The Meaning of Ancient Gestures and Symbols February 22, 2023

Many blessings to all, and especially to those observing (or getting ready to observe) Lent during this “Season for Non-violence” and all other seasons!

Some elements of the following were posted in 2021 and 2022.

“I thought, as I wiped my eyes on the corner of my apron:
Penelope did this too.
And more than once: you can’t keep weaving all day
And undoing it all through the night;
Your arms get tired, and the back of your neck gets tight;
And along towards morning, when you think it will never be light,
And your husband has been gone, and you don’t know where, for years.
Suddenly you burst into tears;
There is simply nothing else to do.”

– quoted from the poem “An Ancient Gesture” by Edna St. Vincent Millay

In honor of Zitkála-Šá and Edna St. Vincent “Vincent” Millay (who were born today in 1876 and 1892, respectively), February 22^nd is normally a day when I focus on ancient gestures and movements that reflect certain aspects of the human experience. A smile, a hand brushing sweat off our brow or waving away a flying pest, a finger dashing away a tear, children laughing – these are all symbolic and can be understood across cultures and generations. Most of us have experienced these things in relation to our own mind-bodies and we have experienced these things through observation. Some of these ancient gestures and movements are so universal that performing artists, politicians, and liars fake them in order to communicate something without saying a single word – or to strengthen their words. Today, however, I’m going to focus on some symbols and gestures that may not be universally understood – even though the sentiment and motivation behind them may be shared across cultures and languages.

But, first, let’s talk about movement.

“Having gone many paces ahead I stopped, panting for breath and laughing with glee as my mother watched my every movement. I was not wholly conscious of myself, but was more keenly alive to the fire within. It was as if I were the activity, and my hands and feet were only experiments for my spirit to work upon.”

– quoted from “Impressions of An Indian Childhood – I. My Mother” in American Indian Stories and Old Indian Legends by Zitkála-Šá

It may not be scientifically correct to say that there is a symbiotic relationship between our mind-bodies and our movements; however, take a moment to consider the underlying idea. We move – or don’t move – in a certain way because of the shape and abilities of our mind-bodies. As we move – or don’t move – our movement shapes our mind, bodies, and abilities… and then the process cycles back into itself. We can think of this neurologically as hard-wiring the brain and/or we can think of this philosophically as creating saṃskāras (mental “impressions”) and vāsanās (the “dwelling places” of our habits). Either way, when we pay attention, we can see how this cycle shows up in every day life. Since the practice mirrors life, we can also see how it shows up in every practice.

Even if we just think about the practice as a physical endeavor, engaging our bodies requires us to engage our minds – which is part of the reason the practice is a mind-body exercise; it is physical and mental. It is also considered psychic and symbolic, as well as emotional and energetic. Emotional and energetic, I think, are self explanatory, especially as anyone who has practiced has probably experienced some shifting of emotions while and/or as a result of practicing; and the system of movement is based on an Ayurvedic energy mapping system of the mind-body. Just for clarification sake, we can think of psychic as being “[related to abilities] or phenomena that are apparently inexplicable by natural laws; supernormal; and relating to the soul and mind.” It is also important to remember that each pair goes hand-in-hand – which means that the symbolic aspect of the practice is related to the supernormal aspects of the practice.

What does that mean?

Well, contrary to certain conspiracy theories, it doesn’t mean that people are (trying to) turn themselves into trees (or cobras, camels, eagles, dogs, and God). However, it is possible to embody certain qualities found in trees (or cobras, camels, eagles, dogs, and God). Before anyone gets too excited about the possibility of this being sacrilegious; consider that if you are a Christian who observes Lent, you are engaged in a physical-mental + psychic-symbolic + emotional-energetic “exercise” during which you symbolically place yourself in Jesus’ shoes. In other words, you embody Divine attributes in order to inform a more spiritual life on Earth.

Given this context, there are (of course) a number of poses that immediately spring to mind as being symbolic. Take a moment, however, to consider the trees as well as the forest; the details as well as the big picture. It’s not only the shapes that are symbolic; it is also the movement that is symbolic. One of the most ancient gestures, one that is literally embedded in our bodies, is the lifting and opening of the heart when we are inspired and the settling into space (into the earth) that occurs when we expire. Yes, as we exaggerate our body’s natural tendencies, we are, in fact, engaging ancient symbolism. Furthermore, the power is not only in the movement; it is also in our understanding and recognition of the movement – as well as in our understanding and recognition of that symbiotic cycle the feeds the movement.

There are good chunks of our lives when we don’t think about that cycle. Then, there are times when we very intentionally and very mindfully create new patterns. We can do it on the mat when we practice. We can do it off the mat when we deliberately do something to change our habits. Even if we are only temporarily changing a habit or pattern, doing so can change the mind-body, the heart, and one’s engagement with spirit. In fact, those changes are some of the reasons why people practice. Those changes are also some of the reasons why people all around the world are beginning their observation of Lent or getting ready for their observation of Great Lent.

“Remember that you are dust, and to dust you shall return.”

– Ceremonial words used on Ash Wednesday (drawn from Genesis 3:19)

“Repent and believe in the Gospel.”

– Ceremonial words used on Ash Wednesday (drawn from The Gospel According to Mark 1:15), Roman Catholic tradition after 1969

According to Merriam-Webster Dictionary, the word “Lent comes from the Middle English word lente, meaning ‘springtime,’ which is itself descended from the Old English lencten.” (Italics are mine.) It is also the past tense and past participle of “lend,” but we will get into that symbolism in a week or so. In most Christian traditions, Lent is a 40-day period (46 when Sundays* are counted) during which people actively focus on their spiritual life and connection to God by fasting, praying, and either giving up something – something to which they have a strong attachment (or aversion) – and/or doing something positive. When people give something up they will often donate the money they would have spent on whatever they gave up. The 40-day ritual is a mirror of the days Jesus spent in the desert and is an opportunity for Christian contemplation, discernment, and self-reflection. Like the observation of Passover, the holy month of Ramadan, and the Baha’i Nineteen-Day Fast, observing Lent falls under the rubric of a type of practice that Patanjali called  kriyā yoga (“yoga in action”): a combination of tapah (“heat, austerity, or discipline”), svādhyāya (“self-study”), and īśvarapraņidhāna (“trustful surrender to [God]”).

The Lenten season officially begins with Ash Wednesday. For many it is a day of fasting and prayer – and it is also the day when people truly begin to get ready for Easter. Many take a moment out of their day to attend Mass or services and receive ashes, which are traditionally made from the previous year’s Palm Sunday fronds. In a ritual that has ties to Judaism and Biblical times, the ashes are a sign of penance and preparation. They are sometimes sprinkled on the crown of the head, but the more common practice in modern times is for a priest or pastor to use the ashes to make the sign of the cross on a person’s forehead. People are not required to wear the mark of the cross throughout the remainder of their day; however, many choose to maintain that link and reminder.

The practice is considered sacramental in the Roman Catholic tradition, but the ashes and receiving the ashes are not sacraments; which means they serve as a symbol and preparation aide for holy sacraments, as well as a reminder of the grace of the sacraments. The fact that receiving ashes is not a sacrament also means that, in the Roman Catholic tradition, anyone (including non-Catholics and those who have been excommunicated by the Church) may receive ashes.

Of course, if you are unfamiliar with these religious traditions and rituals, you may find it odd that people are walking around today with a mark on their face. Or, perhaps you recognize the mark as a symbol of their faith, but you’ve been unclear about the symbolic significance (as mentioned above) or even why the Lenten season – like the other religious observations mentioned above – can be so powerful that the rituals and traditions have endured the test of time.

To understand the latter, we need to consider the desire for spiritual nourishment and then go a little deeper into a very common aspect of being human that I mentioned yesterday: having preferences, and the absolute freedom that comes from trustful surrender.

“When I was in college, my Jewish roommates used to tell me what to give up for Lent….

Since then, for over 20 years my friend Rob has phoned me every Ash Wednesday to assign me a Lenten sacrifice. The sacrifices have grown easier over the years since Rob is running out of things for me to give up. For a few years he favored spices. One Lent I was suppose to avoid anything with oregano. It sounded easy until it dawned on me that pizza was out of the question for six weeks. Having another person choose your sacrifice adds an extra dimension to Lent. Since my penance is not within my control, it feels a little more spiritual. As with far more serious struggles in life, like an illness or the loss of a job, things outside our control are the most difficult to deal with. They are, in traditional Christian theology, crosses that eventually need to be accepted, much as Jesus finally accepted his cross.

When I was dealing with a long illness, I once complained to an older priest that I didn’t want that particular cross. He said, ‘Well it wouldn’t be much of a cross if you wanted it, would it?’”

 – Father James Martin quoted from the interview “Priest Lets Friend Choose His Sacrifice for Lent” with Melissa Block on NPR’s All Things Considered (2/28/2006)

Please join me today (Wednesday, February 22^nd) 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. 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 “One for Ash Wednesday 2022”]

*NOTE: Sundays during Lent are considered anniversaries of Easter and the Resurrection; therefore, they are not counted as days of penance.

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). Donations to Common Ground are tax deductible; class purchases are not necessarily deductible.)

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