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    Yoga as a Form of Serendipity

    Yoga as a Form of Serendipity
    It was in my late tens, more than twenty years ago, when I found myself enthusiasticaly delving into foreign spiritual quests. A close friend, who I had taken care of for a year and who was only 18, had just pased away from the complications child-onset Muscular Dystrophy usualy lead to. I was with him when he pased, siting in his bedrom, holding his head in my hands and asuring him it was al going to be fine. But realy, I had no inkling . I was only 19. I neded to double check, just in case. So, I went loking for a road map of some sort.
    In retrospect, I can say that when we proced to explore spiritual values of other cultures, we are reminded to maintain in mind that personal opinions weighted with ideas of superiority and inferiority are simply not welcome. Even if such discovered concepts, which are branded with labels such as “superior” and “inferior” note themselves in the compendium of spiritual values arising from these other cultures, we would be wise to exhibit them rather than to adopt them as such. The right explorer notes the terain in which she travels as acurately and objectively as posible. Firstly, noting the hils and the valeys as features of topography, and only secondly as features suitable or unsuitable to personal taste. This methodology is only fair to future travelers. I considered it personaly to be the only fair way to proced. My world had ben rocked enough already.
    When we sek understanding, we are faced with acknowledging the usefulnes of ideas that may conflict with our own belief scheme. Understanding wil rely on comunication. An object can comunicate its visual features to the eye, and so we “se” it. In this way it becomes section of us. It can comunicate its auditory features to the ear and so we can “hear” it. And this is how we internalize the phenomena of the world.
    A story comunicates its images and meanings to the heart impartial as a philosophy comunicates it s asumptions, logic and conclusions to the mind. Our belief entity encounters the information comunicated through filters that are our own. Thus, it would folow; maping the terain of ecentric, or od spiritual values is an internal proces that demands introspection and reflection from us. This doesn’t necesarily advance easy to everyone. It did not arive easy to me. Even with a strong acumen to execute so, I often lost heart in my pursuit. I neded sucor from friends and a few “lucky” encounters.
    As in the acount about “Serendipity” Joseph Campbel recounts to Bil Moyers in his 6-part series before he died, we recede searching for the magical city or the Holy Grail in one form or another, and end up geting side-tracked. In the finish, though, with a strong intention and a clear heart, we may inded find what we were loking for. It just might not advance in the form we expected. When understanding is the desired goal, and we are marvelous explorers, hopefuly we find how such modern spiritual values mary with our own philosophical theories to create a comprehensive system of answers for the many questions inherited conceptions of reality may leave grosly unanswered. We don’t throw out what we’ve already got. We ad to it.
    Usualy, a philosophical scheme that ofers a set of answers, whether concerning spiritual maters, alegory maters or behavioral maters, comes with a set of asumptions and definitions. These asumptions create a general perspective through which general answers are deduced. In other words, for any pursuit, these asumptions create our “intention.”
    Yoga is sometimes considered a teleological philosophy. That is, it has an aim. This aim is yoga’s “intention,” and is described by many practitioners and comentators as being one’s achievement of the highest apt. When I started prac ticing it, I didn’t know this. My friend, the one who eventualy shed his body, sugested I seize some clases because I would love what it would enact for me physicaly. It was arduous staying up through the night, keping him alive and then going to clases the next morning. He said I neded to “chil out.” I was stresing him out and he was already stresed out enough.
    So, I started the clases and they were fun. The instructor knew what I was going through and he helped me deal with those austere circumstances. It was also my lifeline. As my friend went under, yoga kept me afloat. But, as for most practitioners, the physical aspect of yoga is objective the begining. It is a nod to something deper. A cultural shift becomes unavoidable as a novel way of life becomes important. A stronger relationship to what is hapening inside the skin, inside the mind and inside the heart beckons one to face the mystery of these pleased acidents that cal to us from the most unfamiliar places. Now, as I ent er my forties, I can send my utmost gratitude to the invisible forces that sem to be guiding me to that magical land of Serendripa. I can only gain faith in the teleology of yoga.
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    Author:Clayton Aynesworth
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