Allowing Has Nothing To Do With Permission And Everything To Do With Respect

As children, we grow up waiting for permission from others in authority to do things like leave the table, spend the night as a friend’s home, or go on a filed trip. This is a system that has a power dynamic, born from a place of insuring safety and instilling respect.

As adults, we can allow others to be who they are without giving them permission. Permission, among adults, implies a sense of superiority. Allowing implies a sense of getting out of the way of someone else’s progress or lesson.

So much trouble comes from the insidious compulsion to correct or control our beloved, our family members, and our coworkers. We are a culture that breeds control freaks. Control is based in fear. The fear can be: of the unknown, of getting messy, of looking bad or being alone.

When we ALLOW, we offer ourselves to the highest good of all involved. We no longer presume that we know what is right or wrong for others. We allow for goodness and light to come toward us and others.

The act of receiving is tied to this. It demands that we relinquish our death-grip on controlling outcomes. When we can breathe and relax, we often what happens is far beyond our tiny human imagination.

“One of the best actions we can take, with courage, is to relax.”

Yogi Bhajan

Your Assignment: As you go through your day today, look to see where you may be correcting others. Can you let someone mispronounce a word? Are you able to allow someone to do their work in a way that is different from how you would do it? Can you give someone the dignity of being “wrong” without pointing it out?

Comments

One Response to “Allowing Has Nothing To Do With Permission And Everything To Do With Respect”
  1. Gursant says:

    I am an American Sikh who studied with Yogi Bhajan for 30 years. I want to introduce you to a free e-book “Sikhism and Tantric Yoga”; a rare and out of print book by a Sikh scholar and historian which takes a critical look at Yogi Bhajan’s kundalini and tatric yoga systems. I discovered this book during my two years in India.“Sikhism and Tantric Yoga” has been a real eye-opener for me and makes complete sense when I think about the last thirty years of my life with Yogi Bhajan. Written by the esteemed Dr. Trilochan Singh, author of over twenty books on Sikh history and philosophy and lecturer at sixteen Universities, “Sikhism and Tantric Yoga”, describes the Sikh mystical path and is critical of Yogi Bhajan’s Tantra and Kundalini Yoga.

    I have included here a sample of one chapter and the entire book can be downloaded for free at: Gurmukhyoga.com

    What I learned in India about the Sikh Mystic Path

    By Guru’s grace, while being detained by authorities in India, I lived for almost one year at the Golden Temple. After visiting Guru Sahib at the Harmandir Sahib everyday, singing the divine Gurbani Kirtan and contemplating God’s Name, the Guru showed me, how all the Yogic asanas I performed over the last 30 years were a complete waste of time and cannot match to 1 percent of the devotional contemplation on the Name of God.

    “In contrast to Patanjali’s Yoga, and other schools of Hindu Yoga (Hatha, Tantric, Laya, Kundalini, etc.), the Sikh Gurus call Sikh mystic path, Brahm Yoga (the Yoga which does not use any yogic technique but concentrates on God and achieves Him through devotion and contemplation). It is also called Gurmukh Yoga (Yoga of the Enlightened), Sahajya Yoga (Natural Yoga based on spontaneous devotion and contemplation). The word Yoga is used just to mean union with God.” Dr. Trilochan Singh.

    II

    Eight Steps of Sikh Mystical Path

    …….Thus Guru Nanak clearly rejects the eight steps of spiritual progress as enunciated by Patanjali and replaces them with ethical and spiritual discipline of his own. The Sikh scriptures also clearly reject asanas (physical postures), pranayama (breath control), nauU-dhautz (cleaning the intestine with a piece of cloth inserted in the mouth and taken out through the anus). Those followers of Yogi Bhajan who frequently quote him as saying that the Scriptures of the Sikhs sanction all these Yoga practices, voice only his glaring ignorance of Sikh scriptures. I have not known any saint or seer in contemporary or past Sikh history who ever practiced these Yoga asanas. But all saints and all scholars have firmly called these and more so Tantric practices as directly opposed to Sikh doctrines. The following quotations, from Adi Granth make it clear that there is no place for Yoga practices in Sikhism:
    If a man learns all yogic asanas of perfect adepts, If he controls and subdues his senses through such feats;
    Even then impurity and dirt of his mind cannot be removed.
    The filth of egoism will not depart from the heart. The human mind cannot be cleaned and made pure, By any yogic discipline and restraint. It can be made pure and controlled only by seeking, Through love the sanctuary of the true Enlightener.
    Adi Granth, Guru Amar Das, Vadhans p 558
    For me the only asana (posture) worthwhile is to fix steadfastly the mind on the Vision of God and let the heart and soul be absorbed in such a spiritual condition of transcendent revelation as to continuously reflect on His Presence and listen to the enchanting melody of Unstruck Music (Anhad Shabad)

    (a) Savikalp Samadhi (ecstasy within the realm of consciousness): to be absorbed in the meaning and philosophical and mystical contents of the Divine Word is Savikalp a samadhi. (b) Nirvikalpa Samadhi (ecstasy of the Transcendent vision of God): to be absorbed in the Spirit and Essence of the Divine Word is Nirvikalpa samadhi.

    If one does the nauli dhauti karma (of cleaning the intestine with a piece of cloth), and becomes adept in eighty-four asanas, and yogic exercises, he cannot attain any peace of mind by these yogic techniques. Let him do such Japa or Tapa through such techniques for years and years and wander about in search of perfection, he will not attain genuine inner peace even for a moment.
    A. G. Guru Arjan, Majh, p 98

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