“Chag sameach!” to those celebrating Shemini Atzeret and Simchat Torah. “Many blessings,” to all and especially those celebrating Michaelmas.
Please join me today (Wednesday, September 29th) at 4:30 PM or 7:15 PM for a 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 or by emailing myra (at) ajoyfulpractice.com.
Wednesday’s 4:30 playlist is available on YouTube and Spotify. [Look for “01162021 Quixote’s Zamboni”]
Wednesday’s 7:15 playlist is available on YouTube and Spotify.
In the spirit of generosity (“dana”), the Zoom classes, playlists, 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). If you don’t mind me knowing your donation amount you can also donate to me directly. Donations to Common Ground are tax deductible; class purchases and donations directly to me are not necessarily deductible.)
Chag sameach!” to those celebrating Shemini Atzeret and Simchat Torah.
[This is the “missing” post for Tuesday, September 28th.You can request an audio recording of either practice via a comment below or (for a slightly faster reply) you can email me at 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.
“Another classic definition of yoga is ‘to be one with the divine.’ It does not matter what name we use for the divine – God, Allah, Īśvara, or whatever – anything that brings us closer to understanding that there is a power higher and greater than ourselves is yoga. When we feel in harmony with that higher power, that too is yoga.”
– quoted from “1 – Yoga: Concept and Meaning” in The Heart of Yoga: Developing a Personal Practice by T. K. V. Desikachar
If you take even the most rudimentary survey course on the Yoga Philosophy, you will learn that the Sanskrit word yoga means “union” (and you will probably learn that it comes from the root word for “to yoke”). Go a little deeper, however, and you will find a lot of different classical (as well as modern) interpretations of the word, including the idea that it is “to come together” or “to unite.” In our physical practice of yoga, hatha yoga, there is often an emphasis on bringing the mind, body, and spirit together. The reality, however, is that there is already a mind-body-spirit connection. The practice is simply a way to recognize and reinforce the connection. And, just as we are individually connected in a variety of ways, we are collectively connected – we just need a way to recognize and reinforce those connections.
Dr. David DeSteno has a Ph.D. in psychology from Yale University and is currently a professor of psychology at Northeastern University, where he directs the Social Emotions Group – a psychology lab that focuses on “ways to improve the human condition.” To be clear, the lab is not focused on technological hardware but on social behavior. As his bio states: “At the broadest level, his work examines the mechanisms of the mind that shape vice and virtue. Studying hypocrisy and compassion, pride and punishment, cheating and trust, his work continually reveals that human moral behavior is much more variable than most would predict.”
Recently, I came across a Wired article that was adapted from his book How God Works: The Science Behind the Benefits of Religion, in which he points out that in many areas of his (20 years worth of) research, psychologists and neuroscientists are simply (re)codifying systems that have existed for thousands of years in religions all over the world. The overlapping points –where east meets west; where ritual and tradition meet science and the scientific method; where faith meets reason – always fascinate me and also make me chuckle. I chuckle at the hubris that Dr. DeSteno identifies within himself (and other scientists), which relegates ritual and tradition to superstition and myth – forgetting that every old wives’ tale or story from the old country was a way for ancient civilizations to understand the university, just as “science” is the way the modern world understands the university. That same element of hubris is also why sometimes modern scientists forget that they don’t know everything.
At the same time, I am fascinated by the connection between faith and reason and by the way we human beings (sometimes) trust certain things when we experience them directly; trust things for which we have no other explanation than that it is; and at other times can only trust something that has been “scientifically proven.” In this case, “scientifically proven” means that it is quantified and also that the cause and effect can be duplicated. Of course, this makes me laugh, sardonically, because thousands of years of “evidence” is often thrown out as “anecdotal” because of who experienced it and how it was originally documented.
“But if we remove the theology—views about the nature of God, the creation of the universe, and the like—from the day-to-day practice of religious faith, the animosity in the debate evaporates. What we’re left with is a series of rituals, customs, and sentiments that are themselves the results of experiments of sorts. Over thousands of years, these experiments, carried out in the messy thick of life as opposed to sterile labs, have led to the design of what we might call spiritual technologies—tools and processes meant to sooth, move, convince, or otherwise tweak the mind. And studying these technologies has revealed that certain parts of religious practices, even when removed from a spiritual context, are able to influence people’s minds in the measurable ways psychologists often seek.”
– quoted from the (09/14/2021) Wired article entitled, “Psychologists Are Learning What Religion Has Known for Years: Social scientists are researching what humans can do to improve their quality of life. Their findings echo what religious practices perfected centuries ago.” by David DeSteno
Throughout the year I reference a lot of different rituals, customs, and traditions from a variety of different cultures, religions, and philosophies. I do this because I firmly believe that we human beings have more commonalities than differences. Some of those commonalities involve the ways in which we come together as spiritual communities and the power of those get-togethers. As I have mentioned before, there are certain times of year – often around the changing of the seasons – when everyone and their brother seems to be getting together for some communal ritual. These times are powerful in that they are steeped in faith; however, when you look at the Jewish community around this time of year, it becomes obvious that the power is in the faith as well as in the coming together – the yoga, as it were – of the community.
For instance, there are some devout Jews who will begin preparing for the New Year 40 days before Yom Kippur. Then there are people who only come to services during the High Holidays, the “Ten Days of Awe / Ten Days of Atonement.” This latter group includes people who identify as culturally and/or ethnically Jewish. Then, just a few days later, people celebrate Sukkot – and now the coming together includes, according to the Hebrew Bible and the Christian Old Testament, people who are not Jewish in any way, shape, or form. Power is increasing, as is knowledge – which is also power.
“The Talmud tells us that one of the things that is in constant need of “bolstering” and improvement is Torah study. Thus, we say “Chazak” to strengthen ourselves in Torah study.
It’s crucial to review the Torah we’ve learned so as not to forget it. This is why, after finishing a portion of the Talmud, we say “Hadran alach,” “I will return to you.” Similarly, when we finish a book of Torah, we say “Chazak,” in other words, “We should have the strength to review what we learned.”
Likewise, when a person does a mitzvah, we say “Yasher koach” (“More power to you”), meaning, “Just as you did this mitzvah, may it be G‑d’s will that you do many more mitzvahs!”
– quoted from “Why Say ‘Chazak’ Afer Finishing a Book of Torah?” by Rabbi Yehuda Shurpin (posted on chabad.org)
When I explain Sukkot to my yoga community, I specifically mention that it takes place over seven days (as explicitly stated in Devarim – Deuteronomy 16:15) and is celebrated over eight days in the diaspora. The extra day is actually “a second day festival” which, when observed, applies to all major holidays. For the Jewish diaspora (i.e., the community residing outside of Israel), a “second festival day” was established about 2,000 years ago to reconcile the fact that a new month started with the sighting of the new moon at the Temple in Jerusalem and then that sighting had to be communicated to the world at large. In addition to building in travel time (since this was before telecommunication and the internet), religious leaders took into account the fact that messengers may not arrive (in an appropriate period of time or at all). People within the Orthodox and Conservative Jewish communities are primarily the only people within the diaspora who still observe this second day, but the timeline can get a little confusing when holidays overlap.
While I often reference the extra day when it comes to Sukkot, I haven’t always mentioned that for some (excluding the diaspora) the eighth day is its own separate celebration: Shemini Atzeret, literally “The Eighth [day] of Assembly.” Furthermore, this eighth day has its own rituals, traditions, and prayers – specifically, the prayer for rain and the prayer to remember departed souls. Traditionally, this is NOT a celebration for “[all] who live within your city.” It is immediately followed by Simchat Torah (or, for some, the second day of Shemini Atzeret), which is a celebration of an ending that is also a beginning.
As prescribed by the Talmud, the Torah – which consists of the “Five Books of Moses” – is read publicly over the course of the year and traditionally people are not meant to go more than three days without reading the Torah. The five books are divided up into 54 portions, known as Parshah (or Sidra), which are read weekly and accompanied by special blessings. Each week a special group of people are selected to read the designated portion during services. There are times when two portions are combined. The most notably combination occurs when the end of Devarim – Deuteronomy (33:1 – 34:12), known as V’Zot HaBerachach Parshah, is immediately followed by the reading of the first chapter of Bereishit – Genesis. This double reading occurs on Simchat Torah (or the second day of Shemini Atzeret). Simchat Torah literally means “Rejoicing with/of the Torah” and services are traditionally filled with singing, spontaneous dancing, and more gratitude… which is more power.
“Gratitude, for instance, is something we had studied closely, and a key element of many religious practices. Christians often say grace before a meal; Jews give thanks to God with the Modeh Ani prayer every day upon awakening. When we studied the act of giving thanks, even in a secular context, we found it made people more virtuous…. We’ve also found that when feeling gratitude to a person, to fate, or to God, people become more helpful, more generous, and even more patient.”
– quoted from the (09/14/2021) Wired article entitled, “Psychologists Are Learning What Religion Has Known for Years: Social scientists are researching what humans can do to improve their quality of life. Their findings echo what religious practices perfected centuries ago.” by David DeSteno
Tuesday’s playlist is available on YouTube and Spotify. [Look for “06162020 Abe’s House & Soweto”]
“If we have no peace, it is because we have forgotten that we belong to each other.”
Chag sameach!” to those celebrating Shemini Atzeret and Simchat Torah.
[This is a 2-for-1 “missing” post for Sunday, September 26th and for Monday, September 27th.You can request an audio recording of either practice via a comment below or (for a slightly faster reply) you can email me at 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.
“I believe that the purpose of life is to be happy. From the moment of birth, every human being wants happiness and does not want suffering. Neither social conditioning nor education nor ideology affect this. From the very core of our being, we simply desire contentment.”
– Tenzin Gyatso, the 14th Dalai Lama in July 2015
During Sukkot, people are commanded to be happy. But what does happiness even mean? Happiness is, after all, a really personal thing, a really personal experience. I can ask, “What do you need to be happy?” But it would be really ignorant to believe that if I surround myself with the things and people that “make you happy” that I will also be happy. In fact, that’s an example of several different types of avidyā (“ignorance”) and klişţa (dysfunctional/afflicted) tendencies that lead to suffering. Furthermore, if you’ve studied a little philosophy, especially a little Eastern philosophy, you know it’s a trick question; because you know that happiness is a state of mind. So, it is more important to know (a) what you value and appreciate and (b) what happiness means to you (at this moment and in any given moment).
As I’ve mentioned before, Hod, the fifth sefirot or attribute of the divine on the Tree of Life, translates into English as “humility,” “gratitude,” “splendor,” and “glory.” Thinking of all of those together gives us some insight into what it means to be thankful – in other words, pleased, relieved, and grateful. To be grateful is to feel and/or show an appreciation for a kindness or courtesy. Gratitude, then, is defined as the “quality of being thankful; [the] readiness to show appreciation for and to return kindness.” Finally, appreciation is the defined as “recognition and enjoyment of the good qualities of someone or something.” Even though anyone can say “thank you,” for the smallest demonstration of kindness – and we absolutely must as it is a way of returning some of that kindness – it can sometimes feel like a throwaway line. A true expression of gratitude, however, includes a little detail to demonstrate “a full understanding” of why something or someone is valued.
“Western society commonly perceives happiness as the outcome of what you achieve and acquire….
Happiness is not a happening. Happiness is a state of mind. You can have everything in the world and still be miserable. Or you can have relatively little and feel unbounded joy.
The Talmud says:
‘Who is rich? The one who appreciates what he has.’ (Pirkei Avot 4:1)”
– quoted from “Way #27: Happiness” in 48 Ways to Wisdom by Rabbi Noah Weinberg
Once we establish what we value and appreciate, we can look at happiness as the embodied expression of our enjoyment and appreciation. Then, too, we must recognize that “happiness” (whatever that means to you at this moment) is not one-size-fits-all. For some people, happiness is an ecstatic kind of joy. For others, it is “just not being miserable.” Then there is every experience in between – plus the fact that the way we experience happiness today may not be the way we experienced happiness yesterday or the way we will experience it tomorrow.
At the Happiness Studies Academy (HAS), where you can get a certificate in “Happiness Studies,” the experience that is happiness falls into the rubric of positive psychology, which is defined as “the scientific study of positive human functioning and flourishing on multiple levels that include the biological, personal, relational, institutional, cultural, and global dimensions of life.” In other words, scholars like HAS co-founder Dr. Tal Ben-Shahar are concerned with the interdisciplinary science of living a good life – whatever that means to you at this moment. As I mentioned on Saturday, October 25th, the anniversary of the creation and initial approval of the United States Bill of Rights (in 1789), the founding fathers had definite ideas about what was needed in order for the citizens of their new nation to experience “life, liberty, and the pursuit of happiness.”
Similarly, the Buddha expressed ideas about what a person needs to be happy and the HAS definition fits the Buddha’s teachings on the happiness of a householder. Bhante Henepola Gunaratana, a Sri Lankan Theravada Buddhist monk, summarizes the overall Buddhist concept of happiness as “not suffering” or being free of suffering. Then there is the German philosopher Friedrich Nietzsche (an October baby), whose ultimate meaning is not exactly like Patanjali’s instructions in the Yoga Sūtras; and yet, sounds very similar to YS 2.46 (“sthirasukham āsanam”). In both cases, there is an emphasis on finding balance between effort and relaxation (i.e., power without resistance).
“Happiness is the feeling that power increases – that resistance is being overcome.”
– Friedrich Nietzsche
One thing to remember, when applying Nietzsche’s words to our physical practice (or to society), is that there is resistance in too much power. Think about a power lifter who has very muscular arms and legs. They might have some flexibility in their spine and hips, but their most muscular parts tend to be their least flexible parts. So, while they might be able to move easily in one direction, they might find it really hard to move in a direction that is counter to the way they have trained their body. Furthermore, finding balance between effort and relaxation, finding that state where there is power without resistance, is not just physical; it requires mental and emotional effort as well. Happiness, after all, is a mind-body-spirit experience.
Science has shown that our propensity for happiness is based on a cocktail of genetics, personality, and attitude. That mixture of elements combined with our circumstances creates what was referred to by Drs. Philip Brickman and Donald T. Campbell as a “hedonic treadmill” (or “hedonic adaptation”), whereby as our circumstances change our expectations (and desires) also change – creating a baseline for happiness. Accordingly, research in positive psychology shows that regardless of how extreme an event is (e.g., we win the lottery or experience a debilitating accident) people return to their happiness baseline (or “hedonic set point”) in a relatively short period of time. We just need recover time.
During that recovery time there are things that promote good mental, emotional, and physical health. In fact, Dr. Tal Ben-Shahar’s “Six Tips for Happiness” encapsulate the best ways we can spend our time if we want to cultivate happiness, including: eating well, sleeping, staying hydrated, exercising, and the practices of acceptance and gratitude. Some of those things we may not always want to do, but we feel better when we do them. We also may or may not (automatically) feel grateful for what has happened to us, but not being grateful for something is definitely detrimental. Furthermore, science has shown that even thinking about something for which we could be grateful is beneficial.
The benefits of thinking, contemplating, and/or meditating on “positive” emotions are some of the reasons why Matthieu Ricard, (10/7/2020) considers happiness a skill. M. Ricard is a French Tibetan Buddhist monk who has served as a translator for the 14th Dalai Lama and has been called “the happiest man in the world.” He is also one of the monks whose brain has been observed and studied to learn the clinical benefits of meditation. What researchers have learned about M. Ricard’s brain, however, is about more than just mindfulness. While hooked up to 256 electrodes, the brains of Matthieu Ricard and the other mediators indicated that even adult brains have some neuroplasticity and, therefore, can be changed. The research shows that we can not only change our brains; it shows that in doing so we can change our baseline for happiness.
M. Ricard equates changing one’s baseline for happiness to training for a marathon. It’s about pacing and using the appropriate techniques. In the documentary “A Joyful Mind,” Dr. Richard Davidson, a psychologist and neuroscientist at the University of Wisconsin, states that brain scans indicate someone new to meditation can meditate 30 minutes a day over a 2-week period and see a change in brain activity. If you specifically want to change your baseline for happiness, one of the most effective “training techniques” is cultivating benevolent thoughts – like meditating on loving-kindness and compassion (which takes us right back to Tolstoy’s answer of “do that person good”). Another effective method for changing your happiness baseline is giving thanks.
“You don’t start by the action; you start by the motivation, and motivation is something that can be cultivated…..
It is the inner quality that you need to cultivate first, and then the expression in speech and action will just naturally follow. The mind is the king. The speech and the activities are the servants. The servants are not going to tell the king how it is going to be. The king has to change, and then the other ones follow up.”
– Matthieu Ricard, speaking about generosity and other mental attitudes in a 2011 Sounds True interview with Tami Simon, entitled “Happiness is a Skill”
Last year, when World Mental Health Day (Oct 10th) fell during Sukkot, I mentioned that happiness could be considered an aspect of good mental health. I also mentioned that The Mental Health Foundation, the largest charity in the United Kingdom devoted to mental health, points out that “Good mental health is not simply the absence of diagnosable health problems, although good mental health is likely to protect against development of many such problems.” I ultimately concluded that when we look at happiness through this mental health lens, “happy people,” just like people with good mental health, are capable of doing certain things that may not be possible when experiencing mental health issues and/or when unhappy. This is consistent with the Yoga Philosophy.
Rabbi Noah Weinberg made the same observation in 48 Ways to Wisdom in “Way #27: Happiness,” when he dispelled certain myths about happiness and contentment by pointing out that a happy person has the energy and inclination to do things like spontaneously go for a boat ride. The unhappy person, however, only seems to have the energy and inclination to stay stuck in a downward spiral. Here, again, it is important to remember that if we don’t have a recovery period – after experiencing something really good or something really tragic – any one of us can get stuck in that downward spiral.
Just as we can raise our baseline for happiness, circumstances can lower our baseline. In either case, there is a change in brain chemistry as well as in behavior. We may welcome the physiological changes that come from being a happier person. However, if our baseline is going down, we may find we need some help – possibly even some professional help – in order to get ourselves and our baseline back to a functioning level. Because, again, the key to happiness fits our mind, body, and spirit.
“Happiness is a sense of harmony, completion, and wholeness.”
– quoted from The Meaning of Happiness: The Quest for Freedom of the Spirit in Modern Psychology and the Wisdom of the East by Alan Watts
Sunday’s playlist is available on YouTube and Spotify. [Look for “10102020 World Mental Health Day (also Sukkot 4)”]
There is no playlist for the (Monday) Common Ground practice.
“Give yourself permission to be human.
Happiness lies at the intersection between pleasure and meaning.
Keep in mind that happiness is mostly dependent on our state of mind, not on our status or the state of our bank account.
Simplify!
Remember the mind body connection.
Express gratitude, whenever possible.”
– quoted from the Harvard University’s Psychology 1504 (“Positive Psychology”) course by Dr. Tal Ben-Shahar
You can find portions of this post, in slightly different contexts, in the linked posts highlighted above.
If you are thinking about suicide, worried about a friend or loved one, or would like emotional support, you can call 1-800-273-TALK (8255). You can also call the 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.
If you are a young person in crisis, feeling suicidal, or in need of a safe and judgement-free place to talk, call the TrevorLifeline (which is staffed 24/7 with trained counselors).
### Be Joyful! Whatever that means to you at this moment. ###
“Chag sameach!” to those celebrating Shmini Atzeret and Simchat Torah.
Please join me today (Tuesday, September 29th) at 12:00 PM or 7:15 PM for a yoga practice on Zoom.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 or by emailing myra (at) ajoyfulpractice.com.
Tuesday’s playlist is available on YouTube and Spotify. [Look for “06162020 Abe’s House & Soweto”]
In the spirit of generosity (“dana”), the Zoom classes, playlists, 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). If you don’t mind me knowing your donation amount you can also donate to me directly. Donations to Common Ground are tax deductible; class purchases and donations directly to me are not necessarily deductible.)
“Happiness is a sense of harmony, completion, and wholeness.”
– quoted from The Meaning of Happiness: The Quest for Freedom of the Spirit in Modern Psychology and the Wisdom of the East by Alan Watts
Please join me for a 65-minute virtual yoga practice on Zoom today (Sunday, September26th) at 2:30 PM. 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 belowor (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.
Today’s playlist is available on YouTube and Spotify. [Look for “10102020 World Mental Health Day (also Sukkot 4)”]
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.)
“Happiness is the feeling that power increases – that resistance is being overcome.”
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.)
[This is the “missing” post for Wednesday, September 22nd.You can request an audio recording of either practice via a comment below or (for a slightly faster reply) you can email me at 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.
“To every thing there is a season, and a time to every purpose under the heaven:
A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted;
A time to kill, and a time to heal; a time to break down, and a time to build up;
A time to weep, and a time to laugh; a time to mourn, and a time to dance;
A time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing;
A time to get, and a time to lose; a time to keep, and a time to cast away;
A time to rend, and a time to sew; a time to keep silence, and a time to speak;
A time to love, and a time to hate; a time of war, and a time of peace.”
– Kohelet – Ecclesiastes (3:1-8), KJV
When most Americans – especially most Christian Americans – think of Ecclesiastes (or Ecclesiastes – Or, The Preacher, as it is called in the King James Version), they think of the beginning of the third Chapter. It is no accident that this passage about the different seasons in our lives, like the whole book, sounds a lot like the liturgical poem “Unetaneh Tokef” (“Let Us Speak of the Awesomeness”), which is often recited or chanted during Rosh Hashanah services. In fact, this whole book of the Hebrew Bible (and the Christian Old Testament) focuses on how one could spend their time. So, it is not surprising that people within the Jewish community (and those who observe the commanded holidays) spend some time in the fall reviewing this book of the Torah. What may be surprising to some is that a community review of Kohelet – Ecclesiastes doesn’t happen during the High Holidays. It happens after.
Yes, after spending (at least) ten days reflecting, remembering, repenting, and planning for a New Year, people within the Jewish community then spend a little time celebrating what’s to come with the observation ofSukkot. Remember, the “Festival (or Feast) of the Tabernacles (or Booths)” is a time to give thanks for blessings that will be given and during this time people read the twelve short chapters featuring the philosophy of a teacher (or a preacher) who is identified at the beginning and only speaks directly at the beginning and the end. Some people, even some religious scholars, consider the wisdom within these pages to be rhetorical questions and musings only intended to get people to think about the meaning (or meaninglessness) of life. For these scholars, Ecclesiastes is a pessimistic meditation with a shot a fatalism. Others, even some religious scholars, view these passages as words by which we all should live: giving, allowing, and embracing each season of our lives as full as possible. For these scholars, Ecclesiastes is a life affirming meditation on the power of the gift that has been given: this present moment.
“Breath of breath, said the Teacher; [like the shadow of mist that passes], all is breath.*
What profit has man in all his toil that he toils under the sun?
A generation goes and a generation comes, but the earth endures forever.
The sun rises and the sun sets, and to its place it yearns and rises there.
It goes to the south and goes to the north; the will goes around and around, and the will returns to its circuits.”
(*NOTE: The Hebrew word “hevel” (variations of which occur 3 times in K-E 3.1) is often translated into English as “vanity,” “futility” or “meaningless,” but is literally translated as “breath.)
– Kohelet – Ecclesiastes (1:2-6)
As the sun rises and sets, as “it goes to the south and goes to north,” people around the world mark the changing seasons with a variety of rituals and traditions. This year, the second day of Sukkot (September 22nd) was also the Autumnal Equinox in the Northern Hemisphere (which is the Vernal or Spring Equinox in the Southern Hemisphere. So, while some people spent their twelve or so hours of daylight practicing a 108 Sun Salutations or finishing up mooncakes left over from Mid-Autumn Festival (a Harvest Moon festival in China that actually fell on September 21st this year), some people spent the twelve or so hours of daylight (and nighttime) eating, sleeping, reading Kohelet – Ecclesiastes, and giving thanks outdoors in their sukkah.
Giving thanks – that’s one way we can spend our time. One way we can spend our breath. Some even say it is one of the most powerful ways to spend our time, because it is a way to cultivate happiness. In fact, appreciating what is (in any given moment) is one aspect of santosha, the second niyamā (internal “observation) in the yoga philosophy.
Yoga Sūtra 2.42: santoşādanuttamah sukhalābhah
– “From contentment comes happiness without equal.”
Patanjali used variations of the Sanskrit word “sukha” throughout his treatise on the practice. For example, he used it in his explanation of the third limb of the philosophy, āsana, where it (sukham) is often translated into English as “easy,” “comfortable,” or “joyful.” (YS 2.46) Prior to that, in offering different ways to clear the mind, he suggested offering “the essence of friendship” or “friendliness” to those who are sukha and “a joyful condition of the mind” or “happiness” (muditā) when dealing with people who are virtuous (puņya). Furthermore, in our physical practice of yoga, we have Sukhāsana. A pose kids know as “criss-cross, apple sauce,” but it is often translated into English as “Easy Pose” – even though it can be quite challenging if your hips are tight and/or you have knee issues. Literally speaking, though, it could just as easily be called “Happy Seat.”
This year it really struck me that the Hebrew word for “booth” or “tabernacle,” the same word applied to an ancient farmer’s temporary shelter, sounds (and looks) like the Sanskrit word for “easy,” “comfortable,” or “joyful.” We could get into the etymology and shared roots of ancient languages, but for the moment I want to focus on context. In ancient Sanskrit and Pali texts, there are two different ways in which one can experience happiness, pleasure, and/or bliss. There’s the conditional and transitional experience that you might have after, say, eating your favorite meal or dessert. It is short term, not lasting, when you’re patting your full belly and not thinking about anyone but yourself. That is preya. On the flip side, there is an experience that is more intrinsic and more lasting, one that is associated with something that is “good” in that it serves a purpose.
Consider, for example, the feeling experienced by a farmer who, after bringing in the harvest that will feed their family and friends, has a moment in the temporary shade where they look out over all of their land and experience satisfaction that is tied to the land, tied to the work of their hands, and also tied to the future. Yes, that single moment of deep satisfaction may only happen for a single moment (then it’s time to get back to work) and it can absolutely be something that is connected to one’s ego. (Again, making it preya.) However, here I’m talking about a sensation born from living a life of purpose and living a life that requires complete commitment to the purpose. The person who cooks during and after the harvest may look around the table and recognize how their efforts are connected to the overall effort and also experience a bone deep satisfaction that comes from complete commitment.
By complete commitment, I mean mind-body-spirit aligned with thoughts, words, and deeds. When that commitment is experienced along with an awareness of how everything (and everyone) is connected and with a true understanding of how everyone (and everything) works together in order for there to be past (and future) harvests, then we are entering into the “sukha” realm. The farmer recognizes that they can’t work without the efforts of the cook; the cook recognizes that they can’t work without the farmer; both recognize that they cannot do what they do without the land, the seasons, and – especially in this context – without God (whatever that means to you at this moment).
Descriptions of this lasting type of “happiness” are found in the Upanishads as well as in Buddhist texts like the Anaņa Sutta. In the latter, the Buddha describes “four kinds of bliss that can be attained in the proper season, on the proper occasions….” (Sound familiar?) Descriptions of the first two kinds of joy – the bliss of having and the bliss of [making use of] wealth – emphasize the work (or effort) of a person and the righteousness of that work (meaning it is wise or skillful work, in the Buddhist sense). Descriptions for the latter two kinds of joy are shorter in that they simply describe how one is debtless (because they are without debt) and blameless (because they are without kamma/karma). Even though the last two have shorter descriptions, it is clear that to move through the world without owing and/or harming anyone is a skill that requires practice.
So, the question remains: How will you spend your time?
“So the whole point of that is not, sort of, to make, like, a circus thing of showing exceptional beings who can jump, or whatever. It’s more to say that mind training matters. That this is not just a luxury. This is not a supplementary vitamin for the soul. This is something that’s going to determine the quality of every instant of our lives. We are ready to spend 15 years achieving education. We love to do jogging, fitness. We do all kinds of things to remain beautiful. Yet, we spend surprisingly little time taking care of what matters most – the way our mind functions – which, again, is the ultimate thing that determines the quality of our experience.”
– quoted from a Ted2004 talk entitled “The Habits of Happiness” by Matthieu Ricard
Wednesday’s playlist is available on YouTube and Spotify. [Look for “Sukkot 3”]
“Chag sameach!” to those celebrating Sukkot. Happy Equinox to all!
[This is the “missing” post for Tuesday, September 21st.You can request an audio recording of either practice via a comment below or (for a slightly faster reply) you can email me at 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.
“Don’t let the sun go down without saying thank you to someone, and without admitting to yourself that absolutely no one gets this far alone.”
– quoted from the 2005 University of Maine Commencement Speech by Stephen King
As more and more people pass away at an early age, especially those whose deaths are tragic, we hear the old saying that we should give people their flowers when they are living. Although I can’t find the original source, Anne Frank is often quoted as writing “Dead people receive more flowers than the living ones because regret is stronger than gratitude.” How scary is that? I mean, to me, the idea that someone could come to the end of their days – or live all of their days – not knowing how much they are loved and appreciated is very scary and unsettling. The human heart can hold a lot of love and a lot of kindness, even a lot of courage, wisdom, and generosity. But, the human heart can also hold its fair share of regret, fear, judgement, hatred, selfishness, self-centeredness and inconsideration.
The aforementioned “negative” sentiments may or may not seem really scary to you, but think about how they are expressed in the world. Then think about how those expressions in the world manifest in books by Stephen King. Born September 21, 1947, Mr. King is an acknowledged expert in horror, suspense, supernatural fiction, who has also written crime, science-fiction, and fantasy novels. His (65-and-counting) novels and hundreds of short stories and novellas (like Rita Hayworth and the Shawshank Redemption, from 1982), as well as non-fiction work and have sold hundreds of millions of copies, won hundreds of awards, been adapted into movies and comic books, and creeped the living daylights out of people all over the world. And, it doesn’t matter if you use his first novel, Carrie (1974) or Pet Sematary (1983) or Misery (1987) or (one of my favorites) The Girl Who Loved Tom Gordon (1999), every Stephen King story starts with a “what if” and then proceeds to give us a glimpse into the best and the worst parts of the human heart. And the worst parts can be really scary.
Of course, there is more to Stephen King than scary stories. He is also a musician who has collaborated with artists like Foo Fighters and Bronson Arroyo, as well as John Mellencamp, and played guitar for the Rock Bottom Remainders. He is also a husband, father, grandfather, a Boston Red Sox fan, a philanthropic (and political) activist, and a recovering addict. In addition to inspiring two of his own children to become published authors, he has written books on writing and reportedly “donates [millions every year] to libraries, local fire departments that need updated lifesaving equipment,” schools, and arts-related organizations. He and his wife Tabitha King (neé Spruce), who is also an author and activist, support Maine charities and communities through their foundation. They also own a radio station group.
While I haven’t read everything he has ever written, I am a Stephen King fan and I appreciate his work and his life – and I appreciate how both have made me think about my work, my life, and the world-at-large.
“Either get busy living or get busy dying.”
– quoted from the film the novella “Rita Hawyworth and Shawshank Redemption: Hope Springs Eternal” by Stephen King
Like Stephen King, Herbert George Wells was born on September 21 (in 1866) and was a prolific writer of novels, short stories, and non-fiction including works of history, satire, biography, and autobiography. While his work also is full of social commentary and glimpses into the human heart, when most people think of H. G. Wells, they think of science fiction like The Time Machine (1895), The Island of Doctor Moreau (1896), War of the Worlds (1897), and When The Sleeper Wakes (1899). Also like King, Mr. Wells suffered an accident that severely injured one of his legs and left him bedridden for an extended period of time. There are several obvious differences between the two accidents, including the fact that Stephen King’s happened when he was a successful adult writing about writing; while young “Bertie” suffered his accident as an eight year old. But, the very advice Mr. King gives in On Writing – to read as much as possible – is the very experience that led Mr. Wells to write (a hundred years later).
H. G. Wells got people to think. He got people to think, “What if…?” He inspired authors and scientists like Ray Bradbury, Isaac Asimov, Frank Herbert, Carl Sagan, Ursula Le Guin, Sinclair Lewis, Jorge Luis Borges, and Margaret Atwood. He predicted a world war, the atomic bomb, and wrote about a “world brain,” which was basically an encyclopedia accessible by the entire world through another of his fantastical ideas (let’s call it an electronic web). He also wrote about aircraft, tanks, space travel, and satellite television that had not yet been invented.
He was also a husband and a father, possibly even a grandfather; however, with all due respect, he seems to have been more of a philanderer than a philanthropist. While some of his actions set women back, he predicted the sexual revolution and, perhaps, even inspired it. Again, I haven’t read all of his books – or indulged in all of the movies, radio plays, and comic book adaptations – but I appreciate the worlds that he built and how they make us think about the world we are building.
“Sometimes, you have to step outside of the person you’ve been and remember the person you were meant to be. The person you want to be. The person you are.”
– H. G. Wells
My third bouquet of gratitude flowers goes to Leonard Cohen, also born on September 21 (in 1934), an award winning musician and poet, whose songs are psalms, sacred songs, for the human heart. A Companion of the Order of Canada (CC) and a Grand Officer of the National Order of Quebec (GOQ), he started out as an author or poetry and prose, who even had some of his drawings published with his written words. His professional music career didn’t start until he was in his early thirties; however, despite what some might consider a late start, he proceeded to create fifteen studio albums in nearly fifty years and wrote songs that would become chartbusters for himself as well as for singers like Jeff Buckley, Rufus Wainwright (who is the father of Mr. Cohen’s granddaughter), and Jennifer Warnes. He also inspired bands likes Nirvana and U2, collaborated with Phillip Glass, and co-wrote (and/or had music featured) in several films, including the rock musical Night Magic (which he co-wrote with composer Lewis Furey).
Mr. Cohen was a father, who collaborated with his son on an album and his daughter on a musical video and on one of his world tours. While he studied (and practiced) Zen Buddhism as an adult – and was even ordained as a Rinzai Zen Buddhist monk – Leonard Cohen was born into an Orthodox Jewish family with a rich religious heritage and observed the Sabbath “even while on tour and [performing] for Israeli troops during the 1973 Arab-Israeli war.” He never seemed to shy away from political and social commentary, in his music or in his life. In fact, some of his efforts to support peace efforts and reconciliation in the Middle East were met with discussions of boycotts and, ultimately, withdrawal of some supporting organizations. Despite those discussions of boycotts, however, his 2009 performance in Tel Aviv, Israel (which occurred towards the end of the High Holidays that year) sold out within 24 hours.
Leonard Cohen had style and grace that was evident in his dress and his demeanor, as well as in the way he performed. For instance, there is a powerful moment in the recording of a live performance of “Anthem” (a moment possibly captured by his daughter Lorca) when Mr. Cohen introduces his band to the audience. This is something that is pretty typical for most Class A musicians when they are on tour, but the way it happens at this performance in London epitomizes what it means to give someone their flowers while they are still living. Watching the footage is also like watching a mutual appreciation society in action. The gratitude is a living breathing thing being exchanged between all the people on the stage.
“Act the way you’d like to be and soon you’ll be the way you act.”
– Leonard Cohen
Living and breathing gratitude is a key element in my practice this time of year, because giving thanks is a critical aspect of happiness. In fact, “expressing gratitude” is recommended by experts like Dr. Tal Ben-Shahar, an expert in Positive Psychology and the author of Happier: Learn the Secrets to Daily Joy and Lasting Fulfillment and A Clash of Values: The Struggle for Universal Freedom, who use to teach a class at Harvard University called “Happiness 101” (also known as Psychology 1504). In his class and through his research, he offered the following 6 very practical tips for cultivating happiness:
“1. Give yourself permission to be human.
Happiness lies at the intersection between pleasure and meaning.
Keep in mind that happiness is mostly dependent on our state of mind, not on our status or the state of our bank account.
Simplify!”
Remember the mind body connection.
Express gratitude, whenever possible.”
I share these tips this time of year, because Monday at sunset marked the beginning Sukkot, which many people consider the “Season of Happiness,” because they view the instructions in the Bible as a mandate to be happy. Since the instruction is to be joyful, or rejoice, about things that have yet to happen – blessings yet to come – one has to wonder: How can we be “independently happy” and celebrate something that hasn’t happened yet?
That’s a good question, and the tips above are some of the really good answers. Especially, if you allow your gratitude to ride the waves of your consciousness, almost like a traveler in a time machine.
“‘There is no difference between Time and any of the three dimensions of Space except that our consciousness moves along it.’”
– quoted from The Time Machine by H. G. Wells
Portions of the following were previously posted on October 4, 2020 (see “Sukkot” link above).
In the Torah (and the Christian Old Testament), there are a list of commandments and, mixed into that list, are certain dates the faithful are commanded to observe. We think of them, in the modern context, as “holidays” and they are filled with ritual and tradition. Sometimes the mandate is general and left to interpretation (like when it says in Deuteronomy, “‘… and they shall not appear before the Lord empty: Every man shall give as he is able, according to the blessing of the Lord thy God which he hath given thee.’” Other times, however, it is very specific about who, what, when, and even where. Sukkot, the “Festival (or Feast) of the Tabernacles (or Booths)” is one of the times where the details are specific – even when they appear vague.
For seven days, 8 in the diaspora, people within the Jewish community and people who observe the commanded holidays, eat, sleep, socialize, and sometimes work in a temporary shelter. The shelter, a sukkah, consists of three walls of any material and a roof made of natural fiber. (Natural being something grown from the earth.) I mentioned last year that it is a holiday that seems tailor-made for the times we find ourselves in – when it is still recommended that people gather outdoors in small groups, maintain a little social distance, and wash their hands. I reiterate this, not to make light of the tradition or the circumstances we find ourselves in; but to reinforce the wisdom of the rituals and the traditions – as well as the fact that things can be sacred even when they are not perfect.
“Be joyful at your festival – you and your son, and your daughter, and your manservant, and your maid-servant, and the Levite, and the stranger, and the orphan, and the widow who live within your city.
For seven days you must celebrate the Festival to YHVH*, your God, in the place which YHVH* shall choose, because the Lord, your God, will bless you in all your produce, and in all the work of your hands, and you will only be happy.”
(*NOTE: YHVH is commonly translated as “the Lord” in English.)
– quoted from Devarim – Deuteronomy (16:14 – 15)
One of the significant things about Sukkot is that it is a time for people to come together regardless of their circumstances, gender, religion, or political affiliation. It is a time for all to remember challenges of the past; while also celebrating better days ahead. Another especially noteworthy thing about Sukkot is the symbolism behind the rituals. For instance, one of the points of being outside in the most basic of shelters, exposed to the elements, is to remind people of the time when their ancestors were living in simple, temporary shelters when they were exiled in the desert for 40 years. It is also a good time to remember how much we have – as well as the fact that we could be happy with less. Sukkot is a reminder that life can be full, even when it is simple and bare-boned. It is a time of appreciation and it is also about accepting the present moment.
That last part – accepting the present moment – is easy to overlook. However, the commandment specifically states that the celebration occurs in a place chosen by God. In other words, we might not be where we want to be or where we thought we would be. (Hello, 2020 & 2021!) This is something I point out every year, but it was especially pointed out to me in 2016, when the creamery, where I held my 2015 Sukkot retreat was no longer available… and again, in 2017, when it was no longer as easy to schedule time in the church where I held the second retreat… and again, in 2019, when the church camp I had planned to use experienced a fire and had to cancel the bulk of their season. And now, here it is 2020 (& 2021) … once again, things are not as we planned – despite the fact that CP graciously offered to help me plan a 2020 retreat. On the face, it might seem that we are “destined” not to observe this time – and yet, we do, every year… just not necessarily in the place that we thought.
“Western society commonly perceives happiness as the outcome of what you achieve and acquire….
Happiness is not a happening. Happiness is a state of mind. You can have everything in the world and still be miserable. Or you can have relatively little and feel unbounded joy.
The Talmud says:
‘Who is rich? The one who appreciates what he has.’ (Pirkei Avot 4:1)”
– quoted from “Way #27: Happiness” in 48 Ways to Wisdom by Rabbi Noah Weinberg
Tuesday’s playlist is available on YouTube and Spotify. [Look for “Sukkot 2.5 for 09212021]
NOTE: YouTube has music from the original movie version of The Time Machine.
### Thank you for all that you do! Thank you for just being you!! ###
“Chag sameach!” to those celebrating Sukkot. “Happy Equinox!” to everyone, everywhere.
“Breath of breath, said the Teacher; [like the shadow of mist that passes], all is breath.*
What profit has man in all his toil that he toils under the sun?
A generation goes and a generation comes, but the earth endures forever.
The sun rises and the sun sets, and to its place it yearns and rises there.
It goes to the south and goes to the north; the will goes around and around, and the will returns to its circuits.”
– Kohelet – Ecclesiastes (1:2-6)
Please join me today (Wednesday, September 22nd) at 4:30 PM or 7:15 PM for a 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 or by emailing myra (at) ajoyfulpractice.com.
Wednesday’s playlist is available on YouTube and Spotify. (Look for “Sukkot 3”)
In the spirit of generosity (“dana”), the Zoom classes, playlists, 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). If you don’t mind me knowing your donation amount you can also donate to me directly. Donations to Common Ground are tax deductible; class purchases and donations directly to me are not necessarily deductible.)
*NOTE: The Hebrew word “hevel” (variations of which occur 3 times K-E 3.1) in is often translated into English as “vanity,” “futility” or “meaningless,” but is literally translated as “breath.”
“Chag sameach!” to those celebrating Sukkot. “Many blessings,” to everyone and especially those celebrating Ganesh Chaturthi!
“Don’t let the sun go down without saying thank you to someone, and without admitting to yourself that absolutely no one gets this far alone.”
– quoted from the 2005 University of Maine Commencement Speech by Stephen King, born today in 1947
Please join me today (Tuesday, September 21st) at 12:00 PM or 7:15 PM for a yoga practice on Zoom.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 or by emailing myra (at) ajoyfulpractice.com.
Tuesday’s playlist is available on YouTube and Spotify. [Look for “Sukkot 2.5 for 09212021)
In the spirit of generosity (“dana”), the Zoom classes, playlists, 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). If you don’t mind me knowing your donation amount you can also donate to me directly. Donations to Common Ground are tax deductible; class purchases and donations directly to me are not necessarily deductible.)
A Joyful Practice 