Tag Archives: yoga

Ideology

4a1f5-dsc_1055-version2-2009-12-20at09-55-19The main project of yoga is to ground us in reality so that we might be aware of the experience of truth. The truth is now; in the present moment. There is not other reality. The past and the future are merely mirages in the distance. We cannot be sure of either, though on some level, everything that takes form in nature or in our minds has some level of truth to it. As yogis our task is to recognize the truth and keep our awareness fixed there.

This is one of the primary differences between what I would call authentic yoga and and inauthentic yoga; between modern branded yoga and traditional lineage yoga. This is the difference between idealism and reality. You cannot get to reality thru idealism; that’s the first thing that needs to be dropped. Ideology is the mask we hide behind; a popular belief we profess in order to avoid the real work of unmasking ourselves so that we might recognize reality. We cannot even begin to see ourselves thru ideology for it only reflects our fears.

Reality is here and now, naked and vulnerable; a lamb before god. Once one understands that we are always and everywhere at the mercy of time and space, then we can rise above the fear and trembling that keeps so many cowering and gasping to their ideals like a tattered security blanket unable to face the natural rhythms of life and death.

The Ground of Yoga: Why is yoga different from everything else we do?

What is the ground of Yoga? What is it that makes yoga unique and special setting it apart from all the other activities we perform on the course of the day or throughout our lives?

According to Patanjali, Yoga is the cessation of the fluctuations of the mind.

yoga cittavrtti nirodaha

Thru tradition we are advises to ground ourselves in our practice in a similar way.

Om shree ganesha namaha

Any kind of spiritual exercise begins with supplication to Ganesha, famous as the remover of obstacles, and our mind being the biggest obstacle to spiritual realization. The little rat (rodent) he uses as a vehicle is always chewing like the mind. You’ll also see his image or some symbol relating to him at the entrance ways of temples and some homes.

 

A fairly famous way of opening into a spiritual practice like yoga and meditation goes like this:

Om shree ganesha namaha

Om aparvitro pavitrova sharva vashtang

gato o piva yashmaret pundari

kaksham asavantra suchii

Om madhai namaha

Om keshai namaha

Om Rishikeshai namaha

Om pundari kakshan punatu x 3

Om apsarpantu te bhuta, ye bhuta bhuvi sanshitas

ye bhuta vignakartarste nashyantu

Shiva jnana

Om namaha shivaya

After supplicating Ganesha, it goes on to purify the body internally and externally thru supplication to Vishnu the great preserver and operator of the three gunas within the main trinity of gods at the level of Ishwara. After the purification rights (pundari kakshan punatu), we insist that ghosts, latent desires (apsar) and mental impressions of the past be banished from disturbing us from our practice. This will happen by reaching the level of Shiva knowledge (Shivajnana); universal consciousness. So from this we want to practice from a ground of Shiva consciousness.

As we continue our contemplation of the earth tattva, we have to remember that Shiva descended as far as earth and then stopped. He could have descended further, he can do as he likes, thus they say, he likes earth the best. Shiva descends to the most impure gross dense point of earth before making the ascension back thru the tattva.

In this regards, I think of all these people who ask about past lives and such things. If we consider the tattva of tantra, the individual soul exists below the maya tattva, so even our soul is subject to time and the rest, which allows for linear progression and thus past lives. Time, of course takes on a different dimension relative to the birth and death of that soul so when we think about past lives we need to consider that that soul too will make a complete cycle from purity to impurity to purity once again. Such a realization might be the Sankya ideal of kaivalaya for the duality is still there, but Tantra advises to press on beyond the knots, otherwise known as the universal womb, that separate us from from the supreme consciousness, which is the realization of the non-difference between the universal and the individual: moksha; liberation in this life. Patanjali’s yoga cittavrttinirodha is both the the definition of yoga and the means to stopping the fluctuations. We stop (nirodha) the fluctuations (vrtti) of the mind (chitta) by bringing them together in union (yoga). You could say that the project of yoga is to harmonize the mental fluctuations; the cittavrtti.

Going back to the original question of this article, what makes yoga unique. Yoga shares many similarities to creative projects like dance and the arts which also seek a kind of harmony between the artist and the mythical spirits which moves his hand to draw of feet to dance. But there is a subtle. Of course, one could make arguments for dancers at the highest levels reaching a kind of samadhi; but this says little stress, tension and competition that mark the a climb. The truth is that dance very typically has numerous undesirable side effects related to vata and pitta excess and diminished kapha. This is the exact opposite of what yoga is trying to do: cool, calm, lubricate and nourish the body and ultimately the universe. Harmony is something we seek on all levels, but only when we act for something far greater than ourselves or our limited sphere of perception to we strive for yogic perfection: balanced body, balanced mind, balanced spirit.

Sankya will take you to a firm notion of duality, while Vedanta will soften that sense of duality with the Brahman, but will maintain some sense of maya, while Buddhism is said to take you to the void, Tantra is said to carry us beyond the void to the very source of the arising, sustenance, falling away of every mental impression, experience, and the whole universe. I suppose you could say that dance will allow one to harmonize with some few others, Sankya will aid in harmonizing with most others, but only Tantra seeks harmony with the entire universe.

Mike’s Story: Just getting started

d937d-dsc_0216Many people are interested to hear my stories. I’m one of these lucky fellows who have had the pleasures of travel and the leisure for philosophy. I’ve spent about half of the past ten years in India following pilgrim routes and spiritual places; I didn’t intent to, that’s just the way it happened. I’ve spent considerable time in various destinations around the world that have some connection to healing, spirituality and indigenous cultures.

I consider Varanasi India to be my home and I hope to one day own some kind of home/workshop there some day. Sanjay is my brother, his family – my family. I’m the beloved outcaste brother. This is not a negative designation, but rather the reality of the foreign values and western corruption I have brought into their home. I don’t even write corruption in a negative way; but the individuality, lack of traditional values and other things are a corruption of the traditional life still represented so strongly in Varanasi.

Eden Halt

Varanasi is not just a spiritual city. Varanasi also has a strong culture of arts and entertainment. Worldly enjoyment and deep spirituality in one place makes it the epitome of Tantra. Dark and light are equally present in everything here. Looking at many of the spiritual practices that go one here; one might even think that the light, the pure, the sattvic is better represented in the worldly enjoyments (bogha) than the worship (yagya).

Varanasi is famous for many other things beyond culture and spirituality: garbage, shit, pollution, corruption, poverty, mystery, cheating; it all goes on here. Everywhere Varanasi gives off a dark and disgusting image on first look; everyone looks so poor, just covered in pieces of cloth that have never been stitched together. Tourist often ask: “What’s the difference between a holy man and a bum?” Only when we see more deeply within ourselves can we see within others. If you have a holy man within you; you will find one.

The places we choose to live tell a lot about a person. Home and happiness are closely connected. I’m happy in Varanasi. I love all this filth that keeps people away. We don’t need to clean India, or clean Varanasi, or even clean Ganga; the filth keeps the image conscious people away.

I haven’t had a home in Canada for many years. Even when I did have a steady apartment I was constantly on the road somewhere living out of my car, my tent, or hotel rooms. I’ve spent time all over Canada in the mountains, forests, prairies; small towns and cities; on the rivers, the ocean, and some of the massive lakes we have in this country.

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I’ve traveled hard, I’ve dug deep to find my inner will power; I’ve pushed hard, broken too many bones, explored every kind of fear and too many emotions and too much pain in every way. I’ve cried like a baby in the face of the most trivial fear. I’ve never conquered my fears; not once. When they come, I feel every bit of them, but what choice do we have but to keep going in life.

Many people think I’m crazy, many others think I am freer than most, living the good life. I think many people imagine their two-week vacations and assume my life follows that pattern. Most don’t know what to think: I’ve been years wandering foreign lands; I’ve become as foreign as the lands I’ve been traveling; an outcaste in my own land.

And I have to argue against being any more free than the next person. We are all free; we just need to cultivate the awareness to recognize it. The limitations of our bodies and minds and our place in time and space are incredible. All of nature limits us in the ways we think we are free, and we are free where we think we are limited. But if there was no nature and thus no limitations what would there be?

Many modern people don’t believe in anything higher than nature. I have no difficulty in believing that nature has tremendous power, but if there is only nature, it becomes impossible to express freedom. Nature is well represented by the movement of the planets that are, from our perspective, in perpetual motion due to the complex balance of various natural laws that are the domain of the modern science.

I come at life as a skeptic, doubting everything and always asking: why? I’ve always been this way. I want to know for myself. You could say that besides the question, “who am I?”, the next main question I’ve spent my life on is: “how am I free.” I can assure you I have not found any evidence of freedom in the material world. I’m sure scientist would agree that we are, for the most part, just carrying out the activity of the natural laws. Hormones triggered in the spring become more dormant in the fall. Our attachments and repulsion are merely chemical and electrical signals in our bodies responding to chemical and electrical signals in the world.

So why am I writing this now? Why not wait until I’m an old man and can avoid the criticism of self-indulgence? Who am I to write some story of my life? I’m certainly no one special. I have not achieved anything that is particularly noteworthy; unless you count my joy of living. And perhaps this is enough these days when so many people are unhappy and feel trapped in their situation; unable to do what they think they really want to do.

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Perhaps I’m at a turning point in life. I feel secure in my spiritual life. It’s not something that comes and goes; there is no struggle to maintain a spiritual outlook despite living in the Canadian cities again. I can safely mingle with the material world without it dragging back into its oblivion. There is actually nothing spiritually negative about the material world, it’s the distraction it causes, making us oblivious to our true nature; bringing our awareness up to the surface of things and making us think that “image is everything” (as one young man recently pointed out to me). As long as we can maintain awareness of that true nature then matter is just another extension of consciousness; a power, or a means for consciousness to express itself.

Anyways, you get my point. I’ve done nothing, yet people are amazed. I have nothing, yet people a jealous and want what I have. Everything I have is inside of me; I can offer with my words and my presence; but what people take from this has little to do with me. I don’t take it personally: neither the praise nor the criticism. Whatever they get from me was already there inside the person; it didn’t really come from me. At best, I’m a signpost; at worse I’m a distraction.

In any case, lets go back to 2007 when I found myself buried in debt and facing a work lay-off with a Canadian winter quickly approaching. I thought about several options: wintering in the back country, throwing away whatever I had left on a week or two in Cuba, living out of my car and perhaps heading to the southern USA. At some point I decided on Cuba and actually made it all the way to the travel agency before suddenly changing my mind for India in the moments I waited for the agent to get off the phone.

I had already managed an Indian restaurant, loosely followed Buddhism, and had dreamt of going to Asia, so, why not? I gave myself five weeks to prepare. These days, five weeks preparation for a trip would feel like a lifetime, but for my first really foreign travel it seemed like an insanely short timeline.

Laying pipe. 2005

Anyways, I was fed up with Canadian culture and society, and I certainly felt like I had more to offer than the physical effort of my construction job. The romance I was involved in was completely dysfunctional from the very beginning, and the truth is that I didn’t know either what I wanted, or what I had to give. Life was pretty much lived without vision. I was mostly too exhausted from work and worry that I didn‘t even have a concept of awareness. Chronic pain was still a serious issue for me then. At the time, I felt more like a passive agent only able to react to what life threw at me. But I can see how it all arose from me. It helped me to forge this sense of personal identity that I am now projecting onto the page and use daily in subtle ways to fulfill all my material and social ambitions. Life is not actually as complex as we make it out to be: our egos are useful in the material world; even the most out of balance ego completes its task. Like children, we don’t have to worry about the many things mother is taking care of, yet we do worry all the time.

So, off I went to India in 2007. It really did blow my mind. It shattered my dreams and made me realize just how small my vision of myself was compared to what it could be (or compared to who I really am). How small was my vision of life?

“When a yogi walks; behind him is nothing, before him is the infinite.”

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How often do we hear people say, “I’m only human,” and then insist on their free will? Can we choose for ourselves or can’t we? Are we free or are we bound? Are we personally responsible, or are our actions the result fixed laws of the universe?

Thank god Indian logic allows us to accept both propositions. We are free. We are bound. We are free, but due to incorrect knowledge, we have, as it seems, chosen to be bound. Too much freedom can be a dangerous thing.

Integrity in Yoga

Yoga was once shared among friends. Someone would wander off to India or some ashram, blowing everyone’s minds in the mean time, and then come back and perhaps start teaching a few hesitant friends in someone’s living room. That was before the Yoga Alliance stepped in to “promote and support the integrity and diversity of the teaching of yoga.”

Yoga had much more integrity before weekend workshops started selling for 500 bucks, before people playing on their SUP boards started calling their balance games yoga, before arm balances became in integral to a yoga practice, and well before yoga got associated with temperatures above 40 degrees and pools of sweat at your feet.

I noticed Mr. Chopra, the famous self-help guru has taken it upon himself to certify people who have likely never read the Vedas or heard of Panini as “Vedic Masters.” I would assume that anyone carrying the title of Vedic Master would have mastered the Vedas. I have Brahmin friends who have the Vedas memorized who would blush if I called them a Vedic Master. Where’s the integrity?

It seems to me that organizations like the Yoga Alliance and the one headed by Mr. Chopra are more concerned with promoting entrepreneurship than yoga. And I don’t mean to suggest that yoga and materialism are mutually exclusive. The Charavakas were hedonists seeking only self-pleasure for pleasures sake (or perhaps as a way of avoiding pleasures opposite), and Tantrics (especially those on the left hand path) are all about achieving their desires. The Tantrics, of course, follow the path of non-dualism, which, if they follow this philosophy to its conclusion will only intentionally harm others to the same degree that they would intentionally harm themselves.

And this is what I see when I look at yoga and meditation and other such things here in Canada and even in Rishkesh of today: everyone is trying to cash in on everyone else. There is no integrity in teachers trainings, they’re just a cash cows. The moniker “yoga” tagged on to the anything that involves movement other than walking seems to be all you need to create the newest yoga style.

Now I understand that one of the benefits of yoga is that ones sense of shame becomes diminished, and Osho, one of the biggest gurus of modern times (now dead) was famous for his lack of shame, but anyone claiming to be able to make a yoga teacher out of someone in a month for 3 grand, or a meditation teacher out of someone over a weekend for 500 buck ought to be ashamed.

Since the Yoga alliance seems to be doing the opposite of promoting true integrity in yoga, I would think it would be up to those yogis (or even discerning non-yogis) who do have integrity to do so, but modern yoga eschews positivism to the point where it’s bad manners to criticize anyone or anything – criticism is so unyogic. But it’s been said that even Adi Shankara was thoroughly berated before he created the ashram style of living and learning, and formulated Advaita Vedanta. Rumour also has it that even Goraknath had a precious amulet tossed into the river by a sweeper-woman who likewise berated him to go find his own power inside and forget about obtaining any sort of power outside of himself.

Some of the main reasons people turn to the path of yoga is to seek truth, to get in touch with their own personal power and to obtain the holy grail of self knowledge; but in the post Yoga Alliance world, image and the right certifications trump truth and knowledge, and seem to have acquired power unto themselves. Where’s the integrity?

Putting the Mind on the Self

How does one satisfy all desire by putting the mind on the self?

If we know the self, then we know our desires and our potential; we know what we want and what we can get. It often seems, however, that we don’t know ourselves. This is why we practice meditation and yoga and travel and contemplation and even foolishness; so that we can come to know the self. This is also why many people come to me to have their astrology chart read for them. But something that becomes clearer and clearer to me is that people do know themselves. Pretty much everyone I talk to has self-knowledge. People know their hopes and desires, their skills and abilities much better than I’ll ever know from looking at their chart. If people start disagreeing with everything I get from the chart, I have to assume the chart is incorrect or I am incorrect. It would be madness for me to say that the chart is correct and they merely don’t know themselves. Their own self-knowledge is confirmation of the chart and not the other way around.

Knowing our true selves, it should be easy to put our awareness there and forget about everything else going on. When we do this, we align our abilities with our desires so that what we hope for matches closely to what we receive. This is how we use self-knowledge to achieve satisfaction in life. You could say that once we have knowledge of our true selves we don’t have to worry about anything anymore. We know the program so why worry about the details. The details, of course, being the karma; the daily grind of making effort to achieve results. If we accept karma, not just our own karma, but the concept of karma and its effectiveness of giving results, then it becomes really easy to put our minds in places other than where our next meal will come from, or how we will get educated.

Our physical existence runs on a kind of automatic pilot thru our karma. We use the moment of our birth as the first action, which leads to the next and the next and so on. From our limited perspective, this first action appears to be beyond our control and without our consent. And from that moment onward our lives generally feel split between being the active subject choosing our fate and being a passive object being swept away by the currents of fate and time. In one sense our path is absolutely determined, but in a more immediate sense, we continually affirm our path through our free choice. So what’s going here?

I’m beginning to believe that our material existence is more or less fixed at the moment of birth. Our health, our wealth, our aptitude, our studies, generally everything the typical person associates with their “self” is pretty much fixed. This is the stuff most of us spend our time worrying about. Some will complain that we have to put effort into things or nothing will get done; such worries are the hallmark of modern ambition and are necessary to advance as individuals as well as a society. Or it could be that the effort is also fixed.

Cause will follow effect, which will be the cause for further effect. But when we focus on the cause and effect nothing seems fixed. The very nature of cause and effect is change, but the whole process is fixed. According to Vedanta, whatever is unchanging is truth or true-self according to Tantra. The true self does not change

If we take the example of chair, we find that many things about a chair can change and it will still be a chair. The number of legs can change, the colour, and many things about the design can change. Even some of the firmer qualities can change such as the amount of weight the chair can bear and whether you can move it or not. But at some point there are certain things that are common to all chairs; certain qualities that make a chair a chair. This essence of chairness can be summed up as a thing made for sitting up off the floor. Humans are no different from chairs. We come in all shapes and sizes and abilities but there are certain qualities we all share that make us all human.

On a deeper level we can even say that there are certain qualities that we share with chairs that that are also the same so that we can say things are things. For everything to be there must be some base upon which ‘beingness’ rests that is the same for all beings; both chairs and humans.

It’s this foundation of ‘being’ that we seek through meditation or contemplation or awareness or yoga or whatever your practice might be. Finding the sameness of humans will surely help you to be a better human (a more aware human) in society, while finding the sameness in all beings will surely help you to be a better being on this planet.

So, as I read a birth chart, I see the individual moving thru his or her dasha periods, changing and evolving as they progress as an individual. I also take note of the transiting planets and the changing and evolving world that we have as a ground for action. Both ourselves and the world we live in are being swept away by time and karma. I think often of the scene in the Gita where Krishna shows his true self to Arjuna, the whole of the world rushing to its destruction, being swallowed unflinchingly by the great movement of time (MahaKaala, a god whose important shrine sits outside of Ujjain in the west of India). If I focus only on this change I loose the true individual sitting in front of me. The change is only happening to the object, the mind and body in front of me. My own body and my own fortune too are constantly in motion. If I focus on these things I will only see the object measured in relation to my own bodily object. In this condition we are no more than beasts of burden with the strongest among us doing the least work while the weakest toil.

Life will carry on of it’s own accord. Our functional minds will also complete their tasks over time. Much of this is set for us, but if we begin to search our own minds probing the various layers, we find a layer that is quiet like a placid lake. It’s from this lake that thoughts emerge like trout leaping out of the water; some of which are caught by our lower minds and sustained in thought, from which point we may use this fish to give us the power of action; or we could just put the fish back in the water and leave it disappear into the depths.

The placid lake is our deeper self, our true self, the unchanging consciousness from which all change emerge. This is where we are advised to put our minds. From the silence we can witness the change while keeping our inner consciousness focused on the silence of the true self.

I can see this too in an astrology chart, the layers of our being that don’t change. Just as change occurs on various the individual that persists in the body, the things that make us all human and of course that space in which everything takes place; that space from which everything arises. When we focus on these things our expectations tend to match with the results and we find satisfaction. We experience the peace because we have found the place of peace within ourselves and put our minds there. Otherwise we only experience the change: the suffering of the Buddhist aspirant and the binds of the Tantric that keep us from freedom.

Knowing and Overcoming Karma

At first glance Tantra and Astrology appear to be at odds with each other: astrology confirms the hand of destiny while Tantra confirms the freedom of our will. An astrological birth chart is none other than a map of how we are bound in our human condition. Tantra is the map of how to overcome the bounds of the human condition.

The very nature of Vedic Astrology is to look into the intricacies of exactly how we are individually bound by our karma and desires, our communities and even how we expend it all. The Vedic birth chart is said to be the body of Kala Parusha, kala means time, while Parusha indicates an individual soul. As an embodied soul in time we are subject to the veils of maya and the physical realities of karma.

Such is life. This is why they say to let go of it all and remain in the moment. The karma you are here to experience will happen with or without your worry or plan. Tantra teaches us to shift our awareness away from the objects of our lives and focus instead on the awareness itself.

This is where purity comes in. We have to wash away the impurities of our senses. Objectivity is the main impurity. This subject-object relationship we have with the world: us and them, me and you. The objects basically just muddle up the purer experience of just being aware of seeing.

When we start seeing in this way we start seeing things as really are. Almost every eastern philosophy has a different way of explaining this, Tantra often says that they are incomplete and would lead only to inertia. Tantra fills everything with divinity of consciousness rather than relegating it to mere illusion while setting divinity apart from the reality we experience in a day to day way.

There are 36 elements in the Tantric worldview. Beginning with the five gross elements of earth air fire and water the elements get subtler and subtler: objects sounds, gunas (the famous elements of Ayurveda), thoughts, mind, memories, kinetic and potential energy. Tantra teaches us to experience these subtler and subtler energies.

An astrology could be said to be a chart of how these subtle energies are working in our lives. From a karmic point of view there is little we can do. But by working with the subtler energies Tantra teaches many ways we can use these energies as the naturally manifest in objects to improve our lives and get what we want.

In the material world we are bound by the laws of karma; the spiritual world is quite a different matter once we learn how see that it’s essentially a spiritual world we are living in; we begin to see how we are absolutely free.

The Maya of Tantra

An Individual who, (though) desirous
of doing various things, but incapable of doing them due to his innate impurity, (experiences) the supreme state (Parma Padam) when the disruption (ksobha) (of his false ego) ceases.” ~ .9 Stanzas on Vibration. Translated with Intro and Exposition by Mark Dyczkowski.

The tantric perspective of Maya has been the focus of several of my past blog entries. Most people in the west recognize the concept of maya from Buddhism or Vedanta philosophies. Following these modes of thought, maya translates as illusion. The path of these philosophies is a path of negation (neti neti/not this not that): to distinguish the real from the unreal. They say that only god is real and everything we recognize in this world as real (the objects of the mind and senses and such) are not real. Such objects arise only through the illusion of maya.

Tantra accepts maya to be just as real as god himself. Since god consciousness permeates everything completely and fully, then every object of the mind and senses is, is a sense, equal. Rather than being a force of illusion, it’s a force merely of ignorance.

Ignorance is of two types that need to transform into knowledge in Tantric path:

1. Ignorance regarding our true self
2. Ignorance of the attachment to thought constructs and psychological impressions.

Tantrics must purify what is impure in themselves. The impurities of humans are threefold:

1. Karma is the first impurity we must polish to purity. Karma in this case can be described as the imprint that is left in the mind when we perform action out of attachment or desire. This is why so much yoga is focused on releasing desire and attachment. Rather then think of karma in terms of good or bad, think of it in terms of making karma or not making karma for yourself. Only by relinquishing the desire even for good results can we release ourselves from the karmic implications of our actions.
2. Once we have started to effectively deal with the part of ourselves that is guided by karma, we can begin to see maya for what it is: a kind of necessary limitation. In many ways, it’s these apparent limits are what set the stage for the human struggle against self and nature. They are also the veils that keep us from recognizing our true godly nature. The characteristics of divine nature are fivefold. 1. Omnipotent, 2. Omniscient, 3. Satisfied, 4. Eternal, 5. Free. Maya too is fivefold in it’s actions to obscure each of these characteristics: 1. Power appears limited, 2. Knowledge appears limited, 3. Desire motivates us, 4. We have the linear experience of time, and 5. We are subject to cause and effect.
3. And finally, after we have effectively and fully understood these lessons in our hearts, we are ready to fully purify our perception and cleanse the final impurity (or rather the original impurity) and bring our dual focus into oneness. We see clearly and spontaneously that all is one and that god is everywhere in equal measure. Duality ceases.

Everything in the tantric’s path involves divine grace; nothing at all can happen without it. The very will underlying all action is said to be equal to the will of god. For tantrics, the motivation for action comes from the desire only for self-recognition, liberation, and god consciousness. A tantric cannot say for instance that he is taking action to recognize his true flow of consciousness. we are rather gods in human form seeking the god in ourselves. There are four ways that such grace descends upon us to give us the will and desire for self-seeking (but these I’ll go into another time).

Too many misguided tantrics these days superimpose the spiritual laws of tantrism onto material life. Nothing is prohibited and nothing is enjoined. The path of Tantrism they say, is unlimited; we can do anything. This is true only in spiritual life when we have overcome our mundane desires and attachments and when the goal is union with god consciousness. To say everything is allowed and then run off to fulfill desires for sex or material possession or power over people is not the path of Tantra.

I once sat with the owner/instructor of a yoga studio. She was telling me about some of the yoga styles and studios available in the relatively small town. She mentioned the Tantric studio that was around the corner from her own presumably more orthodox. She complained that people were going to Tantra because Tantra allows them to keep doing whatever they want (eat, drink, party, have sex, and pretty much continue to follow their most base instincts). As she told me this, she sipped on her beer and chewed on her hardy beef burger.

I wasn’t surprised by her misconception of Tantra, and it wouldn’t surprise me if the studio was indeed teaching such a path devoid of knowledge. Nor did the fact that she was eating meat and drinking beer phase me until she made this statement. Every persons path to higher consciousness is their own, what is important is that we follow our own rules. Only by recognizing and following our own rules will we make spiritual progress. If we believe the orthodoxy that drinking beer and eating meat will dull our consciousness, then it most assuredly will. On the other hand, we truly believe as many tribal cultures believe, that eating meat will bring us in union with the spirits of higher consciousness than eating meat in this way will most assuredly raise ones consciousness.

There are two kinds of worship in this world: inner worship and outer worship. These days the majority of people are focused on outer worship, Outer worship will bring only outer fruits. If you really want to practice yoga, you mush focus intently on inner worship.