Archive for the ‘Malas’ Category
- How to Roll Your Pilates and Yoga Mats: Great advice on how to keep your mat clean, especially useful for yogis & yoginis who go to several studios.
- Ermita: Beautiful images from Belgian photographer Sebastian Schutyser.
The hermitages in these photographs were all chosen for their aura rather than their cultural-historical importance. Some of them are cracked open by time, but still remain hermetic and austere. The almost complete absence of windows gives the buildings a sepulchral quality which is often at odds with the open nature of the land. They seem both alien and organic at the same time. Others are overgrown with vegetation, retreating even more into their surroundings. They become a fusion between nature and the spiritual footprint of man. As they blend with the empty landscapes in which they stand, the original meaning of the word ermita emerges.
Also see Sebastian’s album of images of Adobe Mosques in Mali.
- Mindfulness, Technology and Social Media: A recent Dharma talk by Mark Coleman, author of Awake in the Wild.
- Dharma and Technology:
Relates the Buddhist teachings to our use of modern communication technology such as emails, texting, cell phones, etc.
- Buddhism’s “Singing Nun”: An NPR interview with and a video of Ani Choying Drolma.
- Continuous partial attention:
… To pay continuous partial attention is to pay partial attention — CONTINUOUSLY. It is motivated by a desire to be a LIVE node on the network. Another way of saying this is that we want to connect and be connected. We want to effectively scan for opportunity and optimize for the best opportunities, activities, and contacts, in any given moment. To be busy, to be connected, is to be alive, to be recognized, and to matter.
We pay continuous partial attention in an effort NOT TO MISS ANYTHING. It is an always-on, anywhere, anytime, any place behavior that involves an artificial sense of constant crisis. We are always in high alert when we pay continuous partial attention. This artificial sense of constant crisis is more typical of continuous partial attention than it is of multi-tasking.
- Cognitive Bias Modification (therapist-free therapy):
… A typical course of a modern talk therapy, such as cognitive behavioural therapy, consists of 12-16 hour-long sessions and is a reasonably efficient way of treating conditions like depression and anxiety (hysteria is no longer a recognised diagnosis). Medication, too, can bring rapid change. Nevertheless, treating disorders of the psyche is still a hit-and-miss affair, and not everyone wishes to bare his soul or take mind-altering drugs to deal with his problems. A new kind of treatment may, though, mean he does not have to. Cognitive-bias modification (CBM) appears to be effective after only a few 15-minute sessions, and involves neither drugs nor the discussion of feelings. It does not even need a therapist. All it requires is sitting in front of a computer and using a program that subtly alters harmful thought patterns.
… Similar biases may affect memory and the interpretation of events. For example, if an acquaintance walks past without saying hello, it might mean either that he has ignored you or that he has not seen you. The anxious, according to the theory behind CBM, have a bias towards assuming the former and reacting accordingly.
The goal of CBM is to alter such biases, and doing so has proved surprisingly easy. A common way of debiasing attention is to show someone two words or pictures—one neutral and the other threatening—on a computer screen. In the case of social anxiety these might be a neutral face and a disgusted face. Presented with this choice, an anxious person instinctively focuses on the disgusted visage. The program, however, prods him to complete tasks involving the neutral picture, such as identifying letters that appear in its place on the screen. Repeating the procedure around a thousand times, over a total of two hours, changes the user’s tendency to focus on the anxious face. That change is then carried into the wider world.
- A Joyful Noise with Krishna Das:
Adams: How would you describe kirtan to someone new to the practice?
Krishna Das: It depends who I’m talking to, because I don’t want to scare people away. If I say it’s “meditation with music,” some will be put off by that. In India they call it the “repetition of the sacred names of God,” but I don’t want to say that to someone who doesn’t believe in God. I don’t even know if I believe in God — not the one described in Western religious traditions anyway. In India people understand that God is within. There are Hindu images associated with God — deities like Krishna, Hanuman, and Kali — but when it comes down to it, these deities are symbols of the divine that lives inside each one of us. Indians are more creative about worship, whereas Christians are generally very tense: there’s only one right way to do it and only one God to worship. Of course, there is only one God in the Indian traditions, too, just many forms to symbolize it. It’s ok to worship anything in any way in India, because there it’s understood that nothing is outside of us. There’s only one God, and we’re all it.
… I’ve been to yoga-teacher trainings and heard people say, “If you don’t understand the deities, you’ll never be a good yoga teacher.” Bullshit. We’re Americans. We didn’t grow up with this. It’s not native to us. I’ve spent a fair portion of my life in India and still don’t have a clue. It doesn’t mean that much to me. There it is: I told the truth.
All these so-called deities exist inside of us, but we don’t understand that. We don’t know who we are, so we can’t know who they are. Find out who you are, and you’ll know everything you need to know.
When I lived in India, I went to all the temples and holy places, and I read the history and the stories, but these days I don’t really think about all that, because to me the names simply represent the love inside of me, inside of you. Whether we’re chanting about Kali or Durga is irrelevant.
… The first place I chanted was Jivamukti Yoga School in New York. I called them up, and they said, “Sure, you can come down on Monday.” They had a program for yoga-teacher trainees, and I sang for about twenty minutes before it began. I started doing this every Monday. That went on for a month or two, and then I showed up on a Monday night as usual, and the teachers weren’t there. I was told they had gone to India and wouldn’t return for months. So I sat down and sang for two or three hours. I did it again the next week, and the next, and more and more people came. Monday night became my night.
- The power of vulnerability: Social work academic Brene Brown studies “… our ability to empathize, belong, love.”
- Sex and the Spiritual Teacher:
… The problem of spiritual teachers seducing or sexually abusing their students tarnishes every spiritual tradition, in seemingly every culture—and recorded cases go back many hundreds of years. These misdeeds damage the lives of women and men, children and adults, the rich and the poor, the foolish and the wise, the gullible and the discerning.
A list of spiritual teachers who have committed sexual transgressions during the past few decades reads almost like a Who’s Who of modern spiritual figures, and includes priests, ministers, rabbis, gurus, yogis, roshis, senseis, swamis, lamas, maggids, and imams. Sometimes their misconduct involves other transgressions as well (misappropriation of money, physical or emotional abuse, attempted brainwashing, etc.). This widespread misconduct has created scandal after scandal for these teachers, and much suffering for their students and spiritual communities.
With very few exceptions, each of these teachers is or was male; each offered something genuinely worthwhile to their students; each knew that sex with their students could have potentially damaging consequences for those students; and each—including those teachers raised in other cultures—understood that the prevailing social norms prohibited such sexual relationships. Many of these teachers were married, and thus had vows of fidelity to uphold, as well as (presumably) willing sexual partners. Some had taken vows of celibacy. So why did they act against the best interests of their students, their own spiritual communities, and, ultimately, themselves?
- LA Times profile of Sharon Salzberg:
Sharon Salzberg, 58, a co-founder of the Insight Meditation Society, has spent more than three decades helping Westerners access a daily spiritual practice that originated in Buddhism but is not confined to that faith.
… The Buddhist principles of vipassana, or mindfulness, and metta, lovingkindness, afforded Salzberg what she calls a “spacious” form of awareness in which people know they have a choice. Instead of being dominated by her fears, Salzberg said, she began to communicate what she learned, ultimately publishing seven books.
- Yoga isn’t as old as you think: Responding to the the “Take Back Yoga” marketing campaign, the author cites a couple of authors (Sjoman and Singleton) that I’ve previously highlighted. One additional academic source worth mentioning is David Gordon White’s upcoming book on the Yoga Sutras.
… Both Sjoman and Mark Singleton, a US-based scholar who has interviewed many of those associated with the Mysore Palace during its heyday in the 1930s, believe that the seeds of modern yoga lie in the innovative style of Sritattvanidhi. Krishnamacharya, who was familiar with this text and cited it in his own books, carried on the innovation by adding a variety of Western gymnastics and drills to the routines he learnt from Sritattvanidhi, which had already cross-bred hatha yoga with traditional Indian wrestling and acrobatic routines.
In addition, it is well established that Krishnamacharya had full access to a Western-style gymnastics hall in the Mysore Palace, with all the usual wall ropes and other props that he began to include in his yoga routines.
Sjoman has excerpted the gymnastics manual that was available to Krishnamacharya. He claims that many of the gymnastic techniques from that manual—for example, the cross-legged jumpback and walking the hands down a wall into a back arch—found their way into Krishnamacharya’s teachings, which he passed on to Iyengar and Jois. In addition, in the early years of the 20th century, an apparatus-free Swedish drill and gymnastic routine, developed by a Dane by the name of Niels Bukh (1880–1950), was introduced to India by the British and popularised by the YMCA. Singleton argues that “at least 28 of the exercises in the first edition of Bukh’s manual are strikingly similar (often identical) to yoga postures occurring in Pattabhi Jois’ Ashtanga sequence or in Iyengar’s Light on Yoga.” The link again is Krishnamacharya, who Singleton calls a “major player in the modern merging of gymnastic-style asana practice and the Patanjali tradition.”
- Europe’s New Politics: I try to stay away from politics on this blog, but I thought this recent BBC podcast on the rise of populist, anti-immigrant parties in Denmark & Sweden was worth highlighting. The Danish cartoon controversy aside, it is disturbing to witness the rise of intolerance in Western Europe. Immigrants are stereotyped as being ill-suited because of culture (Islam) and economics (over dependence on the welfare state). To be fair, in both Denmark and Sweden, we are talking about minority parties. But in both cases they have real influence on parliamentary proceedings.
- How effective is yoga?:
The aim of this overview was to evaluate critically all systematic reviews of yoga for the symptomatic treatment of any condition. Twelve electronic databases were searched and 21 systematic reviews relating to a wide range of conditions were located. Nine systematic reviews arrived at positive conclusions, but many systematic reviews were associated with a high risk of bias. Unanimously positive evidence emerged for depression and cardiovascular risk reduction. Despite an impressive number of systematic reviews, evidence of effectiveness is positive only for two indications.
- Journey Into Buddhism Trilogy (the Yatra Trilogy): Just stumbled upon these gorgeous (travel) documentaries from writer/director John Bush. The cinematography is mesmerizing, and you’ll learn about Buddhism as practiced across several Asian countries. Highly recommended!
- The New Atheists’ Narrow Worldview:
Having lived in Cambodia and China, and traveled in Thailand, Laos, Vietnam, and Africa, I have come to appreciate how religion functions quite differently in the developing world—where the majority of believers actually live. The Four Horsemen, their fans, and their enemies all fail to factor in their own prosperity when they think about the uses and abuses of religion.
Harris and his colleagues think that religion is mostly concerned with two jobs—explaining nature and guiding morality. Their suggestion that science does these jobs better is pretty convincing. As Harris puts it, “I am arguing that science can, in principle, help us understand what we should do and should want—and, therefore, what other people should do and should want in order to live the best lives possible.” I agree with Harris here and even spilled significant ink myself, back in 2001, to show that Stephen Jay Gould’s popular science/religion diplomacy of “nonoverlapping magisteria” (what many call the fact/value distinction) is incoherent. The horsemen’s mistake is not their claim that science can guide morality. Rather, they’re wrong in imagining that the primary job of religion is morality. Like cosmology, ethics is barely relevant in non-Western religions. It is certainly not the main function or lure of devotional life. Science could take over the “morality job” tomorrow in the developing world, and very few religious practitioners would even notice.
Buddhism, for example, is about finding a form of psychological happiness that goes beyond the usual pursuit of fleeting pleasures. With introspection and discipline, Buddhism and other contemplative traditions attempt to find a state of well-being that is outside the usual game of desire fulfillment. Buddhism aligns metaphysically with the new atheism and psychologically with the humanistic traditions. Many of the new atheists have recognized that Buddhism doesn’t quite be long with the other religious targets, and they reserve a vague respect for its philosophical core. I’m glad. They’re right to do so. But two days in any Buddhist country will painfully demonstrate to its Western fans that Buddhism is an elaborate, supernatural, devotional religion as well.
… Religion is not really a path to morality, nor can it substitute for a scientific understanding of nature. Its chief virtue is as a “coping mechanism” for our troubles. Powerless people turn to religion and find a sense of relief, which helps them psychologically to stay afloat. Those who wish to abolish religion seek to pull away the life preserver, mistakenly blaming the device for the drowning.
- A Workout Ate My Marriage: There have to yogis and yoginis in a similar boat as the couples described in this WSJ article.
With exercise intruding ever-more frequently on intimacy, counselors are proposing a new wedding vow: For fitter or for fatter. “Exercise is getting more and more couples into my office,” says Karen Gail Lewis, a Cincinnati marriage and family therapist. Newlyweds have long recognized the risks of potential sickness, infidelity and ill fortune. But few foresee themselves becoming an exercise widow. After all, the idea that one’s beloved will take the occasional jog sounds appealing—until two miles a day becomes 10 miles, not counting the 20-mile runs on weekends.
- What is spiritual materialism?: This old lecture, reminded me a of a recent Dharma talk (by Bhikshuni Thubten Chodron), which I highlighted earlier.