How often do we explore the differences between “happiness” and “bliss”? In our culture, we often focus on happiness and our moods, energies and actions are often focused on staying “happy”.
For Tantrik Yogis, we explore the difference between these two states of being because they, among other things, rest at the base of our practice. For us, happiness is fleeting— circumstantial. Just like the whole gamut of human emotions— fear, anxiety, anger, rage, sadness, etc.— happiness is not a permanent state. Bliss, or joy, is a state of being that is not impacted by circumstances or reality. No matter what nefarious or absolutely asinine shitshow life hands us, we are still filled with bliss at the end of the day.
Let’s unpack this whole premise, because it’s not often talked about in everyday life. But for Conscious Leaders, this seemingly subtle distinction is anything but— it is a fundamental truth that allows us to lead others from a place of power and necessity for the chaotic times we face.
As I explored in a recent essay about suffering and Tantra, the particular lineage of yoga that I practice is Nondual Saiva Tantra (NST). In this practice, we study many things and deploy a multitude of practices to process the world we travel through. We understand divinity as something internal which holds no duality— our interpretation of the Divine is not that of an external male Deity using fear and sin to control human behavior through the levers of the patriarchy. We believe the divine exists in every sentient being and our practice is to explore our own internal connection to the divine and try— TRY— to embody such divinity and treat everyone as an expression of the divine. I kinda suck at that last part, but I work with it on the daily. Hence the practice of a Tantrika is perpetual and can be done in any moment and any situation.
Tantrik Yogis also work closely with narratives and stories that the mind creates which keep us trapped in mental constructs called vikalpas. Often times, it is our vikalpas that stand in the way of both our happiness and our ability to achieve bliss. I also really, REALLY, suck at that part. My entire life’s work is grounded in storytelling and my journalistic ass can spin narratives and mental constructs with the best of them. That’s how I made a living for decades. My karma in this life lies at the intersection of my vikalpas and nonduality. Which is why my practice as a yogi is so vital to my path on this planet, unraveling the mental constructs so I can lean into my path as a Conscious Leader.
“In the context of NST, the practice of meditation is primarily destructive in nature— that is, it allows you to strip away all your false limited notions about what you are, revealing your true nature, the core of being that is all you have ever been. If the false mental constructs about ourselves are destabilized then dissolved, the Heart will stand revealed in its fullness.
For some, this process [of deconstruction through meditation] can be searingly painful; it involves surrendering the self-images in which alot of energy has been invested; but it will invariably result in a much greater intimacy of reality and therefore a far vaster joy in being. The central tool in this process of dissolution, which is simultaneously the process of Self-Revelation, is the practice of discernment (tarka), for it is what allows us to distinguish between reality and the mental constructs (vikalpas) that we project onto reality.
…for when we see things as they really are, we are naturally suffused with joy and a sense of our freedom to choose how to experience them. ~ Christopher Wallis, p 104.
The Power of Bliss
While I could ramble on about the distinctions between happiness and bliss, I’m just going to continue sharing the brilliant words of Tantra scholar, Christopher Wallis, author of Tantra Illuminated (quoted above), an absolutely brilliant book from my Naropa studies.
Now we must be careful to distinguish Bliss (ananda) from ordinary happiness or pleasurable feeling (sukha). Ordinary happiness arises only when our needs are met, only when the circumstances are just so; otherwise we experience its opposite, dissatisfaction, discontent or misery (duhkha). By contrast, ananda designates a way of experiencing and loving reality that is completely independent of circumstance. Therefore it is difficult to translate into English— but we get close if we describe it as a state of absolute contentment, acceptance, and quiet yet sublime joy: the peace that passeth all understanding. This state, which is far more fulfilling than ordinary happiness, can exist in any circumstance.
For example, you could be feeling intense grief or pain and still experience ananda in the from of a fierce joy at being alive at all to experience pain. We begin to tap into our Power of Bliss when we simply become fully aware of what we are feeling in this moment and accept it totally, resisting no part of it. The more we practice this loving self-awareness, the more complete the experience of ananda that arises through it.
That last paragraph is so important. I am currently navigating an intense situation of a sudden life change at the hands of forces beyond my control and within a dark triad. This situation contains an the entire gamut of afflictive emotions and I am cycling through grief, rage and relief on a regular basis. And I am forcing myself to just sit with all of it. No past habits of distractions, avoidance or denial. Just sitting with the steaming hot pile of shit I am in the middle of and letting myself process it all in real time.
And when friends and family ask me how I’m doing (they do this often and I am grateful for it— you really see the nature of your community and your humans at times like this) the answer has layers. At any particular moment when that question is asked, I’m probably processing some portion of rage, grief and relief; but at my core I’m still tapping into the power of my ananada— my bliss. So my answer has layers and when I’m talking about my feelings of the situation, there’s always a smile on my face.
Because at the end of the day, no toxic masculinity cos playing as web3 power players will ever touch my bliss. In fact, I was done a favor. This situation allowed me to process and dispel the mental constructs that kept my voice quiet all these years. In entering the meat grinder of late stage capitalism’s most sacred organizational frameworks, I found my voice again. I am one who speaks her mind freely and regardless of power. It’s what made me a good journalist and a solid business woman.
The beauty of maintaining my integrity while being vocal is that in remaining true to myself, I removed the fearful mental constructs of speaking out against “power”. I processed some brutally intense emotions and situations through the lens of my Tantra studies. I had several dark nights of the soul during that time and I wondered if I would lose my ananda at some point. As I heal from this situation and process the whole range of emotions, my ananda is present and strong.
If anything, this entire hero's journey spit me out directly into a beautiful lotus of ananda. That doesn’t mean I don’t weep at what was lost or feel a deep ache of emptiness when my days are devoid of working with my brilliant team. Or that I don’t have slivers of anxiety that surface when I realize I don’t have an answer to the inevitable question of “what’s next?”
Embodying the Power of Bliss is simply the grounding foundation I return to once my work with the emotional layer of my humanity is done for that moment or that day. And having a yogic practice that allows me to simply BE with everything that arises and know that eventually, my bliss will hold the space for me to process it all is how I know my path is true and I just have to keep moving forward.
Post Essay Prompted AI Research
The following research was pulled AFTER the essay was written and from it directly. I included the prompts and the author or concept references so you can do your own research if anything resonates. Just click the arrow for all the research goodness.
▼Prompt: Please take the following passage and explain it by pulling research, including citations, from Ram Dass and Tantra Illuminated by Christopher Wallis: For Tantrik Yogis, we explore the difference between these two states of being because they, among other things, rest at the base of our practice. ...
The passage you're asking about delves into the distinction between happiness and bliss from the perspective of Tantrik Yoga, a path deeply rooted in the teachings of Classical Tantra as expounded by Christopher Wallis (also known as Hareesh) and elements of spiritual understanding shared by Ram Dass.
Classical Tantra, as presented by Christopher Wallis, is a spiritual tradition originating from the Indian subcontinent, emphasizing psychophysical and awareness cultivation practices aimed at achieving embodied liberation. This tradition holds that true liberation and understanding of reality come from stepping outside our conceptual frameworks, seeing beyond our stories, thoughts, labels, and conditioning. It is a path designed for people leading active, engaged lives, affirming the sanctity of all aspects of human experience and recognizing divinity in all of reality, including the self. This approach to spirituality is particularly relevant for individuals seeking to integrate spiritual insights into their daily lives, offering practices that can lead to profound personal transformation and a deeper understanding of the interconnectedness of all existence.
Wallis's work emphasizes the importance of shedding misconceptions and mental constructs that hinder our recognition of this truth, suggesting that practices rooted in Classical Tantra can facilitate a direct experience of universal awareness. The distinction between happiness and bliss can be seen within this framework: happiness is often contingent upon external circumstances and fleeting, whereas bliss (ananda in Sanskrit) is a state of unconditioned joy that arises from a deep connection with one's inner self and the universe. It is this state of bliss that Tantrik practices aim to cultivate, offering a stable foundation of joy that remains unaffected by the vicissitudes of life.
Similarly, Ram Dass's teachings often explore themes of happiness, suffering, and the nature of true contentment, emphasizing the importance of inner spiritual work over external circumstances in achieving a state of lasting peace and fulfillment. Although his work spans a wide array of spiritual traditions, the underlying message resonates with Wallis's teachings on the transformative potential of recognizing our interconnectedness with all of reality and finding liberation in this understanding.
Both Wallis and Ram Dass suggest that a deep engagement with spiritual practice can lead to a profound shift in perception, from a state of dependency on external circumstances for happiness to a realization of bliss as our inherent nature. This shift is central to the path of Tantrik Yoga and is reflected in the broader spiritual journey that many seekers find themselves on, marking a transition from transient emotional states to a more sustained experience of joy and contentment that arises from within.
To explore these concepts further, consider diving into Christopher Wallis's "Tantra Illuminated" and Ram Dass's various works, which both offer rich insights into the nature of reality, the path of spiritual awakening, and the pursuit of a joyous life, grounded in a deep understanding of classical spiritual teachings.
▼Prompt: Can you please explain this passage a bit deeper and add research or texts from Sri Ramana Maharshi and Ram Dass: We understand divinity as something internal which holds no duality— our interpretation of the Divine is not that of an external male Deity using fear and sin to control...
The passage you've shared resonates deeply with the teachings of Sri Ramana Maharshi and Ram Dass, emphasizing the non-dualistic understanding of divinity as inherent and present within every individual, transcending external forms and institutionalized religious structures.
Sri Ramana Maharshi, a revered sage of the 20th century, advocated for the direct path of self-inquiry to realize the Self, the ultimate reality beyond names and forms. He taught that our real nature is happiness and that true happiness lies within, not influenced by external circumstances or fleeting emotions. Through the practice of self-inquiry, asking oneself "Who am I?", individuals can peel away layers of ego and identity, revealing the unchanging bliss of the Self. This practice leads to the realization that the Self is the only reality, the substratum on which the waking, dream, and deep sleep states appear. Thus, understanding and experiencing the divinity within oneself transcends the need for external validations or fear-based control mechanisms.
Ram Dass, on the other hand, brought Eastern spirituality to Western audiences, echoing similar sentiments about the internal nature of the divine. His teachings often focused on the realization that we are not separate from the divine; rather, we are manifestations of the divine essence itself. He advocated for seeing everyone as expressions of the divine, encouraging practices that cultivate this understanding and compassion. Through devotion, service (Seva), and the practice of mindfulness and heart-centered living, Ram Dass's teachings help individuals to embody the divine in everyday life, treating others with the love and respect that comes from recognizing their inherent divinity.
Both teachers, from their respective traditions, point towards an understanding of divinity that is inclusive, internal, and directly experiential. This approach challenges conventional religious structures that may use fear, sin, and external authority to dictate moral and spiritual conduct, suggesting instead that true spiritual freedom comes from recognizing and embodying the divine essence that resides within every sentient being. Through self-inquiry, meditation, and heart-centered practices, individuals are encouraged to discover and express this inner divinity, fostering a world where each person recognizes the sacred in themselves and others.
In essence, both Sri Ramana Maharshi and Ram Dass teach that the realization of the Self or the divine within transcends dualistic conceptions of god and spirituality, leading to a direct experience of oneness with all existence. This profound understanding fosters compassion, love, and a sense of universal connectivity, transforming how we interact with ourselves and the world around us.
▼Prompt: Can you please explain this passage with more depth including research from yogi and author Michael Stone and include references to Patanjali's 8 limbs of yoga as well: Tantrik Yogis also work closely with narratives and stories that the mind creates which keep us trapped in mental constructs called vikalpas....
Michael Stone's teachings on yoga and Buddhism offer a profound perspective on dealing with the narratives and mental constructs, or vikalpas, that can prevent us from experiencing happiness and achieving bliss. Stone emphasized the importance of mindfulness and presence in everyday life, arguing that genuine practice is about full engagement with the present experience, rather than withdrawal from it. His work suggests that by clarifying our perception and cultivating openness and compassion, we can confront the habitual patterns that lead to suffering. This approach aligns closely with the essence of yoga as a path out of suffering, where the psychological and physical patterns that confine our minds and bodies become apparent through practice.
Stone’s perspective is complemented by the ancient wisdom of Patanjali's Yoga Sutras, which outline the Eight Limbs of Yoga as a systematic approach to achieving the state of yoga, or union. These limbs include ethical precepts (Yamas and Niyamas), physical postures (Asana), breath control (Pranayama), sensory withdrawal (Pratyahara), concentration (Dharana), meditation (Dhyana), and ultimately, absorption into the universal (Samadhi). By working through these limbs, practitioners can move beyond the surface level of their experiences and narratives to touch the deeper reality of existence, free from the vikalpas that cloud perception.
Stone's work, particularly in "The Inner Tradition of Yoga" and "Awake in the World", presents yoga not just as physical exercise but as a deep spiritual practice embedded in daily life. He emphasizes yoga's ethical foundations, including nonviolence, patience, honesty, and respect, and how these principles can guide us in navigating the complexities of modern living. By integrating teachings from Buddhism, psychotherapy, and other disciplines, Stone provides a clear explanation of yogic philosophy, encouraging practitioners to deepen their understanding and application of yoga theory both on the mat and in their interactions with others.
Through Stone's lens, the practice of yoga becomes a transformative journey that helps us to be more present with our life as it unfolds, allowing us to work skillfully with the conditions of our existence. This approach resonates with the aim of the Eight Limbs of Yoga, guiding us towards a state of inner peace and freedom, where we can live engaged, meaningful lives while being intimately connected with the moment-to-moment reality.
▼Prompt: Please define the following sanskrit words through the context of yoga: Vikalpa, Ananda, Dhuka, Tarka, and non-dual Saiva Tantra.
Vikalpa refers to imagination or fantasy, mental constructs that are not based on reality, which can be distractions in meditation.
Ananda is bliss or joy, a state of supreme happiness and inner contentment.
Duhkha (Dhuka) signifies suffering, pain, or discomfort, often discussed in yoga as something that practice can help transcend.
Tarka means logical argument or reasoning, used in philosophical discussions to discern truth.
Non-dual Saiva Tantra is a spiritual tradition emphasizing the unity of the individual soul with the absolute or divine, rejecting any separation between the spiritual and material worlds.
▼Prompt: Please explain the dark triad.
The Dark Triad is a psychological term that refers to a trio of personality traits: narcissism, Machiavellianism, and psychopathy. These traits are often considered socially malevolent; that is, they can be harmful or destructive in social contexts. Here's a brief overview of each trait:
1. Narcissism is characterized by grandiosity, pride, egotism, and a lack of empathy. Individuals high in this trait often have an inflated sense of their own importance, a deep need for excessive attention and admiration, and a lack of consideration for others' feelings.
2. Machiavellianism is named after the philosophy espoused by Niccolò Machiavelli in his works, such as "The Prince," and it reflects a person's tendency to be manipulative, deceitful, and exploitative in order to achieve their own goals. People with high levels of this trait are often very strategic and can be cold and calculating in their interactions with others.
3. Psychopathy involves a persistent antisocial behavior, impaired empathy and remorse, and bold, disinhibited, and egotistical traits. Psychopaths are often unable to form emotional attachments or feel genuine empathy with others, and they may engage in behaviors that are impulsive and risky.
It's important to note that these traits are part of a continuum, meaning that individuals can exhibit these traits to varying degrees. The Dark Triad is often studied in the context of workplace behavior, romantic relationships, and social behavior because of its impact on interpersonal dynamics and social harmony. Researchers are particularly interested in understanding how these traits influence behavior and decision-making, as well as the potential evolutionary reasons for their existence.
▼Prompt: Please give advice on how Conscious Leaders deploying core yogic philosophies can help society navigate the metacrisis, dark triad power structures and late stage capitalism.
Conscious leaders can utilize core yogic philosophies to foster resilience, compassion, and collective well-being amidst societal challenges. By embodying principles of unity (Tantra) and inner joy (Ananda), leaders can inspire holistic solutions that transcend individualistic and exploitative tendencies inherent in late-stage capitalism and dark triad power structures. Integrating mindfulness and ethical living into decision-making processes encourages sustainable practices, empathy towards all beings, and a deeper connection with the environment, paving the way for a more equitable and harmonious society.
▼Prompt: What are 5 steps to begin this process?
To begin deploying yogic philosophies as a conscious leader:
1. Cultivate Self-Awareness: Practice regular meditation and mindfulness to enhance self-awareness and emotional intelligence.
2. Embrace Unity: Incorporate the principle of interconnectedness from Tantra, recognizing the impact of decisions on all stakeholders.
3. Foster Ananda: Prioritize inner contentment and joy as foundational for leadership, influencing organizational culture with positivity.
4. Lead with Compassion: Make empathy and compassion central to leadership style, fostering a supportive and inclusive environment.
5. Implement Ethical Practices: Integrate yogic ethical principles (Yamas and Niyamas) into business practices, promoting sustainability, fairness, and integrity.
I wrote this essay just before ETHDever 2024, where I was able to fully test and embody my Tantra and somatic studies, in real time, for 11+ days. I have to say, spending that long in beautiful community containers with occasional stressful periods and crossing paths with undesireables from my recent trauma allowed me to process EVERYTHING in real time and by listening to my nervous system closely, I found closure. And I'm so grateful to my community families, my JournoDAO crew and my ETHDen Velvet Hammers pod and all those amazing souls I exchanged hugs, laughter and time with. I am beyond grateful to my communities--they are everything!
