Fluid Movement Vinaysa Practice at One Yoga, Victoria, BC, June 12th, 2015
Master Class in Nanaimo, BC, June 13th, 2015 SOLD OUT
Morning Special with Dj Ulis, Vancouver, BC, June 17th
Morning Intensive at One Yoga, Vancouver, BC, July 6-24th, 2015 SOLD OUT
Semperviva Vinyasa Teacher Training, Vancouver, BC, July 22nd-29th, 2015
Lila Vinyasa goes to Saskatoon! October 9-12th, 2015
Weekend workshop in LA at One Down Dog, October 16-18th, 2015
200 Hour Lila Vinyasa Teacher Training with Carolyn Anne Budgell, Vancouver, BC, October-January 2016
Sweet Retreat with Carolyn + Clara, Sayulita, Mexico, November 14-21st, 2015
New! Mentorship Program for Teachers, for more info click here.
There has been a big debate as to whether or not someone on the spiritual path can also be a householder. Can someone who is devoted to gaining a deeper awareness/understanding of the internal landscape also be in charge of getting the groceries?
Tantric philosophy believes that we can do both. Sally Kempton articulates it so well here in Shakti Awakening.
Note: Think of Parvati and Shiva as different aspects of yourself. Shiva being the seeker and Parvati being the householder.
“Parvati and Shiva hold a creative tension of opposites. He represents the eternal drive for freedom, the yogi’s need to disentangle himself from the world; she represents the feminine drive toward expressive fullness–emotion, rhythm, even the creative flow of thoughts.
When Shiva–who stands for everything that is antithetical to society–unites with Parvati and creates a household life, they are making an enormous statement. Their partnership resolves one of the most embedded dualities in culture: the duality between life in the world and life of the spirit. In Indian life as well as in the Christian mysticism there has always been an opposition between the ascetic yogi, who withdraws from the world in order to realize his nature as spirit, and the householder, entangled in domesticity. Traditionally, the demands of the world, epitomized by family life, are diametrically opposed…
In the Tantric path, however, this dichotomy is transcended. World life and spiritual life, spirit and flesh, are recognized not as duality, but as manifestations of the same power, which is Shakti. The Vijnana Bhairava describes a practice where you discover the ecstasy of the ultimate reality by going into the throbbing heart of pleasure, inside the joy of sex, of song, of delicious food, then meditating on the ‘perfect condition of that joy’ until the supreme bliss reveals itself…
Tantra is the Goddess’s path, which means that it is for people who know how to use the physical and imagined worlds as doorways into the ultimate, as well as for world delight. The Goddess is the mistress of these worlds as she is of the physical world, which is why at the heart of Tantric practices there is a deep respect for the feminine as spiritual authority. In Tantric Quest [one of my favorite books of all time!], Daniel Odier’s teacher tells a story about how a group of hermits debated all day about whether the ultimate truth is a self or a non-self. Finally, one of the ascetics says that the argument can only be resolved by a dakini, a women practitioner. The yogini then goes into meditation on the nondual oneness between self and non-self, and in the space of presence that opens up in the circle, all agree that the discussion has been resolved. They recognize that spirit is not higher than matter, nor is matter devoid of self. Instead, it is the nature of spirit to creatively express itself in form, just as it is the nature of silence to express itself in sound.
The is the recognition that arises out of the union of Shiva and Parvati. Parvati is Shiva’s capacity to express himself in action.Without her, he is simply inactive, iner. Parvati, in scholar David Kinsley’s words, ‘not only compliments Shiva, she completes him.'”
I’ve never been drawn to Lakshmi as I am to Durga and Kali. Lakshmi is more widely known as the goddess of abundance, fertility and the ‘ideal wife’. Unlike Durga and Kali who are fierce warriors who step in when the going gets tough, pretty much kicking butt wherever they go, Lakshmi is a bit too demure…or so I thought. I came across this and my thoughts of this archetype have shifted. It’s always nice to have a shift of perspective…I thought I’d share.
“Lakshmi is the goddess energy who preserves life. In Tantric nature cosmology, she is the nourishing, cooling power of soma, or moon-nectar, that balances the fiery, lightning-like Shakti of Kali and the blazing solar energy of Durga. Soma was the drink of the gods, and supposedly it contained the power to give immortality. It was one of the substances churned up from the Milky Ocean, along with Lakshmi herself. According to Ayurveda, the traditional medical science of India, soma appears in the body as ojas, a vital essence found in bone marrow. Ojas conveys vitality. Sexuality and meditation both draw their power from ojas. It’s connected with rejuvenation (interestingly, the bone marrow is where stem cells are found); it’s also the subtle substance that can cool the body when kundalini Shakti is manifesting in a fiery, Kali-like fashion. Lakshmi’s Shakti is life sustaining both in the physical and subtle realms. She is, subtly speaking, the water of life and the subtle nectar that moistens the heart.
Lakshmi is an ancient goddess. The Vedic singers praised her under her most ancient name, Shri, and sang the ‘Hymn of Shri’ (Shri Sukta) to bring forth whatever is glorious and beautiful in the natural world. Besides being a name of Lakshmi, shri is an abstract noun that signifies all the qualities associated with auspiciousness: good fortune, lovingkindness, material prosperity, physical health, beauty, purity of motive, well-being, authority, energy, vitality, and every kind of radiance.”
–Sally Kempton, Awakening Shakti