For Those Who Missed It: The following was originally posted in January 2021 and re-posted in 2022.I have made some slight revisions and updated some links and class details.
“Consider the subtleness of the sea; how its most dreaded creatures glide under water, unapparent for the most part, and treacherously hidden beneath the loveliest tints of azure. Consider also the devilish brilliance and beauty of many of its most remorseless tribes, as the dainty embellished shape of many species of sharks. Consider, once more, the universal cannibalism of the sea; all whose creatures prey upon each other, carrying on eternal war since the world began.
Consider all this; and then turn to the green, gentle, and most docile earth; consider them both, the sea and the land; and do you not find a strange analogy to something in yourself? For as this appalling ocean surrounds the verdant land, so in the soul of man there lies one insular Tahiti, full of peace and joy, but encompassed by all the horrors of the half-known life. God keep thee! Push not off from that isle, thou canst never return!”
– quoted from “Chapter LVIII. Brit” in Moby Dick, or The Whale by Herman Melville
On more than one occasion, I have compared breathing to our “own personal ocean.” I even once honored one of my teachers by sharing that at the end of her classes people felt like there were floating on a surfboard after a spending a whole day riding the waves; muscles completely relaxed, the mind-body completely one with the rising and falling of the waves as they ebb and flow. Those are just my words to express very common experiences. And, before you ask; no, I don’t actually surf. I have, however, spent all day, for several days, learning how to sail and much of my young life playing and swimming in the ocean water of the Gulf. I also read a lot. And, the way the brain works, it’s not uncommon for me to make the visceral connection between something I’ve done and something I’ve read.
It happens with the very best of books: we find ourselves in the middle of a grand adventure, full of pirates, mutineers, and cannibals, or elves, dwarfs, and hobbits. There may be dragons to slay, train, or befriend; there may be fire on the mountaintop; there may be rings of temptation or friendship; there may be wagers in the middle of battles and so much merriment we can barely contain the laughter that pops out loudly enough that we find ourselves, suddenly, back in the our ordinary lives.
“Certainly it reminds me very much of Bilbo in the last years, before he went away. He used often to say there was only one Road; that it was like a great river: its springs were at every doorstep, and every path was its tributary. ‘It’s a dangerous business, Frodo, going out of your door,’ he used to say. ‘You step into the Road, and if you don’t keep your feet, there is no knowing where you might be swept off to. Do you realize that this is the very path that goes through Mirkwood, and that if you let it, it might take you to the Lonely Mountain or even further and to worse places?’ He used to say that on the path outside the front door at Bag End, especially after he had been out for a long walk.’”
– Frodo reminiscing with Sam and Pippin in “Book 1, Chapter 3: Three is Company” in The Fellowship of the Ring (Volume 1 of the Lord of the Rings) by J. R. R. Tolkien
The thing we sometimes forget is that our ordinary lives can not only lead us to great adventures, they can themselves be great adventures. We may not, as a young Herman Melville did when he set sail for the South Seas today in 1841, find ourselves actually taking part in a mutiny; landing in a Tahitian jail; escaping from that same jail; and then wandering around the island for two years before serendipitously befriending another great literary mind. We may not, as J. R. R. Tolkien was today in 1892, be born into a family of clock, watch, and piano makers; have an Aunt Jane who lived on a farm called Bag End (with no reference to us); and have cousins named Mary and Marjorie who made up a language called “Animalic” (inspiring us to make up our own languages); nor might we spend our adulthood in close friendships with some of the greatest literary minds of our time; and neither might we share those friendships with our son. Still, just as Melville and Tolkien did, we could write about our own lives and life experiences in a way that (sometimes) entertained and amused others. I say “sometimes,” because both authors produced work that has had mixed reviews.
While Melville’s first two sea-based novels met with quite a bit of success, his third book was so poorly received he said that he wrote the fourth and fifth just for the money. His sixth novel, Moby Dick, or The Whale, was first published in London in three installments and is now easily considered his most famous novel, but it was a critical flop when first published. On the flip side, Tolkien was surprised that his first book of fiction, The Hobbit, Or There and Back Again, turned out to be such a hit… with children – and was later surprised that he and his work inspired a very passionate, loyal, and scholastic fan base. Even though his books were heavily influenced by his Catholic upbringing, his experiences at war, and his fascination with all things mythical and mystical, he was not always a fan of other work in the “fantasy adventure” genre and thought people read way too much into his books.
“Call me Ishmael”
– quoted from “Chapter I. Loomings” in Moby Dick, or The Whale by Herman Melville
“‘Nobody else calls us hobbits; we call ourselves that,’ said Pippin….
‘I’ll call you Merry and Pippin, if you please – nice names. For I am not going to tell you my name, not yet at any rate.’ A queer half-knowing, half-humorous look came with a green flicker into his eyes. ‘For one thing it would take a long while: my name is growing all the time, and I’ve lived a very long, long time; so my name is like a story. Real names tell you the story of things they belong to in my language, in the Old Entish as you might say. It is a lovely language, but it takes a very long time saying anything in it, because we do not say anything in it, unless it is worth taking a long time to say, and to listen to.’”
– Pippin and Merry meeting “Treebeard” in “Book 4, Chapter 4: Treebeard” in The Two Towers (Volume 2 of the Lord of the Rings) by J. R. R. Tolkien
Remember that, in the yoga tradition, our ability to combine meaning with sound, remember and share the combination, and create and share a visual representation of the combination of sound and meaning all fall into one of the “powers unique to humans;” and, as I mentioned yesterday, the brain likes naming things. So, there is great power in a name. J. R. R. Tolkien was very clear about this on more than one occasion in his books and the idea of words being powerful is further emphasized by the fact that he made up languages to solidify the cultures of the different characters he created. Herman Melville, on the other hand, started off his most well-known novel with the introduction and naming of a character that plays a major role in the telling of the story, but a minor one in the action.
The opening line to Moby Dick, or The Whale is easily in the top 5 most well-known (and quoted) opening lines of fiction. It is extra interesting when we consider the name (Ishmael) as it is connected to the Abrahamic religions. First, the name is often associated with people of little means and few (blood) relational ties – and Melville’s narrator explains that he was both, at the time of the story, “having little or no money in my purse and nothing particular to interest me on shore[.]” Second, the name itself can be translated into English as “God has hearkened” – meaning “God (has) listened.” Which begs the question, how can we (mere mortals) not listen?
“‘I wish it need not have happened in my time,’ said Frodo.
‘So do I,’ said Gandalf, ‘and so do all who live to see such times. But that is not for them to decide. All we have to decide is what to do with the time that is given, us. And already, Frodo, our time is beginning to look black. The Enemy is fast becoming very strong. His plans are far from ripe, I think, but they are ripening. We shall be hard put to it. We should be very hard put to it, even if it were not for this dreadful chance.’”
– quoted from “Book 1, Chapter 2: The Shadow of the Past” in The Fellowship of the Ring (Volume 1 of the Lord of the Rings) by J. R. R. Tolkien
“I try all things; I achieve what I can.”
– quoted from “Chapter LXXIX. The Prairie” in Moby Dick, or The Whale by Herman Melville
In a normal year (depending on which study you read and the time period studied), only about 20% – 40% of people who make New Year’s resolutions actually achieve their desired goals. I know that’s a big gap, but either way you look at it over half of people who make resolutions don’t follow through. There are all kinds of explanations for this, and all kinds of “life hacks” to improve your odds, but ultimately it all comes down to little things. Little things and baby steps can make a big difference. They keep us focused on our intentions and they keep us progressing on the right track – even when there’s a detour. Little things and baby steps even help us appreciate the detour that is actually the scenic route. As we leave a year that was hard for just about everyone – and figure out a way to look forward to what’s to come – I wouldn’t be surprised if the odds are stacked against us.
Daunting thought I know. But, as Tolkien reminds us (in The Hobbit, Or There and Back Again), “It does not do to leave a live dragon out of your calculations, if you live near him.” So, think for a moment about the fact that something as small and powerful as a word, or a name, can change the odds in your favor. Now ask yourself: What name would you choose for yourself to indicate how you want to move through this New Year? What’s you symbol, what’s your sign, for this new beginning? What will be your own personal reminder throughout the year and thus, at the end of the year, part of your story?
“I know not all that may be coming, but be it what it will, I’ll go to it laughing.”
– quoted from “Chapter XXXIX. First Night-Watch: Fore-Top (Stubb solus, and mending a brace)” in Moby Dick, or The Whale by Herman Melville
“‘No!” said Thorin. ‘There is more in you of good than you know, child of the kindly West. Some courage and some wisdom, blended in measure. If more of us valued food and cheer and song above hoarded gold, it would be a merrier world. But sad or merry, I must leave it now. Farewell!’”
– quoted from “Chapter XVIII: The Return” in The Hobbit, Or There and Back Again by J. R. R. Tolkien
Even though many, maybe most, are still struggling with all those we’ve lost and everything we experienced, these last few years have reinforced the value of friendship, fellowship, kinship and a good laugh shared at the expense of no one. They have also made people reevaluate their values – although, again, this is one with which some are still struggling. But, no matter where you are in your journey, I encourage you to never underestimate the power of being nice, smiling, and eating a second dinner (and then dancing or walking it off, you know, Hobbit style).
Keeping that in mind, I just want to say, for the record, that I have not forgotten about those of y’all who are counting the “Days of Christmas.” To catch up, today is the 9th or 10th day (depending on when you start counting). According to the catechism myth attached to the “12 Days of Christmas” song, the gifts for these days translates to: “a partridge in a pear tree” for Jesus (and the cross); “two turtle doves” representing the Old and New Testament; “three French Hens” for the theological virtues of Faith, Hope, and Charity (Love); “four calling birds” for the four canonical New Testament Gospels (or their corresponding evangelicals, Matthew, Mark, Luke, and John); “five gold rings” are the first Five Books of the Hebrew Bible and the Christian Old Testament (which provide the back story for the three Abrahamic religions); “six geese a-laying” for the six days of creation; “seven swans a-swimming,” the consistently most expensive gift, stand for the seven gifts of the Holy Spirit (wisdom, understanding, knowledge, counsel, fortitude, piety, and fear of the Lord) or the seven sacraments (Baptism, Eucharist, Confirmation, Reconciliation, Anointing of the Six, Marriage, and Ordination); “eight maids a-milking” for the eight beatitudes (or blessings); “nine ladies dancing” for the nine fruits of the Holy Spirit; and “ten lords a-leaping” for the ten commandments.
Note, again, that there are different versions of the list and the last four or five days worth of gifts deviate the most (in type of gift and order) from one version to another – which might be the cause of the effect of people getting all mixed up. In fact, The Journal of American Folk-lore, Volume XXX, No. CXVII (published July-September 1917, edited by Franz Boas), features an article on “Ballads and Songs” (edited by G. L. Kittredge) specifically listing a wide variety of versions that include (but are not limited to): “some part of a juniper tree;” “a-bleating lambs;” “a-bleating rams;” “fiddlers fiddling;” “bulls a-roaring;” “stags a-leaping;” “silver florins;” “golden pippins;” “hounds a-howling” – and a 78-year old singer from Massachusetts who, according to assistant editor Kittredge, forgot the eighth day gift on December 30, 1877.
“But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no law.”
– The Epistle of Paul the Apostle to the Galatians (2:22 – 5:23, NIV)
Please join me today (Tuesday, January 3rd) at 12:00 PM or 7:15 PM for a yoga practice on Zoom. 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.
Tuesday’s playlist is available on YouTube and Spotify. [Look for “01032021 Melville Sails Tolkien Beginnings”]
“It is a way I have of driving off the spleen, and regulating the circulation. Whenever I find myself growing grim about the mouth; whenever it is a damp, drizzly November in my soul; whenever I find myself involuntarily pausing before coffin warehouses, and bringing up the rear of every funeral I meet; and especially whenever my hypos get such an upper hand of me, that it requires a strong moral principle to prevent me from deliberately stepping into the street, and methodically knocking people’s hats off – then, I account it high time to get to sea as soon as I can. This is my substitute for pistol and ball. With a philosophical flourish Cato throws himself upon his sword; I quietly take to the ship.”
– quoted from “Chapter I. Loomings” in Moby Dick, or The Whale by Herman Melville
“Not all those who wander are lost.”
– quoted from a letter dated “Midyear’s Day, Shire Year 1418” from Gandalf to Frodo, delivered by Strider/Aragon/Elessar in “Book 1, Chapter 10: Strider” in The Fellowship of the Ring (Volume 1 of the Lord of the Rings) by J. R. R. Tolkien
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.)
The following was originally posted in 2021. I have added some extra bits for 2023; but, if you had a particularly challenging 2022, you might also be interested in last year’s post for January 2nd. You can request an audio recording of Saturday’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. Donations are tax deductible.]
“Deny thy father and refuse thy name; Or, if thou wilt not, be but sworn my love, And I’ll no longer be a Capulet….
‘Tis but thy name that is my enemy; Thou art thyself, though not a Montague. What’s Montague? It is nor hand, nor foot, Nor arm, nor face, nor any other part Belonging to a man. O, be some other name! What’s in a name? That which we call a rose By any other name would smell as sweet;”
– Juliet (on the balcony) in Act II, scene ii of Romeo and Juliet by William Shakespeare
Here we are, a New Year and a new beginning – but we still have a big mess leftover from before. The world has been here before. In fact, Johannes Mercurius found himself here in 533 AD. He was a native of Rome, who became a priest at the Basilica of Saint Clement (Basilica di San Clemente al Laterano) on Caelian Hill, one of the seven hills of Rome. The basilica has an interesting history – not the least of which is that contains memorials and references to “Johannes surnamed Mercurius” and “Presbyter Mercurius.” I might dive into that rabbit hole one day, but I mention all this today, because Johannes made quite a name for himself in the church.
Quite literally, he made a name for himself: Today in 533, he was elected pope and decided to change his name to Pope John II. Nowadays, someone changing their name when they are elevated to the Papacy is the ruler rather than the exception. However, Pope John II was the first pontiff to take a new name to mark the beginning of his Papacy and he did it for two reasons. First, he was named after the Roman (and therefore “pagan”) god Mercury; which made his birth name highly inappropriate. Second, he wanted to send a message to the Church and the world about his intention and expectations as Pope.
Pope John II started his Papacy during a time when everything and anything within the Church was for sale. “Simony,” named for a Simon who is associated with sorcery in The Acts of the Apostles, is the practice of purchasing or selling religious appointments, offices, and positions. According to The Catholic Catholic Encyclopedia: Infamy-Lapparent (as published in 1910), the Church’s highest office was unfilled for two months and, during that time, people were very openly, and “shameless[ly] trafficking in sacred things…. Even sacred vessels were exposed for sale.” Given that the position was ultimately filled by a man bearing a Roman god’s name, who had given the Church quite a few “gifts,” one can’t help but wonder how Pope John II came into his position. Either way, simony was outlawed by the Church and the teenage king, Athalaric, right around the time the new pontiff was elevated.
“And when Simon saw that through laying on of the apostles’ hands the Holy Ghost was given, he offered them money, Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. But Peter said to him, “Your money perish with you, because you thought that the gift of God could be purchased with money! Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee.”
– The Acts of the Apostles (8:18 – 8:22, KJV)
The 533 decree outlawing simony is interesting in that this rule banning bribery required that whenever there was a disputed election, the Church had to pay the poor three thousand pieces of silver. King Althalaric gave Pope John II the responsibility of overseeing the collection and distribution of such penalties. At the same time, the new pontiff had to deal with an adulterous bishop and also had to decide whether or not to reinstate bishops in Africa who had started teaching and practicing a form of Christianity that rejected the theology of the Holy Trinity. Clearly, he had a lot on his plate and he wanted – nay, needed – a name that sent a very definitive statement about his intentions moving forward. He needed a name that held some esteem, especially as it related to the bishops in Africa. Ultimately, he choose to name himself after Pope John I, who had been beatified and venerated as a martyr after establishing a precedent in relation to Christians who denied the divinity of Jesus in Constantinople during the Byzantine Empire.
Pope John II did not have a chance to make a ruling on the issue of bishops in Africa, as the controversy was brought to him shortly before his death on May 8, 535. But the practice of changing one’s name had been established. It didn’t take right away. In fact, it would be 450 years after Pope John II changed his name before another pontiff (this time, birth name Pietro Canepanova – a very good Catholic name, as he was named after the first Pope) would change his name: also to John. This Pope John (XIV) would immediately be followed by a “John” who actually kept his birth name, Pope John XV (born Giovanni di Gallina Aba), who would be followed by a series of pontiffs who would change their names. Thus far, Pope John is the most popular papal name, with 23 (excluding the ones known as John Paul).
“In Bengali the word for pet name is daknam, meaning, literally, the name by which one is called , by friends, family, and other intimates, at home and in other private, unguarded moments. Pet names are a persistent remnant of childhood, a reminder that life is not always so serious, so formal, so complicated. They are a reminder, too, that one is not all things to all people.”
– quoted from The Namesake by Jhumpa Lahiri
There is something to be said for naming things, and people – even, maybe especially, ourselves. January 2nd is a day when I usually ask people to consider what name they would use to indicate how they would like to move through the new year. The name would be something positive and active – something from the heart – that can serve as a message to others and a reminder to one’s self: something to bring the awareness back to your purpose, mission, or guiding principle. Something to keep one focused.
At the end of 2021, I heard someone talking about a retreat (or workshop) where people wrote down a name that they associated with themselves before a transformative experience. Similar to what we used to do at the end of the New Year’s Day 108 mala, they threw the names in a fire; letting go of what no longer served them. Hearing about that ritual reminded me that we know the story behind Juliet imploring Romeo to change his name and we know why Pope John Ii changed his name. Being just as clear about our own motivations can help us stay focused in the year ahead.
Yoga, Buddhism, and even modern Psychology all have practices centered around the naming of things. The naming, or sometimes labeling, of an object (even a non-tangible object) is a way of bringing awareness to awareness and also to one’s understanding (or lack of understanding) about the nature of things. This practice can be a vital aspect of practicing non-attachment. It can also help someone stay focused, in particular by continuously turning the awareness back to a single point and/or away from that which may be distracting.
You can try this by doing “that 90-second thing” with the intention of focusing on your breath and, anytime your mind drifts away, continuously bringing it back by thinking, “Inhale. Exhale,” in tandem with the breath. Alternately, you can think there word, “Thinking,” or some combination thereof. The more you do this, the less you may need to do this in order to stay focused. Never forget, however, that there is merit/benefit to doing this type of practice every time you sit (if that’s what the mind-body needs).
“‘Every act of perception,’ [Dr. Gerald] Edelman writes, ‘is to some degree an act of creation, and every act of memory is to some degree an act of imagination.’”
“Many composers, indeed, do not compose initially or entirely at an instrument but in their minds. There is no more extraordinary example of this than Beethoven, who continued to compose (and whose compositions rose to greater and greater heights) years after he had become totally deaf. It is possible that his musical imagery was even intensified by deafness…. There is an analogous phenomenon in those who lose their sight; some people who become blind may have, paradoxically, heightened visually imagery.”
– quoted from Musicophilia: Tales of Music and the Brain by Dr. Oliver Sacks
Pratyāhāra, the fifth limb of the 8-limbed Yoga Philosophy, is often defined as sense withdrawal. People may think of it as suppressing the senses or ignoring sensation, but in fact the practice is more about acknowledging all that is and then choosing on what to focus the mind. Additionally, the yoga tradition understands the experience of sensation as an engagement of the sense organs and also the mind. So there is internal and external action, which makes the practice two-fold and as much, if not more, about turning inward as it is about turning away from something outward.
In the commentary for this week’s sūtra, Pandit Rajmani Tigunait, PhD, explains that, “Following the grammatical rules of Sanskrit, it is translated from back to front: hāra means “to pull, to withdraw, to bring, to carry”; ā means “from every direction in every respect”; and prati means “toward.” Thus pratyāhāra means “pulling the mind from every direction and in every respect to a focal point.” The Yoga Sūtras of Patanjali not only defines and lays out a path towards the practice; it also offers instruction on some beneficial focal points.
One point that consistently stands out as beneficial is the practice of drawing all awareness to the breath and the experience of breathing. (YS 1.34) Remember, however, that before one can really focus all awareness on the breath and the experience of breathing one’s mind-body has to be stable and comfortable, steady and at ease, balanced between effort and relaxation. (YS 2.47) Even then, one has to be aware of all the parts of the breath and the different experiences of breathing in order to transcend the experiences of the various parts. (YS 2.49 – 2.51) Even then, one has to be willing to put in the time and effort… especially the time, because there is a bit of math related to the practice.
– “Withdrawing from every direction toward a focal point, the sense organs and actions cease engaging with the [corresponding] sense objects and become like the true nature of the mind.
“A minimum of 48 seconds is required for the bonding between prana and mind to fully mature. Thus pranayama is not defined by how long we hold the breath but rather by how long we hold our mind on the subtle movement of prana in the pranic field.
When mental concentration is 12 times longer than the period of concentration defining pranayama, it is pratyahara…. Dharana, concentration, is 12 times longer than pratyahara. Our capacity to concentrate increases with practice, allowing dharana to mature into dhyana and Samadhi.”
– commentary on Yoga Sūtra 2.54 from The Practice of the Yoga Sūtra: Sadhana Pada by Pandit Rajmani Tigunait, PhD
There is no playlist for the Common Ground Meditation practices.
The playlist revised for 2022 is available on YouTube and Spotify. [Look for “10202020 Pratyahara”]
Did you know that I spent 2022 making a video series about changing perspectives and habits? Here is the last video in the series, which is an invitation to begin the series.
“[T. K. V.] Desikachar realized that his father felt that every action should be an act of devotion, that every asana should lead toward inner calm. Similarly, [Sri. T.] Krishnamacharya’s emphasis on the breath was meant to convey spiritual implications along with psychological benefits. According to Desikachar, Krishnamacharya described the cycle of breath as an act of surrender: ‘Inhale, and God approaches you. Hold the inhalation, and God remains with you. Exhale, and you approach God. Hold the exhalation, and surrender to God.’”
– quoted from the May/June 2001 Yoga Journal article entitled “Krishnamacharya’s Legacy” by Fernando Pagés Ruiz
Errata: The 2021 post cited the wrong Romeo and Juliet scene number.
Please wear loose, comfortable clothing and make sure you are well hydrated before the practice. It is best to practice on an empty stomach (especially for the 108 ajapa-japa mala), but if you must eat less than 1 hour before the practice, make sure to keep it light. Make sure to have a towel (at the very least) for the 108 practice. For Yin Yoga, a pillow/cushion or two, blocks or (hardcover) books, and a blanket or towel will be useful. I always recommend having something handy (pen and paper) that you can use to note any reflections.
Use the link above for login information (or click here for more details about these practices and other practice opportunities related to the New Year).
The 108 playlist is available on YouTube and Spotify. [Look for “New Year’s Day 108 Ajapa-Japa Mala.”] NOTE: This playlist has been revised for 2022, but should still sync up with the 2021 recordings.
The Yin+Meditation playlist is part of the “12042020 Bedtime Yoga” available on YouTube and Spotify.
Please note that there is still no late admittance and you must log in before the beginning of the practice (so, by 9:45 AM for the 108 or by 4:45 PM for the Yin+Meditation). You will be re-admittance if you get dumped from the call.)
Part of the 6-piece “Monumental Moments” series by Anthony Shumate, 2015 (located in Buffalo Bayou Park, along the Kinder Footpaths)
Part of the 6-piece “Monumental Moments” series by Anthony Shumate, 2015 (located in Buffalo Bayou Park, along the Kinder Footpaths)
*Anthony Shumate’s “Monumental Moments” sculptures are located in Buffalo Bayou Park, along the Kinder Footpaths in Houston, Texas. They are unexpected reminders to “Explore,” “Pause,” “Reflect,” “Listen,” “Emerge,” and “Observe” – all things we do in our practice!
“Kwanzaa, yenu iwe na heri!” – “May your Kwanzaa be happy!” to everyone who is celebrating!
The commentary below was originally posted for the fifth day of Kwanzaa 2020 (which was Friday in 2022) AND included information about the annual New Year’s Day practices. There was no class today, but you can always request the audio recording, from 2020, via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com. The New Year’s information has been updated!
The playlist for the fifth day of Kwanzaa is available on YouTube and Spotify. [Look for “12302020 Purpose Driven”]
NOTE: A track may not play due to artists’ protests.
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 or donations for New Year’s Day are not necessarily deductible.]
“There are, of course, inherent tendencies to repetition in music itself. Our poetry, our ballads, our songs are full of repetition; nursery rhymes and the little chants and songs we use to teach young children have choruses and refrains. We are attracted to repetition, even as adults; we want the stimulus and the reward again and again, and in music we get it.”
– quoted from Musicophilia: Tales of Music and the Brain by Dr. Oliver Sacks
For those of you keeping count, Wednesday and Thursday make up we’ve reached the 5th, 6th, and/or 7th “Days of Christmas” (depending on when you start counting). According to the catechism myth attached to the “12 Days of Christmas” song, the gifts for these days translates to: “a partridge in a pear tree” for Jesus (and the cross); “two turtle doves” representing the Old and New Testament; “three French Hens” for the theological virtues of Faith, Hope, and Charity (Love); “four calling birds” for the four canonical New Testament Gospels (or their corresponding evangelicals, Matthew, Mark, Luke, and John); “five gold rings” are the first Five Books of the Hebrew Bible and the Christian Old Testament (which provide the back story for the three Abrahamic religions); “six geese a-laying” for the six days of creation; and “seven swans a-swimming,” the consistently most expensive gift, stand for the seven gifts of the Holy Spirit (wisdom, understanding, knowledge, counsel, fortitude, piety, and fear of the Lord) or the seven sacraments (Baptism, Eucharist, Confirmation, Reconciliation, Anointing of the Six, Marriage, and Ordination).
Given the Oliver Sacks quote above, you might wonder if that musical “stimulus and reward” are the only reason I keep repeating aspects of this myth (that even advocates accept is not historically true). The truth is that while there is something truly appealing, on a musical level, to the whole idea, the main reason I keep referring back to myth is because it serves a purpose. And, if we’re going to talk about faith, we have to talk about purpose.
There was a time when everything people did had purpose, had meaning. Rituals were the way people made sense of the world and the way people stayed connected to each other and to what they valued. This is another reason why I like the “12 Days of Christmas” catechism idea. Over time, however, some rituals lost their meaning – or people became separated from the meaning. Rituals separated from their meaning became traditions; behavior people did because their elders taught them the ways of their ancestors… but without the deeper connection. In some cases, people lost so much of the meaning, became so separated from the meaning, that they were just things people said. I could be wrong about this, but I partially blame the Age of Enlightenment / Age of Reason for some of that lost / disconnected meaning.
The 18th Century Age of Enlightenment / Age of Reason, which was preceded by the emergence of the modern sciences, was a time when people started feeling confident in their ability to find the reason behind all the mysteries in the world. Don’t get me wrong; there were, and are, still great unknowns / mysteries in the world. But, as the Western world (in particular) started moving out of the Middle Ages, there was a steadfast belief that the answers to everything were available to the human mind. As more and more people focused on “finding the truth,” some moved away from mysticism – and, when as there was less acceptance of mystery and less acceptance of the unknown, there was less “need” for ritual. Or so it would seem. The truth, however, is that even as we gained knowledge and lost mystery, humans craved ritual. In fact, some would say that our brains are wired for ritual.
“And I actually think one of the great things about getting older, about being in my 50s, they say that when we’re younger our brains are tuned to novelty, to be animated by novelty. But as you get older, you’re less tuned to novelty and I would say more naturally attuned to kind of take pleasure in what is ordinary and habitual. And I think that’s a great gift.”
– Krista Tippett, being interviewed by Pico Iyer, about her book Becoming Wise: An Inquiry into the Mystery and Art of Living, on “The Mystery & Art if Living” episode of On Being (with Krista Tippett (July 10, 2016)
In the 19th and 20th centuries, the social pendulum swung back and people started seeking ritual, returning to mystery and mysticism as well as the comfort that can be found in repeated behavior. We see this in the resurgence of the physical practice of yoga in India and to the way the practice eventually spread into the Western world. We also see this in the emergence of mega churches and the wave of young women considering the convent. We even see this in the fact that some atheists have “church.” The only problem with this swing back to ritual was that sometimes people overlooked what was gained during the Age of Enlightenment / Age of Reason and focused on the outer (superficial) aspects of rituals rather than the inward (meaning-filled) experience. Moving into the end of the 20th century and the beginning of the 21st century, this trend led people to spend copious amounts of money trying to recreate ancient rituals that were previously free – all to get that deeper feeling of connection. The problem was the lasting connection people were seeking doesn’t come from the outside. Yes, we can see it on the outside. Absolutely! But, deep, lasting, sustainable connection starts with an internal purpose.
A key aspect to ritual is the purpose behind what is done, how it is done, and when (i.e., the order in which it is done). Again, everything has a purpose and that purpose reinforces the repeated behavior which, in turn, reinforces the connection to others observing the ritual. In fact, that reinforcement of connection is another purpose found in ritual. A perfect example of this is the repetition of prayer or chanting, especially when there is an embodied component. The embodied component could be someone praying with a rosary, chanting with mala beads, whirling (in the Sufi tradition), or practicing 108 Sun Salutations; either way, there are very specific ways that the words are uttered or thought and very specific ways the body moves – even when it is just the fingers and the hands moving.
In Sanskrit, such a ritual is referred to as ajapa-japa, “without (mental effort) effort repeat-repeat” or “repeat and remember”. Over time, the practice reinforces itself in such a way that it turns into itself and, in doing so, turns the practitioner inward. Over time, the meaning of the words and/or movement is completely embodied so that there is seamlessness between the doer and the doing. The practice becomes ingrained. It becomes like breathing, which can be another form of ajapa-japa.
I could go into all kinds of scientific detail about how this happens and why it works. But, just for a moment, be open to the mystery… and just focus on the purpose.
“You can perform japa, repetition of a mantra or Sacred Word, in the midst of your day-to-day work. Then, when it becomes a habit, even when you are working intensely a portion of the mind will keep repeating the mantra always. That means you have locked one end of your chain to a holy place, while the rest of the chain remains still in the outside world.”
– a note written by Swami Satchidananda, quoted in Sri Swami Satchidananda: Apostle of Peace by Sita (Joan Weiner) Bordow
Feast / Holy Days are celebrations of sacred mysteries and significant events. Note that even when the focus is tied to a specific person (martyr or saint, including Jesus and the Virgin Mary), there is a connection to miracles, which are beyond science – in other words, more mystery). In addition to serving the purpose of commemoration / remembrance, feast days stimulate excitement around spirituality and help people embody the stories and history of their faith. In Christianity, particularly in the Catholic tradition, the order of the feast / holy days (throughout the year) is its own ritual storytelling. In fact, the Roman Catholic Church has a history of calendar reforms that have served the purpose of reinforcing the liturgical aspects of their rituals, thereby bringing faith into the foreground of people’s lives. Keep in mind, however, that this tradition did not start with the Christianity. The Hebrew Bible is full of commands from God about what to do, when to do it, and how to do it.
“The philosopher Abraham Kaplan calculated that over 60 percent of Judaism’s 613 commandments involve physical ritual: lighting candles, ritual baths, etc. These deeds are a kind of language, a way of expressing things that are too deep for words.”
– quoted from a New York Times letter to the editor entitled, “There Should Be More Rituals” by David Brooks (dated April 22, 2019)
Kwanzaa, the African-American holiday of light, incorporates rituals and traditions from several different faiths and several different cultures. As is often the case, these rituals are centered around symbolic objects: a mkeka (“mat”); kinara (“candelabra”); Mishumaa Saba (“seven candles,” one black, three red, and three green which symbolize the Black community, the historical struggles faced by the community, and the future possibilities of the community); mazao (“crops”); Muhindi (decorative as well as edible “corn”); a Kikombe a cha Umoja (“unity cup”); and Zawadi (ceremonial “gifts”). People often incorporate kente cloth and other Afrocentric decorations, such as black, red, and green Pan-African flag.
During Kwanzaa celebrations, people take a moment to pause and reflect, focus, concentrate, meditate, and contemplate one of the Nguzo Saba (“seven essential pillars”). On December 30th, the fifth day of Kwanzaa, people focus on the principle of Nia (“purpose”): To make our collective vocation the building and development of our community in order to restore our people to their traditional greatness. In other words, there is a reminder, in the middle of the week, that this is a purpose driven festival and that the future of the community depends on people being purpose driven in a way that brings about individual and collective healing.
When I started thinking about the posts and classes for this week, and in particular about how to address the fifth principle of Kwanzaa, I wanted to offer little bits of purpose about everything we were doing in the physical practice and also bits of purpose about various celebrations happening around the world. In considering all the different celebrations that fit under the rubric of ritual, and all the purposes behind the ways people are currently celebrating their holidays, it occurred to me that all these rituals share two common purposes: they bring people together (in peace) and they bring people closer to something bigger than themselves, something Universal, something Divine (whatever that means to you at this moment).
“My research over the last decade has helped understand why rituals in particular (and not any other behaviors like habits, for instance) are effective at battling negative emotions. Be it anxiety, stress, fear, doubt, sadness, grief – you name it. Rituals are there to save the day. The dread we feel after experiencing a loss happens because it feels like the situation is outside our control (and it usually is). Rituals reinstate that control.
Consider, for instance, in moments of grief, rituals help ease our pain and suffering. But, again I ask, how do they do this, and why rituals in particular? As my collaborators Mike Norton and Francesca Gino have shown, rituals alleviate feeling of grief and loss by increasing a feelings of control.”
– quoted from “The emerging science of ritual – a new look on an ancient behavior: And how you can use it to live life to the fullest” by Dr. Nick Hobson (contributing to the ThriveGlobal.com, Dec. 7, 2017)
For over a decade, I have started the New Year by leading at least one 3-hour japa-ajapamala of 108 Sun Salutations. For the last several years, I have wrapped up New Year’s Day with a 2-hour Yin+Meditation practice. The practices are very, very different. Although we do mix it up and break it down a little (so that it is accessible to everyone), the 108 mala is very vigorous and repeats 12 poses in a very specific sequence. (You can see some of the reasons for that number here and here.) The Yin+Mediation combines the meditative aspects of deep seated mediation with specific poses held 3 – 5 minutes in order to address the deep tissue, joints, and connective tissue. Props are useful for both practices, but are definitive part of the Yin Yoga practice – and you can use some household items as props.
So, the practices are very different and yet they both help us to move through this liminal or “threshold” time between the old and the new years. Also, they each incorporate key elements of ritual and allow us to tap into the power of intention as well as community.
This year is different, obviously. Because of the pandemic we are on Zoom for both events (which means that there is no limit to the number of participants). It will feel different as we won’t be so close together and, unless you have your heat turned up, the 108 might not steam up the windows or get your walls all slimy.
However, for all that is different, there are some things that stay the same. I will still keep count and guide you through the experience. We will still set intentions and dedications for each round and plant some karmic seeds. We will still have the opportunity to “burn some karma” in the 108 and release some tension (in both practices). We will still have moments of reflection and insight – and, whatever comes, we will still begin and end and move through it all together.
Please note that there is still no late admittance and you must log in before the beginning of the practice (so, by 9:45 AM for the 108 or by 4:45 PM for the Yin+Meditation). You will be re-admitted if you get dumped from the call.)
Umoja (unity)—To strive for and maintain unity in the family, community, nation, and race.
Kujichagulia (self-determination)—To define ourselves, name ourselves, create for ourselves, and speak for ourselves.
Ujima (collective work and responsibility)—To build and maintain our community together and make our brother’s and sister’s problems our problems and to solve them together.
Ujamaa (cooperative economics)—To build and maintain our own stores, shops, and other businesses and to profit from them together.
Nia (purpose)—To make our collective vocation the building and development of our community in order to restore our people to their traditional greatness.
Kuumba (creativity)—To do always as much as we can, in the way we can, in order to leave our community more beautiful and beneficial than we inherited it.
Imani (faith)—To believe with all our heart in our people, our parents, our teachers, our leaders, and the righteousness and victory of our struggle.”
– The Nguzo Saba (or “Seven Essential Pillars”) of Kwanzaa
Many blessings to everyone, and especially to those observing Yom Kippur or Navaratri!
Please join me today (Wednesday, October 5th) 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 belowor (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.
Tuesday’s playlist is available on YouTube and Spotify. [Look for “High Holidays: How Much Longer…”]
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.)
“Chag sameach!” to anyone who is observing the High Holidays and (“Happy Festival!”) also to anyone celebrating Navaratri.
Please join me today (Tuesday, October 4th) at 12:00 PM or 7:15 PM for a yoga practice on Zoom.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.
Tuesday’s playlist is available on YouTube and Spotify. [Look for “High Holidays: Drop Your Bags”]
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.)
“Shana Tovah U’Metukah!” to anyone who is observing the High Holidays.
For Those Who Missed It:The following was originally posted in 5781/2020. Class and date-related details have been updated. An extra quote and a recent video have also been embedded within the main text.
“Why can’t we talk it over? Oh it seems to me That sorry seems to be the hardest word”
– quoted from “Sorry Seems to Be the Hardest Word” by Sir Elton John and Bernie Taupin
For years, I avoided saying the words, “I’m sorry.” It wasn’t that I never made a mistake or didn’t feel remorse about something I had said or done or even thought. Instead, I very deliberately, very intentionally, practiced expressing my remorse with other words. Because, despite the song and the old saying, “sorry” is a word I think it is far too easy for people to say.
We say we’re sorry when we accidentally bump into someone while walking or when we both reach for the same prop in a yoga class. We say “sorry” when we hit the wrong button on the elevator and the door closes on someone who was trying to catch it or when we don’t hold the door open for someone who has their hands full. We say “sorry” when we didn’t hear or understand something someone says and we say we’re sorry when we don’t want to do something that’s clearly not right for us to do. We use the same word for the little inconsequential stuff as for the really big stuff and we do this despite the fact that we have so many other words; words that in some cases are much more appropriate for a situation. (Say hello, “excuse me” and “pardon me.”)
I apologize.
I didn’t mean to hurt you.
I’ll do better next time.
Please forgive me.
I was wrong.
Please give me a second chance.
Pardon me.
I regret what I did/said.
My bad.
Excuse me.
Please accept my regrets.
Mea culpa.
Earlier in the New Year (that started this past Sunday at sunset), I mentioned that words are one of our super powers – and by that I mean they are one of the siddhis (or “powers”) unique to being human according to Indian philosophy. In fact, the process of asking and/or offering forgiveness is something that utilizes all six (6) of the powers unique to being human.
First, there is uha (“knowledge without doubt, clear understanding, intuitive knowledge”). In a dhamma talk entitled “The Ancient Heart of Forgiveness,” Buddhist teacher Jack Kornfield refers to the act of forgiveness as a “a deep process of the heart, which requires a person to process and honor ”the betrayal of yourself or others, the grief, the anger, the hurt, the fear.” I’ll add to that the need to process and honor the love, expectation, and disappointment that are usually involved in the situation. In order to reach the point where we can truly ask and/or offer forgiveness we have to understand the situation and the underlying emotions. The absolute worst “apologies” ever – and I put that in quotes, because they really aren’t apologies – are conditional and redirect action towards those who have been harmed. For instance, when people say something like, “I’m sorry if you were offended, but…” and/or “I apologize to anyone I may have offended,” they aren’t actually apologizing. The act of asking for and/or offering forgiveness is similar to the act of expressing gratitude: the more specific one can be, the more genuine the act – and this requires truly understanding the situation.
The second “power unique to being human” is shabda (“word”) and it is our ability to not only form a sound, but also to assign meaning that sound; depict that sound and meaning visually; to remember the sound, meaning, and visual depiction and to convey that meaning to others. I think it is obvious how this power comes into play when we are talking about forgiveness and repentance. However, for the record, let me reiterate that the words we use matter because of how we use them! (Also, this is one of those powers where one could say that this is a power other beings in the animal kingdom share with being human. And while this is true, humans have the ability to deliberately and intentionally hone this ability. Consider, also, the power of the written word. A handwritten apology is akin to a love letter.)
Adhyayana is the ability to “study, analyze, and comprehend” and it is directly tied to the first “power unique to being human.” This analytical ability not only allows us to turn inward and gain an understanding of our own intentions (as well as the intentions of others), it also means we can dig deep inside of ourselves and gain a clear understanding of what we are feeling. We can’t always understand how other people are feeling, but we can take a moment to cultivate empathy by considering how we would feel if the shoe were on the other foot. This third power also gives us the ability to understand why one person’s actions, words, and thoughts can hurt us in a way it is hard to get past, while another person’s actions, words, and thoughts feel inconsequential. Finally, it gives us the ability to predict the cause and effect of our thoughts, words, and deeds – which means we have the capacity to not hurt someone and/or to stop making the same mistake over and over again.
“It’s a deep work of the heart that purifies and releases – and somehow permits us to love and be free.”
– quoted from a dhamma talk entitled “The Ancient Heart of Forgiveness” by Jack Kornfield
The fourth “power unique to being human” is dukha-vighata-traya, which means we are born with the ability to eliminate three-fold sorrow (“physical-mental-spiritual suffering”) because we have the ability to understand the cause and the cure of what ails us. Forgiveness and repentance are powerful healing agents. They are a balm to the soul. Letting go of what no longer serves us (or only serves in dividing us) can feel like a cool breeze on a summer day. It’s a clean slate and is like hitting the reset button on a relationship. Remember, as teachers like Jack Kornfield point out, forgiveness is for you: “It’s not for anyone else.”
The final two powers are suhrit-prapti (which is “cultivating a good heart; finding friends”) and dana (“generosity, the ability to give”). I put these two together not because they are less than the others, but because they – along with the fourth – can defy logic. They are, in every tradition, heart practices. The ability to cultivate friendship and emotionally invest in others carries with it the risk of being hurt. There is a reason why the word “passion,” which comes to us from Latin, by way of Old French and Middle English is more closely associated with love (and strong emotions) than with its original meaning “to suffer.” The ability to cultivate a good heart means that we open up to the wisdom that is part of the heart (according to Eastern philosophies) and also that we are capable of thinking beyond our own needs and desires. This last part – the ability to consider the needs and desires of others – is directly tied to our ability to give others what they need, including what is legally ours. We can spend all day considering what material possessions we have that could benefit others, but let us not forget the priceless value of what is in our own hearts. We are the only one who can offer our forgiveness.
“It’s one of the greatest gifts you can give yourself, to forgive. Forgive everybody.”
– Dr. Maya Angelou
Teshuvah (or Tchuvah), the Hebrew word for “repentance, return, turn,” is a big part of the High Holidays. On Yom Kippur, The Day of Atonement, there is even an absolution of vows (every vow). But remember, this is not about self flagellation (or even, really, about condemnation). In offering forgiveness to ourselves and others we are not required to forget or condone bad behavior. Neither are we required to stay in a bad situation. The practice does not require us to be perfect. The practice does, however, require us to open our hearts to the possibility of a new beginning.
“To err is human, to forgive, divine.”
– quoted from “An Essay on Criticism” (line 525) by Alexander Pope
Please join me today (Wednesday, September 28th) 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.
Wednesday’s playlist is available on YouTube and Spotify. [Look for “High Holidays: Sorry”]
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.)
“Shana Tovah U’Metukah!” to anyone who is observing Rosh Hashanah and the High Holidays.
Portions of the following have previously been posted.
“I dwell in Possibility –
A fairer House than Prose –
More numerous of Windows –
Superior – for Doors –”
– quoted from the poem “I dwell in Possibility (466)” by Emily Dickinson
Consider the possibilities of a do over. We all make mistakes; we all choose one path and then (even if it works out) consider what might have been; and we all have moments when we want a do over. And, on a certain level, we get one: every time we inhale, every time we exhale.
Every time you inhale, every time you exhale; something begins and something ends. Every time you exhale, every time you inhale; one year ends and a new one begins. We don’t necessarily think about time and life that way – but it doesn’t make it any less true.
Rosh Hashanah, “the the Head of the Year,” began at sunset on Sunday night. So, for Jewish people around the world (and for people who observe the commanded holidays outlined in Deuteronomy), today is the second day of the New Year and the second day of the High Holidays; the “Ten Days of Atonement,” also known as the “Ten Days of Awe” which culminate with Yom Kippur, “The Day of Atonement.” It is one of the holiest times of the year and is celebrated by people who might not typical go to services. Unlike a secular new year, it is more than a celebration – it is an observation: a time for reflection, remembrance, and repentance.
“Who will be calm and who will be tormented? Who will become poor and who will get rich? Who will be made humble and who will be raised up? But teshuvah and tefillah and tzedakah [repentance and prayer and righteous acts] deflect the evil of the decree.”
– quoted from the poem “Unetaneh Tokef” (“Let Us Speak of the Awesomeness”)
Even if you are not Jewish, even if you’ve never attended services during the High Holidays, there’s a good chance you’ve heard some of the words from the liturgical poem “Unetaneh Tokef” (“Let Us Speak of the Awesomeness”). It begins with the belief that on Rosh Hashanah G-d writes people’s names and fates in the “Book of Life” and that book is sealed on Yom Kippur. Then there is a litany of fates. Some people will go to services specifically to hear the poem, some will avoid it (as parts are explicit and can be triggering). Many of the fates are included in a beautifully haunting song by a young Leonard Cohen – which will stick with you! However, outside of the tradition, people don’t really focus on the end of the poem, which highlights the fact that (in theory) we each have 10 days to ensure our name and fate are sealed favorably. The end of the poem outlines three key elements to the observation of this holiest of times. These three key elements can also be described as key elements to living a good life: repentance/return, prayer (or reflection), and righteous acts.
That first one, repentance, is really huge. It’s one of the key elements of this time. Teshuvah (or Tchuvah), the Hebrew word for “repentance,” is not about self flagellation; it’s not about beating yourself up. It’s up recognizing when you’ve made a mistake – even the same mistake again and again – and deciding you’re going to STOP making that mistake. Then you express some REMORSE and, however possible, actually articulate or VERBALIZE that remorse. This is a time when people are very deliberately, very intentionally, asking for and/or offering forgiveness. Then, because there’s a good chance the mistake is a habit – maybe even a deeply ingrained habit that forms a “mental impression” (samskara) and a literal “dwelling” (vasana) – people PLAN how they want to move forward with their lives. They consider not only what they want to turn away from, but also what they are turning away from – or, even better, what they are turning towards.
Turning towards something, returning, is the active ability of coming, going, sending, or putting something back to a place or activity. A return is also something one gets from an investment of time or money.
In Hebrew, teshuvah can also be translated as “return.” Many secular/cultural Jews return to their homes, their families, and the traditions of their birth during the High Holidays. When they return physically and spiritually, they also engage in the possibility of returning to their best version of themselves and the possibility of living their best lives. This is not taken lightly, nor should it be. This is an invitation to the rest of your life!
RSVP
– Acronym for Répondez s’il vous plaît [French for “Respond if you please”]
Rebbetzin Lori Palatnik, in her vlog “Lori, Almost Live,” once talked about how you accept the invitation to the rest of your life the same way you would accept any other invitation: You RSVP. Except, the steps you take to RSVP for your life are slightly different (as you can see in her video and by the words in all caps above). Yes, it’s true, when we get a regular invitation we consider all kinds of things, but today I want you to think about two things. First, in what possibilities do you want to dwell? Second, how do you “RSVP” so you can show up to your life?
Please join me today (Tuesday, September 27th) at 12:00 PM or 7:15 PM for a yoga practice on Zoom. You can use the link from the “Class Schedules”calendar if you run into any problems checking into the class. You can request an audio recording of this practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.
Tuesday’s playlist is available on YouTube and Spotify. [Look for “Rosh Hashanah 2021”]
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.)
Errata: I originally posted this with the wrong start date. My apologies.
Format updated 09/17/2023.
### MAY YOUR NAME BE WRITTEN & SEALED IN THE BOOK OF LIFE ###
[For Those Who Missed It: The following was originally posted in 2021. This is an abridged version with updated class details. ]
“Start with a dream. Chase after it. Run with it. Hold FAST to Your Dreams. (Your dream is worth chasing.)”
– A little inspiration from Run Like Rel
The old Downtown Minneapolis YMCA was always full of people working to maximize their time. Some thought about how they could spend their time and, always seeming to come up short; they ultimately sacrificed what they wanted to do for themselves or what they could do for others. Then there were people who really inspired me, in part because they figured out ways to help others while they did what they loved. Some of those inspirational people were people who run, like Chris Scotch and Deb B, who found established organizations (and people) who could benefit from their running. Also on my inspirational leader board: twin sisters Jessica and Ariel Kendall.
To be honest, I probably wouldn’t have been able to tell the twins apart in the beginning except for the fact that one came to yoga regularly and one loved to run. They both were interested in inspiring kids and helping kids bridge achievement gaps while developing confidence and leadership skills. The runner, “Rel” had an idea – a dream, really – that they could help others through running. So, she started a blog, created some coaching and mentoring opportunities, and partnered with some already established corporations, races, and non-profits. Then off she went, running – on and off the trails. Things look really different today than they did in five, going on six, years ago, but the sisters are still encouraging young people to “Run like Rel.” There are several lessons in that little story; lessons you can run with; lessons about how life is more like a marathon than a sprint.
Speaking of marathons…
The Battle of Marathon was notable for a number of reasons. It marked the end of King Darius I of Persia’s attempt to invade Greece and allowed classical Greek civilization to be firmly established. Although Darius the Great’s son, Xerxes I, would be more successful than his father, the battle in 490 BCE was a turning point in history that lead to the beginning of “Western Civilization” as we know it. One might even argue that the modern concept of democracy might be very different were it not for the Battle of Marathon.
Ancient Greece was made up of city-states or “polis” consisting of an urban area protected by walls and/or geographic barriers and a high point or “acropolis” (city-top) which contained the religious and municipal buildings. At one point there were thousands of city-states, including Corinth (Kórinthos), Thebes (Thíva), Syracuse (Siracusa), Aegina (Égina), Rhodes (Ródos), Árgos, Erétria, and Elis. Each one had its own form of government and culture. For example, Sparta (Spárti) had two hereditary kings with equal power and a “council of elders,” plus a strong army. Athens (Athína), on the other hand, operated under a form of democracy whereby all adult male citizens (living within the city walls) had an assembly in order to a vote. While each city-state had its own governing philosophy and would sometimes battle against one another, they were invested in this socio-political structure and would, therefore, fight together against tyrannical powers like the kings of ancient Persia.
King Darius was particularly angry when citizens of Athens (Athína) and Erétria came together in 498 BCE to support the Ionian Revolt (499 to 493 BCE). But, once his forces regrouped and squashed the revolt, he set his eyes on the Greek city-states. He eventually destroyed ancient Erétria, but – despite outnumbering the Athenians (and the thousand or so Plataeans that joined them) by over two to one – his army was once again thwarted.
“He cometh from the purple hills, Where the fight has been to-day; He bears the standard in his hand— Shout round the victor’s way. The sun-set of a battle won, Is round his steps from Marathon.”
– quoted from the poem “Eucles Announcing the Victory of Marathon.” by L. E. L. (Letitia Elizabeth Landon)
The Battle of Marathon makes for a good story. It’s one of those inspiring stories of the underdogs prevailing and it’s one of the stories that bolstered the ancient Greeks morale. In fact, the story of how the Athenians, with the assistance of a relatively small group of Plataeans, conquered the enormous Persian army is also notable because it is one of the earliest recorded battles. There are, however, some discrepancies in what’s recorded. For instance, depending on who you ask (and how they track time), the Battle of Marathon either happened on August 12th or it happened today, on September 12th, 490 BEC. Then there’s the story of an Athenian who either saw a Persian ship turn in the direction of Athens and ran for miles in order to make sure the city’s defenses were raised or was sent from Athens to Sparta to ask for reinforcements and then ran back to let the assembly know that the Spartans were in the middle of a religious festival and would not be joining the battle. Then there’s the fact that no one can agree on said hero’s name: was it Pheidippides or was it Philippides? Or, wait; was it Thersipus of Erchius or Eucles?
For the record, Herodotus (“The Father of History”) – who was born shortly after the war and in an area ruled by Persia – wrote about a professional messenger named Pheidippides or Philippides who ran from Athens to Sparta and then back again. Said messenger would have run 240 kilometers (150 miles) each way – which today would be considered an (ultra) ultra-marathon. Herodotus made no mention of a messenger running from Marathon to Athens. Instead, he wrote about the messenger’s encounter with Pan – which fed into the idea that the Athenians won because Pan caused panic in the hearts and minds of the Persian military and also explained the relatively ornate shrine to Pan under the Acropolis. Herodotus concluded that the Athenians quick marched back home to prevent a coastal attack – which makes sense since the Greeks were outnumbered ten to one by the Persian navy, which was basically just guarding their ships.
The story of someone running from Marathon to Athens appeared around the 1st century AD in an essay by Plutarch that referenced an earlier work that would have appeared about a hundred years after the time of Herodotus. This was serious commentary. However, around the 2nd century AD, Lucian of Samasota wrote a satirical piece about the same story. Only the messenger’s name was different: in the earlier works he was Thersipus of Erchius or Eucles; in Lucian’s satire he was back to Philippides. Regardless of his name, this particular messenger would have somehow had to run around Mount Pentelicus (also known as Mount Pentelikon). The longer of the two routes would have been approximately 40 kilometers (25 miles) and would have taken him up some foothills before a final descent into Athens. The other route, of 35 kilometers (22 miles), was shorter, but would have included a steep climb (of over 5 kilometers or 3.1 miles) right at the beginning.
The runner announcing victory with his last breath has been the inspiration for a lot of art, including an 1834 sculpture by Jean-Pierre Cortot (entitled “The Soldier of Marathon announcing the Victory”) and a painting by Benjamin Haydon, which was published as an engraving by S. Sangster in 1836. The engraving and the accompanying poem by Letitia Elizabeth Landon (L. E. L.) referred to the messenger as Eucles. However, when Luc-Olivier Merson painted the messenger in 1869 – in what I consider a halfway decent, one-armed variation of “Cobra Pose” – he is back to being “The Soldier of Marathon.” Ten years later, in 1879, Robert Browning wrote the (relatively short) poem “Pheidippides” and not only changed the name of the runner, but also his path (alas, he did not change the hero’s ultimate demise). According to Browning, Pheidippides ran from Athens to Sparta to Athens, then ran to Marathon and then back to Athens. For anyone keeping count: that would be about 550 – 560 kilometers (344.2 – 350 miles) in a matter of days.
As astounding and impossible as those distances might seem, the more modern accounts depicted the messenger as a professional runner – someone who had trained to run distances – and became an inspiration for the organizers of the first Olympic Games. From 1896 until 1920, the Olympics hosted a race that was approximately 40-kilometer (25-mile). In 1921, the “marathon” was standardized as 42.195 kilometers (or 26 miles, 385 yards).
Today there are over 800 marathons held around the world, many of which have wheelchair divisions, and millions of people training to go the distance. There are couch-to-marathon training programs designed to prepare people in 12 weeks or 24 weeks. There are even “Zombie” training programs, because (let’s be real), if being chased by brain-eating Zombies won’t get you running, then nothing will. One big lesson from these training programs is that every day can get you closer to your goal – even the rest day – and that’s one of the key elements to pacing yourself.
“—at least I can breathe, Fear in thee no fraud from the blind, no lie from the mute!
Such my cry as, rapid, I ran over Parnes’ ridge; Gully and gap I clambered and cleared till, sudden, a bar Jutted, a stoppage of stone against me, blocking the way. Right! for I minded the hollow to traverse, the fissure across: ‘Where I could enter, there I depart by! Night in the fosse?; Athens to aid? Tho’ the dive were thro’ Erebos, deg. thus I obey– Out of the day dive, into the day as bravely arise! No bridge Better!’–when–ha! what was it I came on, of wonders that are?”
– quoted from the poem “Pheidippides” by Robert Browning
If you’ve run a little or a lot, you know it’s important to pace yourself – and the key elements to pacing yourself as you run can also be important elements to pacing yourself on and off the mat. Now matter who you are or what you do, it’s also nice to have some tips on pacing yourself. The first list is inspired by runners and the idea of preparing for a marathon. The second list (further down) is a method of self-care called P.A.C.E.
Take it day by day. One of the lessons we can take from Pheidippides (or Philippides, or Thersipus of Erchius, or Eucles) is that we are only guaranteed this present moment. So, consider how you want to spend the time you’ve been given. Remember, every breath you take is the beginning of a new moment, a new day, a new week, a new month, a new year. How do you want to spend your time? Also, with whom do you want to spend your time? Finally, how does your time (and how you use it) serve you and the people around you?
Keep breathing. In a vinyāsa practice, where we move as we practice, our pace is set by the breath. Breathing is also critical in a foot race (of any duration). So, you have to figure out a way to keep breathing in different positions. Patanjali’s Yoga Sūtras tells us that the “secret” to breathing deeply is a steady and stable, easy and comfortable – even joyful – foundation. Throughout most of our practice, we are on our feet; so, it’s good to check in with how your feet feel. (This is also a reminder to all runners and potential runners: If your feet/shoes don’t feel steady and stable, easy and comfortable – maybe even joyful – before you get moving, you might be headed towards an injury or some plantar fasciitis.)
Keep your goal in mind and keep moving step by step. If you are anything like me, once you envision a possibility and decide where you want to go in life, you want things to hurry up and happen. You may not mind the work, you may even enjoy it, but you can still be impatient – and that’s when it’s important to remember why you’re doing what you’re doing and that every step counts just like every day matters. When thinking about your “goal,” consider if you’re all about the journey or if you’re in it for the destination. One caveat, however, is to not focus so much on the medal or physical prize you may receive in the end. Think, instead, about how the goal serves you (how it brings you peace, balance, maybe even joy) and how it will feel to accomplish your goal. Finally, map out your steps!
There’s a mountain, there’s always a mountain. It doesn’t matter which version of the story you use, the runner always has to get around the mountain (and it’s a forest filled mountain). The mountain is a reminder that every one of us is going to run into an obstacle at some point in our journey. Like the Athenian, there are some “mountains” we know are coming (when we map out our steps) and, therefore, we can consider different paths. One obvious obstacle, on and off the mat, is that we’re going to get tired and run out of steam. Another is that you could injure or strain something. What’s your plan for those possibilities? How do you encourage yourself to keep going? Who else encourages you and cheers you on?
The stoic Emperor Marcus Aurelius said that the obstacle is the way. So, if you are prepared to dig down deep inside of yourself in order to get around (or over) the obstacles you know are coming, then you can also dig down deep when you run into the obstacle you didn’t expect.
Stay positive and keep breathing (again), even if you have to let something go. In truth, there are a lot of other tips that runner’s use when training and when racing, but a positive attitude is always helpful and I keep coming back to the breath because it is one of our primary sources of fuel. We can’t get where we are going if we’re not breathing. Also, poor breathing can cause the body to tighten up and not function properly. So, if you want to stay loose and keep moving, you have to keep breathing. Finally, many of the stories (and pictures) of the “Marathon runner” indicate that he dropped all of his belongings so that he could run faster. Take a moment to consider what’s weighing you down and holding you back. Take a moment to consider that there’s a fine balance between a healthy ego that helps you get things done and an overblown (or defeated) ego that becomes yet another obstacle.
“Next, bring your awareness to your present moment experience. Notice any areas of tension or tightness in the body. Many of you have been donning PPE on shift and this may have left some residual constriction in your body. Observe any physical sensations you have, along with your thoughts and thought patterns in the here and now. If any unpleasant emotions arise as you are doing this, I invite you to anchor in the breath, breathing fully and deeply as you stay with your experience.”
– quoted from the article “P.A.C.E. Yourself: A Practice Honoring Healthcare Workers” by Reena Kotecha, MBBS, BSc Hons (posted March 30, 2021 on mindful.org)
Dr. Reena Kotecha is the London-based founder of the “Mindful Medics” Programme. She holds dual degrees in Medicine and Neuroscience & Mental from Imperial College London and, as a result of her own experiences with work-related stress and burnout, has studied Āyurvedic medicine, prāṇāyāma, and mindfulness meditation. Last March, as countries around the world were locking down because of the pandemic, Dr. Reena Kotecha offered healthcare workers a self-care practice called “P.A.C.E. Yourself.” Here’s a condensed version of the P. A. C. E. steps, which I think could be helpful to anyone. (NOTE: The descriptions below are my explanations. You can find Dr. Kotecha’s brief explanations here and her recorded meditation below.)
Permission. Give yourself permission to be who you are, as you are, in this moment – and give yourself permission to take care of yourself. Dr. Kotecha suggests using a phrase (like “I offer myself this opportunity for well-being.’’) to encourage yourself to pay attention to your own health and wellness.
Awareness and Anchor.Be present and breathe into what is. (See quote above for Dr. Kotecha’s explanation.)
Compassion. Just as we do on the mat, once you’ve noticed how you feel – and “express a little gratitude for the sensation, the information that informs your practice” – offer yourself a little kindness and self-compassion. What would feel good in this moment? What would allow you to move into the next moment with a little more peace and ease?
Envision. Just as we do in other practices, visualize yourself moving forward with peace and ease. Dr. Kotecha’s instruction includes space for visualizing how your feelings might change as you move out of the “practice space” and into the action place. Like the previous list’s steps 4 and 5, this is an opportunity to consider how you breathe through the challenges ahead.
“‘Remember to enjoy it’ says [running coach Tom] Craggs, ‘sometimes take the headphones out, suck the crowd in, when you get to those last few miles dedicate each one to someone important in your life. You’ll bring it home and have a fantastic race.’”
– quoted from the Runner’s World article entitled “Last-minute pacing tips for your best half-marathon: You’ve put in all the hard work in training, but here’s how to make sure you stick to race pace.” by Jane McGuire
Please join me on the virtual mat today (Monday, September 12th) at 5:30 PM for a 75-minute virtual yoga practice.
This is a 75-minute Common Ground Meditation Center practice that, in the spirit of generosity (dana), is freely given and freely received. You can use the link from the “Class Schedules” calendar if you run into any problems checking into the class. You can request an audio recording of this practice via a comment below.
“Nowruz Mubarak!” Happy New Year to those who are celebrating and Happy Spring to those in the Northern Hemisphere. Many blessings to all, and especially to those observing Lent, Great Lent, and/or completing the Baháʼí 19-Day Fast!
“At a time of another crisis, ‘Abdu’l-Bahá offered these words of counsel: ‘In a day such as this, when the tempests of trials and tribulations have encompassed the world, and fear and trembling have agitated the planet, ye must rise above the horizon of firmness and steadfastness with illumined faces and radiant brows in such wise that, God willing, the gloom of fear and consternation may be entirely obliterated, and the light of assurance may dawn above the manifest horizon and shine resplendently.’ The world stands more and more in need of the hope and the strength of spirit that faith imparts. Beloved friends, you have of course long been occupied with the work of nurturing within groups of souls precisely the attributes that are required at this time: unity and fellow feeling, knowledge and understanding, a spirit of collective worship and common endeavour. Indeed, we have been struck by how efforts to reinforce these attributes have made communities especially resilient, even when faced with conditions that have necessarily limited their activities. Though having to adapt to new circumstances, the believers have used creative means to strengthen bonds of friendship, and to foster among themselves and those known to them spiritual consciousness and qualities of tranquillity, confidence, and reliance on God.”
– quoted from a rare “New Year” message from the Universal House of Justice “To the Bahá’is of the World,” dated Naw-Ruz 177 (March 20, 2020, in reference to COVID-19 recommendations)
I mentioned in my last “9 Days” video that we all have patterns. One of my patterns seems to be falling behind at certain points in the year. Maybe you have noticed that same pattern in yourself. Maybe, like me, there are times when you can pinpoint reasons, explanations, stories about why your engagement in the world changes – e.g., those years when Februarys were extra challenging and the fact that my maternal grandparents and my mother all died during (different) summers. Then there are times when the pattern seems odd (i.e., when you forget that those extra challenging Februarys still have a hold on you). Either way, when you start noticing those patterns, you may also start noticing correlating patterns – like when you start catching back up.
Today, Saturday, March 20th, is the Vernal (or Spring) Equinox in the Northern Hemisphere – which coincides with Nowruz, also known as the Persian New Year or Iranian New Year, which is also the Zoroastrian and the Bahá’i New Year. Nowruz is a compound of two Persian words and literally means “new day.” As this is a new beginning for so many around the world, it feels like an auspicious time to start catching back up on my blog posts!
The date of this New Year (and of the Vernal Equinox) is established every year through the astronomical observations that result in the Solar Hijri (Persian) calendar, which is the oldest and most accurate solar calendar. Technically, today is the end of the Bahá’i 19-Day Fast and the beginning of the Bahá’i New Year is at sunset this evening; but it is also a moveable based on the change in seasons.
In “the Most Holy Book” of the Bahá’i faith, the Kitáb-i-Agdas, the prophet Bahá’u’lláh explained that the equinox was a “Manifestation of God” and, therefore, would mark the new day/year. He also indicated that the actual date would be based on a “standard” place chosen by the Universal House of Justice (the nine-member ruling body of the worldwide community) in Haifa, Israel. In 2014 (which was year 171 in their community), the Universal House of Justice chose Tehran as the special place in the world that would serve as the observational standard. This is year 178 179.
People within the Bahá’i community spend the last month of the year preparing for the New Year by observing the 19-Day Fast. Throughout various parts of Asia, the Caucasus, the Black Sea Basin, and the Balkans people from a variety of faiths have traditions which sometimes include a month’s worth of (preparatory) celebrations. These celebrations include “spoon-banging” and costumed visitors in a practice similar to Halloween’s trick-or-treaters; rituals related to light; a celebration of the elements; a celebration of ancestors; and stories about how light (literally and symbolically) overcomes darkness.
“But his splendid son, Jamshid, his heart filled with his father’s precepts, then prepared to reign. He sat on his father’s throne, wearing a golden crown according to the royal custom. The imperial [divine glory] was his. The world submitted to him; quarrels were laid to rest, and all demons, birds and fairies obeyed Jamshid’s commands. The royal throne shone with luster, and the wealth of the world increased. He said, ‘God’s glory is with me; I am both prince and priest. I hold evildoers back from their evil, and I guide souls towards the light.’”
– quoted from “The First Kings” in Shanameh – The Persian Book of Kings by Abolqasem Ferdowsi (translated by Dick Davis)
One such story appears in the Shāhnāma (“The Book of Kings”), an epic Persian poem written by Abul-Qâsem Ferdowsi Tusione around the 10th and 11th centuries and one of the world’s longest poems attributed to a single author. According to the legend, there was a time when the world was plunged into darkness and a deadly winter that caused most people to lose hope. However, the mythical King Jamshid, who spent over 100 years building a great kingdom, saved the world and restored hope by building a throne out of gems and precious metals. He then sat on the throne and had “demons” lift him up to catch the dying light so that he became as bright as the sun. More gems were gathered around him and he became even brighter. This became the “New Day.”
I often mention that every day, every inhale, and every exhale is the beginning of a New Year. We don’t often think of it that way, and we certainly don’t (as a whole) view and celebrate life that way. But, the bottom line is that every moment of our lives is a “liminal” moment: a transitional or threshold moment that serves as a doorway between times. We may notice we have more daylight, more sunshine, and we call it “Spring!” But, in some ways, this moment is arbitrary because we have been getting more daylight since the Winter Solstice.
Sometimes, when the winter is really cold and really dark (or we’ve been cooped-up inside too much) we pay attention to the little incremental differences between one day and the next. We notice the lengthening shadows and the extra seconds. Most times, however, we don’t start noticing the changes until we are told to notice the changes. Even then, however, what we notice is the end result – the culmination of all the little changes; not the transitions themselves. In the Yoga Sūtras, however, Patanjali underscored the importance of paying attention to the transitions.
In fact, when detailing how the practice of “concentration” “progresses,” Patanjali highlighted the final three limbs of the Yoga Philosophy (dhāranā, dhyāna, and samādhi) and referred to them collectively as samyama. Once he explained how each one flows from the previous ones (all stemming from the earlier practices of prāņāyāma and pratyāhāra) – and cautioned against efforts to skip the stages of progression – he delineated the difference between external and internal experiences. We often think of these as being very obviously related to things that are happening outside of the body and/or separate from us versus things happening inside the body and/or directly related to us. We may even break things down as things we can touch/hold versus things that are not tangible. However, there is also an aspect of the practice that transcends these arbitrary delineations: outside becomes inside.
Endings become beginnings.
“The transition from one year to the next year happens in an infinitely short moment that is actually non-existent in time. So too, there are transitions in the moments of life and the moments of meditation. Mindfulness of transitions in daily life and during meditation time is extremely useful on the spiritual journey to enlightenment.”
– quoted from the commentary on “Yoga Sutras 3.9-3.16: Witnessing Subtle Transitions With Samyama” by Swami Jnaneshvara Bharati (“Swami J”)
Please join me for a 65-minute virtual yoga practice on Zoom today (Sunday, March 20th) 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.
Sunday’s playlist is available on YouTube and Spotify. [Look for “032021 New Year, New Season”]
NOTE: Due to artist protests, one song may not play on Spotify. As I support artists in their efforts to bring about change, I am not re-mixing affected playlists.
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.)
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A Joyful Practice 