the use of terrorism. The same could be said for Christianity and Buddhism and other world religions, where small sects seem to paint a general picture over the tendency of that belief system. Perhaps because we lack cultural and spiritual maturity as a people, we allow the flavour of one grape to affect the entire batch of wine.

 

I have always had a natural connection to the unseen realms, ever since I was a child. As such, my yoga and meditation practices and studies naturally and organically flowered into a relationship with the realm of the energetic. Fueled by the desire to understand what was naturally occurring within me in my yoga practice, I uncovered references in the Tantric texts to contextualize what I intuitively knew and what I was physically and energetically experiencing.

 

It has been in some sense a personal interest of mine to support a deeper understanding of Tantra through my musical works and performances, and through my yoga teaching method called YEM: Yoga as Energy Medicine. YEM naturally finds home in the Tantric traditions, since this Hatha Yoga practice emphasizes the alchemical power of breath and its relationship to the flow of life-force energy throughout body/being in order to create a body/being that consciously co-creates with the divine.

 

So I say to the New York Times article, “Come on! Really?” Surely we have evolved into a people that can hold the notion of potential paradox so that that a few does not colour the whole. A few Tantrics were keen on sexual rituals, whereas the majority stressed the rituals’ deviance from the spiritual path and warned of their self-deluding tendencies. But I guess if we elect presidents and leaders who are overly ready to press the button on war with alarming reactivity to fight terrorism, we must not be quite ready to see that a few does not make the whole. We may need more time to mature.

 

Until then, Tantra will be seen as being about funky sex and multiple orgasms, Hatha Yoga will come from a sex cult and yoga studios will be full of those who seek beautiful bums instead of spiritual alchemy. I used to own a yoga studio in Montreal, then one in Toronto. But my music career become too demanding so instead I offer YEM workshops as I tour my music and shows. I used to also teach Tantric workshops, but tired of having to continually explain that Tantra was not about orgies and how to master blissful sexual climaxes. Thanks to John Friend and the recent sex scandals, here is another opportunity to help clarify the beautiful and powerful roots of Hatha Yoga and Tantra, illustrating what it is, and what it is not. Thank you, John.

 

I believe that sex has a place in the spiritual arena and by no means, though my personal practice lies most naturally in the Right Hand Tantric field, do I dismiss it. But just like Tantra and yoga are easily misunderstood, so too do I feel that the spiritual power of sex is largely misunderstood and misdirected. Sexual power is after all the very force that creates life! So what are we creating with it, beyond new babies? Whatever consciousness we bring to sexual acts will be amplified through it. But this is for the topic of another blog.

 

Until next time, practice fierce discernment and courageously follow your deepest joy.

Jai Ma,

Parvati

 

Tantra Yoga: What's Sex Got To Do With It? - Part 2: Hatha Yoga, Sex Rituals and Tantra's Shadow

(Continued from Hatha and Tantra Yoga)

 

I love the descriptions of Tantra by the widely respected yogic scholar Georg Feuerstein who penned one of my favorite books, “Yoga: The Technology of Ecstasy”. For those of you who have seen me perform my song “Yoga In the Nightclub” in my current show “Natamba” (and if you have not yet, please come out!) you know that I use elements of the following quote from Dr. Feuerstein in my extended version of the house music track:

 

“What Tantric masters aspired to was to create a transubstantiated body, which they called adamantine (vajra) or divine (daiva) – a body not made of flesh but of immortal substance, of Light. Instead of regarding the body as a meat tube doomed to fall prey to sickness and death, they viewed it as a dwelling-place of the Divine and as the caldron for accomplishing spiritual perfection. For them, enlightenment was a whole body event.”

As such, the body is more akin to place of alchemy, a caldron to transform the base metals of crude desires into the gold of spiritual perfection. Tantra was not an endorsement of bestiality and debauchery, but a highly ritualized practice that keenly witnessed the nature of desire and a fiercely confronted it at its root in order to use its powerful charge to fuel the fires of inner transformation. Tantra was not about freely doing what one spontaneously desired, but about developing razor-sharp insight in order to understand the impulses that arose through the body and learning acute discernment as to what those impulses fed. Enlightenment for Tantric practitioners is not an intellectual thing, nor something that is beyond form, but a full body experience.

 

The Yoga Bija celebrates the power that the physical body can provide a spiritual aspirant:

 

“The fire of Yoga gradually bakes the body composed of the seven constituents [such as bone, marrow, blood, etc…]. Even the deities cannot acquire the exceedingly powerful yogic body. The [yogin’s] body is like the ether, even purer than the ether.”

 

The obvious shadow to a practice that embraces the physical as a means to enlightenment, and why Tantra is considered the razor’s edge of the razor’s edge, and by far not for most spiritual practitioners, is that aspirants can easily fall prey to the subtlety of greed, the tricks of desire and the illusions of wanting. Just as modern bodybuilders can become overly attached to their physical form, so too can those who use their body as a vehicle for spiritual transformation start to think that their body and themselves are the divine. We see this often in Hatha Yoga, where the goal of the practice seems not to be the release of attachments to desire, but the cultivation of the best yoga butt in Lululemon pants.

 

It is also easy, I guess, for newspaper reporters to let their imaginations get carried away with the idea of sexuality being integrated into spiritual practice, while forgetting to dig a little deeper to find that in fact only a small sect of Tantric practitioners actually used the physical practice of sexuality in their spiritual pursuits. On the issue of sexual practice, Tantrism split into the Left Hand Path, a group that practiced ritual sex, and the Right Hand Path, a group that understood sexuality more symbolically than physically enacted.

 

The development of Hatha Yoga as part of Tantrism was developed to help support the body’s potential so it could meet the challenges of, and change in concurrence with, spiritual transformation. Spiritual bliss is seen not as a purely mental state, but something that involves the whole body/being. The Hatha Yogi therefore cultivates a body of light that is both metaphorically and actually baked in the heat of transformation, and ultimately freed of all notions of separation and desire.

 

As a warning to this shadow of attachments to the body and desire, and an admonition that body-practice alone is not the goal of yoga, the Hatha Yoga Pradipika, considered the most popular manual for this path, clearly states: “All means of Hatha [Yoga] are for [reaching] perfection in Raja-Yoga. A person rooted in Raja-Yoga [truly] conquers death.” (IV.102)

 

Even the purified body of the Hatha Yogis is subject to the laws of nature and will eventually pass. If one is a true yogi, one must be rooted in Raja Yoga, that is, yoga that brings aspirants to the goal of full realization, seeing Hatha Yoga as a part of such, but not an end goal in itself.

 

(Continued tomorrow with The Catch: Tantra’s Sex Appeal and the Need for a Guru)

 

Tantra Yoga: What's Sex Got To Do With It? - Part 1: Hatha and Tantra Yoga

“Yoga teachers and how-to books seldom mention that the discipline began as a sex cult — an omission that leaves many practitioners open to libidinal surprise.”

 

Before reading the above comment by William J. Broad in a recent New York Times article, I thought of the Times as a resourceful newspaper with trustworthy articles that were well researched. That quickly changed, and I reminded myself that reporters are mere mortals who do make mistakes.

 

I wrote about Tantra in a previous blog entry, as it is a long-standing interest and integrated part of my life. I felt called to share a bit more on the topic in response to the article linked above.

 

Quantum physics tells us that the “I” we hold onto so dearly is just an illusion. It tells us that in reality, everything is interconnected, not separate as we perceive it to be. It says that our life is more like a creative projection than hard, factual truth.

 

These thoughts are not the propriety of modern science, but are at the root of mystical traditions world wide, and at the heart of Tantra, a spiritual tradition that, not unlike its offshoot Hatha Yoga, is greatly misunderstood today.

 

Tantrism, which made its appearance around the middle of the first millennium AD, pioneered the view, that quantum physicists now support, that the body is not the source of defilement, nor the enemy of spirit, as some ancient religions preach, but part of a continual flow of consciousness.

 

As with many Sanskrit words, there are various meanings of the word Tantra. Some understand it to mean “to weave”, though more commonly, it is understood as derived from the word “tan” meaning to extend or to stretch. As such, Tantra is generally interpreted as “that which extends understanding” (“tanyate vistaryate jnananam anena”, Buddhist Guhya-Samaja-Tantra), promoting a continuum of reality.

 

This is also seen in Mahayana Buddhism’s famous Tantric phrase “samsara equals nirvana”, which means, the temporal world of phenomenon is equal to the transcendental state of being-consciousness-bliss. Enlightenment is not then about leaving the world or suppressing natural impulses, but an interconnection of a lower reality contained within a higher reality and a higher reality guiding and transforming the lower.

 

Tantra then is about the integration of the temporal self with the eternal Self. This is done through powerful spiritual practices and rituals that purify the body/being so yogis may experience oneness with the divine. Hence, the flowering of Hatha Yoga, a practice designed to purify the subtle channels within the body/being so that the divine may freely express itself through us.

 

Just as Siva, the Nata-Raja (Lord of the Dance) who is eternally dancing the universal rhythms, is the master weaver of time and space, Tantrics see life as an interweaving of spirit and matter as one continuum, not a collection of separate pieces of form that are set apart from the divine. Matter and the Divine are one. This viewpoint was quite unlike a popular point of view at the time of the birth of Tantra that saw the body in direct opposition to spiritual goals.

 

The Kularnava-Tantra, an important Hindu Tantric text, highlights the importance of the body:

 

“Without the body, how can the [highest] human goal be reached? Therefore, having acquired a bodily abode, one should perform meritorious actions. (I.18)

Among the 840,000 types of embodied beings, the knowledge of Reality cannot be acquired except through a human [body]. (I.14)”

 

(Continued tomorrow with Hatha Yoga, Sex Rituals and Tantra’s Shadow)

 

Ask Parvati 34: The Journey to YEM - Part 5: My Practice Today

My Practice Today

(Continued from The Healing Begins)

Life Is Yoga

 

The question I was asked this week led me to sharing more about myself than I ever have in a blog. I am grateful for the opportunity to share about myself. So how has yoga affected my life? I feel yoga is my life, so I don’t know how to separate myself from Yoga to express how it affected my life.

 

Yoga is life. It is everything. It is the way the branches of each tree converge and make entirely unique patterns in each tree. It is within the mystery of life unfolding and it is the mystery itself. It is the gut “knowing” we all have from deep within and it is within the surrendered not knowing.

 

After two teacher training programs and much in depth study since those early years of practice and awakening, Yoga now forms the root of my being. It creates the foundation of the way I receive the moment, the way I process information, the way I experience life.

 

When I say "yoga", I don’t mean bendy, physical exercises. Those are only a small part of a broad life science. Ultimately, Yoga is about merging back with the one source of pure consciousness, dissolving our identification with our ego, with feeling separate. Yoga is built upon the practice of humility, letting go and surrender. When we allow ourselves to release, we return to flow with a force much greater than our individual will. We begin to live in rhythm with the infinite, as a witness to the finite, rather than bound by the finite, wondering if the infinite exists.

 

My Practice Today

 

In my current practice, Yoga is about witnessing and cultivating a balanced state of being in each moment, softening to a rooted and surrendered state that is part of a much bigger flow. In that state, the notion of separation begins to release and I find a unity with a immensity beyond the sense of "me".

 

The Hatha Yoga Pradipika speaks of the need for yogis to cultivate "sukha and stira", a balanced state of being neither too relaxed nor too alert. I tuck that away in the back of my mind and let it be the backdrop of my day, a sort of canvas upon which the events of the day can be painted. I refer to this throughout the day, and inquire into how I am interacting with my environment, with others and with myself. I find this very useful to keep the notion of Yoga alive in each moment throughout the day. Ultimately, what else is there? Are we not all ultimately merging back to the one, each one of us more receptive to such in our own way?

 

When we take the notion of "sukha and stira" and apply it to our way of thinking (not just to the way we move or breathe as we would in a Hatha Yoga practice), we learn to be alert and receptive in each moment, finding a balance between being relaxed and focus, neither stressed nor spaced out. I find that very useful in the pace of today's world. Our mind broadens and becomes more perceptive and able to receive information and possibilities.

 

Each moment is full of information, which we can receive by softening or reject by reacting to it and shutting down. My breath is my best friend. By being aware of how I am breathing, I can see immediately how I am thinking. Throughout the day, I ask myself: "Am I holding my breath? Is my breath flowing? Do I feel the interconnection through the breath between the world beyond my skin and the world behind my skin?" Yoga is the way in which I choose to practice walking on the Earth, neither stepping sheepishly nor too aggressively. Yoga is the way I choose to practice balance in relationship, open to a co-creative, fluid, win-win experience that resonates inwardly and feels harmonious outwardly.

 

To me, the way in is sitting meditation. It is like priming the pump of consciousness so that it flows in abundance throughout the day. Though I still do physical practice, the majority of my practice revolves around sitting and walking meditation.

 

YEM: Yoga as Energy Medicine

 

The years of exploring the meaning of Yoga and how to integrate it into my life led to a deeper listening to an arising from within. That arising guided my physical yoga practice and brought grounded meaning to my day. I don't feel I "created" YEM. It blossomed through my life experience.

 

YEM aims to both infuse the body/being with consciousness and awaken the inner intelligence already present within the body/being. It awakens vital energy through mindful breathing, meditations, vital energy work and subtle attention to yoga postures. It guides the practitioner more deeply into the body, into the present. This is done through exercises that clear the body’s energy channels (nadis), in order to master vital energy (prana and shakti), and tap into unlimited power and ease (samadhi).

 

When beginning with YEM, there are two suggested points of focus: the flow of breath and the sensations that run through the body. The aim of all forms of yoga is to experience the oneness of body, mind and spirit. The breath acts as an interface between that which we perceive as outside our self and that which we experience within. The breath moves continuously within and without. Focusing our awareness on the breath assists the dissolve of the sense of division between what we see as outside our self (other) and that which we feel is within (mine).

 

The objective of breath awareness is to eventually experience a greater sense of personal wholeness and oneness with all things. It assist us in becoming simultaneously more globally aware and personally centered. Awareness on the inhalation draws our awareness inward, into our body/being. Awareness of the sensations within our body allows us to feel more at home in our body and anchor the experience of our breath in a tangible way. Focus on the exhalation allows for expansion and release.

 

There is tremendous spaciousness and ease inherent in the aerial quality of the breath. That spaciousness is brought into the body/being on the inhalation and is allowed to permeate through the body/being on the exhalation.

 

Breath and sensation are continuously interrelating. An embodied, yogic state is an expression of the dance between spirit and matter. The Sanskrit word Tantra, a branch of yoga, means "to weave" or "to expand". In this way, yoga is about weaving a dance between spirit (breath) and matter (body) while liberating dormant potential energies and infusing the body/being with consciousness. Focus on the interplay between breath and sensation becomes a meditation on the relationship between spirit and matter and allows for greater synergy between these two.

 

YEM is distinguished by integrating specific key points of awareness, such as:

 

1) Downward moving energy: Gravity anchors the body/being to the center of the Earth.

2) Upward moving energy: Inspiration connects us infinitely towards the cosmos.

3) The spine: The body’s central channel of universal energy.

4) Two-way-moving energy: In all poses there is at least two-way energy at all times.

5) Pelvic tilt: This is an expression of belly breathing. Our center of gravity is just below the navel. A tailbone tilt on the exhale releases energy downward so that subsequent upward moving energy can arise through the body and float into the crown.

6) Breath awareness: The breath is an interface between body, mind, spirit and soul. Focusing on this clears the subtle channels of the body and allows for integration of body, mind, spirit and soul.

7) Emotional awareness: Emotions bridge the physical and intellectual bodies. By practicing mindfulness, one comes more fully into the present, where healing and transformation occur.

8) Circuit breakers: The first cervical vertebrae (C1) at the very top of the neck, and the tailbone (the coccyx) at the base of the spine, when properly aligned, allow for upward and downward moving energy.

9) Body intelligence: Inherent intelligence exists within the body to be simultaneously released and cultivated. Through breath awareness we infuse the body/being with consciousness and awaken inner intelligence.

10) Global balance: Develop a balanced state of being that is both relaxed pleasure-delight (sukha) and firm alertness (stira).

11) Spaciousness: Allow room for the breath to permeate your body/being by doing 80% your maximum. Create spaciousness and ease rather than tension and compression.

12) Co-creation: When in a integrated state of being, a flowing pulse moves through the spine and radiates throughout the body. It is available in every posture. It is an expression of the co-creative interplay between downward and upward moving energy, rooting us in the personal and opening us to the global.

 

Tomorrow I will post the answer to a new question, continuing to post thoughts on that topic through the week. You can submit your question for the following week by emailing ask@parvatidevi.com.

 

En-joy,

Parvati

Ask Parvati 20 - Tantra: Yoga Is Everywhere, Part 7 - Being Relaxed And Alert

BEING RELAXED AND ALERT

(Continued from Tantra)

 

There are many faces of Yoga. Ultimately, yoga (that is, the face of the divine) is everywhere. If you feel stuck on your yogic path and you feel you need to expand and try something new, ask yourself a few important questions before any big changes:

 

- What motivates my desire for change?

- Is the desire to move coming from a place of agitation and constriction or from a place of expansion and ease?

- Is this period of transition a reflection of me having met aspects of myself I find challenging and am trying to avoid by changing my practice?

- Is this the voice of my soul guiding me to expand into new areas of possibility?

 

As a rule of thumb, when I first started my sitting meditation practice, I would allow for the voice that said “enough, time to go” to come knocking three times before I got up from my cushion. Our minds are hungry. We tend to be agitated. Our egos want. We are habituated to feeding these tendencies. Spiritual practice is about overcoming and retraining these tendencies so that we may experience eternal bliss. We must therefore train our mind into moving through and beyond these hungers so that we may be truly fulfilled.

 

I believe deeply in the notion that digging many holes leads to just a lot of incomplete holes. But by digging one hole deeply, you will strike gold. It is important to stick with a practice, but one must do so with a sense of serious delight, focused playfulness and surrendered joy.

 

If you feel you are not moving away from your practice from a place of avoidance, always trust your gut when you feel drawn to try something new. Another rule of thumb is that that which feels rooted, vital and expansive supports your highest good and, as such, the highest good of all. That which feels constrictive and ungrounded is not in your highest good and is best released.

 

I do believe we are on the planet to have fun, to experience the bliss of the divine. We learn in both Hatha yoga and meditation practice to balance that which is alert and that which is relaxed. Discipline, when overly rigid, limits. But too much free flow is unguided and has no clear avenue for expression.

 

If you have developed a practice that is disciplined, keep that fire alive. It will serve you well. If you need more flow, do so in ways that bring delight into your life. See if you can shift your practice into a sense of freshness. What has been habitual may be experienced as new, with a beginner’s mind.

 

Ease up where you have been tight or pushy. Apply more attention where you may have been missing aspects of the practice. But above all, remember that yoga is not limited to your mat. Yoga is in how you perceive your mat as well as how you stand on it. Yoga is everywhere.

 

May we become fully awake so as to experience yoga everywhere, always.

May we all realize oneness soon.

Jai Ma,

Parvati

 

Ask Parvati 20 - Tantra: Yoga Is Everywhere - Part 5, Nada Yoga: The Yoga of Sound

NADA YOGA: THE YOGA OF SOUND

(Continued from Yoga Is Everywhere)

 

The ability to open to finding yoga (the divine) everywhere, even in a nightclub, came from my willingness to trust my still small voice and open to possibilities beyond the boundaries of my yoga mat. One of the greatest gems I found in the period of transition and exploration out of my rigid Hatha yoga practice, was discovering Nada Yoga, the yoga of sound.

 

The notion of art as a means to express our relationship with the divine is as ancient as the first people that walked this planet. From cave paintings to Bach, man has always felt moved to express love for the divine through art.

 

In East Indian yogic traditions, there is a yogic path recognized as a means to attain God-realization through music. It is called Nadopasana, singing, playing and composing music as an expression of the divine. Music is not seen as a form of entertainment, but as a means to attain moksha (liberation).

 

In this tradition, God is known as Nada Brahman, the embodiment of sound. Form, that which we experience as material, was created by sound. The ancient Rishis knew this. The Christian Bible says: "In the beginning was the Word, and the Word was with God, and the Word was God… And the Word became flesh and dwelt among us…" The ancient Hindu texts that predate the Bible known as The Vedas also say something very similar: “In the beginning there was Brahman (God) with whom was the Word, and the Word is Brahman.”

 

The practice of Nada Vidya, music as spiritual practice, is considered a powerful form of yoga in which an aspirant may quickly realize underlying spiritual truths. There are said to be two kinds of sound: the sound that exists in the music of the spheres and the sound that we create through our effort.

 

When a yogi sees music as a meditation, he begins to express a oneness relationship with the sound of the spheres, rather than expressing the noise of his chattering thoughts. To find and express from heartfelt stillness becomes a point of engaged, meditative focus for the Nada yogi. A quote from the Vedas, attributed to having been said by Lord Narayana Himself, expresses this succinctly: “I dwell not in Vaikuntha nor in the hearts of yogins, nor in the sun but where my devotees sing, there I will be.”

 

A Nada yogi understands that the purity of the soul desires to express, speak or sing. This stirs the mind. The mind activates the body. The body creates sound. The aim of Nada Yoga is to realize the essence that shines behind sound. Music is seen as a spiritual practice, which inspires us to experience the light of pure consciousness.

 

(Continues tomorrow with Tantra)

 

Ask Parvati 20 - Tantra: Yoga Is Everywhere, Part 2: Yoga Flowers

 

YOGA FLOWERS

(Continued from Part 1: Freedom in Freedom)

 

There is tremendous value in discipline. The riches found in yoga and meditation practices blossom with frequent watering. I had already established a wonderful rhythm now in full motion, which felt expansive, so I kept the momentum going. I began to meet my morning practice with a willingness to listen to and serve the still small voice within. By being quiet and receptive, I was open to answers.

 

Having become stifled by my rigorous Hatha yoga practice of “shoulds”, I went through a two-year period when that still small voice told me to lie there, every day, for an hour. Each day, during my regular practice time, all I did was savasana (lying on the floor, face up), allowing myself to dissolve into the ground, into my body, into the moment.

 

As I followed the spacious impulse that fed my yoga and meditation practice, I was drawn to express that same joyful expanse through my musical compositions and performances. I became clearer about the spiritual impulse and intentions that fed my musical compositions and performing.

 

At that time, I was also guided to take more modern dance classes. Though I had seen her perform prior to this, it was then that I came into contact with Margie Gillis, her teaching schedule and her immensely inspiring body of work.

 

In one of her workshops, I was arrested by the thought that I was hearing myself speak. At that time, I was regularly teaching yoga classes, using similar vocabulary that she now was using to teach me. In her, I saw an aspect of myself that had become bound by yoga routines. My world expanded exponentially when she invited us to begin exploring all of life as choreography, doing the waiting-for-the-bus dance, doing the sitting-in-a-chair dance, doing the getting-dressed-in-the-morning dance. Life is dancing, so dance it.

 

Margie’s spiritually and artistically integrated worldview helped me bring my already bursting-at-the-seams yoga practice even more off the mat and into the world. I translated her guidance to my yoga and meditation practiced and started doing waiting-in-the-supermarket-line tadasana (standing tall pose) or cleaning-in-the-shower tadasana. I began to see that wherever I stood was my yoga mat. Life became more of a fluid dance in which I could play, moment-to-moment with what is. The possibility of yoga, union with the divine, began to flower everywhere.

 

(Continues tomorrow with Yoga In the Nightclub)

 

Ask Parvati 20 - Tantra: Yoga is Everywhere - Part 1, Freedom in Freedom

TANTRA: YOGA IS EVERYWHERE

Dear Parvati,
I started studying yoga ten years ago. I have traveled to India, taken teacher training programs, and adhered strongly to an orthodox yoga style. Now I find my practice shifting. Rather than doing rigorous asana (yoga exercises), I want to explore a more playful sense of moment-to-moment mindfulness. As I follow this, I find my asana practice moving away from the pattern I have followed for so long.
I really like your song Yoga In The Nightclub and it got me thinking about this juncture I am at. When is yoga actually yoga? Just because you call something yoga doesn't make it yoga, does it? If, as you say, yoga is everywhere, even in a nightclub, why wouldn't my current practice still be yoga?

FREEDOM IN FREEDOM

Anything in our lives can become binding. We can feel joyfully free while jogging, later to find that running feels like a constrictive chore. We can find freedom in the new yoga classes we just adore, to later find that we are bored with the teacher and the routines. We can experience heights of bliss never before experienced when we first take up meditating, until we hit bumpy bits in our psyche when sitting practice starts to feel more like listening to nails on a chalkboard than to sweet, angelic music.

For years, I was religious about my yoga asana practice. I woke up and first thing, practiced every day without fail. I had to. Somehow I felt wonky if I did not. My day would unfold more smoothly when I did and I loved that feeling. Yoga and meditation provided (and still provide) an unequaled opportunity for centering, inner spaciousness and evolutionary support. But anything we do can turn from expansive to constrictive. Soon I began to feel confined by my yoga and meditation practice.

In my highly disciplined Hatha yoga practice, I hit a wall. I began to feel stiff rather than relaxed. I began to feel agitated, rather than expansive. I was no longer getting my fix from what I called my meditation medication. So I went deeper.

The practice started to reveal to me ways in which I was hard on myself. In some unconscious way, I felt that if I did not do the practice, I was a bad person. The drive that had led me to doing very well at school and university, that also drove me to wanting people’s approval, had now shown up as a sour motivator in my spiritual pursuits.

I turned more inward and listened to the impulses that made me feel expansive. I listened to joy and how it moved through my being. How did joy express itself through my being? I knew enough to know that living by “shoulds” would only lead to unhappiness. I knew that trusting that still small voice within would lead to greater and greater joy. It, after all, had led me to meditating and doing Hatha yoga in the first place. Where did that voice want to lead me? What did it want? How could I get out of the way and serve it?

(Continues tomorrow with Yoga Flowers)

Ask Parvati 17: Standing Your Ground, Part 4: Yoga, Ground, Rebound

PART FOUR: Yoga, Ground, Rebound

 

(Continued from: Witness, Release)

 

The practice of yoga has been one of my great teachers. Through various yogic techniques, I have been shown how to be more comfortable within my body, more present in the moment and more aware of how this sense of individual self is one within a greater whole.

 

Each yoga asana (pose) offers a precise and unique way to learn how energy flows through our body/being. Specifically designed to encourage the flow of vital, life-force energy in certain directions, yoga asana can teach us how to live rooted, vital and expansive, meeting what is with grace and ease.

 

As we allow ourselves to relax, our body settles into the ground and our vital energy naturally moves downward toward the Earth. If we are quietly watching at that time, we begin to realize that there is an equally strong presence that meets and supports us, rising up under our feet, moving energy upward and into our body. It is as if when we ground, there is an energy rebound. I first came into contact with this concept thanks to wonderful yoga teaching of the late Esther Myers and her teacher Vanda Scaravelli. The insights they shared pointed to elements in what would later become my yogic expression, YEM: Yoga as Energy Medicine.

 

For me, there are two zero points in yoga, one horizontal, one vertical. They are the foundations upon which other poses are build, points of reference we can consider as we move through more complex physical sequences. The horizontal zero point is called in Sanskrit savasana or corpse pose. It consists of lying on your back, feet about one foot apart and arms alongside the body.

 

The vertical zero point is called tadasana or the mountain pose. Let’s give it a try. Standing erect, feet hip width apart, which means you have the distance of one of your feet between your feet. Your knees are neither locked nor bent, simply relaxed. Let your navel move gently back towards the spine. The tailbone tilts slightly inward towards the front of your body so that it releases like a plumb line towards the Earth. Your eyes are fixed on a point in front of you, as the crown of the head broadens and floats gently upward towards the sky. Shoulders are relaxed.

 

Breathe in. Breathe out. Allow your awareness of your breath to deepen, allowing your breath to be natural, not forced. Notice what you feel in your body. Imagine that your spine is the central channel of energy that runs through your body/being. It connects the sky and the earth through you.

 

Scan your body. Where do you hold tension in your body? Where do you feel relaxed? Can you allow yourself to continue to open, to release, to feel a flow within a whole? Let your feet root and settle into the ground. Feel the energy move downward, towards the core of the Earth. Feel your feet.

 

Notice the crown of your head. Let it float, effortlessly, upward. Feel your connection to the cosmos, the whole. As your feet release into the ground, the Earth meets you and a wave of energy flows up through your body towards the crown of your head.

 

Allow the connection between your feet and your head become a whole, so that you are rooted in the awareness of your physical sensations, the energy the flows through your body and you are aware more globally of you sense of place within the whole. Feel within. Feel without. Feel the flow between the inner and the outer and let these become one.

 

Practice this when you are standing in line at the supermarket, at the bus stop. Whenever you are standing, you can practice finding your sacred ground. That way, the next time you feel you have to stand your ground, you will be rooted both within yourself and within the whole. You will feel your own sense of worth from your connection to the eternal cosmos, rather than willfully from your finite ego. You will see the temptation to react as a teaching from the divine, offering you lessons to deepen your awareness as the infinite being that you are.

 

May you dance in the infinite upon sacred ground.

Parvati

Ask Parvati 10: The Power of Letting Go

THE POWER OF LETTING GO

May 1, 2011

Dear Parvati,

I am a bit type A, tending to take charge of situations. I feel good about how much I can get done even under pressure, but I find that afterwards I feel exhausted, headachey, stressed and grumpy. People suggest to me that I need to learn to let go, but I have a hard time relating to that. I think that if I let go, everything would fall apart and I wouldn’t know where to start again. Yet, for some reason, I keep hearing their words in my mind, to let go. How can I begin to let go of some of the stress and not freak out about not being in control?

LEARNING TO LET GO

Thank you for your question. It is spring and the force of nature is churning. As the trees sprout leaves and flowers burst into life, we can feel an impulse to get active in an attempt to shed physical and psychological winter weight from our lives. Whether you are a type A personality or not, we can overdo these times of seasonal transition and end up with colds, allergies and other physical symptoms, ways our bodies let us know that we had best slow down and learn to let go.

Because the mind tends to only know two ways of thinking, to move towards something we like or to move away something we don't, we try to push away things we no longer want. Trying to push or pull at life is like trying to move mountains. Sooner or later we end up exhausted and come to realize that there is a force in life that is much greater than our limited ego or will. Whether we end up flat on our backs with a broken heart, a massive cold, a lost job or just plain wrung out from too much effortful living, the wise words "let go" or "surrender" start to come to mind.

OPENING TO POSSIBILITIES

For most of us, the notion of surrendering can be quite bewildering, conjuring images of "throwing in the towel", giving in or even becoming roadkill to someone else's overpowering will. From the point of view of the ego, surrendering may seem like we are giving up and somehow taking a loss. But when we look deeper, we see that nothing could be further from the truth.

The ancient text called the Hatha Yoga Pradipika speaks of sukha-sthira, finding a balanced yogic state that is neither just relaxed nor just alert, but a union of the two. Artists, dancers, athletes and business people have expressed finding that balanced flow when they experience peak performances. In that flow, the individual has tapped into a much greater whole. There is no defensive holding on to the ego. One has surrendered to ride within a force that is much greater than the limited sense of self.

When we are stressed, our field of perception narrows. This is a remnant of our past need to run for our lives when chased by a lion in the jungle. This focus serves our need to survive. But when habitually used as a day-to-day stress response, the narrow sight means we often tend to miss a lot. By allowing ourselves to let go of the fear of the proverbial jungle lion (be it our boss, our partner, our parents or whatever we fear), our field of vision expands and we see more fully. In so doing, we tap into a greater field of possibility and flow within a greater whole. In this way, we have access to more options, more choice, more power. As we learn to let go, we may find that the phone call we had anxiously been waiting for suddenly happens or cash for an outstanding bill arrives at our door. We may see the broken step on the stairs and avoid a painful tumble. As we let go, we get out of our own way and learn to receive the support that inherently exists within nature. 

NATURAL SUPPORT

Let us look at nature. The chrysalis that transforms into a butterfly, does it doubt, angst and stress over the process it undergoes? Or is the cocooned creature in a surrendered state held perfectly within an intelligent whole? Really think about it. When the flower springs from the soil, is it thinking "gotta get it right" or "gotta work harder"? Or is it simply being, expressing a flow within the whole?

The same for the budding leaves on the tree branches, the thawing ice, the animals awakening. Can you imagine the hibernating bear coming out in a rush from its cave with the thought, "Man! I gotta hurry. I am going to be late again"? Yet how many of us wake up everyday, supposedly refreshed, already feeling stressed and having somehow failed? That is the baggage we carry. That is the story we place over our lives. That is not our fullest, most natural self, but what we have become habituated to be, usually as an expression of the ego to feel greater than or less than another as a distorted cry for love we perceive is not there. We tend to hold on to stress, fearing the jungle lion even when the lion exists only in our imagination. This fear exists because deep down we don't feel love or loved.

But is there no love? Do we need to rely on that story of rush, push and pull to make us feel better? Ultimately, does not our push/pull make us suffer? Remember the chrysalis perfectly cocooned. Would nature take such perfect care of that caterpillar and abandon us? Or have we somehow, somewhere along our life path let go of our connection to nature instead? We believe our own distorted perceptions and go running because a coiled rope looks like a cobra to our dulled eyes. Nature is not doing that "to" us. We do that to ourselves. We place the disconnected story on each perfect moment. Ah! Beautiful butterfly that it does not have the busy mind we do, that surrenders to its magnificent transformation and flies free!

For nature, life just is. Resting into this "isness" is surrender. Surrender is gentle, quiet, powerful, active, alive, vital...because it relies on a state of feeling connected, interconnected, a part of it all. We are constantly held within the whole, cradled in a perfect life-force cocoon, completely loved, fully supported and totally cared for. Our minds may be attached to distortions that tell us otherwise, but that does not change the fact that the loving support is here, if we are willing to let go and receive.

FLOW WITHIN THE WHOLE

Part of our human journey is the return to that One state, that flow, that sense of being rooted, vital and expansive within an intelligent whole. We tend to see ourselves as separate, either by expressing wanting through “craving this” or “repulsed by that”, or by altogether feeling fundamentally disconnected and alienated from all that is. It seems these extremes are deeply buried in our psyche, part of the human condition. As we move through life, we learn to meet the moment as an opportunity to purify our perceptions and eventually transcend the trickiness of our ego so that we may rest in the fullness of who we are. And who are we anyway, if not ultimately one with all that is, a playful expression of the Divine?

Next time you feel the impulse to rush to your next meeting, or feel that feisty urge that wants to make you right and others wrong, or you want to push through to the next to-do item on your agenda without really meeting the task at hand, remember that tiny cocoon and know that you are one and the same. In every moment, you are cradled by an immense love that fully supports you through whatever life process you are experiencing. That love is always available, 24/7, unconditionally. It is our human birthright.

If we could be a bit more like the trees, rivers, butterflies and flowers, we might find ourselves a lot healthier, happier and wise. And what better time to feel inspired to surrender to and be part of such immensity than during the bursting power of life now upon us this spring. Do yourself a favor and go say hello to the budding trees. Notice how they do not struggle to be, but are in a rapturous state of deep surrender. Rooted in the rich Earth, trunks strong, growing up to meet the sky, the tree's leaves dance in the flowing wind. Watch carefully. That tree is flowing within the whole, just as you. Through nature we can see our true nature and learn the power of letting go.

     

Ask Parvati 8: How To Find The Right Yoga Practice and Teacher For You

How To Find The Right Yoga Practice and Teacher For You

Dear Parvati,

I would like to get into yoga classes, but I feel overwhelmed by all of the choices and styles. How can I tell what kind of yoga class will actually be good for me and suits my body and temperament? What should I look for in a yoga teacher?

Various Kinds of Yoga

Yoga is a 5,000-year-old life science and art. It touches upon many topics and areas of inquiry, such as herbal medicine, meditative and contemplative practices, ritual, chanting, astrology and sound – just to name a few. The yoga most commonly known in the West is Hatha yoga, a practice that cultivates the experience of a balanced and unified state of being through physical exercises. The Sanskrit word yoga means to join or to yoke, to unify. All practices that are said to be yogic would have the development of a harmonious way of life and ultimate God-realization as their goal.

The balancing and purifying principles that are at the root of Hatha yoga have found broad appeal around the world, as the benefits of stretching, strengthening and relaxation are immediately evident, and the cultivation of inner peacefulness is available for those who are willing.

In the yogic tradition, there is a saying: The paths are many, but the truth is one. Whether you choose Iyengar, Ashtanga, Scaravelli, Sivananda, Kripalu, Bikram, Kundalini, Vinyasa, Yin Yoga, Anusara, Moksha, Jivamukti… you are ultimately doing a hatha yoga practice, which is using the body as a tool to experience a harmonious relationship between spirit and matter. There are many different types of hatha yoga practices, because there are many types of people. It is not appropriate, for example, for someone who tends to run hot to do a heating yoga practice. Nor is it appropriate for one who tends to be heavy in body and mind to do a practice that is particularly slow (non-dynamic).

For example, Ashtanga practice is very popular today. It is a powerful practice and has many benefits. It is a practice that cultivates heat and, as such, is appropriate for some, but not everyone. The heat generated in the practice is an internal heat geared to purify the physical body but also the subtler channels and the spiritual body. A particularly feisty go-getter type person may be attracted to the heat in this practice, feeling that they like the vigorous workout. However, this can often add more heat to an already overheated system. So, though a person may run from the boardroom and slip into a yoga class, and dash off to their next appointment, in effect they have not truly paused to do yoga. They have kept their heated go-getter engine on throughout the yoga class and on into the next thing. I have seen, in the years of my yoga therapy work with individuals and with groups, many people who have experienced the ill effects of being in the wrong practice for their type. Choosing the right practice is very important.

Different Styles for Different Body Types

Ayurveda, the herbal medicine branch of the overarching body of yoga, is a sister to Hatha yoga. It breaks down the human constitution into different types. When you are looking for the right yoga class for you, it is useful to have a sense of your type. Ask yourself the following:

·       Are you thin, find it hard to gain weight, wiry, nervy, agitated, with energy that comes in sparks and flashes, more of a sprinter than a distance runner?

·       Are you fiery, muscular, determined for the long haul, competitive, maybe even aggressive, with a burning appetite for life?

·       Are you slow, calm, stable, steady, sturdy, reluctant to change, with the potential to be stubborn or lazy?

Just as people’s body types can break down into these three different groups, yoga practices can also be broken down into these three different groups. People that tend to be wiry and nervy do best with slow, nurturing, grounding and comforting practices, such as Kripalu, Sivananda, Scaravelli, restorative, integral or Yin yoga. People who run hot, and are competitive by nature, are likely to be attracted to more physically intense yoga practices, which is okay as long as the primary directive of the practice is not to generate heat. Anusara, Iyengar, Sivananda, Scaravelli or viniyoga would be good practices for this constitution. If you have a heavier build, tend to be slow by nature and would benefit from a little more inner fire, then Ashtanga, Jivamukti, power yoga, Kundalini, Bikram and Moksha yoga can be good practices for you.

When there are specific injuries to the body that need to be addressed, restorative yoga classes can be good. Pre- and post-natal classes are excellent support for the birthing process.

There is no harm in trying out a variety of practices. The ill effects of which I speak in this blog are effects that happen over a long term. If you are generally fit and generally in good health, there is no ill effect in trying any style of yoga to see how it feels, as long as it is done in moderation. It is advised, however, to eventually stick with a practice. Because the effects of yoga are deep and lasting, they happen over time. So a consistent practice with the correct method, with a skilled teacher and a willing student, will yield maximum results.

Finding a Teacher

Because the instructor is guiding you through the development of an intentional body-mind relationship, going to a yoga class can feel for me like wearing somebody else’s body. Though for some, going to a yoga class can be seen as just a great way to “get fit”, there is something much deeper going on. I seek teachers that embody at least an aspect of yoga, that is, that they exhibit and live by a deepening body-mind connection that serves the greater good of all. I have seen many very popular yoga teachers that I feel seem disconnected from who they are and what they are doing, and as such they do not exemplify yoga for me. If you are not sure, try a class, and see how you feel afterwards. Do you feel grounded? Do you feel too heavy? Do you feel elated? Do you feel too high? Do you feel energized? Do you feel too peppy? Notice how you feel. Above all, you should feel balanced. That is, grounded and inspired, rooted and expansive, relaxed and alert. The way this balanced feeling is developed through a yoga class is by the awareness of one’s spine, and the way vital life-force energy moves through it. I would stay away from any teacher that uses terminology such as “push” or “pull”, or who acts with too much force, and who does not bring your awareness back to your breath and to the movement of energy in your spine. Though many years of teaching can indicate a more skilful teacher, I have also seen young teachers who seem to naturally “get it” and are genuinely inspired by the yogic path. So, though credentials matter, what matters most, again, is this feeling of balanced connection.

In my years of teaching, I have experienced a shortage of teachers who understood the value of a practice inspired by a surrendered relationship to the vital life force that runs as a vast mystery within. Yoga is not an external practice of bendy poses that turn your body into a pretzel, but the development of a deep internal relationship with the self and the Divine. This is why, through the natural development of my practice, my personal teaching style, YEM: Yoga as Energy Medicine, arose. When we are willing to listen within, our greatest teacher is our humble relationship to the cosmos that exists as a guiding force within ourselves, expressed within our body. At best, your yoga teacher mirrors that relationship back to you, as a guide to help you get out of your own way so that your finite body may embody the eternal Divine. A teacher is not to be copied, but is to inspire your own unique personal path.

I wish you much grace as you explore the riches of yoga.