There are many students of yoga. Many impermanent traditions and forms by which beings cultivate their awareness of God’s Truth. Yet very often the mechanics of the origin of the techniques are misunderstood or barely recognized. While there is often veneration of one’s teacher or one’s lineage, there exists the danger of failing to recognize the necessity of cultivating one’s own relationship to the Creation, walking a fine line between giving away too much of one’s inner navigate to an ‘outside guru’ and, on it’s opposite, presuming that one is more accomplished than they actually are. In either case, it is auspicious to constantly attend the edge of one’s personal horizon, seeking to have direct perception of spiritual Truth and thus embody the vibration of it’s transformative power.
As an avatar of awareness, my defined function by the Divine is to embody direct perception, that is, the very subtle and sublime awareness of the energies that make up the deeper aspects of the Creation. It is the state of being sometimes called ‘rishic” in classical texts, where one is experiencing an uncontrived relationship with the natural World, in which there is in the embodied attainment of the siddhi of consciousness, and thus the ability to transmit those Truths to other aspects of the collective Self. It is, in essence, the origin point of all yogas, for one must have direct perception, one must embody the vibrational quality of such relationship, in order to develop whatever form is appropriate for their current position in space, time, and service to the Divine.
Yoga, and for that matter, all forms of ‘magick’ and ‘manifestation’ are about far, far more than the postures to which we twist and cultivate our body. While these are conducive to the loving attention to the Self that facilitates our opening, their deeper function is to embody the deepening of our awareness, coming to explore the vast territory of potential that lay within the firmament of the undiscovered country of the Self. Ultimately, there are an infinite number of ‘forms’ of potential ‘yoga’ for such are merely the ways in which we find union, in which we return to the state of being that is our true, undivided essence. What is constant, beneath all these transient and culturally relative forms is always awareness, the direct perception of who and what we are and the sense of wholeness that comes from this revelation.
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