The Emptiness is Full of Connection (the “missing” Saturday compilation post w/excerpt & video) April 11, 2026

Posted by ajoyfulpractice in Books, Faith, Healing Stories, Lent / Great Lent, Meditation, Music, One Hoop, Philosophy, Poetry, Religion, Wisdom, Writing, Yoga.
Tags: 988, Alessia Cara, Alessia Caracciolo, Arjun Ivatury, Atma, Beth Hirsch, Counting the Omer, Drew Taggart, Dylan Wiggins, Eastertide, John Cage, Khalid, Khalid Robinson, klishtaklishta, klişţāklişţāh, Logic, Mark Strand, Misuzu Kaneko, Octave of Easter, Pandit Rajmani Tigunait, Poetry, poetry month, R. S. Thomas, Rainer Maria Rilke, Sir Robert Bryson Hall II, Thích Nhất Hạnh, Thich Nhat Hanh, Wasis Diop, Xavier Derouin, yoga sutra 1.34, Yoga Sutra 1.5, Yoga Sutra 2.3-2.9, Yoga Sutras 2.54-2.55
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Peace and many blessings to everyone and especially to anyone Counting the Omer and/or celebrating and/or observing Eastertide and the Octave of Easter or Great Lent.

Happy Poetry Month!!

This “missing” compilation post for Saturday, April 11^th , includes new and revised/re-purposed content. Links to the related Kiss My Asana offerings can be found at the beginning of the 2021 post on this date. Links in the notes section will direct you to sites outside of this blog. WARNING: There is a passing reference to suicide in the last half of this post (and in the video).  You can request an audio recording of this practice or a previous practice via a comment below or (for a slightly faster reply) you can email myra      (at) ajoyfulpractice.com.

In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es).

Donations are tax deductible; class purchases are not necessarily deductible.

Check out the “Class Schedules” calendar for upcoming classes.

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Yes, the space above was intentionally blank. 

What was your reaction to all that “empty” space? Did you react the same way you do in a yoga class when the instructor suddenly stops speaking? Did it make you nervous? Did you think it was a mistake? Did you think I was posting about the first photograph of a black hole? Did you notice it at all?

There are no right or wrong answers to these questions; just the truth. And, the truth is that emptiness, stillness, and nothingness are powerful states that can simultaneously be experienced as uncomfortable and/or as welcoming. We can perceive them as peaceful; as the calm before the storm; and/or as a sign that something is wrong. Just as this is all true when we are talking about external emptiness, stillness, and nothingness; it is also true when we are talking about internal emptiness, stillness, and nothingness.

We live in an overstimulated world full of things — and, that means we are overstimulated and full of things. Yet, we somehow want more. That’s part of what makes us human. It is human nature to crave a sense of belonging and to desire being part of something more than ourselves — to be full. And, yet, those very human desires can lead to very human suffering. The suffering comes, in part, because (as the song goes) “everything is never quite enough”.

The solution to that suffering?

Let everything go.

“We are accustomed to living in a world defined by and confined to the forces of time, space, and the law of cause and effect. Out deep familiarity with ourselves as a limited entity makes embracing our limitless self extremely distressing. We prefer becoming ‘big’ in our familiar little world to losing ourselves in the vastness of pure consciousness.”

— quoted from the commentary on Yoga Sūtra 2.6, from The Practice of the Yoga Sutra: Sadhana Pada by Pandit Rajmani Tigunait, PhD

Emptiness, stillness, and nothingness come up a lot in philosophies like Yoga and Buddhism — and, they are often misunderstood. Concepts like anattā (“non-self” or “no-self”) are hard to grasp (pun intended) if one is not in the habit of practicing non-attachment. Further confusion can ensue when we consider that Patanjali’s  Yoga Sūtras (and other ancient texts) discuss Ātman or Ātma (“essence, breath, soul”) as one’s true/highest “Self” and, also, describe a “false sense of self-identity” (āsmita) as one of the five afflicted/dysfunctional thought patterns¹ that leads to suffering. (YS 2.3 & YS 2.6) That false sense of self, i-ness, or (sense of) ego comes from the next two afflicted/dysfunctional thought patterns — “attachment” (rāga) and “aversion” (dveṣā)— and lead directly to the final affliction: “fear of death or loss” (abhiniveśāḥ). (YS 2.3-2.9)

“We now see the world through the lens of asmita. The samskaric properties of this false self-identity create a world filled with friends and enemies, virtue and vice. Asmita leads us to experiences of success and failure, gain and loss, honor and insult, and burdens us with inferiority and superiority complexes. Our inner luminosity becomes dim….”

— quoted from the commentary on Yoga Sūtra 2.6, from The Practice of the Yoga Sutra: Sadhana Pada by Pandit Rajmani Tigunait, PhD

Whether we realize it or not, our attachments turn life into a zero-sum game… that everyone is losing. Of course, giving up our sense of self — not to mention our attachments and aversions — is one of the hardest things to do. Part of the challenge is that giving up how we define ourselves (and/or how we think we fit into the world) feels like physical death. This is why it is so hard for people to leave a community and/or an organization even when being part of said community and/or organization causes harm to themselves and others. It is especially hard when we don’t recognize the harm.

It’s hard, but not impossible.

Non-attachment takes practice. It takes (re)conditioning. It requires an understanding and appreciation of emptiness, stillness, and nothingness that may not be (and probably is not) part of our background.

Remember, our understanding and appreciation of everything reflect (or echo, if you will) our previous experiences. If we learn to embrace moments of stillness and quite, we also learn to appreciate that sense of emptiness. If we study/practice the aforementioned philosophies, we learn — as John Cage did — that there is never nothing: “Every moment is an echo of nothing.” If we get still and quite, we can be full… of the stillness and the quiet.

“We cannot say that emptiness is something which exists independently. Fullness is also the same. Full is always full of something, such as full of market, buffaloes, villages or Bhikshu. Fullness is not something which exists independently.

The emptiness and fullness depends on the presence of the bowl, Ananda.

Bhikshu’s look deeply at this bowl and you can se the entire universe. This bowl contains the entire universe. This is only one thing this bowl is empty of and that is separate individual self.

Emptiness means empty of self.”

— quoted from Old Path White Clouds: Walking in the Footsteps of the Buddha by Thich Nhat Hanh

Just as these ideas come up in certain philosophies, they also come up in poetry. Rainer Maria Rilke, for instance, wrote about such things. As did R. S. Thomas. In many ways, however, those two poets had similar backgrounds (even though they had some very different life experiences). But, what happens when two very different poets, with vastly different backgrounds and experiences, have similar relationships with emptiness, stillness, and nothingness?

Do their poems highlight the fact that emptiness, stillness, and nothingness are part of life? Can they show us the value of the intangible and (almost) undefinable?

For Those Who Missed It: Variations of the following have previously been posted.

“In a field
I am the absence
of field.
This is
always the case.
Wherever I am
I am what is missing.”

— quoted from the poem “Keeping Things Whole” by Mark Strand

Today is the anniversary of the birth of Misuzu Kaneko (b. 1903) and Mark Strand (b. 1934). Although the two poets lived very different lives in very different places, they wrote poems on very similar themes² and were both considered literary celebrities during their lifetimes.

Born Tero Kaneko, Kaneko was able to attend school through the age of 17, despite most Japanese girls of the time only attending up to 6^th grade. Her poems started to become very popular when she was 20 years old. Unfortunately, her private life as an adult was so tumultuous and tragic that Kaneko committed suicide just before her 27^th birthday. At the time of her death, she had published 51 poems.

When Strand was born in Canada, four years after Kaneko’s death, Kaneko’s poems had been all but lost.

Strand grew up moving around the United States, Columbia, Mexico, and Peru. Raised in a secular Jewish home, he went to a Quaker-run college preparatory school in New York; earned a BA at Antioch College in Ohio; moved to Connecticut to study art and graduated with an MFA from Yale; studied poetry in Italy on a Fulbright scholarship; and finally attended the Iowa Writers’ Workshop (where he received an MA in writing) before teaching all over the East Coast and spending a year as a Fulbright Lecturer in Brazil. In addition to ultimately teaching all over the U.S., Strand won a Pulitzer Prize, served as U. S. Poet Laureate, and was honored with numerous other awards and titles. At the time of his death, at the age of 80, he had published at least 21 collections of poetry, plus three children’s books, several books of prose, and served as editor and/or translator for at least 13 more publications.

To my knowledge, Kaneko never left Japan.

Despite the wildly different details of their lives, both poets wrote about loss and darkness, belonging vs. being alone, how personal perspectives create our world, humans vs. nature, and [the concept of] personal responsibility. They may have used different words, but they seemed to share an underlying idea: True power comes from being present with what is despite our desire to possess, change, and understand everything around us.

“Are you just an echo?
No, you are everyone.”

— quoted from the poem (and book) Are You An Echo?  by Misuzu Kaneko

Click here (and scroll down) for the 2019 practice of Triangle Pose (Trikonāsana) through the lens of the poems.

“Benten Island was still there
floating on top of the waves
wrapped in golden light,
green as always.”

— quoted from the poem “Benten Island” by Misuzu Kaneko

Click on the excerpt title below for a (slightly) longer physical practice and a special look at Yoga (from 2018).

Keeping Things Yoga…keeping things yoga – 2018 Kiss My Asana Offering #11

“And we stood before it, amazed at its being there,
And would have gone forward and opened the door,
And stepped into the glow and warmed ourselves there,
But that it was ours by not being ours,
And should remain empty. That was the idea.”

— quoted from the poem “The Idea” by Mark Strand

Saturday’s playlist is available on YouTube and Spotify [Look for “05252022 Pratyahara II”]

If Misuzu Kaneko’s story resonates with you, because you or someone you know is struggling emotionally, please call dial 988 (in the US) or call 1-800-273-TALK (8255). 

If you are thinking about suicide, worried about a friend or loved one, or would like emotional support, you can dial 988 (in the US) or call 1-800-273-TALK (8255) for the Suicide and Crisis Lifeline. You can also call this TALK line if you are struggling with addiction or involved in an abusive relationship. The Lifeline network is free, confidential, and available to all 24/7. YOU CAN TALK ABOUT ANYTHING.

White Flag is an app, which I have not yet researched, but which may be helpful if you need peer-to-peer (non-professional) support.

If you are a young person in crisis, feeling suicidal, or in need of a safe and judgement-free place to talk, you can also click here to contact the TrevorLifeline (which is staffed 24/7 with trained counselors).

“I want you to be alive” (WARNING: Some images may be disturbing.)

You’re Invited to Bend… & To Take The Deepest Breath You’ve Taken — On Retreat!
September 25 — 27, 2026

NOTES:
¹Avidyā (“ignorance”) is the first afflicted/dysfunctional thought pattern and the bedrock of the other four.

²Click here to read “Benten Island” by Misuzu Kaneko. Then, click here to read “The Idea” by Mark Strand. Notice how they are connected.

CORRECTION:
In earlier posts, I accidently referenced Benton Island as opposed to Benten Island.

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