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One of the main ways that we get stuck or fail to reach our potential is through persistent psychological patterns. Some would say they’re not just psychological, but psycho-spiritual, or even karmic. Perhaps they’re an expression of what are called samskaras in Vedic thought – ruts or imprints that we’re prone to fall into over and over. The tendency to think and act in a certain way can be difficult to break, even if we know it’s not serving us.
Often these patterns are founded in stories and beliefs in which we have a one-sided view, and the single-sidedness gives them a stronger charge that tends to make them more enduring. Here are some examples:
I am a victim. I mess everything up. I never have enough money. People are selfish. I’m not disciplined enough to live to my potential. Happiness doesn’t last. Life is scary.
Part of why these stories won’t die is because of our inability to see more than one perspective. Often we put ourselves in a certain role, with the opposing role played (usually in our mind) by some adversary, which could be a parent, partner, enemy, God, the whole world, some imagined “lucky person,” or even another aspect of ourselves.
We can get invested in playing the bad guy, the hero, the spiritual one, the rebel, the starving artist, or the martyr. This may cause us to suppress aspects of ourselves that don’t align with this role, which serves to perpetuate the one-sidedness of our position. The exaggerated dynamic it sets up is like sitting at the outermost point on a seesaw; we’re bound to get carried way up and down by our emotions.
Coming from a Chinese Medicine background, I’m inclined to see this condition as an imbalance of yin and yang. It’s a denial of our wholeness and a limitation on our health and power.
Recognizing that we contain both sides of each coin is important and useful work, and it’s a primary theme in many healing modalities. It’s part of the integration of our shadow aspect (a term coined by Carl Jung to describe the parts of ourselves we deny, suppress, or are unconscious of). It’s an essential part of The Work developed by Byron Katie for challenging our thoughts. This process consists of asking questions to determine whether a given thought is true and how you’re affected by believing it, after which you “turn it around” to see how opposing viewpoints are equally true.
For users of our body-centered releasing workbook, Freedom, we recommend taking a charged issue or scenario and, after working on it with your usual position, see what comes up when you “try on” the opposing position. Releasing the pattern from both sides promotes a more complete resolution.
Similarly, Leslie Temple Thurston teaches that when we identify the polarized aspects of our stories and then figure out what their opposites are, we discover that both sides are within us (and our adversaries). This recognition shifts our position from the outermost edge of the seesaw to the center fulcrum – what Temple Thurston calls the neutral witness state – and the story falls apart.
To take this deeper, we can examine the interaction of two sets of opposing charges, which creates four perspectives. Temple Thurston calls this working with “squares.” The mind is rarely in the throes of just one duality. Beyond the charge of the two sides of a story, there is an additional dimension of polarization which is the basic push-pull of attraction and repulsion, also experienced as like/dislike, desire/fear, or attachment/rejection. By examining a pattern through all four sides of these interacting charges, we can achieve an even more complete neutralization.
I’ve depicted the basic format in this graphic. Take one duality, which I refer to as yin and yang here, and cross it with the duality of desire/fear to produce four states. Here I refer to the states as desire for yin, desire for yang, fear of yin, and fear of yang. This will all make more sense when we plug in an example to replace yin and yang here:
We all contain the four aspects shown in this square. Typically there are two that are easy to relate to, while the others may be trickier to access. In this example we’re looking at the qualities of the self that we consider acceptable and openly express (our light) and those we keep hidden (our shadow). When crossed with the duality of attraction/aversion, we get four states. The first two are attraction to our light (upper right) and aversion to our shadow (lower left). These are easy enough to recognize since that’s exactly the dynamic that sets up the light/shadow split in the first place.
Finding the other two qualities in ourselves may require looking a little deeper. At the upper left is attraction to our shadow. This can happen inadvertently as a result of the pressure buildup caused by suppressing it. Our shadow may seem dangerous and forbidden, and we may unleash it to defuse the inner charge of disapproval and rebellion. We may find ourselves expressing it in ways that are painful to us or others, and our regret about doing so may reinforce the urge to suppress it.
It’s important to point out, however, that the parts of ourselves we keep sequestered in the shadows aren’t necessarily socially unacceptable. They may in fact be virtuous qualities that we’re simply uncomfortable with. Attraction to our shadow may also occur in a healthy way as we endeavor to be integrated and self-realized beings, in which case we want to know all that we are and to consciously choose which aspects to express.
The last quadrant, aversion to our light, is what Marianne Williamson is speaking to in her famous quote: “Our deepest fear is that we are powerful beyond measure. It is our light, not our darkness, that most frightens us.” Why do we fear our own light? Perhaps we’re afraid of everyone noticing us. Maybe we believe that if we shine, we’ll then do something to let everyone down. If we embrace our light, maybe we believe we’d outshine others. Possibly we don’t believe our light is even real.
How can we employ this exercise in a useful way? Start by taking a quality you seem to have an obvious desire for or aversion to. For example: desire to be powerful, desire to be happy, desire to be wealthy, fear of being alone, aversion to being sick, aversion to exercise. This quality and its opposite will form the two ends of the horizontal x-axis. Then the vertical y-axis will have desire, attraction, or wanting at the top and aversion, rejection, fear, or repulsion at the bottom. Fill in the four quadrants so that each of the x-axis qualities gets paired with each of the y-axis dynamics.
Then spend some time feeling into each of the four resulting states. Journal about how each state is within you and/or use our book, Freedom, to do a body-centered releasing process on each one. It doesn’t need to take very long, but ideally should be done until you feel a sense of acceptance and a dissipation of the charge associated with the issue. Afterwards, feel into your relationship with the object of this process. What has changed?
I hope this method of inquiry is beneficial to you. Feel free to share about your experience with it in the comments section.
Be well,
Peter
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In last week’s article on longstanding medical philosophies, I introduced India’s ancient system of health and healing: Ayurveda. In any discussion on Ayurveda with English speakers, the first thing to get out of the way is pronunciation. About half the people I meet pronounce the word Ayurveda as “are you veda,”so let’s work on that. The correct way to say it is “ah-yur-veda.” If that’s still too tricky, just pretend it’s the traditional medicine of Ireland and say “Ire-veda” – it sounds the same. As I explained last week, Ayurveda has been around for roughly 3000 years, and it means the “science of life” or the “art of living.” Much more than a means of treating disease, Ayurveda is foremost a system for staying healthy.
It would be absurd to even attempt to give you a nutshell explanation of all of Vedic science. Not that I’m qualified to do so anyway. But I have studied it off and on for the past 20 years, so I know enough to be dangerous … and to convey some of the more interesting and accessible facets of this profound system.
One facet that almost never comes up in the West is karma. It’s also something Westerners tend to be confused about. There’s no simple explanation for karma, partly because Hindus, Buddhists, Jains and others all have different ways of understanding it. But what follows is the most practical interpretation I can give you. (It’s colored significantly by the teachings of Vimalananda, as conveyed by American practitioner and author, Robert Svoboda.)
First, let’s talk about what it’s not. In the West, we tend to think of karma as a system of retribution and reward based on the good and bad things we do, all subject to the evaluation of some universal judge. We do something “bad” and the universe punishes us; we do something “good” and the universe smiles on us. This is natural, steeped as we are in Christian concepts such as sin and virtue, heaven and hell, and the generally vengeful nature of our legal system. More than once, I’ve witnessed something unfortunate, and heard a bystander say, “That’s karma coming to bite you in the ass.” Traditional texts on karma don’t actually mention ass biting, though. Another common misconception about karma is that it absolutely dictates the course of our lives – that all we’re doing is living out the consequences of karma from previous lives.
One way to understand karma is as an expression of debt (rna in Sanskrit) that results from our actions. The cycle of reincarnation is seen as being perpetuated by our having unresolved karmas, or debts, with the world. Our past actions create what are known as samskaras or “imprints” in our consciousness that color our perception, shape our tastes and desires, influence the circumstances we come in contact with, and lead to new actions and karmas. Thus, our past influences our future, but not as directly as some believe. For all the satisfaction we may get from pronouncing that someone just got bitten in the ass by karma, there are countless cases of bad behavior by people who live long, more or less happy lives, because karma just doesn’t work that way. In fact, the traditional understanding is that we are here to work out karma from previous lives, and that karma accumulated in this lifetime isn’t resolved until a later rebirth.
Classical sources emphasize that there is a key element that dictates whether an action will produce a debt – or we could say reaction – that we will eventually experience: the identification of oneself as the doer of the action. As Robert Svoboda writes, “The more strongly you identify with your karmas, the more closely your experience will conform to the reaction they promise.” Thus, the more we think that we’re steering the boat and that we’re making the river of life flow – rather than simply going along for the ride – the more likely we are to engage in actions that produce debt. Svoboda continues, “ The Law of Karma, the unimaginable complexity of which has cowed the greatest of scholars, loses some ability to dismay when viewed through the prism of surrender.”
Sometimes I think of karmic debt in chemistry terms. When atoms and molecules interact, bonding and separating, charges are created and neutralized. Charged particles “want” to be neutralized. A molecule with a positive charge and another with a negative charge will readily bond so that both are stabilized and form a neutral product. In a similar same way, we could see ourselves as coming into life with numerous charges – each of which represents an unsettled debt with a particular person. Sometimes we’re the “creditor” and sometimes we’re the “debtor.” The other parties have these charges related to us, too, and the charges draw us to one another.
Now, here are some (highly over-simplified) examples. If one soul has a debt to repay to another soul, the creditor might be born as the child of the debtor. Thus, the parent will give a tremendous amount in energy and money to the child, and in so doing, both souls will have the opportunity to rectify the debt. On the flip side, it may occur that a child is born to a parent to whom they owe a karmic debt. One way this might manifest could be that the child ends up being the parent’s caregiver or working to support the parent financially.
Or, let’s say you and another feel a strong mutual attraction. You date for a few months, buy them some meals, give them some orgasms, and at a certain point, the attraction is suddenly gone. One possible interpretation through the lens of karma could be that the initial attraction was fueled by the draw of a karmic debt. The ensuing exchange of energy may have rectified the debt. Finally, with no remaining debt, the “charge” disappeared.
Vimalananda, an Indian mystic, said, “I am very anxious to finish off my cycle of births and deaths so I allow every person who has any rnanubandhana [“debt bondage”] with me to take whatever they are entitled to. Whether they are destined to make my life miserable, or to make me poor, or whatever, I don’t mind. Let them do it; they cannot take from me any more than the value of the debt I owe them. The moment I object in any way, then karma has begun. Likewise, if I have to take from someone I take only what I know I am entitled to, no more and no less.” In Vimalananda’s case, he was said to have the advantage of being able to perceive the precise nature of his karmic debts with others, so he could resolve them as efficiently as possible. To those who are conscious of the philosophy of karma and intent on being liberated from debt, one of the primary purposes of life is to allow these debts to be repaid, and in the process to experience an increasingly light existence.
Whether you choose to interpret this discussion literally or more metaphorically, perhaps the key lessons are these: First, whatever happens to you, try to consider it an expression of the balancing forces of nature. Even if it seems unfortunate, notice what happens if you surrender to it and trust that knots are being untied in the process, and that you will be ever more free through your acceptance. Second, even if karma doesn’t deliver you immediate gifts as a reward for good deeds, why not strive to contribute to the world and help your species anyway? You just may be planting seeds of beautiful trees (and meanwhile, it will keep you out of trouble). Third, if you don’t have the gift of knowing the exact value of your credits and debts with others, you might as well just roll with life in the lightest way you are able to. Give without concern for the return and accept without concern for the debt.
Be well,
Dr. Peter Borten
[post_title] => Does Karma Bite?
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[post_content] => Garshana is the exfoliating treatment of Ayurvedic dry skin brushing with raw silk gloves. Garshana literally means "rubbing". During a garshana treatment, your massage therapist will vigorously rub your skin, using circles and long strokes in the direction of your heart. This is done while wearing raw silk gloves, which has an exfoliating effect.
There are many benefits to receiving garshana. The vigorous movements promote circulation, blood flow, and lymphatic drainage. The pores open, and stored toxins are released. Muscle tension is reduced, and vitality is enhanced through improved metabolism. The meditative action of rubbing the skin relieves stress and calms the mind. These detoxing effects make it the perfect treatment to try this spring!
Garshana can be done on its own, or in conjunction with other treatments. I would recommend following your garshana treatment with an Abhyanga massage if you would like to keep your experience Ayurvedic, or even a Swedish massage. In between massage appointments, you can use exfoliating gloves or a dry body brush at home. Try this at home for 20 minutes each day, and see how your skin, and also your stress level, improves! If you prefer a more sensory experience for your at home exfoliation, you can also try one of our Dragontree exfoliating soap bars. My favorite is Balance, a blend of vanilla, black pepper, and cardamom.
[post_title] => Give Garshana a Go!
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[post_content] => One of the main ways that we get stuck or fail to reach our potential is through persistent psychological patterns. Some would say they’re not just psychological, but psycho-spiritual, or even karmic. Perhaps they’re an expression of what are called samskaras in Vedic thought – ruts or imprints that we’re prone to fall into over and over. The tendency to think and act in a certain way can be difficult to break, even if we know it’s not serving us.
Often these patterns are founded in stories and beliefs in which we have a one-sided view, and the single-sidedness gives them a stronger charge that tends to make them more enduring. Here are some examples:
I am a victim. I mess everything up. I never have enough money. People are selfish. I’m not disciplined enough to live to my potential. Happiness doesn’t last. Life is scary.
Part of why these stories won’t die is because of our inability to see more than one perspective. Often we put ourselves in a certain role, with the opposing role played (usually in our mind) by some adversary, which could be a parent, partner, enemy, God, the whole world, some imagined “lucky person,” or even another aspect of ourselves.
We can get invested in playing the bad guy, the hero, the spiritual one, the rebel, the starving artist, or the martyr. This may cause us to suppress aspects of ourselves that don’t align with this role, which serves to perpetuate the one-sidedness of our position. The exaggerated dynamic it sets up is like sitting at the outermost point on a seesaw; we’re bound to get carried way up and down by our emotions.
Coming from a Chinese Medicine background, I’m inclined to see this condition as an imbalance of yin and yang. It’s a denial of our wholeness and a limitation on our health and power.
Recognizing that we contain both sides of each coin is important and useful work, and it’s a primary theme in many healing modalities. It’s part of the integration of our shadow aspect (a term coined by Carl Jung to describe the parts of ourselves we deny, suppress, or are unconscious of). It’s an essential part of The Work developed by Byron Katie for challenging our thoughts. This process consists of asking questions to determine whether a given thought is true and how you’re affected by believing it, after which you “turn it around” to see how opposing viewpoints are equally true.
For users of our body-centered releasing workbook, Freedom, we recommend taking a charged issue or scenario and, after working on it with your usual position, see what comes up when you “try on” the opposing position. Releasing the pattern from both sides promotes a more complete resolution.
Similarly, Leslie Temple Thurston teaches that when we identify the polarized aspects of our stories and then figure out what their opposites are, we discover that both sides are within us (and our adversaries). This recognition shifts our position from the outermost edge of the seesaw to the center fulcrum – what Temple Thurston calls the neutral witness state – and the story falls apart.
To take this deeper, we can examine the interaction of two sets of opposing charges, which creates four perspectives. Temple Thurston calls this working with “squares.” The mind is rarely in the throes of just one duality. Beyond the charge of the two sides of a story, there is an additional dimension of polarization which is the basic push-pull of attraction and repulsion, also experienced as like/dislike, desire/fear, or attachment/rejection. By examining a pattern through all four sides of these interacting charges, we can achieve an even more complete neutralization.
I’ve depicted the basic format in this graphic. Take one duality, which I refer to as yin and yang here, and cross it with the duality of desire/fear to produce four states. Here I refer to the states as desire for yin, desire for yang, fear of yin, and fear of yang. This will all make more sense when we plug in an example to replace yin and yang here:
We all contain the four aspects shown in this square. Typically there are two that are easy to relate to, while the others may be trickier to access. In this example we’re looking at the qualities of the self that we consider acceptable and openly express (our light) and those we keep hidden (our shadow). When crossed with the duality of attraction/aversion, we get four states. The first two are attraction to our light (upper right) and aversion to our shadow (lower left). These are easy enough to recognize since that’s exactly the dynamic that sets up the light/shadow split in the first place.
Finding the other two qualities in ourselves may require looking a little deeper. At the upper left is attraction to our shadow. This can happen inadvertently as a result of the pressure buildup caused by suppressing it. Our shadow may seem dangerous and forbidden, and we may unleash it to defuse the inner charge of disapproval and rebellion. We may find ourselves expressing it in ways that are painful to us or others, and our regret about doing so may reinforce the urge to suppress it.
It’s important to point out, however, that the parts of ourselves we keep sequestered in the shadows aren’t necessarily socially unacceptable. They may in fact be virtuous qualities that we’re simply uncomfortable with. Attraction to our shadow may also occur in a healthy way as we endeavor to be integrated and self-realized beings, in which case we want to know all that we are and to consciously choose which aspects to express.
The last quadrant, aversion to our light, is what Marianne Williamson is speaking to in her famous quote: “Our deepest fear is that we are powerful beyond measure. It is our light, not our darkness, that most frightens us.” Why do we fear our own light? Perhaps we’re afraid of everyone noticing us. Maybe we believe that if we shine, we’ll then do something to let everyone down. If we embrace our light, maybe we believe we’d outshine others. Possibly we don’t believe our light is even real.
How can we employ this exercise in a useful way? Start by taking a quality you seem to have an obvious desire for or aversion to. For example: desire to be powerful, desire to be happy, desire to be wealthy, fear of being alone, aversion to being sick, aversion to exercise. This quality and its opposite will form the two ends of the horizontal x-axis. Then the vertical y-axis will have desire, attraction, or wanting at the top and aversion, rejection, fear, or repulsion at the bottom. Fill in the four quadrants so that each of the x-axis qualities gets paired with each of the y-axis dynamics.
Then spend some time feeling into each of the four resulting states. Journal about how each state is within you and/or use our book, Freedom, to do a body-centered releasing process on each one. It doesn’t need to take very long, but ideally should be done until you feel a sense of acceptance and a dissipation of the charge associated with the issue. Afterwards, feel into your relationship with the object of this process. What has changed?
I hope this method of inquiry is beneficial to you. Feel free to share about your experience with it in the comments section.
Be well,
Peter
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This sounds interesting. I am definitely Pitta. I usually do not seek out massage.
Pitta was my highest number, Besides what type of message, what kind of diet is best?
Thanks Clay
A cooling diet is ideal. I suggest an Ayurvedic cook book to get recipes!
Unfortunately the quiz is too small to read. Is it available in another format?
Hi Samantha, if you click on the image, it will take you to a downloadable PDF.
Hi Samantha. Were you able to click on the image of the quiz and download the PDF? Let us know if you need any help with that!
Def a Pitta – the live Facebook class was amazing! Can’t wait to watch again.
Very, very Vata over here! I would love to learn more about vata-friendly cooking!
interesting, I’m equally pitta and vatta.. very few Kapha answers. was fun to do…would love to learn more!
I’m also a Pitta. Not every one of the descriptors match me exactly, but way more than the other two. Thanks for sharing this! Here’s the link to the live cast if anyone wants to go back and watch it – it’s really interesting! 🙂 https://www.facebook.com/TheDragontree/videos/691899801561365/