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About Karin

Yoga teacher, practicing yoga since 1997, teaching since 2003, writer/translator, global soul, world traveller (and sometimes beyond), passionate about eastern philosophy and western psychology, especially its application in mind-body practices such as yoga and somatic movement therapy, deeply in love with life, knows that our greatest teacher lies within, also sometimes a total mess - it's part of the package!

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    Recent Entries

    Samadhi - Transcending the Mind in Yoga

    Tuesday, May 11. 2010

    Our dualistic concept of reality is by nature limited. It is entirely based on our physical senses and our emotional and mental interpretation of our limited sensory perception. Consequently, reality as we know it, is subjective rather than objective because limited sensory perception is all we have to perceive it.

    Still, our limited nature does not prevent us from declaring objectivity in the material world. We objectively decide what is good and what is bad, what is right and what is wrong, and what is true and what is false. Some of us might even assert that the idea of time passing by has objective reality and that it exists independently of our sensory perceptions and subsequent mental assertions, despite the fact that there is no real evidence of it. We forget that to believe in the reality of time and asserting it as objective truth is to be deluded by the mind’s relentless need to fix every perceived movement or phenomenal change between the beginning and end of something – usually in what appears to be an unpleasant current situation that the mind (the "I") must escape from.

    It may not be that obvious but what we interpret as movement in time is just a movement of thoughts in our mind to make sense of our limited sensory perceptions with regards to the relative movement and change of phenomena. In other words, our mind creates the movement of time in order to make sense of the dizzying pace of observed phenomenal change and then manipulates the seeming nature of it according to the context in which it is perceived (and best interpreted!). Thus, time is merely an instrument, a mental concept for understanding the unfolding of physical reality (phenomenal change taking place in space). Consequently, no movement in time can take place unless the mind (the "I") wants to believe it.

    Likewise the fear of there not being enough time, or the sense of having wasted time, will only come when we are at the mercy of our thoughts pulsing through our mind. Because when we identify with a persistent thought we literally merge with it. We become one with it and no longer see what it actually is – just a thought! Objectivity is lost. Subjectivity takes over. We no longer perceive WHAT IS REAL. We perceive WHAT IS UNREAL - an illusion of reality manipulated by our thoughts. This is the bomb in the foundation of our subjectively created "objective reality", unconsciously triggering the very thing that we desperately want to avoid, e.g. an unpleasant current situation or outcome.

    Paradoxically, when we take away the perspective of who is looking and interpreting (the "I") the meaninglessness and absurdity of the distinction between WHAT IS REAL and WHAT IS UNREAL become obvious. This is what happens to the yogi when he enters the state of Samadhi. For when the mental movie stops, there is no real or unreal, no true or false, no good or bad to define. In the real objective realm (Samadhi), the distinction between what is real and what is unreal, what is true and what is false, and what is good and what is bad, does not exist. As a matter of fact, the distinction between objectivity and subjectivity loses its significance as well. When the personal self (the "I") has died, or at least has become greatly diminished, all dualistic concepts will dissolve. This is called Advaita in Sanskrit, which means "not two." And as the dualistic concept of reality is thrown overboard, strangely enough, time is no longer needed to make sense of reality which underlies all creatures and all phenomena. Time simply disappears:
    Reality contemplated from the highest level of consciousness is experienced as a single, unchanging whole. At the lower level, we experience this same reality as a sequence of events – as changing positions in space and a continuous transition from one moment in time to the next.
    Mark S.G. Dyczkowski, "The Doctrine of Vibration"

    About TIME and its perceived (un)reality

    Thursday, April 1. 2010

    The Persistence of Memory (1931), Museum of Modern Art (MoMA), New York CityThe Persistence of Memory (1931, Museum of Modern Art in New York City) is one of the most famous paintings by Salvador Dali. Most of us know Dali as a great artist. Few people know that he was also a great thinker and philosopher. He had significant interests in science and psychology, studied the works of Freud and Nietzsche, and was known to often deliberately confuse people with his artwork. Dali once said he painted The Persistence of Memory to systematize confusion and thus to help discredit completely the world of reality.

    The Persistence of Memory represents a collection of ideas that are to do with our perception and interpretation of reality, in particular the reality of time. Dali seems to be raising some questions for the viewer:

    To what extend do we influence the world of reality?

    Do we really have such a firm grasp of reality as we think we do?

    Looking at the melting watches from a yoga philosophy perspective, Dali’s image gives us an instantly recognizable hint into the way our mind works, that is to say, by way of attachment to subjective beliefs, originating from limited feeling patterns that do not really hold, when we analyse in greater detail to what extend the mind manipulates them, thereby creating our world of reality and the world of illusion. The fine line between what we think we know and what we don’t know about reality becomes blurred. The differences may be very subtle but with sufficient reflection (meditation) they become apparent.

    What the Master of Surrealism superbly revealed on canvas in all of its simplicity and subtlety, our subjective mind and memory are trying to hide in all of their overwhelming coercive power and perpetual deconstruction. It is our mind’s subjective approach to objectively trying to interpret reality that creates the illusion of the reality of time. Mind and memory literally deconstruct the unity of reality by creating seemingly separate concepts of it. One such concept is the reality of time. Yogis call this conceptualization of reality Avidya or the veil of ignorance, referring to conditioned everyday perception leading to an abstraction from concrete reality through conceptualization of sensory perceptions.

    We do not see what is real because we are too much engaged in conceptualizing what is seen. The mind literally ends up seeing what it wants to see. And memory becomes its storehouse. As a result, awareness of the unity of reality is lost in the obsession of splitting it up into multiple concepts.

    Unity is reality. Multiplicity is illusion – Maya.

    Perhaps the differences between the world of reality and the world of illusion are not so significant as they may seem at first sight?

    The Disintegration of the Persistence of Memory (1954)Additional notes:
    - In his autobiography, Dali wrote that the image of the melting watches in The Persistence of Memory was inspired in part by a melting round of cheese he observed while alone in his Paris apartment nursing a headache.
    - In 1954, in a revision of The Persistence of Memory and titled The Disintegration of the Persistence of Memory, Dali used many of the same elements as in the original painting but changed them in important ways. The melting watches, for instance, are falling apart and the landscape exploded into a grid of blocks. To Dali, this new image was symbolic of the new physics – the quantum world, which exists as discrete particles, rather than continuous waves. This, Dali symbolized by "digitizing" the old image. Things may not be as solid as they look!

    The Big Q - A Pocket Guide to the Afterlife

    Sunday, January 17. 2010

    This might be a weird subject to research but yesterday, whilst surfing on the web for information on how many people, if any, can actually see their own body in their dreams as opposed to otherwise sensing that it is there somewhere in their dream, I stumbled upon a forum where people discussed unexplained mysteries. A guy was asking: "This really is the BIG QUESTION for a lot of people: Is this body all I am? When my body dies, will that be the end of me? Does consciousness survive the death of the body (or brain)? In other words: is there an afterlife?"

    And then the whole discussion went on to a gigantic side trip as to whether near-death experiences (NDEs) or out-of-body experiences (OBEs) were real experiences or not, and whether they could be scientifically proven to exist or not − as if scientifically proving or not proving their existence (or non-existence) would endorse their existence (or non-existence) to anyone who had actually experienced (or not experienced) them.

    Doubt will always be there for those who seek it, no matter what science tries to explain or actually proves.

    I doubt, therefore I think. I think therefore I am. ~René Descartes

    Anyway, to come back to the "unexplained mystery forum", what struck me most was that from the beginning the initial question asked was not addressed at all − and yet it was the most significant pointer towards finding the ultimate answer (and that was the reason why I got stuck on that site, even though I could not find the information on dreams I was looking for – too bad!). Anyway, at no point, neither at the beginning nor at the end of this forum discussion, did it occur to the questioner (or participants for that matter) to address the reasoning behind the very first question: "Is this body all I am?"

    Asking this question, does this not imply that the questioner must, in the first place, already have some kind of incontrovertible knowledge or even proof that he really ONLY is his body? What makes him think or believe that he is ONLY his body? And this point is very important to understand in order to explain where the questioner and many of us too – seeking answers to life's most chilling questions – so fundamentally err.

    In order to answer the question as to whether an afterlife exists or not, the questioner first needs to look at the seemingly "incontrovertible knowledge" he has already acquired about his body being the only "I" there IS, meaning being the only thing he identifies with. For when the question about the afterlife arises in us, we have already been misled into believing that we are ONLY the body. Otherwise, why ask the question about the afterlife?

    The question about the afterlife only arises because of fear that there is nothing left after the body dies and the "I" is gone. Once the "I" in the body has gone what then? And this is where our reasoning and questioning skills with regard to our deeply-held beliefs about life − and especially the "I" - go so badly off the rails. Why? Because the question "Is this body all I am?" can be answered simply and with confidence by enquiring into its source, its origin. Who is the "I" that says that you are only your body? Who is the "I" who so desperately seeks permanency after death? Where is this "I" situated? Is it really situated in your body?

    Enquire… use your senses... use your body... look… hear… feel… smell… taste… take your time and then tell me when (and where!) you have found your "I" – your SELF. In your body? Or elsewhere? Or both? Or everywhere? Or not at all? Why am I suggesting this? For when you have found your "I" you will know the truth about yourself (no, let me rephrase that: you will know the truth about your SELF!) and you will also know without doubt (!) if there’s an afterlife or not.

    p.s.: I did not find the information on dreams yesterday, so if anyone out there finds a link to a good site on that subject, thanks for letting me know.

    Did you dream about your SELF last night? And if yes, did you really see that SELF in your body?

    Undoing Unreality

    Friday, January 15. 2010

    Definition of unreality on the web: the state of being insubstantial or imaginary; not existing objectively or in fact.

    Mark Twain once said, "It's not what you don't know that hurts you. It's what you do know that ain't so." Lack of knowledge, ignorance, or even plain stupidity might not hurt us and are not a big deal. The question however that arises out of the concept of "what we know ain’t so" is: How can we know what is real and what is unreal? How can we know that "that what hurts us" is unreal? If life as we perceive it is an illusion (and many ancient scriptures tell us so) is there really very little we can do about our seemingly inevitable slide toward unreality ... and suffering? Can we undo unreality and transform our suffering?

    I do not pretend to have the best answer or the only answer to stop human suffering – after all, all roads lead to Rome! – but I suggest that we start by enquiring first into the root cause of suffering. For me, the root cause of human suffering is the fact that so many of us learned WHAT to think instead of HOW to think.

    We all have a certain set of beliefs or rules formed in our minds through our upbringing, education and past experiences that influence our whole being and shape our attitudes. Everything in our life today is the outcome of our thoughts, at conscious or subconscious levels. We are what we THINK we are. And we THINK, when we sense something, it is real.

    It never occurs to us that, when we sense something, it can never perfectly be the thing we are THINKING of. We believe our thoughts about our senses are real, and the things we sense must therefore also be real. We are not used to working with our thoughts - we have become our thoughts!

    And I see this as the primary cause of human suffering.

    How can we undo "becoming our thoughts", learn HOW to think, and thus transform suffering?

    To learn HOW to think necessitates the formation inside of us of something that has the capacity to think – as opposed to using intelligence I mean, or simply reacting to events, or to just be told what to think and enjoying the ride. We need a mechanism – let’s call it "the unlearning process" for the sake of simplicity – to help us to unlearn all that which unnecessarily hurts us and replace it with new knowledge that will benefit us with its presence.

    To learn HOW to think starts with enquiry. Enquiry is a process of unlearning. When we start our honest, open, focused, and generous enquiry into what is actually happening around us, it will inevitably bring us to an understanding of what is real and what is unreal. This is Yoga – sensitive, honest, open, focused, and generous enquiry into what is actually happening, in the mind and in the body. If we examine everything within us and around us sensitively, honestly, and openly, we will come to the conclusion that everything that exists is contained within two groups: conventional reality and ultimate reality.

    Everything that is actually happening, every phenomena and every object that we see and observe around us, is judged by us as a changeable phenomena or object. It can go from good to bad, and then back again from bad to good, depending on various causes and conditions we are exposed to. Some are better or worse, tall or short, beautiful or ugly. They are so only by comparison, not by way of their own nature. Therefore, their apparent value is relative. And there is a discrepancy between the way things appear to us and how they actually are. These phenomena – in terms of how they appear to us and how they are affected by conditions – are our "conventional reality". What one person thinks is beautiful, can be ugly for another. What one person thinks is painful, can be enjoyable for another. What one person thinks is a hat, another thinks is a boa constrictor digesting an elephant. Remember The Little Prince? Antoine Saint-Exupéry illustrated the existence of conventional reality perfectly in his Drawing Number One: a boa constrictor digesting an elephant which grown-ups mistakenly took for the picture of a hat! ... But then again grown-ups always need to have things explained ... (If you haven't read The Little Prince, I think it's a MUST for all spiritual seakers!)

    But let’s enquire further...

    What if the same phenomena also have an inner mode of being? A mode of being that allows for the changes brought about by our changing conditions? If you are not satisfied with mere appearances and start to enquire sensitively, honestly, and openly into whether objects and phenomena inherently exist as they seem to do, you will ultimate come to discover an absence of their inherent existence.

    It is not that phenomena do not exist. They certainly do exist. We know from direct experience that people and things cause pleasure and pain. The question here is not "do they exist?" The question is "how do they come into existence?" The answer is that they come into existence depending on various causes and conditions, including a consciousness in each of us that conceptualizes them. They do however not exist in their own right. This emptiness of inherent existence goes beyond appearances. This is what the scriptures call "the ultimate reality."

    This kind of reasoning is supported by science. Physicists today keep discovering smaller and smaller components of matter, yet they still cannot explain the true nature of the most basic components and their ultimate reality. The more they look into how components of matter exist, the more they find that they do not exist that way. This is similar to honest and open self-enquiry. The more we look into HOW we think phenomena exist, the more we find that phenomena do not exist that way.

    Therefore, it is not that we come to understand that the object does not exist, rather we find that its inherent existence is unfounded. Analysis does not contradict the mere existence of the object. Phenomena do exist but not in the way we think they do.

    Let us return to our main question: can we undo unreality and transform our suffering?

    Undoing unreality means sensitive, honest, open, focused, and generous enquiry into the existence of all phenomena and that which is actually happening. It leads to the inevitable letting go of our mistaken belief that all phenomena inherently exist as they appear to our senses. Most of us still believe in the inherent existence of our sense of "I". With honest and sensitive enquiry however we come to realize that, in conventional reality, our sense of "I" is only designated in dependence upon the continuum of mind and body. It is not permanent. It changes. And it is not as independent as we would like it to be. When we understand this difference, we also understand the difference between what and HOW to think. We will know the value of the existence of our sense of "I" that changes from moment to moment. It is only when we inflate our sense of "I", forget our sense of unity and co-dependence, and overstress other phenomena to mean something inherently existent (that is, different from what they really are!) that we get drawn into problems, and thus suffering.

    Think about it. Enquire.
    How is the mind controlled? Show me the mind and then you will know what to do. ~Sri Ramana Maharshi

    From Neurons to Nirvana

    Sunday, September 20. 2009

    On Dec. 10, 1996, Jill Bolte Taylor, a renowned neurobiologist whose life is dedicated to the study of the human brain, woke up to a pounding pain behind her left eye and what she described as “the kind of caustic pain you get when you bite into ice-cream.“ Gradually, over a few hours, she watched as, one by one, her brain functions, speech, movement and comprehension began to leave her. She had suffered a stroke...

    Watch Jill Bolte Taylor's Stroke of Insight on TED Talks.

    Why am I posting Jill's video link here?

    Each year, millions of people world-wide suffer a stroke. What was unique about Jill was that her stroke left her with a profound experience that not only changed her life and her work but probably that of millions of other people too as they watched her TED talk - a fascinating yet frightening description of a stroke in progress and her subsequent experience of absolute bliss. As she described it, “I found Nirvana. I remember thinking that there is no way that I can squeeze the enormousness of myself back inside this tiny little body.”

    Whilst many scientists would probably describe Jill's experience as a complex chemical and biological process, experienced yoga practitioners would readily recognize her "stroke of insight" as the dissolution of the "ego", "self" or "I". As the ego dissolves, the realization of emptiness comes into being, followed by an expansive state of universal oneness with all (yoga = union). In short: the yogi leaves the body and returns!

    And indeed, it sounds like Jill was - for a short period of time - free from the limitations of her body, merging effortlessly into all that IS. Her vivid description of her sensations and thoughts throughout this extraordinary experience come very close to the state of divine bliss that yogis feel when, after long and hard work on oneself, one enters this space called the "gap of non-being" or complete emptiness and nothingness. It's an experience that, by its very nature, defies description since there's only non-being. That's why Jill's video is well worth watching: it attempts to describe that which the conditioned mind can not measure, let alone understand.

    At the end of her talk, Jill speaks about the profound truth that lies at the very heart of yoga: “I realized that if I have found Nirvana, then anyone who is alive can find Nirvana … I pictured a world filled with beautiful, peaceful, loving, compassionate people who know that they could come to this space at any time, and that they could purposely choose to step to the right of their left hemispheres and find this peace.”

    And this is exactly what experienced yogis find in this state of non-being: tremendous peace and serenity, loving kindness and compassion for each and every creature and living thing, and a clarity of mind that frees us from our limited conditioning. In short: An experience of unconditional love that is a tremendous gift and that changes one's outlook on life - and death - forever.
    (Page 1 of 2, totaling 8 entries) next page » 1 2

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