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A Place to Start… May 30, 2020

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Where to begin?

Like me, you may be reeling from the events of this past week, month, year, decade, lifetime. You might be hopeful about where we go next, cautiously optimistic, unusually pessimistic, or completely numb. You might be feeling a giant ball of emotion which sometimes spills out and sometimes just churns around in your stomach… until the next time it comes out. Or maybe you are safely, and blessedly, removed from it all.

For anyone slightly (or greatly) confused, let me break this down for you: I’m a Black woman from Houston, Texas who teaches yoga in the Twin Cities (Minnesota). This week, George Floyd, a Black man from Houston, Texas was killed here in Minneapolis. (For those of you who have read the last few months of posts, George Floyd grew up in the neighborhood where my grandfather had his bars and he was killed (Monday, May 25, 2020) on a corner where he and I quite possibly crossed paths (on Saturday, September 16, 2017). His death has sparked protest around the country, and some of those protests have turned violent. At least one additional person has died in the last few days during the protests. Millions and millions of dollars have been lost as local and big box businesses have burned to the ground and/or sustained damages that make it unlikely they will re-open. All of this is happening after a racially-charged death earlier this month (in the Saint Paul); after several years of racially-charged police-related deaths in the country; and during a global pandemic that has shut down much of the world over the last few months.

People are hurt, angry, confused, and fed up. People are also hurt, angry, confused, and scared. At least one international correspondent has said she has never seen anything like what’s going on here in all her years of covering protests and civil unrest all over the world. So, the question becomes, “Where do we go from here?”

As friends and family call and text to check on those of us that are here – and as we call and text to check on each – I have struggled with what to say to my students. We are largely impacted in very different ways because of our very different circumstances and backgrounds. However, because this is not our (the USA’s) first racially-charged rodeo, we have to face up to the fact that amidst all the possible aftermaths there are two very real probable outcomes:

(a) nothing-to-very little changes on a systematic level, or

(b) everything (or almost) everything changes.

For the latter to be even a remote possibility we have to heal and move forward together – something that may seem impossible when we are so far apart.

So, back to a variation of that first question: Where do we begin?

First, keep breathing. Like Eric Garner, who was killed in New York in July of 2014, one of the last things George Floyd was able to say was, “I can’t breathe.” Breathing is connected to our autonomic nervous system; it is something that happens to us, and also something we can engage or control. Situations that activate our sympathetic nervous system (making us want to fight, flee, freeze, or collapse) also create a breathe pattern that is not sustainable over long periods of time. Unfortunately, we are living in a time where are sympathetic nervous system is constantly activated – sometimes to the point of being over stimulated – and we develop a habit of bad breathing. Don’t take this next breath for granted. Never take your breath, which is a symbol of your life, for granted. Take the deepest breath you’ve taken all day, every day. Then follow it with another… and another. Make it a habit, a practice, to very deliberately and intentionally breathe. Do it for yourself and those you love. Do it, also, in honor of those who “can’t breathe.”  

Second, pay attention to your heart. As I prepare to post this, the officer primarily associated with George Floyd’s death has been charged with third-degree murder and second-degree manslaughter. (This could change, but I’m not betting on it.) My understanding is that in the State of Minnesota “third-degree murder” is associated with the term “depraved-heart murder;” that is to say, a murder committed by someone who acts with “depraved indifference to human life.” You can easily find more details on the legal points if you so desire. I, however, suggest considering that concept of a depraved heart.”

The word depraved comes to us from the Latin (roots meaning “down thoroughly” and “crooked, perverse”) by way of Old French and late Middle English. The late Middle English definition is to “pervert the meaning or intention of something.” So, while the modern usage of the word “depraved” is (linguistically) used to indicate something or someone is “morally corrupt or wicked,” the original idea of the word in this context is that this was a murder which perverted the intention of the heart.

Let that sink in for a moment. Now, consider the purpose of your heart. Energetically, even emotionally speaking, our heart(s) are connections and connectors. They are also a symbol of our lives. The operation of the physical heart is autonomic, but it is connected to the way in which we breathe. So, as you spend some time taking that deep breath in, and that deep breath out, focus on your heart. Notice how it feels and notice what it needs to stay connected.

Finally, listen. Below are links to “A Place to Start” playlist. If you click on the first video, it will take you through the others. Or, you could just click randomly on the videos. At some point I may add to this playlist. Listen. Notice how your heart reacts to what you see and hear. Breathe – and do it all over again.

A young man sings from his heart.

 

Could be my brother…except for that one part.

 

Asking the question again.

 

Part of the answer.

 

Part of the process.

 

A question and an answer, maybe.

 

A personal perspective.

 

Hoping.

 

A song I dreamed of us all singing and then woke up to two angels singing it.

 

 

 

{Sorry Twin, I thought it would be less words.}

### STAY SAFE, BE WELL ###

 

TAKE A DEEP BREATH! April 3, 2009

Posted by ajoyfulpractice in Changing Perspectives, Fitness, Health, Minneapolis, Minnesota, Philosophy, Science, Twin Cities, Yoga.
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Smile. You may not know it, but your life just changed.

Skeptical?

Take another deep breath. Now, deepen your expression.

Whether you are new to yoga, a dedicated practitioner, or just someone trying to sort out all of the hullabaloo (and not call it “yogart” in mixed company), a joyful practice can help you find things you didn’t know you needed – and explore gifts you didn’t know you had to offer.

Still skeptical? That’s cool. It doesn’t change the fact that somewhere between that first deep breath and this next one (Inhale….Exhale.) your brain chemistry changed!

And just think, you didn’t even have to step on a mat.

Namaste!

The Impossible Cornerstones of Liberty August 6, 2020

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[This is the post for Wednesday, August 5, 2020.]

 

“‘Keep, ancient lands, your storied pomp!’ cries she

With silent lips. ‘Give me your tired, your poor,

Your huddled masses yearning to breathe free,

The wretched refuse of your teeming shore.

Send these, the homeless, tempest-tost to me,

I lift my lamp beside the golden door!’”

– from the poem “The New Colossus” by Emma Lazarus

 

Today (August 5th) in 1844, when the cornerstone of the Statue of Liberty’s pedestal was placed on a rainy Bedloe’s Island, it seemed impossible to complete the project meant to be a testament to freedom, friendship, and the spirit of the people. People in France provided the funds for the statue designed by the sculptor Frédéric-Auguste Bartholdi (with scaffolding created by Gustave Eiffel), while people in the United States were meant to pay for the base and pedestal designed by Richard Morris Hunt. The only problem was that the Americans were short…about $100,000 short.

Hunt’s design for the pedestal and base incorporated the eleven-point star foundation of the army fort (Fort Wood) which had been built in 1807 and abandoned during the Civil War. He always intended his design to be simple, so as not to take away from the statue itself, but raising money for his design turned out to be such a challenge that he scrapped twenty-five feet from the height of his original design. He also cut back on materials so that instead of the pedestal and base being constructed entirely out of granite, he had to make do with concrete walls covered with a granite-block face. His cost cutting measures still might not have been enough if a certain newspaper man hadn’t decided to tap into the spirit of the people and, in doing so, overcame what some viewed as an impossible obstacle. That newspaper man was Joseph Pulitzer and on March 16, 1885 he implored people in the United States to give what they could, even if it was a penny, in order to pay for the base and pedestal of the Statue of Liberty. Starting with an ad and a series of front page editorials, he was able to crowd fund over $100,000 in about 5 months.

“We must raise the money! The World is the people’s paper, and now it appeals to the people to come forward and raise the money. The $250,000 that the making of the Statue cost was paid in by the masses of the French people – by the working men, the tradesmen, the shop girls, the artisans – by all, irrespective of class or condition. Let us respond in like manner. Let us not wait for the millionaires to give us this money. It is not a gift from the millionaires of France to the millionaires of America, but a gift of the whole people of France to the whole people of America.

Take this appeal to yourself personally. It is meant for every reader of The World. Give something, however little. Send it to us. We will receive it and see that it is properly applied.”

 

– quoted from The New York World editorial by Joseph Pulitzer, 1885

Joseph Pulitzer offered people a six inch metal replica of Lady Liberty (described as a “perfect fac-simile”) if they donated a dollar to the “Pedestal Fund” established by Pulitzer’s paper the New York World and a twelve inch replica if they donated $5. While that may not seem like a lot today, keep in mind that this was after the Financial Panic of 1873 (which created a depression in the United States and Europe). Also, interest seemed to be in short supply since the United States was still trying to recover from the Civil War – which left many Americans desiring heroic public art rather than allegorical public art. But, Joseph Pulitzer had a way with words and there were a group of people – immigrants – who were inspired to donate specifically because of the symbolism of the statue. Ultimately, over 125,000 people donated – most donating a dollar or less. They not only donated to receive the replicas, they donated via auctions, lotteries, and boxing matches.  They donated by depriving themselves of things they needed or things they wanted. Some kids donated by pooling their “circus” and candy money. Some adults donated what they would normally spend on drinks. At the end of the fundraising, Joseph Pulitzer printed every donor’s name in the New York World – regardless of how little or how much they donated.

The cornerstone is the first stone set in the foundation of a building or structure. All other stones are set in reference to the cornerstone; thereby making it the very foundation of the foundation. It determines the overall position of the structure and is often placed with a certain amount of pomp and circumstance. It is usually inscribed with the date of its placement and often includes a time capsule, which includes some clues as to what was important to the people who attended the ceremony. Such was the case with Lady Liberty’s pedestal cornerstone, which was placed over a square hole dug for a copper time capsule. The time capsule contained a number of articles, including the Declaration of Independence and the Constitution of the United States – both documents considered to be the cornerstones of the United States and the ultimate law of the land.

Although we don’t always think of it this way, one of the cornerstones of the legal system in a commonwealth is a bar. It might be wooden railing, it might be metal railing; however, historically, this bar separated those within the legal profession (specifically the judge and those who had business with the court) from everyone else. In particular, “everyone else” referred to law students whose aspirations were to “pass the bar” – meaning they would be on the other side of the symbolic railing. This symbolic railing is also used to refer to professional organizations, membership in which is sometimes required in order for an attorney to practice law in a particular jurisdiction. Let’s skip “state bars” for a second and just focus on “voluntary” bar associations – which, in the United States are private organizations which serve as social, educational, and lobbying organizations. Legal professionals can not only use these bar associations to network with other professionals and the general public (hence expanding their practice), they can also advocate for law reform. I place “voluntary” in quotes, because I’m not sure how possible it is to practice law in the United States without being a member of a “bar association” (not to be confused with a state bar).

Even if it’s possible to practice without being a member of a bar association – and I trust one of you lawyer yogis will educate me with a comment below – I imagine it would be quite challenging (maybe even impossible) to successfully practice. Especially, back when there was only one major bar association in the United States. And, especially back in the 1920’s when your race and gender prevented you from joining said association. Such was the plight of Gertrude Rush (née Durden), born today (August 5th) in 1880 in Navasota, Texas. Ms. Rush not only became the first African-American woman to be admitted to the Iowa (state) bar, for about 32 years she was (sometimes) the ONLY female attorney practicing in the state of Iowa (1918 – 1950). She placed a particular emphasis on women’s (legal) rights in estate cases and had a passion for religion, extensively studying the 240 women whose stories are featured in the Bible. Many within the local court referred to her as the “Sunday school lawyer.” She took over her husband’s law practice and, in 1921 (just a year after women’s right to vote was ratified by the United States Congress) she was elected the president of the Colored Bar Association; however, it was impossible for her to be admitted to the American Bar Association. She tried. So, did several other African-American lawyers. They tried because the ABA had one Black lawyer and was, therefore “integrated.” Eventually, however, they stopped trying to join an organization that didn’t want them and started their own organization.

“…a very worn Bible is almost as prominent as the well-thumbed Iowa code on the desk of Mrs. Gertrude E. Rush.”

 

– quoted from “Iowa’s Only Negro Woman Lawyer Firmly on the Golden Rule” article about Gertrude Rush, located in Iowa Public Library (excerpt printed in Notable Black American Women, Book 2 by Jessie Carney Smith

Gertrude Rush was one of the founding members of the Negro Bar Association, which was incorporated on August 1, 1925 with 120 members (which was about 11 – 12% of the Black lawyers in the US at the time). Eventually renamed, the National Bar Association, the NBA ” addressed issues such as professional ethics, legal education, and uniform state laws, as well as questions concerning the civil rights movement in transportation discrimination, residential segregation, and voting rights.” The NBA supported civil rights groups by providing legal information, filing outside legal briefs (amicus curiae), and blocking federal court nominees who opposed racial equality. As a bar association, however, the NBA did not directly participate in civil rights activities. Instead, NBA members like Gertrude Rush and (eventual) Supreme Court Justice Thurgood Marshall became members of the NAACP (National Association for the Advancement of Colored People).

It was as part of the NAACP’s legal team  that Justice Marshall argued cases like Donald Gaines Murray in Murray v. Pearson, 169 Md. 478, 182 A. 590 (1936) and Brown v. Board of Education of Topeka, 347 U.S. 483 (1954). Raymond Pace Alexander founded the National Bar Journal (1941), which became a way for Black lawyers to challenge legal principles which conflicted with the interest of African-Americans. The Rev. W. Harold Flowers, a co-founder with Ms. Rush and a former president of the NBA (who would eventually be appointed as an associate justice of the state Court of Appeals), was the attorney whose motions in 1947 resulted in a reconfigured jury after he pointed out that the Arkansas court had not had a Black juror in 50 years. Additionally, the NBA established free legal clinics in 12 states, thereby creating the foundational cornerstone for the poverty law and legal clinics of today.

Gertrude Rush was also one of the organizers of the Charity League, which coordinated the hiring of a Black probation officer for the Des Moines Juvenile Court; created the Protection Home for Negro Girls, a shelter; and served on the boards of a host of other women’s organizations.

Stay tuned for news about when I will resume classes.  If you want to practice with one of the previously recorded classes, I would suggest June 17th (a Lady Liberty class with a lot of arm movement, good for the brain and shoulders – some of you call it a “sobriety test”).  The playlist is available on YouTube and Spotify. (The playlist starts with instrumental music. If your Spotify is on shuffle, you will want your music volume low at the beginning of the practice.)

Feel free to email me at Myra (at) ajoyfulpractice.com if you would like a copy of the recordings from Wednesday, June 17th.

 

As I running late, this August 5th post is actually being published on August 6th, which the anniversary of President Lyndon B. Johnson signing the Voting Rights Act of 1965 into law. The act has been amended at least five times, to close legal loopholes and reinforce the rule of law.

Today, August 6th, is also the anniversary of President Abraham Lincoln signing the Confiscation Act of 1861 and the U. S. bombing of Hiroshima in 1945. President Lincoln wasn’t sure of the legality and effects of the Confiscations Acts of 1861 and 1862, he signed them into law anyway. To this day, people are still debating the effects of the bombings on August 6th and 9th (Nagasaki), both of which clearly broke the Golden Rule (and the not then established Geneva Convention).

As you practice today, hold a neighbor in your hearts and minds with friendship and kindness. Offer your efforts, no matter how small, as a token of that friendship and kindness. As so many people suffer due to current events, may we take a moment to remember those who are still suffering due to our shared past. Let us not forget those who are still grieving and healing from past wounds. May our efforts bring us all closer to peace, harmony, and benevolence.

 

 

### OM SHANTI SHANTI SHANTHI OM ###

 

 

Wonderfully, Fearlessly, Hopefully Impossible August 5, 2020

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[This is the post for Tuesday, August 4, 2020.]

 

“Nothing in the world is single;

In one spirit meet and mingle.

   Why not I with thine?—

   All things by a law divine

In one spirit meet and mingle.

   Why not I with thine?—”

 

– quoted from “Love’s Philosophy” by Percy Bysshe Shelley

Everything overlaps. We all share common threads. So, even without the Muhammad Ali quote (from 8/2), you could create a Venn diagram based on the first three “impossible” posts and figure out who I might highlight next as an “impossible person.” A Venn diagram is, of course, a set or logic model that shows the overlapping relations between finite collections. They are used in set theory, probability, logic, statistics, computer science, and other math modalities. These diagrams were developed by John Venn, who was born today (August 4th) in 1834. While he came from a long line of church evangelicals, including his namesake and grandfather, it was not impossible for him to choose a field of study outside of the church. That being said, two years after he obtained his mathematics degree from Gonville and Caius College (the fourth oldest and the wealthiest college at University of Cambridge), Venn became an Angelican priest and actually served in the church. It was after his first church appointment, while working as an intercollegiate lecturer at Cambridge, that Venn developed the diagrams.

If you create sets based on the biographies of Maria Mitchell and Rabbi Regina Jonas, you might think that to make my impossible someone would have to be a woman who was the first woman to do something in a profession normally associated with men. You might even think that that someone had to be virtually unknown to the masses. But, then you have to add James Baldwin into the mix. Now, with the third set, you can broaden the definition to include any human who does something outside of society’s expectations – especially, if their achievements make it possible for others to follow in their footsteps and/or do something previously viewed as impossible.

I have heard that it is impossible to make a Venn diagram out of four circles – and I’ll admit that I probably wouldn’t do a very good job of explaining (mathematically) why it is considered impossible – but you can use ellipses. So, when you add in the fact that John Venn was a suffragist who also encouraged woman to run for office, you might think he makes my list. But, he doesn’t. Neither does Percy Bysshe Shelley, who was born today in 1792. Instead, today’s “impossible people” are a musician, a president, and a duchess.

“Some of you young folks been sayin’ to me, ‘Eh, Pops, what do you mean, what a wonderful world? How ’bout all them wars all over the place? You call them wonderful? And how ’bout hunger and pollution? That ain’t so wonderful, either.’ But how ’bout listenin’ to old Pops for a minute? Seems to me it ain’t the world that’s so bad but what we’re doing to it, and all I’m saying is: see what a wonderful world it would be if only we’d give it a chance. Love, baby – love. That’s the secret. Yeeeaaahhh. If lots more of us loved each other, we’d solve lots more problems.”

 

– Louis Armstrong (introducing “What a Wonderful World” in a 1970 recording)

The wonderful Louis Armstrong was born today (August 4th) in New Orleans, Louisiana in 1901. Known as “Satchmo,” “Satch,” “Pops,” “Dipper,” and “Louie,” he came by his most famous nickname because people said the way he puffed out his cheeks when he played the trumpet made him look like he had a mouth full of coins. Some biographers even say that, as a child, he played for pennies and would actually use his mouth as his satchel. For five decades he carved a place for himself in the world as a trumpeter, a composer, a singer, and an actor. His career also spanned different genres of jazz and in 2017 he was inducted into the Rhythm & Blues Hall of Fame. Some might say that it should have been impossible for him to play the way he played given the way he breathed into his mouth. Others might think that, as a talented African-American entertainer, there was nothing impossible about his success. Yet, when you look at the history of music in America, you find that there was a time (cough, cough) when African-American music often crossed over into the popular culture – but, it did so without the African-American musicians. Louis Armstrong established himself without publicizing (or politicizing) his race and, therefore, his music entered a room before his skin color.

Louis Armstrong wore a Star of David pendant for most of his life, in honor of the Jewish family that “adopted” him as a child and bought him his first trumpet. He wrote in his memoir about seeing his “adopted family” experiencing discrimination and said that the way they lived taught him how to live with determination. Yet, his determination to live and be judged by his art rather than his skin color, led him to receive a lot of criticism from other prominent Black entertainers and activist. Part of the criticism stemmed from the fact that he played for segregated audiences and wouldn’t use his social power and echelon to press for civil rights. However, he did criticize President Dwight D. Eisenhower for his lack of response to the Little Rock desegregation crisis – even going so far as to cancel a State Department sponsored tour to the Soviet Union and state that he would not represent a government that mistreated his people.

“While I could say Pennsylvania and Ohio, and continue this proverbial two-step, I instead give them what they’re after: ‘My dad is Caucasian and my mom is African American. I’m half black and half white.’ To describe something as being black and white means it is clearly defined. Yet when your ethnicity is black and white, the dichotomy is not that clear. In fact, it creates a grey area. Being biracial paints a blurred line that is equal parts staggering and illuminating. When I was asked by ELLE to share my story, I’ll be honest, I was scared. It’s easy to talk about which make-up I prefer, my favourite scene I’ve filmed, the rigmarole of ‘a day in the life’ and how much green juice I consume before a requisite Pilates class. And while I have dipped my toes into this on thetig.com, sharing small vignettes of my experiences as a biracial woman, today I am choosing to be braver, to go a bit deeper, and to share a much larger picture of that with you.”

 

– quoted from “Meghan Markle: I’m More Than An ‘Other’” by Meghan Markle (published in Elle Magazine, July 2015)

1957 may have been when the FBI started a file on Louis Armstrong. So, you can definitely add that – FBI files – to the Venn diagram of impossible people; because the FBI definitely has files on President Barack Obama (born today in 1961, in Honolulu, Hawai’i) and Meghan, Duchess of Sussex (née Markle) (born today in 1981, in Los Angeles, California). President Obama served two terms as the 44th President of the United States and was the first African-American president (as well as the first openly biracial president). The Duchess of Sussex is not only a “commoner,” she is a biracial American woman who not only married into the British Royal family, she also did the doubly impossible by stepping away from the royal life. Both President Obama and the Duchess of Sussex worked as philanthropists before and after “holding” their very public offices. They have been known to feed the hungry and inspire people to hope.

“Hope is not blind optimism. It’s not ignoring the enormity of the task ahead or the roadblocks that stand in our path. It’s not sitting on the sidelines or shirking from a fight. Hope is that thing inside us that insists, despite all evidence to the contrary, that something better awaits us if we have the courage to reach for it, and to work for it, and to fight for it. Hope is the belief that destiny will not be written for us, but by us, by the men and women who are not content to settle for the world as it is, who have the courage to remake the world as it should be.”

 

– quoted from (then Senator) Barack Obama’s address after the Iowa Caucus speech (January 3, 2008)

 

Hoping

### F Dm G C ###

Impossible x3 August 3, 2020

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“Here there is a role reversal of what was related in bSotah – instead of the woman [Queen Salome Alexandra] being “nameless” now she is named and cunningly tries to get around the rabbinic prohibition, while the male character, her son, is unnamed and plays no role in the matter in dispute.”

 

– commentary on bShabbat (16b – 14b) in doctoral thesis entitled “Queen Alexandra: The Anamoly of a Sovereign Jewish Queen in the Second Temple Period” by Etka Liebowitz, PhD

There was a time when being a female (non-nun) member of the clergy would have been considered impossible. But, imagine for a moment, someone who was not only the first woman to be ordained in their religion, but to receive the highest orders during a time when it was hard to even be a male member of your religion. Allow me to introduce you to (or re-acquaint you with) Rabbi Regina Jonas ([‘re-ghee-na yo-nas]). Born today in 1902, Rabbi Jonas was not only the first woman to be ordained as a rabbi; she was ordained in Berlin in 1935. In other words, she became the first woman to be named as a Jewish teacher during the height of Nazi Germany.

Throughout history, you can find plenty of women who fulfilled rabbinical duties, but they did not hold the title. These women, like Beruryah (Rebbetzin Meir), Yalta, the Hasmonean queen Salome Alexandra (also known as Alexandra of Jerusalem), and the daughters and granddaughters of the great Talmud scholar Rashi (Rabbi Shlomo Yitzachaki), are found in the Talmud and would have been studied by Rabbi Jonas and other women who studied at the Hochschule für die Wissenschaft des Judentums in Berlin, the Jūdisch-Theologisches Seminar in Breslau, and other theology schools that admitted women. Unlike her female peers, however, Rabbi Jonas didn’t just want the academic teacher’s degree; she wanted the title and the responsibilities. And this desire was something that she felt and expressed from a very young age.

“If I am to confess what drove me, as a woman, to become a rabbi, two things come to mind. My belief in God’s calling and my love of my fellow man. God has bestowed on each one of us special skills and vocations without stopping to ask about our gender. This means each one of us, whether man or woman, has a duty to create and work in accordance with those God-given skills.”

 

– quoted from the doctoral thesis entitled May a woman hold rabbinic office?” by Rabbi Regina Jonas

Rabbi Regina Jonas had a passion for Jewish history, the Bible, and the Hebrew language; a passion that was remembered even by her high school friends and supported by Orthodox rabbis like Isidor Bleichrode, Delix Singerman, and Max Weyl (who officiated at the synagogue the Jonas family attended). When she decided to pursue her degree and also the title, Rabbi Jonas wrote and submitted a final theses, which was a requirement for ordination. Her final theses topic, which was based on Biblical, Talmudic, and rabbinical sources, was near and dear to her heart: “May a woman hold rabbinic office?”

While halakhic literature did not specifically with ordination, she combined halakhic theory related to women’s issues with a modern attitude about women’s roles. She did not, however, use a Reform movement argument. Instead, Rabbi Jonas wanted to establish gender equality within the (and as a) continuity of tradition – and, in doing so, established herself as independent of both the reform movement and Orthodoxy. She also included in her argument very specific gender qualities and expectations centered around Zeni’ut (“Modesty”), which she viewed as being essential to someone’s role as a rabbi. Interestingly, some of her thesis is very much consistent with the ideas Hannah Crocker expressed in 1818.

Rabbi Jonas concluded that yes, a woman could be a rabbi according to halachic sources. She went even further by saying that female rabbis were a “cultural necessity, in part because of so-called female qualities like compassion, interpersonal skills, and psychological intuition. Her final thesis, which was supervised by Eduard Baneth, renowned professor of Talmud at the Hochschule für die Wissenschaft des Judentums in Berlin, was submitted in June 1930. Unfortunately, Rabbi Baneth died soon after her submission and his successor was not willing to ordain women. Ironically, a leader in the Reform movement, Rabbi Leo Baeck, also rejected her submission.

“Almost nothing halakhically but prejudice and lack of familiarity stand against women holding rabbinic office.”

 

– quoted from the doctoral thesis entitled May a woman hold rabbinic office?” by Rabbi Regina Jonas

Despite the fact that her professors were not willing to ordain her, she received a “good” grade for her thesis and graduated as a religious teacher. She then began teaching religion at several girls’ schools in Berlin. At this same time, however, anti-Semitism created an increased need for Jewish teachers and religious education. Rabbi Max Dienemann, executive director of Liberaler Rabbinerveband (Conference of Liberal Rabbis) agreed to ordain Rabbi Jonas on behalf of the conference and, within two years, she began to serve the official community as “pastoral-rabbinic counselor.” She particularly ministered to those in the Jewish Hospital, those who were considering emigrating, and people economically affected by “Kristallnacht.” As more and more rabbis were imprisoned by the Nazis or fled the persecution, she began to lecture to various groups, preach in liberal synagogues and lead some Havdalah (“weekday”) services in the Neue Synogogue, the flagship of German Jewry. At one point, during the winter of 1940 – 1941, the Germany Jewry organization established by the Nazis actually sent her to cities that no longer had rabbis. Even when she was forced to work in a factory, she continued her ministry.

On November 2, 1942, Rabbi Jonas was compelled to fill out a declaration form where she listed her property, including all of her books. Two days later, all of her property was confiscated by the Nazis. The next day, she and her mother were arrested. They were deported November 6th, to Theresienstadt concentration camp, where she continued to preach and counsel. The psychoanalyst Viktor Frankl asked her to help him with crisis intervention, including meeting and assessing new arrivals and helping to prevent suicide attempts. On October 12, 1944, at the age of 42, Rabbi Jonas and her mother were deported to Auschwitz, where they were killed.

“Since I saw that her heart is with God and Israel, and that she dedicates her soul to her goal, and that she fears God, and that she passed the examination in matters of religious law, I herewith certify that she is qualified to answer questions of religious law and entitled to hold the rabbinic office. And may God protect her and guide her on all her ways.”

 

– quoted from the Diploma of Ordination for Rabbi Regina Jonas (approved by Rabbi Max Dienemann)

None of the male religious leaders who survived the Holocaust spoke of Rabbi Regina Jonas. However, a copy of her thesis, her teaching certificate, her rabbinical diploma, personal documents, and two photos have been preserved at the Centrum Judaicum in Berlin. Included in those personal documents were letters of gratitude from refugees she had counseled (and whose families she continued to counsel in Germany). There is also a list of 24 sermons and lectures she delivered, along with notes for at least one full sermon. In the Footsteps of Regina Jonas is a documentary about her life and legacy, which features rabbis like Gesa Ederberg, who celebrated the 75th anniversary of Rabbi Jonas’s ordination with a Havdalah service – the very type of weekday service Rabbi Jonas led in Berlin.

“God has placed abilities and callings in our hearts without regard to gender. If you look at things this way, one takes woman and man for what they are: human beings.”

 

– quoted from a 1938 news article by Rabbi Regina Jonas

I am cancelling classes on Tuesday and Wednesday of this week, but will post as I am able. Thank you to everyone who is keeping my family in your hearts and minds.

 

### SHALOM  שָׁלוֹם ###

 

A Brother’s Love August 2, 2020

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“Impossible is just a word thrown around by small men who find it easier to live in the world they’ve been given than to explore the power they have to change it. Impossible is not a fact. It’s an opinion. Impossible is potential. Impossible is temporary. Impossible is nothing.”

 

– Muhammad Ali

Yesterday I referred to Maria Mitchell as an impossible woman. Back in 2016, thanks to Justin Timberlake quoting Muhammad Ali to a bunch of teens, I started thinking about what it meant to be an impossible person and spent the first week in August highlighting impossible people. Born today in Harlem, New York, in 1924, the author James Baldwin is – by his own words – my second impossible person.

“Given the conditions in this country to be a black writer was impossible. When I was young, people thought you were not so much wicked as sick, they gave up on you. My father didn’t think it was possible—he thought I’d get killed, get murdered. He said I was contesting the white man’s definitions, which was quite right.”

 

– James Baldwin, quoted from the interview “James Baldwin, The Art of Fiction No. 78” by Jordan Elgrably (printed in The Paris Review, Issue 91, Spring 1984)

Mr. Baldwin’s life (and career) were, in so many ways, shaped by a combination of the opinions of his father (who he referred to as his father), his stepfather’s opinion of how the world would view him, how the world actually viewed him, and his own ideas about what was possible – or, what was necessary. He spent the ages of 14 – 17 following his father’s footsteps into the ministry and then, when his father died, he took a giant leap. He said, “Those were three years [preaching] which probably turned me to writing.”

Mr. Baldwin not only leapt into writing. He leapt across the pond to Paris, France, twice, even as his writing challenged Western society’s conceptions about race, class, gender, and sexuality. His essays, novels, and plays include Giovanni’s Room, Notes of a Native Son, The Fire Next Time, If Beale Street Could Talk (which was recently made into a movie) and the unfinished manuscript Remember This House (which was adapted to create the 2016 Academy Award-nominated documentary I Am Not Your Negro). Mr. Baldwin first went to Paris with $40 and not a lick of French. He was 24 years old, coming to grips with his sexuality, and escaping what he viewed – what he had witnessed – was a death sentence at the hands of American society.

“Not so metaphorically. Looking for a place to live. Looking for a job. You begin to doubt your judgment, you begin to doubt everything. You become imprecise. And that’s when you’re beginning to go under. You’ve been beaten, and it’s been deliberate. The whole society has decided to make you nothing. And they don’t even know they’re doing it.”

 

– James Baldwin, quoted from the interview “James Baldwin, The Art of Fiction No. 78” by Jordan Elgrably (printed in The Paris Review, Issue 91, Spring 1984)

From Paris, he was able to not only gain perspective about his experiences of being Black in America (and of being Black and Gay in America), but also to offer those experience back to the United States – in the form of a literary mirror. In words that very much echo Miss Maria Mitchell’s words, he said wanted to see himself, and be seen as, more than “merely a Negro; or, merely a Negro writer.”

In his late 30’s/early 40’s, Mr. Baldwin briefly returned to the United States and physically participated in the Civil Rights Movement and Gay Liberation Movement that he had (from Paris) helped to literally inspire. He became friends with Langston Hughes, Martin Luther King, Malcolm X, Medgar Evers, Lorraine Hansberry, Nikki Giovanni, and Nina Simone (who he and Mr. Hughes convinced to become active in the Civil Rights Movement). He worked with Drs. Kenneth and Mamie Clark, as well as Lena Horne and Miss Hansberry, to discuss the importance of civil rights legislation with President John F. Kennedy.

His friendships, however, were not only with Black artists and activists. He worked with his childhood friend Richard Avedon, marched with Marlon Brando and Charlton Heston, collaborated with Margaret Mead and Sol Stein, and also knew Rip Torn, Jean-Paul Sartre, and Dorothea Tanning. In fact, to read a biography or biography of James Baldwin is to read a who’s who of activism and artistry in the 20th century. But, you don’t have to settle for a reading a measly biography. If you can get your hands on the 1,884 pages of documents compiled by the FBI, you would be in for quite a treat.

Yes, you read that correctly. For a little over a decade, the FBI collected nearly two thousand pages worth of documents on a man many Americans may not realize helped convince President Kennedy to send federal troops to defend the civil rights activists marching from Selma to Montgomery. True, it’s not the well-over 17,000 pages they compiled on Martin Luther King (not including the wire-tap documents). Here, however, is some perspective: the FBI only collected 276 pages on authors like Richard Wright (Native Son), 110 pages on Truman Capote (In Cold Blood), and Henry Miller (Tropic of Cancer). Additionally, FBI Director J. Edgar Hoover showed a particular interest in Mr. Baldwin and actually worked with agents to figure out ways they could ban Mr. Baldwin’s 1962 novel Another Country – despite the fact that the report of the Justice Department’s General Crimes Section “concluded that the book contains literary merit and may be of value to students of psychology and social behavior.”

“The occurrence of an event is not the same thing as knowing what it is that one has lived through. Most people had not lived — nor could it, for that matter, be said that they had died– through any of their terrible events. They had simply been stunned by the hammer. They passed their lives thereafter in a kind of limbo of denied and unexamined pain. The great question that faced him this morning was whether or not had had ever, really, been present at his life.”

 

– quoted from Another Country by James Baldwin

 

I imagine one of the reasons people cling to their hates so stubbornly is because they sense, once hate is gone, they will be forced to deal with pain.

 

– quoted from The Fire Next Time by James Baldwin

When so many of his friends, who were also the leaders of the Civil Rights Movement, were killed, Mr. Baldwin made his second leap back to Paris. Again, it was a leap made out of fear and the basic desire to survive. His grief, anger, horror, and disappointment are all on full display in later works like If Beale Street Could Talk, Just Above My Head, and the 1985 non-fiction book  Evidence of Things Not Seen (about the Atlanta child murders). Yet, until his dying day he wrote about love and hope – even using a portion of the Epistle to the Hebrews, from the Christian New Testament, as the title of the his book about the Atlanta child murders.

Another place where you can see Mr. Baldwin’s devotion to love, life, and humanity is in the words of his friends; people, who actually knew him, were inspired by him, and some who called him Jim or Jimmy. When he died in 1987, Maya Angelou wrote a tribute for The New York Times, entitled “James Baldwin: His Voice Remembered; Life In His Language.” In addition to describing how Mr. Baldwin introduced her to his family as his mother’s newest daughter, she explained that he “opened the [unusual] door” and encouraged her to tell her story.

“Well, the season was always Christmas with you there and, like one aspect of that scenario, you did not neglect to bring at least three gifts. You gave me a language to dwell in, a gift so perfect it seems my own invention….

 

The second gift was your courage, which you let us share: the courage of one who would go as a stranger in the village and transform the distances between people into intimacy with the whole world; courage to understand that experience in ways that made it a personal revelation for each of us…. Yours was the courage to live life in and from its belly as well as beyond its edges, to see and say what was, to recognize and identify evil, but never fear or stand in awe of it….

 

The third gift was hard to fathom and even harder to accept. It was your tenderness – a tenderness so delicate that I thought it could not last, but last it did and envelop me it did. In the midst of anger it tapped me lightly like the child in Tish’s womb…. Yours was a tenderness, of vulnerability, that asked everything, expected everything and, like the world’s own Merlin, provided us with the ways and means to deliver. I suppose that was why I was always a bit better behaved around you, smarter, more capable, wanting to be worth the love you lavished, and wanting to be steady enough to bear while it broke your heart, wanting to be generous enough to join your smile with one of my own, and reckless enough to jump on in that laugh you laughed. Because our joy and our laughter were not only all right, they were necessary.”

– quoted from  “James Baldwin: His Voice Remembered; Life In His Language” by Maya Angelou (printed in The New York Times Book Review December 20, 1987)

I have cancelled class today and tomorrow night, but encourage you to practice. Practice with those aforementioned gifts and especially the second and third gifts – with courage and tenderness that has you lifting the corners of your mouth up to your ears and laughing out loud.

In the past, I have used a variation of my “Langston Hughes” playlist, which features Miles Davis, Charles Mingus, Charlie Parker, and a whole lot of Bach. You are welcome to use my “Selma to Montgomery” playlist, which is available on YouTube. However, if you have time, I would encourage you to grab some Nina Simone, Lena Horne, Harry Belafonte (“Merci Bon Dieu” comes to mind, of course), Sammy Davis, Jr., and Joan Baez – and then mix in some of the aforementioned jazz.

“I love America more than any other country in this world, and, exactly for this reason, I insist on the right to criticize her perpetually.”

“Love takes off masks that we fear we cannot live without and know we cannot live within. I use the word love here not merely in the personal sense but as a state of being or a state of grace – not in the infantile American sense of being made happy but in the tough and universal sense of quest and daring and growth….Love is a growing up.”

 

 

– James Baldwin

 

### OPEN THE DOOR, & LET ME IN (OR OUT)! ###

Some Things are Universal August 1, 2020

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“There can be no doubt, that, in most cases, their judgment may be equal with the other sex; perhaps even on the subject of law, politics or religion, they may form good judgment, but t would be improper, and physically very incorrect, for the female character to claim the statesman’s birth or ascend the rostrum to gain the loud applause of men, although their powers of mind may be equal to the task.”

 

– quoted from “II: Becoming an Advocate” in Observations on the Real Rights of Women , with Their Appropriate Duties, Reminiscences and Traditions of Boston, Agreeable to Scripture, Reason and Common Sense  by Hannah Mather Crocker (published 1818)

 

Believe it or not, Hannah Crocker was advocating for women’s rights when the wrote the above, in 1818, and stated that “It is woman’s peculiar right to keep calm and serene under every circumstance in life, as it is undoubtedly her appropriate duty, to soothe and alleviate the anxious cares of men, and her friendly and sympathetic breast should be found the best solace for him, as she has an equal right to partake with him the cares, as well as the pleasures of life.” Taken out of context, and viewed with a modern mind, it is easy to think that Crocker would have disapproved of Maria Mitchell, who was born today in 1818 (on the island of Nantucket in Massachusetts).

Miss Mitchell, as the king of Denmark would refer to her, was the first acknowledged female astronomer. Her Quaker parents believed in equal education for the 10 offspring, regardless of gender, and her father shared his love of astronomy with all of his children. Miss Mitchell, however, was the only one really interested in going deeper into the math and science of what they viewed as “a hymn of praise to God.” She was assisting her father by the age of 12; opened and taught at a school for girls by the age of 17; and starting working as the librarian at the Nantucket Atheneum in her twenties.   On October 1, 1848 she observed what she initially thought was a distant star, but quickly suspected was actually a comet. Further observation proved her correct and, after her father wrote to the Harvard Observatory, her conclusion was reported to the King of Denmark who awarded her a gold medal and named the newly sighted object “Miss Mitchell’s Comet.”

Maria Mitchell would go on to be the first woman appointed to the American Association of the Advancement of Science (also in 1848), the first woman to earn an advanced degree (1853), the first woman appointed to the faculty of Vassar Female College (as their astronomy professor and head of their observatory, in 1865), and, therefore, the first woman in American history to earn a position as an astronomy professor. She is what I refer to this week as an impossible woman (more on that in a later post) and Hannah Crocker may or may not have approved.

“First, no woman should say, ‘I am but a woman!’ But a woman! What more can you ask to be? Born a woman — born with the average brain of humanity — born with more than the average heart — if you are mortal, what higher destiny could you have? No matter where you are nor what you are, you are power.”

 

– quoted from Maria Mitchell: Life, Letters, and Journals by Maria Mitchell

Whether or not Hannah Crocker approved of Maria Mitchell’s life choices is kind of beside the point. What’s relevant here is the idea that all things being equal, there are still people who believe there should be different rules (and therefore different rules of moral conduct) for different people based on gender, race, or other external factors. A quick glance at religious and philosophical commandments and precepts, however, indicates that (in most cases) the big commandments and precepts are intended for all, they are universal.

Yoga Sūtra 2.30: ahimsāsatyāsteyabrahmcaryāparigrahā yamāh

 

 

– “Non-violence (or non-harming), truthfulness, non-stealing, walking in awareness of the highest reality, and non-possessiveness (or non-hording) are the restraints (or universal commandments).”

Yoga Sūtra 2.31: jātideśakālasamayānavacchinnāh sārvabhaumā mahāvratam

 

– “[The five restraints] are not affected by class, race, ethnicity, place, time, and circumstance. They are universal and become a great vow.”

There are times when I am quite perplexed by the different ways people will twist things around so that the  rules and laws no longer apply to them. Hold off (for just a moment) on jumping to conclusions and let me be specific. Over the years, I have been involved in several discussions regarding the Buddhist precepts. There are five basic precepts or rules of training for lay Buddhist: non-harming (or non-killing), non-stealing, not engaging in illicit sex, a commitment to truth/honesty, and not imbibing in intoxicants. Notice how the first four overlap with the yamās from the yoga philosophy and how both philosophies overlap with the last five of the 10 Commandments. Also, just as Jewish practitioners adhere to more than 10 commandments (613 in total), there are additional precepts for people on retreat and people who are taking vows.

Regarding what might be viewed as discrepancies in practice, all the categories include non-harming/non-killing, but I have heard people very clearly argue that they are not violating the precept/commandment/yamā if they didn’t actually kill the animal that results in their burger. Here, now, I am not judging that argument except to say that it can be confusing (to me), because I think it all comes down to intent. And, speaking of intent, I have listed the third precept as “not engaging in illicit sex” versus “not engaging in adultery,” just as I refer to bramacharyā in the more literal sense so that (in both cases) the focus is on the cause of the action (i.e., intent), rather than on the resulting action.

Intention is important. Yes, you can unintentional harm someone or something. And, sometimes, that unintentional act can be tremendously more harmful than something you did intentional (knowing it would cause “a little” harm). Most legal systems back me up on this, hence the reason there are different penalties for manslaughter versus murder, and even within each of those categories there are various degrees with different punishments. Intention also comes into play when you look at why there are more commandments in Judaism and why there are more precepts if you are on retreat of taking vows as a monk or nun. Intention is also the key to why some would say, from the outside looking in, that Islām only has one rule: avoid what is harām (“forbidden”). That said, if we are going to be dedicated to the truth (i.e., not lie), we have to be honest with ourselves about why we want to practice – or not practice – some aspect of our particular belief system(s).

Ask yourself why you follow certain rules. Is your intention in following the rule(s) to be good? To be holy? To be saved? To be enlightened? To not be reincarnated? To not have people judge you harshly? To not get in trouble? To mitigate (or lessen) harm to yourself or another?

In the commentary for yoga sūtra 2:31, Pandit Rajmani Tigunait and others point to the fact that the intention is always to start where you are, given your particular situation. These practices are intended to set up for success and so the expectation is that you (again) practice with dedication and devotion to the best of your ability. As stated in the sūtra, these restraints can be applied to every situation. They are universal. The last part of the sūtra is equally important, because by practicing where you are and as you are, on every plane of existence, these practices become habit. They become ingrained in your psyche. They become the great vow and you start to think, speak, and act in a way that is mindful of all living beings…without actually having to think about it.

But, of course, we start off thinking about it.

“Killing a human being is murder, but killing a fish is not. Killing a fish is not. Killing a fish is a spiritual offense for a strict vegetarian, but not for a fisherman. Hunting in and around a shrine is an offense, but hunting in the forest is not. For a Hindu, eating meat on the fourteenth day of the moon is an offense, but eating meat on other days is not. In day-to-day life it is a grave offense for a soldier to shoot someone, but it is not an offense for a soldier to kill and enemy on the battlefield.”

 

– commentary on Yoga Sūtra 2.31 from The Practice of the Yoga Sutra: Sadhana Pada by Pandit Rajmani Tigunait, PhD

Speaking of “killing a fish,” today is also the anniversary of the birth of Herman Melville. Born today in New York City in 1819, exactly a year to the day after Maria Mitchell, the author shared a love of the sea (and certain other experiences) with Nathanial Hawthorne. During Melville and Hawthorne’s brief friendship, they were both their most prolific and published what would become their most popular works, including Melville’s Moby-Dick and Hawthorne’s The Scarlet Letter. Both wrote about people who obsessively purposed their goals (something that is encouraged in yoga), but their characters did not always temper their determination with devoted surrender and non-attachment (which is something that is also encouraged in yoga). Lest you think it was only Hawthorne who focused on commandments, read on.

“Think not, is my eleventh commandment; and sleep when you can, is my twelfth.”

 

– quoted from Moby-Dick, or the Whale by Herman Melville

“Whenever I find myself growing grim about the mouth; whenever it is a damp, drizzly November in my soul; whenever I find myself involuntarily pausing before coffin warehouses, and bringing up the rear of every funeral I meet; and especially whenever my hypos get such an upper hand of me, that it requires a strong moral principle to prevent me from deliberately stepping into the street, and methodically knocking people’s hats off – then, I account it high time to get to sea as soon as I can.”

 

– quoted from Moby-Dick, or the Whale by Herman Melville

Per my email, I have cancelled class today due to a family emergency. I still have tomorrow’s class on the schedule, but stay tuned here to see how that works out. If you were planning to practice today, please, practice with yoga sūtras 2.30-2.31 in mind. Since this week’s sūtra focus is a continuation of last week’s, you can use last week’s recording. If you are not on my email list, you can request the audio recording from last week via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

Last week’s playlist is available on YouTube and Spotify. (This is the “Hays Code 2020” playlist dated March 31.)

As this is the anniversary of the 1-35 bridge collapse, please hold a neighbor in your hearts and minds today. So many people are suffering with current events, but let us not forget that some people are still grieving and healing from past events. To quote my dad, “Sounds like we’ve got a lot of work to do.”

 

###” CALL ME ISHMAEL, GOD LISTENS” ###

 

 

 

 

 

 

 

 

 

 

 

 

 

“A center of stillness surrounded by silence” July 29, 2020

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“The more faithfully you listen to the voices within you, the better you will hear what is sounding inside.”

 

– quoted from Markings by Dag Hammerskjöld

Come into a comfortable seated position. You can sit on the floor, your bed, a chair, or a cushion. You can sit on a bench, a stool, or a rock. You can kneel on the floor, a cushion, or a prie-dieu. You can lie down if you must, but make sure you are in a comfortable and stable position, with your back long and your jaw and shoulders relaxed. Let one or both hands rest so that your belly can soften into your hands. Close your eyes, if that is comfortable to you, and do that 90-second thing.

Today, really pay attention to how the soft belly rises and falls and the breath enters and leaves your body. Today, notice the temporal nature of things – how, like your breath, everything begins and ends; changes. Notice how the inhale causes the exhale and how the exhale causes the inhale. Notice any suffering, discomfort, or dis-ease you may be experiencing; and note or name your mental, physical, and emotional experiences, but without commenting or creating a story around the experiences.

Just breathe, with awareness.

This is a specific kind of meditation, meditation that arouses mindfulness.

Vipassanā literally means “to see in a special way” and is often translated into English as “insight.” It is a meditation style/technique, within Theraveda Buddhism, that has also become a tradition (meaning there are people who practice vipassanā, but no other aspects of Buddhism). The original practice, which includes the practice of satipaţţhāna (which is often translated as the “foundation of mindfulness”) was popularized by Mahāsī Sayādaw, a Burmese Theraveda Buddhist monk born today in 1904.

Mahāsī Sayādaw became a novice at 12 years old, was ordained at age twenty, and earned his degree as a teacher of dhamma in 1941. Upon his ordination, he assumed the name Mahāsī Sayādaw U Sobhana. In his mid-30s, he began teaching the technique of vipassanā in his home village, which was named for a massive drum (known as Mahāsī). He was eventually asked, by the Prime Minister of Burma (in what is now Myanmar), to be a resident teacher in the capital and then to help establish meditation centers throughout Burma (Myanmar), Sri Lanka, Indonesia, and Thailand. By his late 60’s, Mahāsī Sayādaw had trained over 700,000 meditators and by his mid-70’s he was traveling to the West to lead meditation retreats. One of the places where he led retreats was the Insight Meditation Society (IMS), which is now one of the leading meditation centers in the United States.

“We are not permitted to choose the frame of our destiny. But what we put into it is ours.”

 

– quoted from Markings by Dag Hammerskjöld

One of the great things about practicing vipassanā is that you can practice it anywhere. (You can even practice it standing or walking, even thought I didn’t include those options at the beginning.) You can even practice at the United Nations Headquarters in “A Room of Quiet” that was established and designed by a team lead by Dag Hammerskjöld (b. 1905).

“Pray that your loneliness may spur you into finding something to live for, great enough to die for.”

 

– quoted from Markings by Dag Hammerskjöld

Born today in Sweden, exactly a year after Mahāsī Sayādaw, Hammerskjöld was the second Secretary General of the United Nations and the youngest person to ever hold the position. His second term was cut short when he was killed in an airplane as he traveled to the Congo to broker peace during the Congo Crisis. President John F. Kennedy called him “the greatest statesman of our century” and, he was posthumously awarded the Nobel Peace Prize. In fact, he is the only person to be posthumously awarded the Nobel Peace Prize. His journal, discovered after his death, was published as Värmärken (Markings, or Waymarks in English). The journal starts when Hammerskjöld was 20 years old and continues up until the month before his death.

Even though he thought the journalist who called him for a comment about his appointment to the UN was actually part of an April Fool’s joke, Hammerskjöld was pretty serious about peace. Peace on the inside and peace on the outside. That is why he was so dedicated the UN’s Meditation Room being “a room of quiet” for all, without the trappings or outward appearance of any particular faith, creed, or religious belief. He led an interfaith group of Christians, Jews, and Muslims who combined their physical and mental efforts as well as financial resources – and he was very hands on. He not only had a hand in the painting, sculpture, and architecture of the room, but also in the fact that there are benches instead of chairs. He even, quite literally, had a hand in the carpet that was laid on the floor and the color that was painted on the walls. He wrote in a letters and is quoted in interviews as saying that “This House” (which is how he referenced the UN) “should have one room dedicated to silence in the outward sense and stillness in the inner sense.” He indicated that this silence and stillness was something everyone carried within them and that his aim was “to create in this small room a place where the doors may be open to the infinite lands of thought and prayer.”

Go back to the beginning and do that 90-minute thing. This time, as you sit here and breathe here, noting your experience here, consider that all over the world there are people sitting and breathing, meditating and praying, opening to that same “center of stillness surrounded by silence” that you are opening to within yourself.

“The longest journey is the journey inwards.”

 

– quoted from Markings by Dag Hammerskjöld

We want to bring back, in this room, the stillness which we have lost in our streets, and in our conference rooms, and to bring it back in a setting in which no noise would impinge on our imagination.

 

– Journalist Pauline Frederick quoting Dag Hammerskjöld (in an interview for the UN Oral History Collection dated June 20, 1986)

Please join me today (Wednesday, July 29th) at 4:30 PM or 7:15 PM for a meditative yoga practice on Zoom. Use the link from the “Class Schedules” calendar if you run into any problems checking into the class. You will need to register for the 7:15 PM class if you have not already done so. Give yourself extra time to log in if you have not upgraded to Zoom 5.0. You can request an audio recording of this practice via a comment below.

Wednesday’s playlist is available on YouTube and Spotify.

“Thou who art over us,

Thou who art one of us,

Thou who art –

Also within us,

May all see Thee – in me also,

May I prepare the way for Thee,

May I thank Thee for all that shall fall to my lot,

May I also not forget the needs of others,

Keep me in Thy love

As Thou wouldst that all should be kept in mine.

May everything in this my being be directed to Thy glory

And may I never despair.

For I am under Thy hand,

And in Thee is all power and goodness.

Give me a pure heart – that I may see Thee,

A humble heart – that I may hear Thee,

A heart of love – that I may serve Thee,

A heart of faith – that I may abide in Thee. Amen”

 

 

– prayer/meditation/poem from Markings by Dag Hammerskjöld

 

 

 

### PEACE IN, PEACE OUT ###

Deep Listening July 28, 2020

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“Life’s but a walking shadow, a poor player
That struts and frets his hour upon the stage,
And then is heard no more. It is a tale
Told by an idiot, full of sound and fury,
Signifying nothing.”

 

– Macbeth in Act V, Scene V of Macbeth by William Shakespeare

There is so much disinformation, misinformation, manipulated information, lack of information, and fakery in the world that it can seem hard sometimes to know the truth. We can spend an extraordinary amount of time sifting and searching through all the disinformation, misinformation, manipulated information, lack of information, and fakery in the world and, in the end, feel like the aforementioned Scottish king and the inspiration for a novel by William Faulkner. It’s frustrating. We may settle down for a moment and give up or we may rest awhile only to dive back in. But, really, those are two bad choices.

A third option is the oft overlooked option of being still, being quite, and turning inward instead of outward. Yes, every philosophy and major religion in the world emphasizes the importance of being dedicated to the truth. (This is the yamā or external restraint / universal commandment of satya in the 8-limb philosophy of yoga.) Every philosophy and major religion in the world also emphasizes that we carry the truth with us; it is inside of us. So, the key to seeking the truth isn’t turning outward, it is turning inward.

“Be still and know that I am God.”

 

Tehillim – Psalms (46:11, in some Hebrew texts; 46:10 in Christian texts)

 

“…really pay attention to what’s happening internally…. Meditation is learning how to get so still, and so calm, tranquil, through the directing of the attention, to this present moment, that we begin to see really deeply…. And so we go more and more and more deeply into the nature of things, and when that happens, and reactivity ceases, then responsiveness arises.”

 

– Gina Sharpe, Suffering and the End of Suffering

Japji Sahib, known in English as The Song of the Soul, is an ancient Sikh text composed by Guru Nanak, the 15th Century founder of Sikhism and the first of the ten Sikh Gurus. The text was originally published in 1604 and, as indicated by the name is intended to be chanted. Remember, when we do the 108 Sun Salutations I refer to it as japa-ajapa, which is “repeat and repeat” or “repeat and remember.” Jap also means “understand.” This is a form of meditation which is also recommended in the Yoga Sūtra (1:27 – 1:28) and it allows the mind to use the repetition as a path and gateway into stillness.

I say “a path and gateway” because there are steps. One doesn’t just mumble a few words a few times and find themselves instantly still and quiet. You first have to get through the place where your mind is trying to wrap itself around the fact that you are repeating the same thing, over and over. It has to sift through the object that is the word, the meaning of the word, and the fact that you are focused on the object and the meaning of the word. Then, you start to internalize the word and let go of some of the outside distractions. Finally, you reach a state of pure cognition where, possibly, you and the word are absorbed into each other – in other words, you are the word. A dedicated, uninterrupted practice (also recommended by Patanjali) is helpful in this practice; however, the most important element is trusting and listening.

“By trusting
What you hear
When you listen,
The Truth
Of your Inner
Consciousness
Will saturate your psyche
With wisdom
And deep understanding.

By trusting
What you hear
When you listen,
You shall dwell
In all mansions
Of learning.”

 

– quoted from Japji Sahib: The Song of the Soul by Guru Nanak (Translated by Ek Ong Kaar Kaur Khalsa)

 

“If you
Trust what you hear
When you listen,
Then you will know
What you see,
How to understand
And act.”

 

– quoted from Japji Sahib: The Song of the Soul by Guru Nanak (Translated by Ek Ong Kaar Kaur Khalsa)

Please join me today (Tuesday, July 28th) at 12 Noon or 7:15 PM for a virtual yoga practice on Zoom where we will listen deeply. Use the link from the “Class Schedules” calendar if you run into any problems checking into the class. Give yourself extra time to log in if you have not upgraded to Zoom 5.0. You can request an audio recording of this practice via a comment below.

Tuesday’s playlist is available on YouTube and Spotify. (Since the mantras that I typically use in class are not available, this is an instant replay of the playlist dated 04192020. It is actually two playlists and, if you can handle it, I recommend the “Music for 18 Musicians” – which can also be found without interruptions. Another option is to practice without music, which I also highly recommend.)

### LISTEN ###

 

Are You Sleeping? (Part I) July 27, 2020

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“Frère Jacques, Frère Jacques, dormezvous? Dormezvous? Sonnez les matines! Sonnez les matines! Ding, dang, dong. Ding, dang, dong.”

 

– French nursery rhyme about a sleeping monk (“Brother John”)

 

“The great error in Rip’s composition was an insuperable aversion to all kinds of profitable labor.”

 

– quoted from “Rip Van Winkle” by Washington Irving

I don’t know about you, but sometimes I just want to go to sleep and wake up to find that all my work has been done. I especially feel that way when I am facing a massive amount of work, or a massive amount of mess. Yes, yes, sometimes I am ready to dig in, get to work, and do whatever needs to be done. Sometimes, I look forward to that feeling of accomplishment that comes with being able to check something off my list and see the direct results of my actions. But, sometimes, I want instant gratification. Sometimes, I don’t know where to begin; I just want it done.

The problem with that attitude, is that even when we are faced with a giant mess, there is something we a can (and must) do. We all have a role, a purpose, in cleaning up the giant mess. The only problem is that we may be overwhelmed by the mess. We may also be overwhelmed by the pressure to do something someone else has been charged to do. So, sometimes it is good to pause, breathe, and consider the one thing we can do? Even if it seems like a little inconsequential thing, once we identify it, we can consider how long we can do that thing and start doing it. We do “what we can, as much as we can, for as long as we can” – and we start to see change.

Or, we can go back to being a sleepyhead. Pretending that there’s not a mess or that it’s someone else’s responsibility to clean it up. The thing is things are still going to change. They just may or may not change in a way that is beneficial to us and our neighbors.

“And you would think them awake, while they were asleep. And We turned them to the right and to the left, while their dog stretched his forelegs at the entrance.”

 

 – Sūrah Al-Kahf (18:18)

Being “sleepy” or being a sleepyhead gets a bad rap in the United States. It has been used a derogatory nickname and it makes us think of someone who is lazy and unproductive, someone who won’t get the job done. We think of Brother John, from the nursery rhyme, who overslept when he was supposed to ring the bell for people to pray. We think of Rip Van Winkle or “Sleepy” from the “Snow White and the Seven Dwarfs.” We may even think about H. G. Wells’s The Sleeper Awakens. What we don’t think about is that when people in Naantali, Finland pick a “sleepyhead” today they usually pick someone whose work has benefited the city.

Today (July 27th) is National Sleepy Head Day in Finland. It’s a tradition that dates back to the Middle Ages and includes the belief that the person who sleeps the latest on this day will be lazy and unproductive throughout the year. At one time, the last person asleep would be awakened by someone throwing water on them or by throwing them into the lake or sea. Now, in Naantali, the person honored as the official “sleepyhead” gets carried on a gurney during an early morning parade and (very ceremoniously) dumped in the sea. People then spend the whole day and evening with music, food, and boats on the water. The next year, they will be at the head of the parade as someone else is dumped in the water. (As Finland has been able to reopen most businesses and has reopened to leisure travelers from certain areas, festivities are just winding down as I post and people will (eventually) be heading to bed for a good night sleep.)

Even though National Sleep Head Day is a public celebration, it has its roots in a religious story, the story of the Seven Sleepers of Ephesus.

“Until today, we still read about the story of these young men. These young men weren’t prophets of Allah. They weren’t messengers of Allah. They didn’t receive revelation. No angels came to them with an army. These were a group of young men, simply by the strength of their [faith in the six articles of faith] and [God-consciousness] Allah [glorified and exalted be He] gave them an amazing miracle.”

 

 – commentary on Sūrah Al-Kahf (19:9 – 26) quoted from “The People of the Cave”

God only knows how many sleepers there were or how long they slept – the Qur’an literally states that we can argue about the numbers, but only God knows – however, the basic story that is found in over 200 manuscripts, written in at least 9 medieval languages, dating between the 9th and 13 centuries is the same. Around 25 CE, a group of men, strangers bound only by their Christian faith, are faced with religious persecution or forced conversion under the rule of the Roman emperor Decius. They are given the opportunity to recant their faith and bow down to the Roman idols. Most versions of the story agree that even though they were wealthy and educated men, who would have retained some public power had they converted, the men decided they would rather give up all their worldly possessions and live in a cave than live under a pagan ruler. When the emperor realized that living in the cave wasn’t a deterrent, he ordered the cave sealed up.

The emperor died in 251 CE and things changed. Centuries passed, and more things changed. All the while, the sleepers slept. Oh, sure, people thought they were dead and they were the stuff of legends, but one day the cave was opened, the sun shone in, and they were awakened. The sleepers thought they had slept a day or half a day, but most version of the stories state that they had slept for 309 years. So much had changed that when one stepped out of the cave (to buy food for the group) he found that instead of living in a pagan land they were now living in a Christian land.

“I’m just here for Savasana.”

 

– t-shirts, hats, mugs, posters, etc.

Please join me on the virtual mat today (Monday, July 27th) at 5:30 PM for a 75-minute virtual yoga practice (which will end with Savasana).

This is a 75-minute Common Ground Meditation Center practice that, in the spirit of generosity (dana), is freely given and freely received. You can use the link from the “Class Schedules” calendar if you run into any problems checking into the class. You can request an audio recording of this practice via a comment below.

If you are able to support the center and its teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” my other practices, or you can purchase class(es). Donations are tax deductible, class purchases are not necessarily.)

There is no playlist for the Common Ground practices.

 

### No Zzzzzs ###

 

Practice Responsibly July 26, 2020

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“…aware at last that in this world, with great power there must also come — great responsibility!”

 

– quoted from Amazing Fantasy #15 by Stan Lee, et al, August 1962

In 1962, at the end of the comic book that introduced Spiderman to the world, Peter Parker is faced with the tragic and life-altering loss of his Uncle Ben Parker. This loss leads to the life-altering realization that he can never again take his actions for granted. The words above, which appear in the final panel, are perhaps the most well-known and oft quoted words in comic book history. Really, in world history, when you consider that the words (and the idea behind them date back) to the French Revolution. We’re human; so, context matters. The way we receive the message, or even internalize the lesson, is different if we first read it in the final panel of a fantasy comic book versus if we’re studying historical documents from the French National Convention in 1793. We may discount the message, or take it more seriously, when it is attributed to beloved elder (like Ben Parker) versus when it is attributed to British Prime Minister (like William Lamb or Winston Churchill). Especially in a situation like this, there is a certain gravitas that comes not only from the words, but also from the speaker and whether their life is a reflection of the words.

“Are you practicing?”

 

– David Swenson, on the cover of his Ashtanga Yoga: The Practice Manual

Do they practice what they preach? Seeing the contradiction and/or hypocrisy, do we do as they say or as they do? Or, do we completely disregard the benefit of the lesson, because it is associated with someone who behaved badly?

These are the questions a lot of people are asking right now, in regards to race, sex, sexuality, religion, and the forming of countries (in particular the United States) and companies. They are also questions some of us in spiritual and religious communities have been asking for years with regard to our practices. Part of the challenge in answering these questions, with regard to bad behavior associated with the founders of an institution, is ignorance about the true nature of thing (avidyā). We may not always know about the bad behavior when we first become associated with an institution and, sometimes, the way in which we learn about the bad behavior makes it seem not so bad. Doesn’t matter if we are born into a society or join a community as an adult, once we are involved, our experiences are very personal and, as a result, we associate these situations with our sense of self – or false sense of self (asmitā). We define ourselves based on our attachment to things we like (rāga) and our aversion to things we dislike (dveşa) – even though sometimes don’t understand the true nature of what we like and dislike (hence, more avidyā). Finally, we are challenged by these questions, because answering may mean we lose something very meaningful to us, we may lose our sense of who we are, and we fear those losses like Peter Parker fears the loss of his uncle.

Notice, all the challenges I mentioned above are identified in the Yoga Sūtra as kleśāh (“afflicted” or “dysfunctional”) and therefore they are the very things that lead to suffering. Patanjali recommends meditation (YS 2.11) and the 8-limbs of yoga (YS 2.28) as a way to end the afflicted or dysfunctional thought patterns (and therefore the words and deeds) which lead to suffering. (Note, this instruction dovetails with the Buddha’s recommendation of meditation and the noble 8-fold path of Buddhism, as well as certain theological practices found in the major religions.) There’s only one problem: For most of us in the West, the practices of yoga and meditation are mired in the muck of bad behavior and the suffering that has been caused by that bad behavior.

“I was far more hurt by the culture of silence and ignoring the victim and victim-blaming than the abuse itself. If there would’ve been support from the community, and it had been dealt with, it would have gone away.”

 

– Anneke Lucas, founder of Liberation Prison Yoga, quoted in The New Yorker (07/23/2019) about confronting Sri Pattabhi Jois

Almost exactly a year ago, I posted about the foundations and how on Saturdays I place a year-long emphasis on “building the practice from the ground up,” both physically and philosophically. In the post I mentioned B. K. S. Iyengar and Sri Pattabhi Jois (who was born today in 1915). Both teachers are part of a small group (of mostly Indian men) who were charged by their teacher Sri Krishnamacharya with introducing the physical practice of yoga to the Western world. Both teachers introduced their personal practice as “the practice” and for many people those practices are how people define “yoga.” Thinking that yoga is a particular set of poses and/or a specific way of doing them is problematic in and of itself. However, there is a bigger problem: both of these teachers have been very credibly accused of bad behavior. And, they are not alone. There are a number of yoga (and Buddhist) teachers (male and female) who have been called out for bad behavior. (Note: I am not using the term “bad behavior” in an attempt to belay or undermine the heinous of what people have allegedly done. Instead, I am using the term as an umbrella to cover sexual misconduct, physical and psychological abuse, and financial misconduct.)

A few days after I posted, a friend and fellow yogi sent me an email, with a link to an article about Jois, and expressed concern about the allegations and “about the current Ashtanga community’s response (or lack thereof) to his abuses.” In conclusion, this friend acknowledged their own conflict about allegations related to their own practices and asked about my thoughts. I started to reply, but then didn’t finish or send the reply (because, well…life). So, with apologies to my friend and fellow yogi, here is part of my response:

Hi! How are you?

Thank you for your email (and the link). I had only heard a portion of this, and it was quite a while back – so, obviously, a lot more has come up. I appreciate the information. Interestingly enough, a friend who is also an Iyengar teacher is in town and when we were catching up she posed a similar question about the value of the teachings when the teacher (and their actions) are so clearly heinous. I ask myself this question a lot, because (unfortunately) there’s so much bad behavior.

Honestly, I’m not sure I have a good answer. In regards to individuals and their bad behaviors, this is something I have also seen in the performing arts (and obviously in Corporate America and religious organizations), and it is why I think it is so important to maintain awareness and connection to the ethical components of these practices – not as a way to condemn or ostracize others, but as a way to have checks and balances into our own practices and behaviors. Ultimately, there is a power element to the practice of yoga and a power imbalance in the (formal) teacher-student(s) relationship. It is up to the (formal) teacher to maintain awareness of this power and power imbalance in order to protect themselves AND the student(s).

I am not part of a formal tradition and have not had any direct contact with guru-predators. And I’ve never had a big-G Guru, which is itself a can of worms. That said; if I hear of someone doing something questionable I will steer people away. (Even though, in my case, I am only going by hearsay and have to step carefully.) Also, when people ask me about teacher trainings I always stress checking out the teacher/studio/situation to make sure that their comfortable with the instructors. I also stress that during teacher trainings (or intensives) people are sometimes asked to do things they may not feel comfortable doing and that it is important to feel secure in knowing when you are uncomfortable because you are outside your comfort zone (i.e., being asked to do something you haven’t ever done before) versus feeling uncomfortable because someone is doing something or asking you to do something that is just plain wrong.

Like Jubilee Cook, I often wonder why – even when people didn’t/don’t feel like they had/have the power to bring a predator down – they don’t understand that they have the power to stop others from being abused! I mean, I do get it on a certain level…and I say this not as a way to blame the victims, but to highlight an additional challenge.

Part of that additional challenge (or maybe it’s a separate challenge) is that people in formal traditions (led by big-G Gurus) experience a combination of hero worship and brain washing that can itself be a kind of trauma. In the recent past, it has taken people a bit of time to “deprogram.” My hope is that the delay in Ashtangis speaking up comes from needing to “deprogram.” Or maybe that’s my naiveté, because honestly, as more comes out, more shame and blame comes up – and people tend to want to curl up and ignore it. Especially, if/when you can pretend that sense certain people are dead the abuse has ended.

With regard to actual teachings…I found there is amazing value in the practice of yoga (on so many different levels)

That’s where I stopped. And, to a certain degree, that is where I am still stuck; because I can’t go back and learn all the valuable things about yoga through a less fractured lens. Maybe “stuck” isn’t the right word, but the bottom line is that this is an issue I confront on a fairly regular basis – not because I’ve personally encountered so much of this bad behavior, but because I can’t go back and pretend like bad behavior didn’t happen. I want people to be informed, but I don’t not always feel it is appropriate to bring certain things up in the middle of a yoga practice. Yes, yes, I do sometimes bring up a lot of controversial and horrific things that have happened in history. I also wrestle with the decision to do so.

Sometimes, I become aware of someone’s bad behavior and I change the way I teach certain things – or leave something/someone out completely, if I know of another way to make the point. Sometimes, I pivot because I’m aware of the history (or age) of someone in the room. I also, sometimes, make a misstep; I am human after all. However, I teach certain things (like religion, philosophy, science, and history) as if they were part of a history lesson or a survey course. I do this out of respect for the subject/theme and also because I think knowledge is power. And with that power…

I am not a big fan of William J. Broad’s very well researched and very well written book The Science of Yoga: The Risks and Rewards. Broad is very upfront about the fact that his book is about the physical practice – but that’s one of my big complaints about the book! By separating the physical practice from the larger context, the book does the exact same thing so many people do: it removes the ethics. Yet what Broad’s research reinforces, to me, is that one of the “rewards” of the postural practice (the increase in physical health and power) becomes a risk if some kind of ethical component is not affixed to the practice.

Let us not forget, Patanjali gave us the ethical component when he codified the system – and it didn’t give it to us as an afterthought. He gave it us first (just as the Buddha did). Most yoga teachers, and all teachers of Buddhism or the major religions, are aware of the ethics of their particular system. If they are not teaching those elements, they may not be practicing them. If they are not practicing the ethics of their system, in all aspects of their life, we end up with more suffering.

Please join me for a 65-minute “short form” virtual yoga practice on Zoom today (Sunday, July 26th) at 2:30 PM, when you can practice your ethics. You can use the link from the “Class Schedules” calendar if you run into any problems checking into the class. PLEASE NOTE: Zoom 5.0 is in effect. If you have not upgraded, you will need to give yourself extra time to log into Zoom. You can always request an audio recording of this practice (or any practice) via email or a comment below.

Today’s playlist is available on YouTube and Spotify. (This is the playlist dated 04192020. It is actually two playlists and you can decide which one you use.)

 

My apologies, again, to my friend and fellow yogi, for the delay. I also apologize to all for any missteps I’ve made along the way. If you would like to know more about the history of the practices mentioned above, here is a Kiss My Asana blog post from 2016. I started to excerpt it, but trust you won’t think unkindly about the amazing yogi in the profile just because he shares a gender with people who have harmed others.

 

 

### “HOW YOU DO YOGA, IS HOW YOU DO LIFE” ###

Where the practice begins (and ends) July 25, 2020

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“Theft is the one unforgivable sin, the one common denominator of all sins. When you kill a man, you steal a life. You steal his wife’s right to a husband, rob his children of a father. When you tell a lie, you steal someone’s right to the truth. When you cheat, you steal the right to fairness. There is no act more wretched then stealing.”

 

– Amir, remembering the lessons of his father, in The Kite Runner by Khaled Hosseini

 

“They ask you about wine and gambling. Say, ‘In them is great sin and [yet, some] benefit for people. But their sin is greater than their benefit.’ And they ask you what they should spend. Say, ‘The excess [beyond needs].’ Thus Allah makes clear to you the verses [of revelation] that you might give thought.”

 

– quoted from Surah Al-Baqarah (2:219), Al-Qur’an al-Kareem

We all have a moral code, an ethical compass, something that helps us navigate through life – ostensibly creating as little harm as possible. The vast majority of people are born with an instinctual “true north,” just like every other creature in the natural world, and it’s calibrated based on the ethical lessons we are given early in our lives. We are given these lessons – about right and wrong and about how to conduct ourselves in the world – at a very early age, regardless of who we are, where we were born and raised, what language we speak, and/or which aspects of the Divine we may or may not honor. We can call them lessons of the father and the mothers, but they are also lessons of the sisters and brothers, lessons of the elders, lessons of the peers. Sometimes we are given explicit instructions, other times we watch the way people conduct themselves around us. Eventually, we recognize them as laws. And, just like Amir in The Kite Runner, there are times when we check in our moral compass and think, “Yes, this makes sense, this feels right” or, “Ooo, wow, this doesn’t make sense, this feels off.”

If you grow up in a society associated with one of the Abrahamic religions (Judaism, Christianity, and Islām) then you may think in terms of the commandments (10 or 613) or you think in terms of what is of benefit and what is forbidden (harām). If you grow up in a culturally Buddhist society, you may view things through the precepts. Still, when we get to a certain age, these lessons have been instilled in us and we take them with us wherever we go – even on the yoga mat.

Yoga Sūtra 2.30: ahimsāsatyāsteyabrahmcaryāparigrahā yamāh

 

– “Non-violence (or non-harming), truthfulness, non-stealing, walking in awareness of the highest reality, and non-possessiveness (or non-hording) are the restraints (or universal commandments).”

Even if you have never heard of or explored the 8-limb philosophy of yoga, even if you have never been taught that the practice begins with an ethical component, the five yamās, or external restraints, will sound familiar. Along with the five niyamās, or internal observations, the yamās provide a rubric for the practice – that is to say, they give the practitioner direction about how to conduct themselves and how to move through the practice. Even when they are not the explicit focus of the practice, the yamās and niyamās make up the foundation of the practice. If you are not practicing them, or not practicing some form of them, while you are practicing āsanas (poses), you are not practicing yoga. One can also say that if you are practicing them while engaged in something other than āsana, then you are practicing yoga.

“Rabbi [Judah HaNassi] would say: Which is the right path for man to choose for himself? Whatever is harmonious for the one who does it, and harmonious for mankind.

Be as careful with a minor mitzvah as with a major one, for you do not know the rewards of the mitzvot. Consider the cost of a mitzvah against its rewards, and the rewards of a transgression against its cost.

Contemplate three things, and you will not come to the hands of transgression: Know what is above from you: a seeing eye, a listening ear, and all your deeds being inscribed in a book.”

 

– quoted from Pirkei Avot (Ethics of the Fathers) 2:1

Please join me for a 90-minute virtual yoga practice on Zoom today (Saturday, July 25th) at 12:00 PM. You can use the link from the “Class Schedules” calendar if you run into any problems checking into the class. Give yourself extra time to log in if you have not upgraded to Zoom 5.0. You can request an audio recording of this practice via a comment below.

Today’s playlist is available on YouTube and Spotify. (This is the “Hays Code 2020” playlist dated March 31.)

 

“Talking about a path is not walking that path. Thinking about life is not living.”

 

– quoted from Tao Te Ching by Lao-tzu (translation from A Path and a Practice: Using Lao-tzu’s Tao Te Ching as a Guide to an Awakened Spiritual Life by William Martin)

 

### WHAT ARE YOU PRACTICING? ###