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Do It, But Differently (the Sunday post) October 18, 2021

Posted by ajoyfulpractice in Abhyasa, Books, Buddhism, Changing Perspectives, Depression, Faith, Gratitude, Healing Stories, Hope, Japa-Ajapa, Life, Loss, Mantra, Meditation, Music, Oliver Sacks, Pain, Peace, Philosophy, Rabbi Abraham Joshua Heschel, Science, Suffering, Tantra, Tragedy, Vairagya, Vipassana, Wisdom, Yoga.
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This is the post for Sunday, October 17th. You can request an audio recording of Sunday’s 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.

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

 

“Do it differently

So it won’t come out the same

Step up, be strong,

Get yourself out of pain.

 

So you don’t have a clue

Damned if you don’t

Damned if you do

Make yourself happy by checking with you

Before you make a move

To do what someone else wants you to do.

Take your time

Don’t be pressured

Know your mind

This is behavior you have never practiced before”

 

– quoted from the poem “DIFFERENTLY” by Donna Garrett

Ancient philosophies like Yoga and Buddhism share common histories, roots and concepts, just as certain religions overlap. So, it’s not surprising to find similar recommendations in contemplative and mindfulness-based practices. For instance, it isn’t surprising that the aforementioned philosophies recommended consistency and a dedication to the practice. We find this also in religion. Hence the idea that we can do something religiously. I have heard, time and time again, that the Buddha recommended an adherence to the path even when faced with obstacles and resistance from others. For instance, according to the back story for metta (“lovingkindness”) meditation, the Buddha instructed monks to continue practicing the lovingkindness meditation even when they were being bombarded with insults (and fruit).

In Yoga Sūtra 1.12-14, Patanjali recommended abhyāsa: a dedicated, regular practice of making the “effort to retain the peaceful flow of mind….” Regular practice is also defined as something undertaken over a long period of time, without interruption, and with passion, devotion, and reverence. (As always, note that the recommendation is related to the entirety of the philosophy, not just the physical practice.) English translations of the sūtras usually include the word “ardent,” which means “enthusiastic or passionate.” This can conjure up the the picture of a hamster on a wheel, frantically working towards peace – which seems like an oxymoron.

Yet, we all find ourselves in that contradiction. We hurry up to get to yoga. We rush to slow down. We do in order to undo or not do. In some ways, it’s the human condition. The funny thing is, that in both Yoga and Buddhism, we find a balancing recommendation: vairāgya, the practice of non-attachment. Of course, letting go is easier said than done.

“Withdrawing the mind from the external world and turning it inward is difficult. There are two reasons for this. The first is our deep familiarity with the external world. This is what we know. This is where we were born. We live here and we will die here. Our concepts of loss and gain, failure and success, are defined by the external world and confined to it. We experience it as complete, solid….

 

The second reason we find it so hard to turn the mind inward is that we know very little about the inner dimension of life. The little we do know is based on momentary intuitive flashes or on what others have said. Because we have no direct experience of inner reality, we are not fully convinced it exists. For most of us, our inner world has no substance. Our belief in it is undermined by doubt. We are curious about it, but the idea of becoming established in it seems far-fetched.”

 

– commentary on Yoga Sūtra 1.14 from The Secret of the Yoga Sutra: Samadhi Pada by Pandit Rajmani Tigunait, PhD

Underlying the Metta Sutta background is the idea that the monks had to give up the idea that there was a more suitable place for them to meditate and practice lovingkindness. We sometimes think that the ideal place to meditate is quiet and the ideal place to practice lovingkindness is surrounded by people who are loving and kind – and there is some truth in that. However, as Rabbi Abraham Joshua Heschel pointed out in Between God and Man: An Interpretation of Judaism, “Our concern is not how to worship in the catacombs but how to remain human in the skyscrapers.” Remember, the Buddha was invested in offering a liberating path to everyone regardless of their class or social status. Not everyone can practice under “ideal” circumstances. Additionally, even if we could, we still bring our minds and our previous (obstacle-inducing and suffering-producing) conditioning to the practice.

Patanjali was also interested in a practical practice, not just theory. So, he recommended cultivating opposites throughout the sūtras. In the first section, he described specific meditation practices around the idea (YS 1.33-39) and in Yoga Sūtra 2.33 he specifically defined the idea as a way to practice when “perverse, unwholesome, troublesome, or deviant thoughts” prevent one from following the entirety of the practice. When we look at the effect of practicing the different limbs, as described by Patanjali, we may view the practice of non-attachment as the opposite of the ardent practice. In fact, Swami Jnaneshvara Bharati, of the Himalayan tradition, illustrates these foundational principles of the Yoga Philosophy as elements balancing each other on a scale, recommending that we put equal weight and effort into giving our all and letting everything go.

Giving our all, in the moment, and then letting go as we flow our entire awareness into the next moment is the very essence of living in the moment. And while we are, in the base case, capable of living in that way, it can seem counterintuitive to our modern (Western) society. We are taught at an early age to be the ants not the grasshoppers, to be the little pig who takes the time to build the stone house as opposed to the two who use sticks and straw because they want to party. Inherent in our concept of responsibility is the idea that we can plan ahead and have some foresight. Yet, we can get bogged down in the planning and the doing. Conversely, even when we are aware of the psychological benefits of delayed gratification, we can want our cupcake now! And where these attitudes really get us into trouble, and really steep us in suffering is when they dovetail with abhiniveśaḥ, the afflicted/dysfunctional thought pattern that is fear of loss or fear of death.

“Music seems to have a special power to animate us. Kant called music, ‘…the quickening art.’ There’s something about rhythm, as a start, compels one to move…with the beat…. There’s something about the rhythm of the music, which has a dynamic, animated, propulsive effect that gets people moving in sympathy with it; and gets people moving in sympathy with one another. So…the rhythm of music has a strong bonding thing. People dance together, move together…”

 

– quoted from an interview with Dr. Oliver Sacks

“There is certainly a universal and unconscious propensity to impose a rhythm even when one hears a series of identical sounds at constant intervals… We tend to hear the sound of a digital clock, for example, as “tick-tock, tick-tock” – even though it is actually “tick tick, tick tick.”

 

– from Musicophilia: Tales of Music and the Brain by Dr. Oliver Sacks

Remember, the brain likes patterns, repetition, and rhythm. The brain also likes solving puzzles and filling in the gaps. Even when our solutions or lacuna (gap-fillers) don’t make sense, they bring us some comfort. If we look at this from a Western science perspective, the brain creates a neural pathway when we do something for the first time and then reinforces, or hardwires, the pathway the more we repeat the activity, habit, or behavior. This is what we call muscle memory. If we look at this same thing from the perspective of the Yoga Philosophy, everything we do/experience creates “mental impressions” (samskaras) through which we view and understand every subsequent activity. Either way, we condition ourselves to feel, think, and be a certain way. In other words, we get into a groove, very much like a needle on a record.

Then something happens, our metaphorical record gets scratched and we skip a beat. Sometimes there’s enough momentum for the music to continue. But, sometimes, we get stuck. The groove becomes a rut or a rake (or a record that skips) and we resist the change that would alleviate our suffering. We find ourselves “stuck” even though we are doing the things that have helped us or others in the past. My yoga buddy Dave has a great joke about a groove, a rut, and a rake. What’s the difference? Perspective. Or how long you’ve been in it.

“Consequently, [René] Descartes has employed a Scholastic/Medieval argument to ground what is possibly the most important concept in the formation of modern physics, namely inertia. Yet, it is important to note that Descartes’ first and second laws do not correspond to the modern concept of inertia, since he incorrectly regards (uniform, non-accelerating) motion and rest as different bodily states, whereas modern theory dictates that they are the same state.”

 

– quoted from “4. The Laws of Motion and the Cartesian Conservation Principle” of “Descartes’ Physics” by Edward Slowik, published in The Stanford Encyclopedia of Philosophy (Winter 2021 Edition), edited by Edward N. Zalta

Sir Isaac Newton’s first Law of Motion, also called the Law of Inertia, states that “An object at rest remains at rest, and an object in motion remains in motion at a constant speed and  in a straight line unless acted on by an unbalanced force.” Even before Newton codified it in this way, this natural phenomenon had been observed by people like Galileo Galilei and René Descartes. We can even observe it in ourselves and each other. Especially when we are engaged in a contemplative or mindfulness-based practice. Practices like Yoga and Buddhism allow us to notice when we are spiraling out of control and also when we are stuck. They also give us the tools, the force, to get unstuck. One of those tools is the practice of non-attachment. In fact, one of the lojong or “mind training” techniques in  Tibetan Buddhism is to “Self-liberate even the antidote.” (4) That is to say, don’t hold on to or grasp anything ” – even the realization that there’s nothing solid to hold onto.”

The question is: How do you even do that? It seems impossible.

In fact, the idea that “It’s impossible,” is Arjuna’s exact argument in the Bhagavad Gita (6.33-34). His reasons (or excuses) are very relatable – that his mind is restless, turbulent, and “a nursery of waywardness, so strong it can drag an elephant, full of stubborn desires for worldly things. Indeed it’s like a mule.” He goes on, even, describing how his mind works when it doesn’t get its way. And, just like, a good kindergarten teacher, Krishna takes the time (and the crayons) to break it down – and he does so with a smile. While Krishna points to four elements (regular practice, relentless inquiry, non-attachment, and firm faith), it quickly becomes evident that Patanjali combined the first and the fourth elements in his outline. Additionally, Krishna’s explanation parallels Patanjali’s description of kriya yoga (YS 2.1), which involves discipline, self-study, and trustful surrender to a higher power (other than one’s self).

The thing to remember is that what happens in the mind, happens in the body; what happens in the body, happens in the mind; and both affect the breath. Since we can’t all automatically change the mind-body, these practices recommend we start with the breath. That’s the “force” by which we cultivate awareness and also change. Similar to the monks in the forest, the practice isn’t (only) being able to focus-concentrate-meditate on the parts of the breath when there is no distraction or interruption. Abhyāsa is about coming back again and again. Coming back to the breath, back to the ethical components, back to the mat, back to the cushion again and again – in spite of and specifically because of the distractions and interruptions. This, Krishna tells Arjuna, creates “raw force of determination, will.”

“Now begin to slowly shape your breath. Breathing through your nostrils, have the intention to lengthen the inhale and exhale. / Stay smooth and effortless. / Inhale and exhale, so as to resolve or refine any involuntary pauses. / Or any rough stages in the flow of the breath. // The slower this rhythm, the more healing it is. / The more you sense body and mind becoming quiet. / Continue to shape your breath for about one minute. // Be aware that you are using your mind to shape the breath… and the breath is shaping the mind. / Please continue. // Sense how your mind has become more calm and clear, at ease.”

 

– quoted from ” Para Yoga Nidra Practice 1: The Essential Steps” by Rod Stryker 

Of course, when you are feeling stuck, unmotivated, and possibly unloved / unappreciated, it’s hard to get moving – even in the metaphorical sense. This is when we go back to the lojong technique, as well as to Patanjali’s recommendation to cultivate the opposites. Remember to give yourself permission to take care of yourself and then ask yourself the following questions:

  • What can I do, right now – today, in this moment – that is different from what I did yesterday (or in a previous moment)? 
  • What is consistent with my practice and also shakes things up a little?
  • What haven’t I done in a long time?
  • What have I only done once?
  • With whom can I call, text, or otherwise engage? This is not to complain or explain what’s happening (unless that’s what you need), but to remind yourself that someone is in your corner. (Or to remember that you are in someone else’s corner.)

Once you have an answer that checks at least three out of five boxes, do it! Make a commitment to yourself. Even if it is only 2 minutes a day, those 2 minutes can change how you move through the rest of your day(s).

And, when everything is said and done, don’t forget to give thanks!

“33-34. Arjuna interrupts again: ‘It’s impossible, Krishna! My mind is so restless, so turbulent I can’t imagine ever being able to achieve the loftiness you’re teaching. The human mind is a nursery of waywardness, so strong it can drag an elephant, full of stubborn desires for worldly things. Indeed, it’s like a mule. If it doesn’t get what it wants it turns petulant and scheming. My mind can never be caught; it never halts in one place. Trying to catch and tame it is like trying to restrain the wild wind.’

 

35. Krishna breaks into a smile. ‘You know the nature of the mind, Arjuna. It is restless and hard to subdue, but it can be done. There are four main ways to do it : through regular practice, relentless inquiry, non-attachment, and firm faith. Let Me explain.

 

‘Through regular practice (abhyasa) you can draw the mind away from worldly attractions and back into the Atma. As it becomes more interior it becomes calmer. Relentless inquiry into the Self (vichara) leads to knowledge of Atma, the True Self Within. Non-attachment (vairagya) results from self-inquiry and discrimination (viveka). When you actively turn your thoughts to all the bad consequences of the desires as they arise in you, the passion for them gradually dries up. As your passion diminishes, your mind comes under control. Firm, dedicated faith (sraddha) brings you the raw force of determination, will. All four methods are subsidiaries of the practice of meditation.

 

36. ‘Those who have no mastery over their ego will find it difficult to control the mind. But those who struggle hard by the correct means (relentless practice and nonattachment) will prevail over their wayward minds.'”

 

 

– quoted from 6.33-36 of The Bhagavad Gita: A Walkthrough for Westerners by Jack Hawley

Sunday’s playlist is available on YouTube and Spotify

NOTE: This playlist contains Easter eggs! Did you find them. The three birthday ones are stacked together – and one is actually a double. But there’s one I didn’t mention in the practice. (They are all related to the date, and the theme, but don’t be surprised if you notice there’s one or two that are obviously missing.)

A Little Metta

 

“It is far more creative to work with the idea of mindfulness rather than the idea of will. Too often people try to change their lives by using the will as a kind of hammer to beat their lives into proper shape. This way of approaching the sacredness of one’s own presence is externalist and violent. It brings you falsely outside yourself, and you can spend years lost in the wilderness of your own mechanical, spiritual programs. You can perish in a famine of your own making. If you work with a different rhythm, you will come easily and naturally home to yourself. Your soul knows the geography of your destiny. Your soul alone has the map of your future, therefore you can trust this indirect, oblique side of yourself. If you do, it will take you where you need to go, but more important it will teach you a kindness of rhythm in your journey. There are no general principles for this art of being. Yet the signature of this unique journey is inscribed deeply in each soul. If you attend to yourself and seek to come into your presence, you will find exactly the right rhythm for your life.”

 

– quoted from Anam Cara: A Book of Celtic Wisdom by John O’Donohue

Thanks, TH, for reminding me of this little bit of sweetness!

Have your voted for the Carry app today?

 

### OM OM AUM ###

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