Gil is a strange guy. He likes to comment on EVERYONE’s canele posts and usually slams anyone who thinks that they may have some good advice to share with their readers – right or wrong. The funny thing is, he’s only been making canele for a couple of years (less professionally) and he got his start just like everyone else – through trial and error. I also find it interesting that he loves to criticize everyone else but has never done an instructional post of his own. And judging by some of the canele photos on his blog, there’s a good reason for that. I live in Philly and must admit that I have never tasted his canele but with that attitude, who would want to?
ETERNAL SUNSHINE OF THE SPOTLESS MIND (Michel Gondry, US, 2004) THEMES: MEMORY; MEMORY LOSS; DREAMS; LOVE RELATIONSHIPS. Murray Bowen, a pioneer of couples therapy, defied convention by purposely stopping couples from talking to each other during sessions. To accomplish this he would engage one partner in long dialogues while the other was reduced to silent observation. Why? Bowen thought that this would provide an opportunity for the observer to witness their partner in a better light. Engaged in conversation with a relative stranger, he or she would assume a fresher face, in fact a manner reminiscent of the person to whom the observing partner was so attracted in the first place. Accretions of negative experience in relationships have a way of obliterating happier memories of what used to be. Or so it seems.
This citta-vrtti (mind spin/bias), characterized by specific recurring thought patterns and activities, is both the result of our past programs and patterns of conditioning, which limit our experience of the Primordial Now awareness, and also the source of future citta-vrtti (until that cycle of citta-vrtti is broken). Therefore, it is the vrtti (with its concomitant samskaras, kleshas, vasana, and karma), which is the operating principles of avidya (unawareness or limited awareness), which in turn are the causal constituents of the spiritual disconnect/discontinuity. These afflictive operating mechanisms (vrtta) must be identified and released. Authentic yoga practice in turn cancels out, annuls, and releases (nirodha) these vrtti, not by ignoring them, but by recognizing them as-they-are. Once they are recognized, they can be released into the clear light of awareness. When they are so released (vairagya), then the self luminous love of samadhi can shine through without obstruction. When we have this realization we are thus enabled to reconnect -- reuniting eternal spirit with our embodiment -- as a manifestation of living love in the present, thence it is said that we abide in our own true self nature (swarupa). Thus yoga is defined as the process which removes the vrtti while the corpus of yoga are the processes and applications of the techniques (sadhana) which attenuate and releases (nirodha) the acquired component stains upon pure consciousness (cit), thus allowing a balance, harmony, and synchronicity to occur between our consciousness and our actual state of being or rather the unitive state of pure consciousness, pure beingness, and pure bliss co-arise (sat-cit-ananda). Then yoga is clearly known as the process that brings us back into our natural true state (swarupa).