I spent three hours suspending time and space this afternoon at Samadhi Yoga where I taught teacher trainees about Hindu myths, psychology and yoga. I spoke in images and found what kinds of responses the trainees had from experiencing those images, carried through the symbol of sound and words. It's the conveyance of and the reconnection to the mythic image, the imago dei, or that God within, that are the powers of the spoken word. And we can see that the outer image of our world is also a reflection of the image inside ourselves, and that Tat Vam Asi, thou art that, is really true.
The soul speaks in an image, Aristotle said. God speaks in an image as our souls and we have all but lost that connection to the deep inner psyche and soul that keeps us in balance and harmony with our selves, with our world. We are Vishnu dreaming our daily world into existence, but where is our attention? Is it firmly rooted in the bulb and source of the transcendent, or is it the flower and the fruit on the surface, duality playing picture games and making poetry out of metaphors. Our society is presently very attached to the exterior world and has really lost its way in a labyrinth of economics and politics. Gone are the arts and letter, those links to the soul, and what we have is yet a wasteland and a disintegrating society. But we can blaze a path again into our darkest parts, and just like Persephone, create a ritual to regularly connect with this other half of ourselves and live in balance.
Listening to myths and creating images and symbols within our realm of the body makes us present to the imaginary, mythic and intuitive world. In favor of the intellect, we have rejected important functions of our psyches, intuiting and sensing. Myths, images and symbols connect us once again to this intuiting side that connects us to the unconscious, where the wild, undifferentiated soup of consciousness boils and from which forms arise.
Stories and myths allow us to self reflect in that we see everything as a reflection and examine it. We can view it externally, and then look at what remains - recognition of the Self and ineffable experience that is also bliss and joy of the moksha, release, when one is truly identified with the Self. We see that we are beyond the image, that our divine nature is eternal and untouchable, undifferentiated consciousness. We become rooted in that being and as in the Yoga Sutra 1.3 the mind's cessation allows the true being come forth, as if a light coming out from a cave, or as in the Maha Mritunjaya, like a gourd released from its vine. The true Self awakens because the symbols and forms pointed him to it.
I told the myth from the Vishnu Puranas about Vishnu's Dream. We are all like Vishnu, and we are creating our reality with our minds like Brahma each day, infused with the Shakti of Lakshmi and Saraswati, doing battle with the demons of fear and desire who threaten to make us identify with their false Self. But we remember Vishnu down there and we realize that nothing is happening. There is no Self. It's just everything as Vishnu. Contemplate this and the myth becomes a psychological guide to point you to your own experience of the truth. This knowing, jnana, is a body experience of feeling, which grounds and relaxes you, knowing that there is nothing to fear, as all things are of the Self.
Additionally I told Durga and Kali, examining the mother aspect of life and the reality of death and violence, which is what life is made up of. In Eastern mythology, demons are not to be cast out, like in Western mythology. They are just playing their part of duality, the negative energies in nature and the three gunas. Because we deny life and its reality of death and violence, its suppression is projected onto television screens and newspapers, instead, yet still unconscious in a never ending wheel. Unless a myth, story or symbol can reconnect you to eternal time, give you an experience and pitch you out of this profane realm and into the sacred.
We use Durga's weapons, such as yoga, mantra and devotion, to defeat the obstacles of the mind and the causes of suffering, or kleshas. By constantly examining ourselves we can overcome behaviors that cause suffering. When hearing a story we are able to also identify with the characters and when combined with hatha yoga, the insights or obstacles bubble up to the surface to be clearly made aware of and integrated or removed. Then the true self is unobstructed by the mind, allowed to come forth and moksha and bliss ensue.
Related to death, I told the story of how Ganesha got his head, and how Shiva, hanging out on the cremation grounds, reminds us that among death and destruction is also where life begins. Embracing the dark side of ourselves, making ourselves whole and loving our demons puts us in contact with the serpentine powers of the universe, of which we are identical. The mystical relationship and participation with the cosmos is complete as we create our own heaven on earth, the marriage of Shiva, consciousness, and Parvati, the Shakti and form. And we are so very conscious and aware of it, and that awareness is sheer joy and bliss, which is infused with love and gratitude, as all of life explodes in its reality.
The soul speaks in an image, Aristotle said. God speaks in an image as our souls and we have all but lost that connection to the deep inner psyche and soul that keeps us in balance and harmony with our selves, with our world. We are Vishnu dreaming our daily world into existence, but where is our attention? Is it firmly rooted in the bulb and source of the transcendent, or is it the flower and the fruit on the surface, duality playing picture games and making poetry out of metaphors. Our society is presently very attached to the exterior world and has really lost its way in a labyrinth of economics and politics. Gone are the arts and letter, those links to the soul, and what we have is yet a wasteland and a disintegrating society. But we can blaze a path again into our darkest parts, and just like Persephone, create a ritual to regularly connect with this other half of ourselves and live in balance.
Listening to myths and creating images and symbols within our realm of the body makes us present to the imaginary, mythic and intuitive world. In favor of the intellect, we have rejected important functions of our psyches, intuiting and sensing. Myths, images and symbols connect us once again to this intuiting side that connects us to the unconscious, where the wild, undifferentiated soup of consciousness boils and from which forms arise.
Stories and myths allow us to self reflect in that we see everything as a reflection and examine it. We can view it externally, and then look at what remains - recognition of the Self and ineffable experience that is also bliss and joy of the moksha, release, when one is truly identified with the Self. We see that we are beyond the image, that our divine nature is eternal and untouchable, undifferentiated consciousness. We become rooted in that being and as in the Yoga Sutra 1.3 the mind's cessation allows the true being come forth, as if a light coming out from a cave, or as in the Maha Mritunjaya, like a gourd released from its vine. The true Self awakens because the symbols and forms pointed him to it.
I told the myth from the Vishnu Puranas about Vishnu's Dream. We are all like Vishnu, and we are creating our reality with our minds like Brahma each day, infused with the Shakti of Lakshmi and Saraswati, doing battle with the demons of fear and desire who threaten to make us identify with their false Self. But we remember Vishnu down there and we realize that nothing is happening. There is no Self. It's just everything as Vishnu. Contemplate this and the myth becomes a psychological guide to point you to your own experience of the truth. This knowing, jnana, is a body experience of feeling, which grounds and relaxes you, knowing that there is nothing to fear, as all things are of the Self.
Additionally I told Durga and Kali, examining the mother aspect of life and the reality of death and violence, which is what life is made up of. In Eastern mythology, demons are not to be cast out, like in Western mythology. They are just playing their part of duality, the negative energies in nature and the three gunas. Because we deny life and its reality of death and violence, its suppression is projected onto television screens and newspapers, instead, yet still unconscious in a never ending wheel. Unless a myth, story or symbol can reconnect you to eternal time, give you an experience and pitch you out of this profane realm and into the sacred.
We use Durga's weapons, such as yoga, mantra and devotion, to defeat the obstacles of the mind and the causes of suffering, or kleshas. By constantly examining ourselves we can overcome behaviors that cause suffering. When hearing a story we are able to also identify with the characters and when combined with hatha yoga, the insights or obstacles bubble up to the surface to be clearly made aware of and integrated or removed. Then the true self is unobstructed by the mind, allowed to come forth and moksha and bliss ensue.
Related to death, I told the story of how Ganesha got his head, and how Shiva, hanging out on the cremation grounds, reminds us that among death and destruction is also where life begins. Embracing the dark side of ourselves, making ourselves whole and loving our demons puts us in contact with the serpentine powers of the universe, of which we are identical. The mystical relationship and participation with the cosmos is complete as we create our own heaven on earth, the marriage of Shiva, consciousness, and Parvati, the Shakti and form. And we are so very conscious and aware of it, and that awareness is sheer joy and bliss, which is infused with love and gratitude, as all of life explodes in its reality.
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