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But What About Earth…and Space (and Grace)? (the “missing” Saturday post) April 22, 2023

Posted by ajoyfulpractice in "Impossible" People, 7-Day Challenge, Baha'i, Books, Changing Perspectives, Donate, Faith, Fitness, Healing Stories, Health, Hope, Karma Yoga, Life, Minnesota, Music, One Hoop, Peace, Philosophy, Religion, Riḍván, Science, Twin Cities, Uncategorized, Volunteer, Wisdom, Yoga.
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“Happy Riḍván!” to those celebrating “the Most Great Festival.” Many blessings to anyone Counting the Omer or celebrating/observing Eastertide / the Octave of Easter!

This is a “missing” post for Saturday, April 22nd. It includes some recycled quotes and re-purposed information from earlier posts. Some embedded links will take you outside of the blog. 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.

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).
This week you can also click here to Kiss My Asana Now! (Or, you can also click here to join my team and get people to kiss [your] asana!)
Donations are tax deductible; class purchases are not necessarily deductible.

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

“Those who contemplate the beauty of the earth find reserves of strength that will endure as long as life lasts. There is something infinitely healing in the repeated refrains of nature — the assurance that dawn comes after night, and spring after winter.”

– quoted from Silent Spring by Rachel Carson (published 1962)

So, this week we considered the power found in waiting, waiting in community and also the power of water and light – which is akin to fire – (plus there were some references to wind). But what about Earth… and Space? And what does any of this have to do with grace, particularly shastra kripa (or, at least, one of the definitions of shastra kripa)? To get to all that we have to get grounded, dig deep, and take a little detour  through another celebration related to waiting and through a yogathon.

Notice, however, that all of the references below are centered and grounded in community.

“But it seems reasonable to believe — and I do believe — that the more clearly we can focus our attention on the wonders and realities of the universe about us the less taste we shall have for the destruction of our race. Wonder and humility are wholesome emotions, and they do not exist side by side with a lust for destruction.”

– Rachel Carson accepting the John Burroughs Medal (April 1952) and printed in Lost Woods: The Discovered Writing of Rachel Carson

In addition to being the beginning of the 10th annual Kiss My Asana yogathon, today was Earth Day. While the roots of Earth Day can be found in the 1962 publication of Rachel Carson’s Silent Spring, an actual day dedicated to Earth and peace was initially proposed by John McConnell during a 1969 conferenced hosted by the United Nations Educational, Scientific and Cultural Organization (UNESCO). The very first Earth Day, as he proposed it, was held in San Francisco on March 21, 1970, to coincide with the first day of spring in the northern hemisphere. Gaylord Nelson, a United States Senator from Wisconsin, proposed a nationwide environmental teach-in and hired a young activist named Denis Hayes to organize the first national Earth Day, which was held on April 22, 1970. More than 20 million people, including then-President Richard Nixon and First Lady Pat Nixon, participated in the events on April 22, 1970, making that day one of the largest protests in the United States. (The 1970 Earth Day teach-in was the largest recorded protest until the 2020 protest after the murder of George Floyd.)

“In these troubled times it is a wholesome and necessary thing for us to turn again to the earth and in the contemplation of her beauties to know the sense of wonder and humility. There is modern truth to the ancient wisdom of the psalmist: `I will lift up mine eyes unto the hills, from whence cometh my help.’”

– quoted from Rachel Carson’s original submission to “Words to Live By” for This Week Magazine (1951)

Click here to read my 2020 Earth Day post about healing.

“A determination to be outward looking in the process of community building had already become an established aspect of culture in many, many places; it has now blossomed, in a rising number of communities, into a sense of real responsibility for the spiritual and material progress of larger and larger groups within society, well beyond the membership of the Bahá’í community itself. The efforts of the friends to build communities, to engage in social action, and to contribute to the prevalent discourses of society have cohered into one global enterprise, bound together by a common framework for action, focused on helping humanity to establish its affairs on a foundation of spiritual principles.”

– quoted from the Riḍván 2022 message from the Universal House of Justice “To the Bahá’is of the World”

Thursday night marked the beginning of the twelve-day festival of Ridván, “the Most Great Festival” in the Baháʼí Faith.  As I mentioned last month, the Baháʼí Faith is a monotheistic faith that believes in the oneness of God and religion, as well as the oneness and nobility of humanity. The community believes that, historically, there has been a “progressive revelation of religious truth” which has been shared with the world through the voices of the prophets or Divine Messengers, known as “Manifestations of God” (which include “Braham, Krishna, Zoroaster, Moses, Buddha, Jesus Christ, Muhammad, and, in more recent times, the Báb and Bahá’u’lláh”). People within the faith are taught to honor the value of different religious and philosophical traditions as well as the value of education, especially in science (which is viewed by some faiths as being contrary to religion).

The Bahá’í calendar begins around the Vernal (Spring) Equinox in the Northern Hemisphere and has 19 months with 19 days – each named for one of the 19 names/manifestations/attributes of God. For example, “Splendor” and “Glory” are the English translations for Bahá and Jalál, the first two months (and days) of this solar calendar. There are also 4 or 5 intercalary days that occur just before the final month and which are considered “transcendent” in nature. The calendar is partially tied to the Gregorian calendar, in that days on each calendar always correspond with each other; however, the Bahá’í calendar is very much focused around its own historical liturgy. Hence, why 2023 is the year 180 BE (Bahá’í  Era).

The twelve-day festival of Ridván, one of the holiest times within the Bahá’í community, is celebrated during the second month and begins exactly one Gregorian-month after the new year. This “Most Great Festival” in the Baháʼí Faith honors the time that the founder of the Bahá’i Faith, Bahá’u’lláh waited in the original garden of Ridván prior to being exiled to Constantinople. The Arabic word ridván means “paradise” and I indicated “the original garden,” because in addition to the garden outside of Baghdad, where the great spiritual leader (considered a manifestation of the Divine) prepared for his exile, there is a second garden with the same name in Israel, which Bahá’u’lláh visited after years of exile.

The festival is a time of a sacred time of prayer, reflection, and celebration. This year’s celebrations began two hours before sunset on Thursday – with the specific timing meant to commemorate the actual time, in 1863, when Bahá’u’lláh entered the Najíbíyyih Garden with his three sons and his secretary and began to receive the visitors who wanted to wish him well before his departure. It was during this time, in the space he called “paradise,” that Bahá’u’lláh declared himself as the most recent manifestation of God; that all religious wars were repealed; that there would not be another manifestation of the God for another 1,000 years; and that the names of God (or attributes of the divine) are manifested in all things. To honor the fact that he made these announcements, the Universal House of Justice issues an annual Ridván message. They also hold elections held during this time. The first day (yesterday), the ninth day (next Saturday), and the twelfth day are considered the most holy of days. The ninth day is auspicious because it is the day the rest of Bahá’u’lláh’s family joined him in the garden and it is also the beginning of the third month, Jamál (“Beauty”).

“Besides my involvement with the Investor’s Circle, I temporarily put aside my plan for an institute and returned to the basics – an almost exclusive focus on my yoga practice. After a couple of years, I decided that it was time to share my experience with yoga and paralysis. If nothing else, I could help others who lived with disability. I started teaching an adapted yoga class at the Courage Center, a leading rehabilitation facility in a suburb of Minneapolis.

My idea was that by teaching this class, I could give something back – an obvious means to make my experience useful. What I found was much more. I thought I was teaching these students, when, in fact, they were teaching me. Neurological deficit is a frontier of mind-body integration. Working with these students has taught me that the principles of yoga are nondiscriminating – they can travel though any body.”

– quoted from “16, Falling Gracefully” in “Part Three: Yoga, Bodies, and Baby Boys” of Waking: A Memoir of Trauma and Transcendence by Matthew Sanford

As I have mentioned before, my first exposure to the physical practice of yoga was also my first exposure to Yoga Philosophy and to the fact that anyone and everyone can practice yoga. Sometimes we stumble upon the practice that works for us. However, sometimes it takes an extra effort to find the practice (and the teacher) that works for our particular mind-bod-spirit. In fact, it wasn’t until I took my first yoga teacher training that I really realized how many people weren’t practicing, because they didn’t know they could practice. Even worse, some people had been told that they couldn’t practice – which is heartbreaking.

Still, I believed (and continue to believe) in the transformative, healing, and joyful experience of yoga. I also still believe there is a practice for every mind/body/spirit – every veteran, every person with disability, every survivor of sexual assault and other trauma, every elderly person, every person living with chronic pain, every person with a terminal illness, and every caregiver. I am joyfully participating in the Kiss My Asana yogathon for the 10th year in a row, because Mind Body Solutions is helping people find their practice!

The Kiss My Asana yogathon is an annual event that raises awareness and resources for Mind Body Solutions and their life-affirming work to help people living with disabilities. Best known for their Adaptive Yoga Program, which provides adapted yoga opportunities for people around the globe, MBS currently provides live, online resources to people living with disabilities, worldwide. In addition to 11 live online yoga classes a week, MBS has also created a comprehensive library of recorded adaptive yoga classes for students, instructional videos for adaptive yoga teachers, and insightful interviews between the founding teacher, Matthew Sanford, and adaptive students. In the past, MBS has also offered training and workshops for yoga teachers, healthcare professionals, and caregivers (so they can share this work in their communities, too).

All of this helps people with disabilities live more fully, where they are and how they are. Ultimately, however, Mind Body Solutions is all about everyone having better relationships with their mind-body and spreading the message that a greater connection between mind and body can help us all live with improved comfort and ease. So, we can all benefit from the practice, because we all experience trauma, loss, and disability in some way shape or form.

The yogathon started as a month-long endeavor, but switched to a 7-day yogathon in 2020. This week (April 22nd – 28th) I’m planning to practice with purpose. I’m going to “Do Yoga. Share Yoga. Help Others.” – and you can join me! The practices I lead will be full of little bits of teaching/practice I’ve picked up from Matthew Sanford and other teachers and students at Mind Body Solutions. Plus, I’ll be posting on the community page on my YouTube channel.

If you’re interested in my previous KMA offerings, check out the following (some links only take you to the beginning of a series):

You can click here to Kiss My Asana Now! (Or, you can also click here to join my team and get people to kiss [your] asana!)

Saturday’s playlist is available on YouTube and Spotify[Look for “0422020 Earth Day”]

What’s this?

Have you subscribed to my YouTube page? It’s mostly playlists, plus a few mini-practices and videos from previous yogathons. Starting later tonight, I’m also going to be posting on my community page as part of my 2023 Kiss My Asana offering. So, check it out if you want to know more about the pose pictured above (and why we’re doing it).

Thanks to MW!

### GET CENTERED & GROUNDED ###

The Authority to Do & Say What Needs Doing & Saying (the “missing” Monday post) April 3, 2023

Posted by ajoyfulpractice in Abhyasa, Books, Changing Perspectives, Dharma, Dr. Martin Luther King, Jr., Faith, Healing Stories, Health, Hope, Lent / Great Lent, Life, Music, One Hoop, Pain, Peace, Philosophy, Ramadan, Religion, Suffering, Tragedy, Vairagya, Wisdom, Writing, Yoga.
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Blessings to anyone observing Holy Monday / Passion Monday or Great Lent! “Ramadān Mubarak, Blessed Ramadān!” to anyone who is observing the holy month of Ramadān. Many blessings to all during this “Season for Non-violence” and all other seasons!

This “missing” post for Monday, April 4th. You can request an audio recording of this practice (or a date-related 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.

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

“If You See Something, Say Something®

– the original New York Metropolitan Transportation Authority slogan to promote public safety

The message is everywhere (at least in the United States). It’s on billboards and posters, commercials and print ads, public service announcements and t-shirts. In fact, the message is so ubiquitous, it feels like it’s been around forever. And maybe, on some level it has. However, the slogan was actually a campaign that was trademarked and implemented by the New York Metropolitan Transportation Authority (NY MTA) after the 9/11 terrorist attack in 2001. Nine years after the attack (in July of 2010),  the NY MTA granted the U. S. Department of Homeland Security (DHS) permission to use slogan as part of a national anti-terrorism campaign. That campaign created partnerships with state and local governments, federal agencies, major sports leagues, transit stations, entertainment venues, private businesses, places of worship, nonprofits, schools, and many other types of organizations – which is why the message is, quite literally, everywhere.

There’s even a National “If You See Something, Say Something®” Awareness Day (September 25), also known as #SeeSayDay, which serves the same two-fold purpose as the overall campaign:

  1. To remind everyone to keep an eye out for suspicious activity, that might be related to terrorism
  2. To empower people to report suspicious activity to the proper authorities

Part of that first part requires people to be able to recognize suspicious activity (that might be related to terrorism) and, also, to recognize that we all play a part in public safety. The second part gives people the authority to act. All in all, it is a great campaign. Of course, some interesting things have happened since 2001, with regard DHS’s national campaign. First, the definition of “suspicious activity” has expanded to include anything that might be criminal and/or that makes someone uncomfortable. Second, some people feel more empowered than others. Then there’s a third outcome, predicated by the other two. One might even call it an “unintended consequence.”

Sometimes the people who feel most empowered to report “suspicious activity” are uncomfortable with innocuous activities – which can create (and has created) situations where actually suspicious activity is not reported. It’s a double-edged sword that, in some ways, presents every individual with a moral (and practical) conundrum:

How do we fulfill our purpose (according to the “law”) and by whose authority can we exert our judgment/opinion about someone else’s behavior?

The following is an abridged (and slightly revised/expanded) version of this 2019 Kiss My Asana Offering, which included a featured pose.

“One’s personal duty in life (one’s sva-dharma) should be viewed as one’s highest responsibility to his or her highest Self, the Atma. This ultrahigh level of duty carries with it the requirement that one never does anything that is contrary to this True Self Within. And even if you consider your sva-dharma more narrowly from the standpoint of being true to your profession, you should not hesitate to fight. For a warrior, war against evil, greed, cruelty, hate, and jealousy is the highest duty.”

– Krishna speaking to Arjuna (2.31) in The Bhagavad Gita: A Walkthrough for Westerners by Jack Hawley

Sacred texts from a variety of different cultures, tell us that everyone has a purpose. However, even if you don’t believe the old adage, science has shown that people who live a purpose driven life have better physical and mental health and stronger resilience than their peers. It’s a bit of a cycle: we need our mind-body-spirit to fulfill a purpose and fulfilling the purpose strengthens our mind-body-spirit so that we are better equipped to fulfill the purpose.

Sometimes, however, we do things – or don’t do things – that sap our energy and drag us down. If our mind-bodies are temples, then the things that sap our energy are like thieves in the temple. Thieves can be eating the wrong foods; drinking too much of the wrong beverages and/or not drinking enough water; not resting; not exercising; partaking in illicit drugs;  not managing stress; and/or being surrounded by negative opinions. Doesn’t matter what they are though, because at some point we have to throw the thieves out of the temple in order to restore the temple to its original purpose.

“And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves,” (Matthew 21:12 KJV)

“And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.” (Matthew 21:13 KJV)

 – The Gospel According to Matthew

Passion Monday, or Holy Monday, is associated with the story of Jesus cleansing the temple. According to the New Testament Gospels, Jesus is very clear about his purpose as he enters the last week of his life. He understands that there will be suffering (hence, the passion), trials, tribulation, and betrayal, and joy. He knows he will be tested and tempted (yet another passion/suffering). It is unclear if he knows how quickly the suffering will begin, but suffice it to say, it is immediate.

When he returns to Jerusalem for Passover, Jesus finds that the Temple of Jerusalem had been turned into a defacto market place. All four (4) canonical gospels (Matthew, Mark, Luke, and John) state that Jesus runs the livestock and the merchants out, and overturns the tables of the money changers and the dove sellers. He then begins to heal the sick and to teach, thus restoring the temple to its original purpose. Children praise him and this, along with everything else, riles up the establishment.

In three (3) of the New Testament Gospels (Matthew, Mark, and Luke) several groups of the establishment question Jesus’ authority and his views on taxes. First he is asked, “By what authority are you doing these things?” To which, Jesus asks his own question regarding the authority of the then wildly popular John the Baptist:

“And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority I do these things.” (Matthew 21:24 KJV)

“The baptism of John, whence was it? from heaven, or of men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him?” (Matthew 21:25 KJV)

“And they answered Jesus, and said, We cannot tell. And he said unto them, Neither tell I you by what authority I do these things.” (Matthew 21:26 KJV)

Later, in another attempt to trap Jesus, the elders ask him if the Jewish people should pay taxes to the Roman Empire. He asks them to show him a coin suitable for payment and, when they present a coin with a Roman face on the front – specifically, Caesar’s face – Jesus says, “Render therefore unto Caesar the things which are Caesar’s; and unto God the things that are God’s.” (Matthew 22:21)

“But if you do not fight this battle of good over evil, you will fail in both your worldly duty and in your duty to your very Self. You will violate your sva-dharma. Not doing the right thing when it is required is worse than doing the wrong thing.”

– Krishna speaking to Arjuna (2.33) in The Bhagavad Gita: A Walkthrough for Westerners by Jack Hawley

Just like Jesus in the New Testament, we can all find ourselves in situations where we feel the responsibility to speak up and do the right thing. We may even find that someone questions our authority to do what we feel must be done. In fact, we may be the one questioning whether we have the authority (or the correct information) to do something. And that last part is crucial; because – as we must remember – part of the DHS campaign was about awareness.

Just like Patanjali, Western Science, delineates a conscious, unconscious, and subconscious part of the mind. In the Yoga Sūtras, Patanjali also described four levels of conscious-awareness: gross, subtle, bliss, and I-ness. (YS 1.17) Those first two levels (gross and subtle) must be engaged in order for us to fulfill our purpose. If they are not engaged, then we are like a zombie, sleep-walking through life.

“The great error in Rip’s composition was an insuperable aversion to all kinds of profitable labor.”

– quoted from “Rip Van Winkle” by Washington Irving

Passion Week, or Holy Week, is associated with a moveable feast and, therefore, falls at different times on the Gregorian calendar. This year, Passion Monday (in the Western Christian and Roman Catholic traditions) coincides with the anniversary of the birth of Washington Irving (born April 3, 1783), whose “Rip Van Winkle” can be connected to ancient Greek philosophy and to a story about ancient Christians that appears in the Qur’an.

Just like each person has a purpose in life (and with regard to public safety), each part of the mind-body plays a part in our ability to fulfill our purpose. Just like things we consume – food, drink, media, experiences – can be the thieves that prevent us from doing our duty, so too can an injury… or, something as simple as one part of our body “falling asleep.”

Technically (medically) speaking, a body part falling asleep is “transient (temporary) paresthesia,” which occurs when pressure on the nerves and/or reduced blood flow causes a disconnect between the brain and the affected body part. In addition to the affected body part not working properly until it “wakes up,” a person may stop all other conscious activity in order to resolve the issue with the one part that is in pain. To add insult to injury, it’s not only painful when part of the body falls asleep, it’s also painful to “wake” it up. But, we must, if we are to (safely) function as a (united) whole.

“A man dies when he refuses to stand up for that which is right. A man dies when he refuses to stand up for justice. A man dies when he refuses to take a stand for that which is true.”

– quoted from a sermon (or speech at the pulpit) given on March 8, 1965, by the Rev. Martin Luther King Jr.  

Click here for the 2020 Passion Monday blog post (which focuses on one way the mind-body eliminates the thieves.

There is no playlist for the Common Ground Meditation Center practices.

When I do use a playlist for this “detox flow,” this makes the cut.

### “Love come quick / Love come in a hurry” ~ Prince ###

Take Another Look at Yourself (the “missing” Sunday post, which is a “renewed” post ) March 30, 2023

Posted by ajoyfulpractice in Art, Books, Buddhism, Changing Perspectives, Faith, Healing Stories, Hope, Lent / Great Lent, Life, Love, Music, Mysticism, One Hoop, Pain, Peace, Philosophy, Poetry, Ramadan, Religion, Robert Frost, Suffering, Tennessee Williams, Traditional Chinese Medicine, Wisdom, Writing, Yin Yoga, Yoga.
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“Nine days and nine nights of blessings and happiness if you are celebrating Chaitra Navaratri!” “Ramadān Mubarak, Blessed Ramadān!” to anyone who is observing the holy month of Ramadān. Blessings to anyone observing Lent or Great Lent! Many blessings to all during this “Season for Non-violence” and all other seasons! 

This is the “missing” post for Sunday, March 26th. It is also a revised (and expanded) from 2019, with an itty bit from 2020 – so, literally another look. Some links in the post connect to sites outside of the blog. 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.

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

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

“Something there is that doesn’t love a wall,

That sends the frozen-ground-swell under it,

And spills the upper boulders in the sun;

And makes gaps even two can pass abreast.”

– quoted from the poem “Mending Wall” by Robert Frost

“The violets in the mountains have broken the rocks. The world thirsts after sympathy, compassion, love.”

– quoted from the play Camino Real by Tennessee Williams (The first sentence is also the epitaph on his grave.)

There are people in the world who will say you haven’t read poetry until you read Robert Frost, and Southerners in the world who will say you haven’t seen a play until you’ve seen Tennessee Williams. Born 37 years and over 2,000 miles apart, these two literary icons shared a birthday (3/26) and way with words. Although, some would say they used their words in different ways.

Born in 1874, in San Francisco, California, Robert Frost wrote about things like “a snowy evening,” “mending a wall,” and “the road not taken” – although, in the latter case, people often mistake it for “the road less traveled.” His poems are often as much about perspective as they are about the way we tell a story (and the fact that the way we tell a story can change the story). They also illustrate how the stories we tell (ourselves and the world) are not always about the truth so much as they about what we understand about the world and ourselves.

Born in 1911, in Columbus, Mississippi, Tennessee Williams wrote about emotionally volatile people in the South and from the South. He wrote about characters and circumstances that reflected the emotional turmoil he saw and felt inside himself and all around him. Then, so that the emotional states of the the people and situations could not be ignored (or missed) he reinforced them with the use of props, sound effects, and blocking. In other words, he used the physical to embody the emotional and energetic – and, in doing so, drew the audience into the hearts of the characters.

Even though their mediums and subjects were different, they both wrote in a way that can make you pause, look again…and again. Once or thrice you may even wonder how many ways you can see/interpret/understand what has been said, and how it applies to your life. A good story, regardless of the medium, will make you do that: consider how it applies to your life.

“Something we were withholding made us weak
Until we found out that it was ourselves
We were withholding from our land of living,
And forthwith found salvation in surrender.”

– quoted from the poem “The Gift Outright” by Robert Frost

Every once in a while (as I did last Wednesday and again on Sunday), I mention Maty Ezraty, who was a teacher of teachers and who said that every yoga practice should be like a good story. One of my takeaways from that suggestion has always been that, each part of the mind-body-spirit is like a character in a story. Just like each character has a different purpose and a different point of view, each pose/sequence can give each part of our bodies and minds an opportunity to tell their story. Another takeaway is that everything is leading to and from the heart of the story.

So, let’s start with the hearts.

“What is straight? A line can be straight, or a street, but the human heart, oh, no, it’s curved like a road through mountains.”

– quoted from the play “A Streetcar Named Desire” by Tennessee Williams

Yes, I said, “hearts” – plural. Swami Rama from the Himalayan tradition said that we have three hearts: a physical heart, which for most of us is on the left side; an emotional heart on the opposite side, which for most of us is on the right; and an energetic heart that connects the two. That energetic heart, which some consider a spiritual heart, connects our hearts with all the other hearts around us. Additionally, in yoga and other Eastern healing arts, energy for the heart flows through the arms.

The heart chakra, in yoga (as it comes to us from India) is symbolically and energetically associated with the upper torso, shoulders, arms, hands, and fingers. In Yin Yoga, which is based on Traditional Chinese Medicine, the heart median has three branches, one of which runs down the inner arms into the pinky fingers. According to the Kabbalah, Jewish mysticism, there are 10 Divine attributes (from the Tree of Life) through which G-d is revealed to the world – and 7 of these can be found in the body. Love/loving-kindness (chesed in Hebrew) is associated with the right arm and is balanced by strength (gevurah in Hebrew), which is associated with the left arm.

Just as people contemplate the Divine attributes when they are counting the Omer in some Jewish traditions, people in Buddhist traditions contemplate the Divine abodes (brahmavihārāḥ in Sanskrit), which are heart practices: loving-kindness or benevolence (mettā); compassion (karuṇā); empathetic joy (muditā); and equanimity (upekkhā). In some Indian philosophies (like Yoga), the ability to cultivate a good heart/make friends (suhrit-prapati) and generosity (dana) can also be considered heart practices. On (and off) the mat, we can contemplate these same emotional and energetic aspects of ourselves by bringing awareness to our arms and how we use our arms… to reach out, to embrace, to extend ourselves.

We may notice – as we move through our practice or through our day – how we are expressing our heart or how we are withholding our heart. But, there’s always the possibility that we don’t notice. We may not notice when we are off the mat, because we are distracted. We may not notice on the mat, because we are focused on other parts of the mind-body. This is why it’s important to notice how we move and why we move the way we move – because it all tells a story.

“Two roads diverged in a yellow wood,
And sorry I could not travel both
And be one traveler, long I stood
And looked down one as far as I could
To where it bent in the undergrowth;

Then took the other, as just as fair,”

– quoted from the poem “The Road Not Taken” by Robert Frost

There are hundreds of poses and hundreds, thousands – maybe even millions – of ways to move into and out of pose. And each one of those ways gives us another way of looking at the story. The tricky thing is that sometimes we keep coming back to the story the same way. But, what happens if we came at things a different way? What happens if we let a different part of our mind-body-spirit take the lead? What happens if our circumstances and understanding of the world changes? What happens if our understanding of ourselves changes?

Sometimes, the practice can be like a favorite story that we read again and again – or re-read, years after the initial reading – and we suddenly see everything from a different perspective. In fact, one of the things I like about the practice is the opportunity to revisit themes and/or sequences and suddenly discover something completely different. It’s also one of the things I love about reading (and watching) great works of art.

“We have to use a spell to make them balance:
“Stay where you are until our backs are turned!”
We wear our fingers rough with handling them.
Oh, just another kind of out-door game,
One on a side. It comes to little more:
There where it is we do not need the wall:
He is all pine and I am apple orchard.
My apple trees will never get across
And eat the cones under his pines, I tell him.
He only says, “Good fences make good neighbours.”
Spring is the mischief in me, and I wonder
If I could put a notion in his head:
“Why do they make good neighbours? Isn’t it
Where there are cows? But here there are no cows.
Before I built a wall I’d ask to know
What I was walling in or walling out,
And to whom I was like to give offence.”

– quoted from the poem “Mending Wall” by Robert Frost

Parighāsana (Gate Pose) stretches the pelvic area and hamstrings, while also engaging the sides of the torso and abdomen eccentrically (up side) and concentrically (down side). According to B.K.S. Iyengar’s Light on Yoga, the pose “keeps the abdominal muscles and organs in condition and the skin around the abdomen will not sag but remain healthy. The sideways spinal movement will help persons suffering from stiff backs.” I find that it is a great way to get into the hips and the legs. Another aspect of the pose is what happens to the heart area – not only physically, but emotionally.

Parighāsana offers us the opportunity to open up the shoulders (physically) and open the gates on all sides of the heart (emotionally and energetically). It also offers some interesting insight into how we sometimes engage the different aspects of our heart. For instances, when I cue and describe the pose in a practice, many people have a tendency to lift the bottom hand up to meet the top hand – rather than extending the upper body down towards the lower hand. To be fair, many people do not have the strength and flexibility to kneel on one leg, stretch out the other leg, and then bend sideways until the top hand lowers down. But, what is interesting is how people deal with the resistance. Initially, they lift the bottom hand up – because it’s easy (and obvious). When I point out that it’s the top hand that needs to reach down, many people will fold in on themselves; essentially closing down and hiding the heart to make the connection. However, the “goal” is to open the gate and to stay open in the process.

“Lonely . . . When so many are lonely as seem to be lonely, it would be inexcusably selfish to be lonely alone.”

– Don Quixote in the Prologue to Camino Real by Tennessee Williams

We all build walls around our hearts. Sometimes we do it for protection, because we have perceived an actual threat. Other times, we build walls, because of fear associated with a perceived threat. That perceived threat might turn out to be an actual threat, but it could also simply be a possibility (or a misperception). Of course, we can also get in the habit of building walls – because it’s what others have done before us, what we’ve been taught, and/or because we have experienced harm in the past. But, even castle walls have gates and drawbridges, a way in and a way out.

When we really pay attention to the ways we engage our heart, on and off the mat, we may find it challenging to open the gate. We may find that we take the easy route – especially when there’s a little awkward balancing, as there is in parighāsana – and/or we may find that we are compromising ourselves (and our hearts) in order to make a connection. One suggestion I make, during the physical practice, is to bend the lifted elbow (so the hand is behind the head) and then use the whole body to rotate the elbow up. This changes the focus and reinforces the idea that we are opening the heart and the side-body. I often sequence a modified side plank after the “Gate Pose,” as a reminder that there can be more than one way to open a gate.

Take a moment to consider a time when you compromised yourself in order to make a connection. How could you have refocused your awareness, energy, and resources in order to reinforce what was important? Could you have made the connection (or a similar connection) in a different way?

In A Streetcar Named Desire, Blanche DuBois says, “I always depended on the kindness of strangers.” Remember, we are all Blanche…but we are also those strangers. Click here for the brief 2020 post about making loving-kind connections.

“It should be of the pleasure of a poem itself to tell how it can. The figure a poem makes. It begins in delight and ends in wisdom. The figure is the same as for love. No one can really hold that the ecstasy should be static and stand still in one place. It begins in delight, it inclines to the impulse, it assumes direction with the first line laid down, it runs a course of lucky events, and ends in a clarification of life–not necessarily a great clarification, such as sects and cults are founded on, but in a momentary stay against confusion.”

– quoted from the essay “The Figure a Poem Makes” by Robert Frost (which served as an introduction to his Collected Poems beginning with the 1939 edition) 

Two of my favorite lines from Robert Frost speak of wisdom and delight, and the gift that comes from giving our whole selves. Every time I step on a yoga mat, I experience the wisdom and the delight. I also experience a plethora of gifts. One of those gifts is how the practice affects the mind. In Cat on a Hot Tin Roof, Tennessee Williams has Brick acknowledging that he is an alcoholic, but not seeming to want to give up his drinking because, “It’s like a switch, clickin’ off in my head. Turns the hot light off and the cool one on, and all of a sudden there’s peace.” But then, as his father points out to him, there is the morning.

One of the gifts of yoga is that it brings peace without the hangover. It can flip the switch. Another thing to consider is that the practice has a way of opening the heart so we can get to the violets.

“To me, its meaning is simple. The hard, the cold, the oppressive will—at long last—be broken apart by a force that is beautiful, natural, colorful, alive.”

– Patricia Clarkson explaining why she was quoting Tennessee Williams during a 2009 HRC New Orleans Dinner speech

Sunday’s playlist is available on YouTube and Spotify.

Errata: The Robert Frost poem is called “Mending Wall” and a link has been embedded for a Winter Solstice post.

### HEART-SUFFICIENT ###

The Grace of Kindness & God’s Silence March 18, 2023

Posted by ajoyfulpractice in 19-Day Fast, Baha'i, Books, Changing Perspectives, Faith, Healing Stories, Health, Hope, Lent / Great Lent, Life, Love, Minnesota, Movies, Music, One Hoop, Pain, Peace, Poetry, Religion, Suffering, Twin Cities, Wisdom, Writing, Yoga.
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Peace and blessings to all, and especially to those observing Lent, Great Lent, and the Baháʼí 19-Day Fast during this “Season for Non-violence” and all other seasons!

“You could call someone
where it’s still early.

Go out and look at the stars
shining
in the past

Or open the Joachim Jeremias to the densely printed
page, it’s corner folded
for some reason
not yet remembered

before you set the clock.

You have to set the clock—
for a moment that doesn’t exist yet”

– quoted from the poem “Home Remedy” in God’s Silence by Franz Wright

Do you remember this week, three years ago? Do you remember today?

I know, I know, some parts of the last three years are a blur; but, three years ago today, I was putting together a full-length practice video, to post on YouTube. It was a Wednesday, everything was shutting down, and I was posting the video so people could keep up their practice. I had no real plans to do anything else… other than post on the blog for two weeks and maybe post a couple of more videos. Goodness. Do you remember when…?

It’s a little surreal to realize that – not counting my videos on the Carry prenatal yoga and meditation app – my first full-length (physical) practice video, with all it’s flaws, is still my only full-length (physical) practice video. What is super surreal is to think about the hundreds of full-length audio recordings I’ve made in the meantime and, also, to realize that 2019 was the last time I taught a live class on the anniversary of the birth of Franz Wright.

“I am here to learn
to bear
the beams of love,
what else

              Bells
through the leaves, I am here to endure the

bells tolling
underground”

– quoted from the poem “Introduction” in God’s Silence by Franz Wright

Born in Vienna, today in 1953, Franz Wright spent portions of his childhood in Washington (state), California, and the Midwestern United States (in particular, Minnesota). In addition to sharing similar poetic themes, he and his father, James Wright, are the only parent and child to win a Pulitzer Prize in the same category. The elder Wright suffered from depression, bipolar disorders, and alcoholism and focused on the emotional suffering he saw around him, especially that suffering experienced by the disenfranchised in America. The younger Wright wrote about isolation, loneliness, longing, insomnia, and death intersecting with kindness, love, faith, hope, and peace. Three years ago today, I thought it oddly and serendipitously appropriate that my first virtual offering focused on Franz Wright’s work.

Three years later, I find his words still ring true and, oddly, still fit our current circumstances.

Versions of the following were original posted on March 18th and 20th of 2020. You can click on the dates (to the left) to view the original posts. Some links (below) will take you away from my blog.

Chicago Tribune critic Julia Keller once described one of Franz Wright’s collections as being “ultimately about joy and grace and the possibility of redemption, about coming out whole on the other side of emotional catastrophe,” while Denis Johnson supposedly compared his poems to “tiny jewels shaped by blunt, ruined fingers – miraculous gifts.” I know, that’s a lot to take in (and you might need to read that Va. Woolf-like sentence again). The thing is; I think we are (still) in the middle of a Franz Wright poem. So, brace yourself.

I first came across Franz Wright’s poem “Solution” in a 2015 blog post written by Alison McGhee, a New York Times bestselling author and Pulitzer Prize-nominee, who writes and teaches up the street from where I was in March of 2020. In the post (which I strongly recommend), Professor McGhee wrote about an encounter she had with someone best described as her exterior opposite. Yet the interior movements of the heart, all of our hearts, are ultimately the same – something both Alison McGhee’s short post and Franz Wright’s poem illustrate bluntly, beautifully, and miraculously.

Both the post and the poem contain reminders we could all use right now.

“What is the meaning of kindness?
Speak and listen to others, from now on,
as if they had recently died.
At the core the seen and unseen worlds are one.”

– “Solution” by Franz Wright

Franz Wright’s poems are full of natural spirituality and that oftentimes “heartbreaking human conflict between religion and spirit.” The final line of the poem “Solution” reminds me of 2 Corinthians 4:18 where Saint Paul and Saint Timothy wrote, “So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal.” NOTE: The New Living Translation translates this passage as “So we don’t look at the troubles we can see now; rather, we fix our gaze on things that cannot be seen. For the things we see now will soon be gone, but the things we cannot see will last forever.” In 2020, I suggested focusing on what is unseen (during the practice). Today, I suggest focusing on the unseen as grace (how ever that resonates for you).

“II

The long silences need to be loved, perhaps
more than the words
which arrive
to describe them
in time.”

– quoted from the poem “Home Remedy” in God’s Silence by Franz Wright

Franz Wright won two National Endowment for the Arts grants (1985 and 1992), a Guggenheim Fellowship (1989), a Whiting Award (1991), the PEN/Voelcker Award for Poetry, (1996), and the aforementioned Pulitzer Prize for Poetry. His first collection after winning the 2004 Pulitzer Prize was entitled God’s Silence. I haven’t read all of it (yet), but I am still fascinated by the idea of 144 pages worth of Franz Wright poetry curated around the idea of “God’s Silence.” Notice, that it’s 144 pages – not 144 poems. (Poets everywhere are now doing the math.) This is the kind of the thing that gets me oddly excited, because there is so much I want to know!

I want to know if he was referring to silence that is the response to a prayer or a request (or even a curse); the silence that precedes an answer; the silence that follows the answer (when the questioner is dumbfounded or in awe of the response); the silence when one is pondering the best way to phrase something and therefore measuring their words; the silence of shock (can we shock God?); the silence of disappointment; the silence of wonder; the silence when no one is around; the silence of sleeping children; the silence between one breath and the next; the silence of meditation; the silence of peace; the silence honoring the dead; the silence just before a newborn declares itself alive; or….The list goes on.

He could have been talking about all of the above. Or none of the above. There are so many possibilities – and they are all full of grace (whatever that means to you in this moment)!

“I

Armed Conflict

Snowy light fills the room
pronouncing itself

softly. The telephone ringing

in the deserted city— ”

– the poem “Armed Conflict” quoted from God’s Silence by Franz Wright

The first section of God’s Silence is entitled “East Boston, 1996” and the first poem in that section, “Armed Conflict,” sets the stage for the other poems, including “Solitary Play: Minnesota, 1961” – which is a dark and twisted coming of age poem. The latter feels even darker and more twisted given so many current events related to children and our conflicts about the 2nd Amendment. And that’s the thing, again, about Franz Wright’s poetry: We don’t have to go through the things he went through to feel, deep inside of our own hearts, the gut-wrenching things he felt.

We don’t have to be the son of James Wright to understand what it is like to stand in the shadow and the light of a parent who struggled every day with their own darkness and light. Neither do we have to be abandoned by said parent to see the poignant irony of living (and dying) in much the same ways. Nor do we have to spend our finally days, dealing with terminal lung cancer and writing what are essentially love poems to our spouse*, to understand why a collection of memories is named Kindertotenwald (essentially, a forest of ones who will never age). We all get it, can get it; especially, if we read (or listen to) Franz Wright’s poetry.

Maybe, possibly, we can also get the grace that was his kindness, love, faith, hope, and peace.

“After all, it was only a blizzard in Minneapolis in 1959. How are you supposed to describe something like me? And when you think about it, why should you try, why should you even care?”

– quoted from the prose poem “Wintersleep” in Kindertotenwald by Franz Wright

I not only care about poetry that gets you through hard times, I love it. In part, because it makes you realize that someone has been through harder – or, as hard of a time as you. Additionally, I think one of the reasons I was/am so fascinated with the idea of God’s Silence is that part of my practice involves silence, moving into silence and stillness. The kind of silence and stillness that can make people uncomfortable, because it is so powerful. Yet, it is simultaneously the kind of silence and stillness that is the epitome of peace. When Patanjali codified the philosophy of yoga in the Yoga Sūtras, he wrote, “yogash citta vritti nirodah.” (YS 1.2) Yoga ceases the fluctuations of the mind.

Silence.

Perhaps, God’s silence.

“Like you a guest, a ghost here

Everything will be forgotten

And either I am too alone
or I am not
alone enough
to make each moment
holy

(no one bats 1,000 friend
no one
bats 500)

And I have heard God’s silence like the sun
and sought to change

                                       Now
I’m just going to listen to the silence
till the Silence.”

– quoted from the poem “Introduction” in God’s Silence by Franz Wright

Please join me for a 90-minute virtual yoga practice on Zoom today (Saturday, March 18th) at 12:00 PM. 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 by emailing myra (at) ajoyfulpractice.com.

Saturday’s playlist is available on YouTube and Spotify. [Look for “07082020 On Death & Dying”]

*NOTE: Franz Wright was married to the translator Elizabeth Oehlkers Wright. In addition to writing and recording some of his poems (including the Clem Snide song  “Encounter at 3AM,”) Mr. Wright recorded some of his final thoughts and conversations before he died in 2015. Last Words, is a documentary featuring those final recordings.

“All of this is for your benefit. And as God’s grace reaches more and more people, there will be great thanksgiving, and God will receive more and more glory.

That is why we never give up. Though our bodies are dying, our spirits are being renewed every day.

For our present troubles are small and won’t last very long. Yet they produce for us a glory that vastly outweighs them and will last forever!

So we don’t look at the troubles we can see now; rather, we fix our gaze on things that cannot be seen. For the things we see now will soon be gone, but the things we cannot see will last forever.”

– The Second Epistle of Paul the Apostle to the Corinthians 4:15 – 18 (NLT)

This playlist includes the full-length practice from 2020 and music for that practice. The music is similar to the playlists above.

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.)

### Ecology ###

Liminal & Rare Days (the “missing” Tuesday post) March 1, 2023

Posted by ajoyfulpractice in 19-Day Fast, Baha'i, Books, Changing Perspectives, Depression, Faith, Healing Stories, Health, Hope, Lent / Great Lent, Life, Love, Mathematics, Men, Music, Mysticism, One Hoop, Pain, Passover, Peace, Ramadan, Religion, Science, Suffering, Tragedy, Wisdom, Women, Yoga, Yom Kippur.
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Many blessings to all, and especially to those observing Lent, Great Lent, Ayyám-i-Há, and/or Rare Disease Day during this “Season for Non-violence” and all other seasons!

If the colors are too much, click here for a monochromatic copy of this post.

This is the “missing” post for Tuesday, February 28th.  Some religious information was posted in 2021 and will be included in the Wednesday post. 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.

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.)

“Through the years I’ve written and taught extensively about ‘liminal time,’ that pregnant pause between what is no longer and what is not yet. Although liminal time is a known stage in all rites of passage, most people have never heard of it. Whether we’re talking about a pandemic, a war, a refugee crisis, or even a man or womanhood ritual, a graduation, or a new job far away from family and friends, the stages (though not the intensity) of a rite of passage are the same.”

– quoted from “Running the Gauntlet of the Unknown” by Joan Borysenko, PhD (posted at joanborysenko.com, April 1, 2020)

Technically speaking, every day is a “liminal day” – a transitional or threshold day, a doorway in between moments; like the pauses in between the inhale and the exhale. However, Dr. Joan Borysenko talks about “liminal time” in a very specific context, one that fits into the paradigm of The Hero’s Journey. It is a time of ritual; the threshold between the known and the unknown; and – maybe most importantly – it is a moment time-stamped by grief, sandwiched between separation and return. All of this is why I consider the days of this week, and many of the days in the coming weeks, to be “liminal days.”

But this is not just a Myra-thing. These days are specifically designated by various traditions as in-between times. Not “regular” or “ordinary” days, but days when there is a heightened awareness of what’s to come and the need to be ready for what’s to come. On the Baháʼí Faith calendar, February 26th – March 1st are literally in-between days: they are intercalary days between the penultimate month of the year and the final month (which is the month of the 19-Day Fast).

For Those Who Are Not Familiar: The Baháʼí Faith is a monotheistic faith that believes in the oneness of God and religion, as well as the oneness and nobility of humanity. The community believes that, historically, there has been a “progressive revelation of religious truth” which has been shared with the world through the voices of the prophets or Divine Messengers, known as “Manifestations of God” (which include “Braham, Krishna, Zoroaster, Moses, Buddha, Jesus Christ, Muhammad, and, in more recent times, the Báb and Bahá’u’lláh”). People within the faith are taught to honor the value of different religious and philosophical traditions as well as the value of education, especially in science (which is viewed by some faiths as being contrary to religion). The Baháʼí calendar consists of 19 months, each with 19 days, and each month (and day) is named after an attribute of God. To maintain the integrity of the calendar, there are 4 – 5 intercalary days just before the final month.

While the customs and beliefs are different within these different traditions, people all over the world are actually preparing for some of the holiest times of their year: Christians observe Lent and Great Lent to get ready for Easter; the Baháʼí community observes the 19-Day Fast as they prepare for a new year – and these Springtime rituals contain very similar elements to each other and to Passover and Yom Kippur (in the Jewish tradition) and to the holy month of Ramaḍān (in the Muslim tradition). All of these rituals contain elements of the Yoga Philosophy’s niyamās (internal “observations”). They also fall under the rubric that Patanjali called kriyā yoga (“union in action”), which is a combination of the final three: tapas (“heat, discipline, austerity” and the practices that cultivate them), svādhyāya (“self-study”), and īśvarapraņidhāna (“trustful surrender to higher reality”). They involve fasting, prayers, reflection, self-study undertaken within a sacred context, and letting something go.

That last part is where the grief kicks in – because, whether you give something up for the Lenten season or you change your daily routine to accommodate a holy observation, the mind-body will experience some level of loss with some manifestation of grief. It will not be the same intensity of loss we experience when we lose a job or when we lose a loved one. Neither will it be the same level of grief.

However, no matter the intensity of the loss and/or grief, we have to figure out a way to move forward, into a new season of life – and while each person has an individual experience, they have it in community.

“That’s the thing about a rare disease. You fight for a diagnosis for years ― on average, according to Global Genes, it takes seeing 7.3 physicians and trying for 4.8 years before getting an accurate rare disease diagnosis ― and then, even once you know, you must continue being a detective as you try to piece together the clues as to how the illness might progress. You become an expert in a disease you wish you’d never heard of.

As a parent, you also quickly morph into a nurse, therapist, chief operating officer, educational advocate, cheerleader and warrior. You feel alone, because by definition, your child’s diagnosis is exceptional. And yet, 1 in 10 Americans and 300 million people globally are living with a rare disease.

You find community not just in other people who share the specific diagnosis your family is facing, but in those struggling with any rare diagnosis. It doesn’t matter what the exact symptoms or disease trajectory are. What matters is the shared understanding that your dreams as a parent have forever shifted.”

– quoted from the (February 28, 2022*) Huffington Post article entitled “My Daughter’s Rare Disease Was A Mystery For Years. Here’s How We Finally Got A Diagnosis.” by Jessica Fein

In addition to being (what I would consider) a “liminal day,” February 28th can also be a “rare” day. Typically, when we think of a “rare” day on the Gregorian and Julian calendars, we think of February 29th, Leap Day, which is rare because it only happens every four years.** Leap day is the perfect day for Rare Disease Day, which is observed on February 28th during non-leap years like 2023. Observations on this alternate date, coincide with the anniversary of the United States House of Representatives passing the Orphan Drug Act of 1983 on February 28, 1982. The act went into effect on January 4, 1983, and it facilitated the development of “orphan drugs” (i.e., drugs for rare diseases and disorders). Japan and the European Union enacted similar acts in 1993 and 2000, respectively. Prior to the act being passed in the U. S., less than 40 drugs had been approved as treatments for rare diseases and disorders (in the whole history of the United States). In the three decades after the act went into affect, almost ten times as many drugs had been approved.

Why the difference? Why did it take an act of Congress?

Unfortunately for those who face life-threatening and life-changing diseases, research is primarily driven by pharmaceutical companies, which are mostly driven by profits – and there’s just not a lot of profit in rare diseases.

“That referral led us to the geneticist, who ended up delivering the information that changed our lives.

‘Dalia tested positive for a genetic mutation that’s associated with myoclonic epilepsy with ragged red fibers, or MERRF syndrome ― an extremely rare form of mitochondrial disease,’ the doctor said.”

– quoted from the (February 28, 2022*) Huffington Post article entitled “My Daughter’s Rare Disease Was A Mystery For Years. Here’s How We Finally Got A Diagnosis.” by Jessica Fein

Approximately 300 million people are living with a rare disease. That doesn’t sound very rare when you add in their family, friends, and caregivers. But, here’s the thing: those 300 million people are not living with the same disease. They are not even living with the same two or three diseases. In the medical community, a “rare disease” is typically defined as a disease that affects fewer than 1 in 2,000 people. That means it can affect one or two people, or several hundred around the world. In the United States, Huntington’s disease; myoclonus; Amyotrophic lateral sclerosis (ALS) – also known as motor neuron disease (MND); Tourette syndrome; muscular dystrophy; Postural Orthostatic Tachycardia Syndrome (POTS); Prader-Willi syndrome; and Usher syndrome are all considered rare diseases or rare disorders. Sickle cell anemia is also considered a rare disease; even though it affects approximately 100,000 people in the United States. Autosomal systemic lupus erythematosus, which is characterized by the presence of (the more common) systemic lupus erythematosus symptoms in two or more members of a single family, is also considered a rare disease.

Approximately 72 – 80% of rare diseases are known to be genetic. About 70% begin in childhood. Tragically, thirty percent of children diagnosis with a rare disease will not reach age 5. While some people have diseases that are degenerative, some people “outgrow” their disease. Another challenge, for people suffering from rare diseases and disorders, is that sometimes people can be suffering with “invisible” ailments – meaning that others perceive them as healthy. All of these differences in symptoms and situations makes it really hard to receive diagnosis and treatment – especially since healthcare practitioners (particularly here in the West) are taught to “look for horses, not zebras.” Unfortunately, rare diseases are really colorful zebras. They require patients and their family and friends to take on all the roles normally distributed between professionals.

Recently, another couple of layers have been added to the already complicated story of rare diseases. For a variety of really disturbing reasons – that I want to believe come from a lack of awareness and knowledge – people have started co-opting orphan drugs and using them for non-life threatening issues. In some cases, they are being used for purely cosmetic purposes without any regard for the people whose lives actually depend on the medication. (NOTE: This is also happening with treatments for “common diseases,” with equally devastating effects; however, those common diseases get more publicity, because they make up a larger share of the market.) On the flip side, COVID seems to have created a situation where some rare diseases are becoming more common – which means, as twisted as sounds, that some people feeling more hopefully, because more research and development is being done with regard to their ailment.

Again, it all comes down to awareness, education, perspective, compassion, and empathy. Which is the whole point of Rare Disease Day.

Established in 2008, by the European Organization for Rare Diseases, Rare Disease Day is a day dedicated to “raising awareness and generating change for the 300 million people worldwide living with a rare disease, their families and [caregivers].” The 2023 theme is “Share Your Colours” – which is an invitation to share your story. Whether you have a rare disease or whether you love and/or care for someone with a rare disease, sharing your story can be a way to raise awareness, stop the ignorance, and end stigma.

If you are not dealing with a rare disease, be open to hearing other people’s stories. As rare as they are, I have known someone dealing with almost all of the rare diseases and disorders that I used as examples (above). Or, I should say, I’ve known that I knew them, because they shared their stories. Listening, as Bruce Kramer pointed out, opens us “… a little bit more.”

“To be open is to embrace your own great big messy humanity, to cry in sadness but not despair, to recognize presence in the emptiness of the bitter moment of truth, to be afraid but not fearful. Dis ease presents the choice of being open or closed, and opening to her lessons, her gifts, her challenges, is not easy. But dis ease clarifies vision, bringing sight to the blindness of what you thought you knew about living, light to the darkness of cynicism that life’s grief piled upon itself can foster. I know ALS is a horror, yet when fully embraced, it has taught me, it has revealed to me pure unsullied, uncontaminated, unbelievable love.

In my heart of hearts, I know that love never dies.”

– quoted from “25. Faith, Part IV: What’s Love Got To Do with It?” in We Know How This Ends: Living while Dying by Bruce H. Kramer with Cathy Wurzer

Tuesday’s playlist is available on YouTube and Spotify. [Look for “06142020 World Blood Donor Day”]

NOTE: Not all rare diseases are blood-based, but the playlist contains a blood-borne subliminal message.

*NOTE: A follow-up article by Jessica Fein was also published by Huffington Post today, February 28, 2023. 

**NOTE: According to the Julian calendar, Leap Year is every four years. On the Gregorian calendar, which is used by most people who will come across this post, it’s not that simple.

“A year is a leap year if it is divisible by 4 and is not a century year (multiple of 100) or if it is divisible by 400. For example, 1900 is not a leap year; 2000 is.”

– quoted from “2 – The Gregorian Calendar, 2.1: Structure” in Calendrical Calculations by Nachum Dershowitz, Edward Reingold

### SHARE YOUR COLOURS ###

Liminal & Rare Days (mostly the music) February 28, 2023

Posted by ajoyfulpractice in Baha'i, Changing Perspectives, Healing Stories, Health, Lent / Great Lent, Peace, Religion, Wisdom, Yoga.
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Many blessings to all, and especially to those observing Lent, Great Lent, Ayyám-i-Há, and/or Rare Disease Day during this “Season for Non-violence” and all other seasons!

“That’s the thing about a rare disease. You fight for a diagnosis for years ― on average, according to Global Genes, it takes seeing 7.3 physicians and trying for 4.8 years before getting an accurate rare disease diagnosis ― and then, even once you know, you must continue being a detective as you try to piece together the clues as to how the illness might progress. You become an expert in a disease you wish you’d never heard of.

+

As a parent, you also quickly morph into a nurse, therapist, chief operating officer, educational advocate, cheerleader and warrior. You feel alone, because by definition, your child’s diagnosis is exceptional. And yet, 1 in 10 Americans and 300 million people globally are living with a rare disease.

+

You find community not just in other people who share the specific diagnosis your family is facing, but in those struggling with any rare diagnosis. It doesn’t matter what the exact symptoms or disease trajectory are. What matters is the shared understanding that your dreams as a parent have forever shifted.”

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– quoted from the (February 28, 2022*) Huffington Post article entitled “My Daughter’s Rare Disease Was A Mystery For Years. Here’s How We Finally Got A Diagnosis.” by Jessica Fein

Please join me today (Tuesday, February 28th) 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 “06142020 World Blood Donor Day”]

*NOTE: An article by Jessica Fein was also published by Huffington Post today, February 28, 2023. 

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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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Golden Tigers Made of Steel (a Black History footnote) February 28, 2023

Posted by ajoyfulpractice in "Impossible" People, Books, Changing Perspectives, Faith, Gratitude, Healing Stories, Health, Hope, Life, Loss, Men, One Hoop, Pain, Peace, Philosophy, Science, Suffering, Tragedy, Wisdom, Women, Writing, Yoga.
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Many blessings to those observing and/or preparing for Lent. Peace and ease to all during this “Season for Non-violence” and all other seasons!

This is a special post for February 12th. The “Season for Non-violence” theme for February 12th is “humility” – and this post is essentially two servings of “humble pie.” WARNING: Although not explicit, this post does contain a summary of a disturbing part of U. S. history.

“In 1982, a woman of thirty, doing just fine in Washington, D.C., let me know how things are in her precincts. ‘I can’t relate to World War Two. It’s in schoolbook texts, that’s all. Battles that were won, battles that were lost. Or costume dramas you see on TV. It’s just a story in the past. It’s so distant, so abstract. I don’t get myself up in a bunch about it.’

It appears that the disremembrance of World War Two is as disturbingly profound as the forgettery of the Great Depression: World War Two, an event that changed the psyche as well as the face of the United States and of the World”

– quoted from the oral recollections of Captain Lowell Steward, 100th Fighter Squadron, 332nd Fighter Group in “Flying High: Lowell Steward” in BOOK THREE of “The Good War” – An Oral History of World War II by Studs Terkel

Today I offer an apology (with an explanation) and an explanation (that is also an apology of sorts). First, I apologize to any e-mail subscribers who would not have seen that I updated the banner and title on the last Black History post to indicate that that post covered February 11th and 12th.  After doing a lot more research than I initially intended, I realized that it really was more than one post, covering two days. Also, I was not super excited about where I would have gone if I posted a separate February 12th note unrelated to the events I had already covered. Ergo, I updated the banner and the title and I was just going to leave it at that.

Then, however, I looked back at my notes and realized I needed a footnote – which is where the explanation that is also an apology comes in.

When I decided to post these “Black History notes,” I made the decision to focus on accomplishments made by African Americans (rather than on things done to African Americans) and on people who thrived (not just merely survived). So, focusing on what some people would call “Black Excellence.” If you read even one of these notes, I think you’ll notice what I said at the beginning of the month: every demographic in America is making history every day. I think you’ll also notice that every individual aspiration that becomes inspiration involves a struggle to survive – sometimes the struggle is about the dream surviving; sometimes the struggle is about the dreamer of surviving. Ultimately, however, I wanted these notes to be about the history-making inspirations related to each day.

All that said, I’m adding this footnote. I’m adding this footnote, because I want to mention something tangentially related to yesterday’s posts. It’s not a footnote because it lacks importance – and I apologize, because I know it may come across that way. It’s a footnote simply because it doesn’t fit the paradigm I established for myself (and because I’m not going to go into too many details).

“Institutions, like individuals, are properly judged by their ideals, their methods, and their achievements in the production of men and women who are to do the world’s work.”

– quoted from “Tuskegee And Its People: General Introduction” by Booker T. Washington, as printed in Tuskegee & Its People: Their Ideals and Achievements by Emmett Jay Scott, edited by Booker T. Washington

Established on July 4, 1881, as the Tuskegee Normal School for Colored Teachers, Tuskegee University has had several names – including the Tuskegee Institute. It is one of the many institutions of higher learning established in the United States by virtue of the Morrill Acts, the first of which was signed by President Abraham Lincoln on July 2, 1862, and it is one of the Historically Black Universities and Colleges (HBCUs) established before the Civil Rights Act of 1964. The campus (in Tuskegee, Alabama) was designed by Robert Robinson Taylor, the first African American to graduate from the Massachusetts Institute of Technology (MIT, class of 1892), and David Williston, the first professionally trained African American landscape architect, who earned an undergraduate degree from Howard University (another HBCU) before becoming the first African American to earn a degree in agriculture from Cornell University (1898).

In addition to the campus’ designers, notable members of Tuskegee’s faculty and staff have included Booker T. Washington, George Washington Carver, Josephine Turpin Washington, and Nathaniel Oglesby Calloway (PhD). Notable alumni* include Amelia Boynton Robinson, Alice Marie Coachman, The Commodores (including Lionel Richie), Milton C. Davis, Ralph Ellison, Lonnie Johnson (PhD), Betty Shabazz (Ed.D.), Danielle Spencer, and Keenen Ivory Wayans – as well as the microbiologists George C. Royal (PhD), Gladys W. Royal (PhD), and Jessica A. Scoffield (PhD). There is a much much longer list of notable faculty, staff, and alumni; however, even if you’ve only heard of half of them, there’s a good chance the reason you’ve heard of Tuskegee Institute has nothing to do with the majority of them. Many people – even here in the United States – have heard about the university for two reasons: the “experiments.”

I put “experiments” in quotes, because people don’t always think about both situations as experiments or studies. However, officially (according to the government and some of the people involved), there were two experiments conducted at Tuskegee between 1932 and 1972: a medical one conducted by the U.S. Public Health Service (beginning in 1932) and a military one conducted by the U. S. Army Air Corps (beginning in 1941). The medical study was the “The Study of Untreated Syphilis in the Negro Male in Macon County, Alabama” – which would later be known simply as the “Tuskegee Syphilis Study” – and it’s involuntary “participants” are still nameless to most people in the general population. The military study was (mostly) voluntary and officially called the “Tuskegee Experiment” (now renamed the “Tuskegee Experience”). While you may not the names of the individual men involved, you’ve probably heard of them: they are known as the Tuskegee Airmen.

“There should be no limit placed upon the development of any individual because of color, and let it be understood that no one kind of training can safely be prescribed for an entire race. Care should be taken that racial education be not one-sided for lack of adaptation to personal fitness, nor unwieldy through sheer top-heaviness. Education, to fulfil its mission for any people anywhere, should be symmetrical and sensible.”

– quoted from “Tuskegee And Its People: General Introduction” by Booker T. Washington, as printed in Tuskegee & Its People: Their Ideals and Achievements by Emmett Jay Scott, edited by Booker T. Washington

Julius Rosenwald and Booker T. Washington were two men from very different backgrounds who had similar ideas about what their country needed to move forward. In the early 1900’s, their collaboration led to the construction of the Tuskegee campus and several other schools in Alabama. When educators in other states heard about the collaboration, they wanted in on the action – and so it began. The initial agreement (up until about 1920) was that Mr. Rosenwald would fund the construction of the “Rosenwald Schools” and Tuskegee faculty, staff, and students would design, build, and train. When Booker T. Washington died (in 1915), the part-owner and president of Sears, Roebuck and Company continued his philanthropic endeavor. He and his family established the Rosenwald Fund (also known as the Rosenwald Foundation, the Julius Rosenwald Fund, and the Julius Rosenwald Foundation) for “the well-being of mankind.” 

The Rosenwald Fund was a “sunset” fund, meaning that rather than establishing equity and funding projects with the interest, it had an end date. From it’s establishment in 1917, until 1948, it donated over $70 million to public schools, colleges and universities, museums, Jewish charities, and African American institutions. The fund also issued open-ended fellowships to minority artists, writers, scientists, journalists, and civic leaders. Unlike the individuals who received fellowships, communities, organizations, and states that received grants were expected to match some (or all) of the funds and also had to employ people within the communities being served. So, each project was an investment and a collaboration.

On March 29, 1941, a trustee of the Rosenwald Fund went to Tuskegee, Alabama; had her picture taken as she sat in a Piper J-3 Cub, between the “Father of Black Aviation,” chief civilian instructor C. Alfred “Chief” Anderson, and another African American (civilian) pilot; and then went for a ride that lasted at least 60 minutes. You might have heard of this trustee: her name was Eleanor Roosevelt. Never one to let her power and privilege go to waste, the First Lady of the United States used her position as a trustee to arrange a loan of $175,000 to help finance the building of Moton Field – which was named after Tuskegee’s second principal (Robert Russa Moton); designed by David Williston (see above); and would become the home of the 99th Pursuit Squadron Training School. She would also maintain correspondence with some of the pilots for years.

But, I’m getting ahead of myself – because all of this happened several years after civilian pilots were being trained at Tuskegee Institute and several months after the military experiment began. And, yes, I’m starting with the Airmen; because their story is a little easier to tell (and a little easier to swallow).

“The United States entered the Great War on April 6, 1917, and later that year, Bullard, with other Americans of the Lafayette Flying Corps, applied for a transfer to the U. S. Army Air Corps, understanding that all that was required for a pilot to receive a commission as an officer was an application and a physical examination.

The American doctors who conducted Ballard’s physical in Paris in October 1917 questioned him about his flight training before his health. The physical showed that he had flat feet. ‘I explained that… I did not fly with my feet.’ They told him he had large tonsils. ‘To this I replied that I was… not an opera singer.’ Finally he was told that he had passed the examination.

The other American flyers were transferred to the American Army Air Corps, one after the another, while Bullard received no word. At last he realized that all the other flyers were white.”

“The discrimination hurt Bullard deeply, but he derived some comfort from the knowledge that he was able to fight on the same front and in the same cause as his fellow American citizens. ‘And so in a roundabout way, I was managing to do my duty and to serve my country,’ Bullard later wrote.” 

– quoted from the profile “Eugene Jacques Bullard” in Distinguished African Americans in Aviation and Space Science by Betty Kaplan Gubert, Miriam Sawyer, and Caroline M. Fannin

In some ways, we could say that the story of the military study at Tuskegee predates the story of the medical study; because the story of the Tuskegee Airmen is rooted in the story of men like Eugene James Bullard. When the “Black Swallow” couldn’t fly for the United States during World War I – even after being a decorated combat pilot in France – and other Black men were not even given a fighting chance to apply, the National Association for the Advancement of Colored People (NAACP) and civil rights activists like A. Philip Randolph (one of the organizers of the Brotherhood of Sleeping Car Porters) started advocating get more  more “Black wings” in the air. They were joined by Judge William H. Hastie, who would go on to become the first (openly and obviously) African American to serve as Governor of the United States Virgin Islands, but who spent part of World War II working as as a civilian aide to Henry Stimson, the United States Secretary of War.

Due to continuous pressure, the United States Congress passed Appropriations Bill Public Law 18 (on April 3, 1939), which specifically designated funds for training African American pilots. The War Department, backed by Congress, funneled the funds into the pre-existing Civilian Pilot Training Program (CPTP), which was administered by the Civil Aeronautics Authority when it was established in 1938, and had been available at Tuskegee Institute since 1939. But, at the time, the War Department was not planning to hire any CPTP pilots, regardless of their race, ethnicity, and/or gender (noted because CPTP even had women instructors). A few months later, however, with the beginning of World War II, the War Department started looking at CPTP as a resource for pilots – but, they were only interested in certain pilots.

In the fall of 1940, Congress passed (and President Franklin Delano Roosevelt signed) the Selective Training and Service Act of 1940, which required men of a certain age to register for the draft and for all departments of the military to enlist those men, regardless of race. This essentially forced the United States Army Corp – which was on the verge of rebranding as the United States Army Air Forces (USAAF or AAF) – to announce that they were already working with Civil Aeronautics Authority (later known as the Civil Aeronautics Board (CAB)) . They did not, however, announce that they were fully prepared to roll out all-Black squadrons, that would have white officers – like the other segregated forces of the time. They had no intention of doing such a thing, because the decision-makers believed a 1925 “study” which indicated that African Americans were not mentally, physically, emotionally, and/or energetically qualified to fly or maintain regular planes – let alone fighter planes. But, they had no proof and so, someone in the War Department had the “brilliant” idea to use Congress’ mandate to prove, once and for all, that African Americans did not have the right stuff.

“It was a tremendous success, beyond their wildest dreams. So they established quotas. They were gettin’ so many volunteers for the air force, qualified young men, that they had to limit the size of the classes. They had so many pilots graduating, in spite of Washington washing pilots out of flying school for ridiculous reasons, such as not wearing your hat on straight or not saying ‘Yes, sir’ to one of the instructors. You got washed out because of attitude, not flying ability. One fellow that washed out in advanced training as a pilot was hired two weeks later as a flying instructor. (Laughs.)

Mayor Coleman Young of Detroit, who was one of the Tuskegee Airmen, recalls: ‘I was washed out as a fighter pilot. I’m told it was because of FBI intervention. I had already graduated from officers’ school in October of ’42, at Fort Benning. They literally pulled guys off the stage, ’cause FBI, Birmingham, was accusin’ them of subversion, which may have been attendin’ a YMCA meeting in protest against discrimination.’”

– quoted from the oral recollections of Captain Lowell Steward, 100th Fighter Squadron, 332nd Fighter Group in “Flying High: Lowell Steward” in BOOK THREE of “The Good War” – An Oral History of World War II by Studs Terkel

By the time the general public heard that African Americans were going to serve as pilots, the War Department and the United States Army Corp had already implemented exclusionary policies and employed psychologists to administer standardized tests to quantify IQ, dexterity, and leadership qualities that would best serve each role. They also adjusted the qualification specifications as an additional barrier to entry. However, they grossly underestimated the intelligence, courage, and physical ability, as well as the sheer will and determination of men like the Golden Tigers from Tuskegee University. They also completely discounted the fact that most of the men who showed up to be tested were already civilian pilots who had trained (and, in some cases taught) through CPTP and the fact that the Tuskegee pilots who passed the test did so at higher rates than at other Southern schools.

There was another thing they did not consider: the cadets were prepared for the fact that many people in the government and in the military were working against them. So, as the upper echelon of the military ran their intelligence “study,” the pilots and their supporters were running a counterintelligence operation, one that ensured there would be “Black wings” in the air. The NAACP and the Black media rallied behind the pilots. The pilots kept showing up for training.

In what some people considered a purely political move, President Roosevelt’s public announcement about African American pilots came around the same time that Benjamin O. Davis, Sr. was promoted, becoming the first Black brigadier general in the Army, and that Judge Hastie was named as the advisor to Secretary of War Stimson. A few months later, on March 22, 1941, the first set of enlisted cadets started training to be mechanics in (at Chanute Field in Illinois). This was the beginning of the 99th Pursuit Squadron (later designated as the 99th Fighter Squadron) – and there was not a single person designated as a pilot by the military. Soon after the mechanical training began, Elmer D. Jones, Dudley Stevenson, and James Johnson (all from Washington, DC); Nelson Brooks (from Illinois); and William R. Thompson (from Pittsburgh, PA) were admitted to the Officers Training School (OTS) at Chanute Field. These were the first aviation cadets on the officer track and they would successfully complete OTS and be commissioned as the first Black Army Air Corps Officers. Then came that famous visit from First Lady Eleanor Roosevelt and her very public statements that they were “good pilots.”

“The days at Tuskegee have given me much to think about. To see a group of people working together for improvement of undesirable conditions is very heartening. The problems seem great, but at least they are understood and people are working on them. Dr. Carver, whom I saw for a few minutes, has been at work for many years; and our hosts, the present heads of Tuskegee, Dr. [Frederick Douglass Patterson] and Mrs. [Catherine Moton] Patterson, are ably carrying on the work.” 

– quoted from “My Day” (events from Monday, March 13, 1941) by Eleanor Roosevelt

Brigadier General Davis, Sr.’s son, Benjamin O. Davis, Jr., had followed in his father’s footsteps. Although, their paths’ were slightly different (because times had changed a little bit). Both men served with the Buffalo Soldiers – Sr. as an enlisted man, Jr. as an officer. Both men were initially commissioned as second lieutenants – Jr. in 1932, when he became the fourth African American man to graduate from the U. S. Military Academy (West Point); Sr. in 1901, after Lieutenant Charles Young (the third African American to graduate from West Point, class of 1889) encouraged him to take the officer candidate officer test. Both men were eventually assigned to teach military science and tactics at Tuskegee – so that they would not be seen as senior to white recruits. While Benjamin O. Davis, Jr. had applied to the Army Air Corps while he was at West Point – and been rejected because of race – the changes in regulations meant a change in his trajectory. On July 19, 1941, Captain Benjamin O. Davis, Jr. and twelve more aviation cadets begin their primary flight training.

By November, only Captain Davis, Jr. and four cadets we going through basic and advanced training courses at Tuskegee Army Air Field. Captain Davis Jr. of D. C.; Captain George S. Roberts of London, Virginia; 2nd Lt. Charles DeBow Jr. of Indianapolis, Indiana; 2nd Lt. Mac Ross of Selma, Alabama; and 2nd Lt. Lemuel R. Custis of Hartford, Connecticut became the first African American combat fighter pilots in the U.S. military. Captain Benjamin O. Davis, Jr. was promoted to lieutenant colonel soon after they graduated and. over the course of World War II, the five would serve as leadership for the 332nd Fighter Group (in particular, for the 99th Pursuit Squadron (later designated as the 99th Fighter Squadron), the 301st Fighter Squadron, and the 100th Fighter Squadron).

“I was brainwashed as a child that I would not be able to fly. This is what I wanted to do when I was a little kid. At Tuskegee, they assembled black men from all over the United States to go into this flying school. They recruited All-American athletes. They had mathematical geniuses. They had ministers, doctors, lawyers, farm boys, all down there trying to learn to fly. All the fellows we were with were of top notch caliber.

According to Mayor Coleman Young, ‘They set up this Jim Crow Air Forces OCS School in Tuskegee. They made the standards so damn high, we actually became an elite group. We were screened and super-screened. We were unquestionably the brightest and most physically fit young blacks in the country. We were super better because of the irrational laws of Jim Crow. You can’t bring that many intelligent young people together and train ’em as fighting men and expect them to supinely roll over….’”

– quoted from the oral recollections of Captain Lowell Steward, 100th Fighter Squadron, 332nd Fighter Group in “Flying High: Lowell Steward” in BOOK THREE of “The Good War” – An Oral History of World War II by Studs Terkel

In the air, they would be recognized by their Red Tails. But, at first, they just waited. Because, even after the United States entered World War II, the Army had no intention of sending the Tuskegee Airmen into combat. More pilots and ground crew were trained, and each unit was deployed to somewhere in the United States. Once again, their supporters stepped in. Judge William H. Hastie resigned as the civilian aid to the War Department, bringing public awareness to the fact that men were serving with distinction, but being treated in a way that was unbecoming of the military. First Lady Eleanor Roosevelt stepped also in to advocate for the pilots. Finally, in April 1943, some of the Tuskegee Airmen were sent to North Africa. The assignment was designed to limit their contact with the Axis forces, so they could be deemed superfluous. Eventually, however, they proved themselves – but, even that wasn’t enough for the War Department.

In September 1943, Time magazine ran an article leaking the fact that the War Department was planning to disband the Tuskegee Airmen. Colonel Benjamin O. Davis, Jr., commander of the 332nd Fighter Group, publicly stood up for his men and their record. By the end of 1943, some Black pilots had earned medals in combat and more squadrons were being sent overseas. Although they also served as bombardiers, the “Red Tails” became known for their escort record. They would fly 1,578 missions and 15,533 combat sorties.

“According to researcher/historian and DOTA Theopolis W. Johnson, the following information relates to the ‘Tuskegee Experience’:

‘That is…. anyone–man or woman, military or civilian, black or white–who serves at Tuskegee Army Air Field or any of the programs stemming from the “Tuskegee Experience” between the years 1941 and 1949 is considered to be a documented original Tuskegee Airman (DOTA)’”

– quoted from “Tuskegee Experience” as prepared by Ron Brewington, former National Public Relations Officer, Tuskegee Airmen, Inc. (TAI)

As a Tuskegee historian and DOTA, Theopolis W. “Ted” Johnson estimated that 16,000 – 19,000 people were part of the “Tuskegee Experience” – 14,632 of whom he was able to personally document before passing in 2006. This estimate included 929 American pilot graduates, 5 Haitian pilots (from the Haitian Air Force), 11 instructor pilot graduates, and 51 liaison pilot graduates. Based on other estimates, I believe the overall total also includes 1 pilot from Trinidad and at least one Hispanic or Latino airman born in the Dominican Republic. From 1941 until 1946, 84 Tuskegee Airmen were killed overseas (including 80 pilots – 68 of whom were identified as “Killed In Action” or “Missing in Action” (with 30 possible “Prisoners of War”) and 4 enlisted people killed while performing their duties. In addition to a Congressional Gold Medal, awarded to all members of the “Tuskegee Experience,” the Tuskegee Airmen individually and/or collectively received the Presidential Unit Citation (3); Legion of Merit (1); Silver Star (1); Soldier Medal (4); Distinguished Flying Cross (96); Purple Heart (60); Bronze Star (25); Air Medal (1031 = 265 Air Medals + 766 Clusters); and a Red Star of Yugoslavia.

As for the original five Tuskegee officers, all would serve with distinction; be promoted (with Benjamin O. Davis, Jr., eventually becoming the first African American brigadier general in the USAF and being promoted to a four-star general after he retired); and, in some cases, they commanded integrated squadrons. Captain Mac Ross was the only one of the original five who did not make it back home after the war; but, all are remembered and have been honored in a variety of ways.

They were Tuskegee’s Golden Tigers flying “tin cans” with Red Tails, but what really made the difference was that they had will, determination, and hearts of steel. They also had dreams and they thought – hoped and prayed – that their service would make all the difference; that coming home as veterans, heroes, and victors would mean a change in the way they were viewed and they way they were treated in the United States.

Little did they know.

Maybe, if they had known what was going on – literally in their own backyard – they would have had different dreams, hopes, and prayers.

“…I had saved money, was married, and had a little child.

I went to buy a house in Beverly Hills, advertised for sale for veterans. I had the qualifications and the financing. They told me I couldn’t buy it. So I started studying real estate. I’ve been at it thirty years. My main reason for going into real estate was to find a good home for myself. A lot of work I’ve done much of that time was finding neighborhoods and homes that blacks could buy. That’s the way I’ve made a living for thirty years.

World War Two has had a tremendous impact on black people as a whole. There have always been strides for black people after every war, especially that one. But after the war is over, they revert back to bigotry. That war has definitely changed me. Colonel [Edward C.] Gleed and I are just two of the 996 black pilots of World War Two. He’s changed as a career man and I, as a civilian minute man. We helped win the war for our country and now I’m back home.”

– quoted from the oral recollections of Captain Lowell Steward, 100th Fighter Squadron, 332nd Fighter Group in “Flying High: Lowell Steward” in BOOK THREE of “The Good War” – An Oral History of World War II by Studs Terkel

Syphilis is a venereal (i.e., sexually transmitted disease) that was first described by a European physician in the late 1400’s and known as “syphilis” by 1553. Over the centuries, incidence rates waxed and waned – but it was still mostly associated with Europe. All of that changed, however, during World War I when it came back with a vengeance and spread all over the world. By the time World War II started, leaders like President Franklin Delano Roosevelt were pushing for someone to find a solution and a cure. A cure, penicillin, had actually been discovered in 1925 – but, it would be almost two decades before anybody documented using it to cure syphilis. In the meanwhile, a whole bunch of things were tested… and not tested.

In 1929, the Rosenwald Fund decided to fund syphilis treatment pilot programs in five Southern states, including Alabama. In fact, on Wednesday, February 12, 1930, the executive committee of the Rosenwald Fund approved two grants (totaling $10,000) to the Alabama State Board of Health. The bulk of the grants ($7,750) was an outright gift. The second grant ($2,250) was “conditional upon the state’s appropriating of an equal amount toward the salary and expenses of the state v. d. control officer.” For a variety of reasons, Macon County and Tuskegee Institute were chosen as the program site. Testing and recruitment began almost immediately; but the Rosenwald Fund ended their contributions (in 1932) when the state failed to hold up their financial end of the bargain.

But, remember, the United States government was really eager to resolve the syphilis issue and so the study didn’t end when the funds dried up. The U.S. Public Health Service took over and 660 men were promised free medical care, meals, transportation, health care, and burial payments for their widows. This was at a time when many people in the rural South, regardless of ethnicity or race, were too poor to afford healthcare. People were use to making do and pushing through – until the couldn’t – and the primary nurse (a graduate of Tuskegee, who also recruited most of the men) recommended telling the men (including those in the control group, who were not infected) that they had “bad blood.”

The men were not told, however, that intention of the program had changed and that they would not actually receive treatment for their ailment. Nor were they offered penicillin when it started being widely used as a cure in the mid-1940’s. Neither were they told that the U. S. Public Health Service was working with the government in Guatemala to actually infect and “study” Guatemalan citizens (1946 – 1948); nor that the white doctor in charge, John Charles Cutler, also oversaw a “study” where prisoners in the Terre Haute federal penitentiary were being infected with strains of gonorrhea in exchange for $100, a certificate of merit, and a letter of commendation to the parole board. (1943 – 1944). Remember, they weren’t even told that they had syphilis!

“Infection rates soared as a result of the First World War. In the mid-1920s syphilis was killing 60,000 people a year in England and Wales, compared to tuberculosis, which was causing 41,000 deaths a year. An enormous propaganda effort unfolded, led by governments and a whole variety of voluntary associations, for the prevention of sexually transmitted diseases. In the USA, Roosevelt’s New Deal pushed a major public health programme centred [sic] on the disease.”

– quoted from the Microbiology Today [Issue: Sexually transmitted infections (STIs). 21 May 2013] article entitled “Syphilis – The Great Scourge” by Sir Richard Evans, Regius Professor of History and President of Wolfson College, Cambridge

While the other experiments were shut down after a year or two, the “Tuskegee Syphilis Study” continued until 1972 – when a whistleblower’s tip led to a story that appeared in the Washington Star and then landed on the front page of The New York Times. Peter Buxtun, the whistleblower, is a Prague-born American of Jewish and Czechoslovakian descent, who (in his inexperience and naivete) spent several years going through proper government channels in order to report the unethical misconduct endured by the men in Tuskegee. In the four decades of gross misconduct, at least 28 patients died directly from syphilis, 100 died from complications related to syphilis, 40 wives of patients were infected with syphilis, and 19 children were born with congenital syphilis.

The NAACP filed a class action lawsuit on behalf of the men and their descendants. As part of a 1974 settlement, the U. S. government paid the plaintiffs $10 million (the equivalent of $60,683,569.98 in 2022) and agreed to provide free medical treatment to surviving participants and surviving family members infected as a consequence of the study. The settlement also required the government to publicly disclose information about the incident and provide future oversight, which led to the National Research Act of 1974, the creation of the Belmont Report: Ethical Principles and Guidelines for the Protection of Human Subjects of Research, Report of the National Commission for the Protection of Human Subjects of Biomedical and Behavioral Research (issued on September 30, 1978; published in the Federal Register on April 18, 1979.); and the establishment of the National Commission for the Protection of Human Subjects of Biomedical and Behavioral Research, and (eventually) the Office for Human Research Protections (OHRP), which is part of the United States Department of Health and Human Services (DHHS).

While the “Tuskegee Syphilis Study” is one of the worst parts of American history and has created decades upon decades of mistrust within the African American and Southern communities, the aftermath includes oversight that can prevent such extreme (and systematic) disregards of the Hippocratic Oath from ever happening again. Or, at least that is what I would like to believe. I am not suggesting that all medical racism was resolved in the 1970’s – healthcare discrepancies today clearly show that that is not the case – neither am I suggesting that the government is completely transparent when it comes to public health issues. However, I don’t believe what happened in Tuskegee could quietly happen again. Don’t get me wrong: There’s not enough preventing it from happening today. But, today [I believe/hope/pray], someone would speak up… loudly.

Tuskegee University motto: “Scientia Principatus Opera”

– “Knowledge, Leadership, Service”

Practice Notes: See previous note for a practice that would work for a Tuskegee Airman class. As for the rest…

I do not, necessarily, steer away from hard themes. I lead classes on Holocaust Remembrance Day, Martyrs’ Day (which is also the anniversary of Bloody Sunday in Ireland), Sophie Lancaster Day, and the anniversaries of Bloody Sunday (in the U. S.), the Black Wall Street massacre, D-Day, 9/11, Kristallnacht, and Pearl Harbor. But, I also pick and choose what I bring to the mat – and, I apologize, but I don’t think I will ever do a class about the “Tuskegee Syphilis Study.”

“One school is better than another in proportion as its system touches the more pressing needs of the people it aims to serve, and provides the more speedily and satisfactorily the elements that bring them honorable and enduring success in the struggle of life. Education of some kind is the first essential of the young man, or young woman, who would lay the foundation of a career. The choice of the school to which one will go and the calling he will adopt must be influenced in a very large measure by his environments, trend of ambition, natural capacity, possible opportunities in proposed calling, and the means at his command.”

– quoted from “Tuskegee And Its People: General Introduction” by Booker T. Washington, as printed in Tuskegee & Its People: Their Ideals and Achievements by Emmett Jay Scott, edited by Booker T. Washington

*NOTE: Not all of the indicated alumni received their graduate degrees from Tuskegee.

### “Lord, I can’t condemn / The fear that they feel // … For that river of red / Could be the death of me / God, give me strength / And keep reminding me / That blood is thicker than water / Oh, but love is / Thicker than blood” ~GB ###

FTWMI: Uncovering Layers to Reveal Truth (the “missing” Monday post) February 28, 2023

Posted by ajoyfulpractice in "Impossible" People, Books, Changing Perspectives, Depression, Faith, Healing Stories, Health, Hope, Life, Mysticism, One Hoop, Pain, Peace, Philosophy, Religion, Suffering, Wisdom, Women, Writing, Yoga.
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Many blessings to all, and especially to those observing Lent or preparing to observe Great Lent during this “Season for Non-violence” and all other seasons!

For Those Who Missed It: This “missing” post for Monday, February 27th is a revised version of a 2021 post. You can request a recording of either practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

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

Check the “Class Schedules” calendar for upcoming practices.

 

“This can already be seen in the different reception given a new citizen of the world. If the father or someone else asked what ‘it’ was after a successful birth, the answer might be either the satisfied report of a boy, or—with pronounced sympathy for the disappointment— ‘Nothing, a girl,’ or ‘Only a girl.’”

 

– Bertha Pappenheim as quoted in The Jewish Woman: New Perspectives, edited by Elizabeth Koultun

 

Imagine that, at a very early age, you are exposed to an idea. It doesn’t have to be a big idea, stated and codified in a systematic way. It could just be a simple statement. It could be an idea (or a statement) about age, gender, race, ethnicity, religious and/or political beliefs – it could even be an idea about height or weight or hair texture (or length) or skin and/or eye hue. Or maybe it’s a statement about ability. Either way, the moment that you are exposed to the idea, some part of you questions whether it is true and even considers the validity of the idea/statement based on the source. You may not be conscious of this questioning, but it happens – sometimes quickly, in a blink – and then, as you move forward, other things (and people) either confirm the veracity of the idea or invalidate the idea.

Now, imagine that you grow up with this idea and this idea, whether you feel it is directed at you or at people around you, becomes – on a certain level – the lens through which you view yourself and the world. You may not be conscious of this lens. In fact, in most cases, this bias (whether we view it as positive or negative) is unconscious… subterranean. In the Yoga Philosophy, saṃskāra is a Sanskrit word for mental “impressions,” that can also be defined as “idea, notion, conception.” Saṃskāra are the foundation or roots of our thoughts, words, and deeds. Neurologically speaking, we can think of them as hard-wired pathways that are sometimes such an integral part of us they make habitual responses to certain situations appear instinctual. They are the beginning of the best of us… and also the worst of us.

“The conscious mind may be compared to a fountain playing in the sun and falling back into the great subterranean pool of subconscious from which it rises.”

 

– Sigmund Freud, as quoted in his New York Times obituary (09/24/1939)

We all know that if we want to get to the root of a problem, we have to start at the surface – or start with what we can see – and dig deep. This is obvious, but it’s not easy. It’s not easy because, even knowing this very basic principle about where things begin, we can easily get distracted by fruit flies, rotting trunks, fungi, and beings throwing things at us from the tree limbs because we have worn out our welcome. We can just as easily get caught up in the beauty of the blossoms or the promise of a swing. We can also get defeated by all the work/effort that it takes to get to the bottom of things.

However, being distracted (or defeated) doesn’t change the fact that to get to the bottom of something, we have to literally get to the bottom of something. It also doesn’t change the fact that if we want to grow or build something – something that has a chance of withstanding the changing of the times – we have to build from the ground up. Nor does it change the fact that when we run into a problem – as we build a life, a business, and/or a home – we may not have to tear everything down and start over from scratch; however, we do have to trace back from the top to the bottom.

This very basic principle is the reason why existential therapists, like Virginia Satir and Irvin Yalom, said that the “presenting issue,” “surface problem,” and/or life’s “givens” were not the problem. Instead, they said that people’s problems are how they deal or cope with various elements in their lives. This is commonly understood today; but, in the 1950’s and 1960’s these were still groundbreaking theories. While modern psychotherapists (and even corporate change management specialists) continue to build on the efforts of those aforementioned therapists from the mid-1900’s, the roots of their work can be found in the work of Drs. Sigmund Freud and Josef Breuer and in the life and work of Bertha Pappenheim.

She would ultimately become a feminist, education organizer, activist, writer, and translator – whose work and life often appeared in newspapers. The works she translated into German include: Mary Wollstonecraft’s The Vindication of the Rights of Women; the Western Yiddish memoirs of her own ancestor, Glückel of Hamelnl; the “Women’s Talmud;” and other Old Yiddish texts (written for and/or by women). She also founded organizations like Jüdischer Frauenbund (JFB, the Jewish Women’s Association); served as the first president of JFB and as a board member of Bund Deutscher Frauenvereine (BDF, Federation of German Women’s Associations), when JFB joined the national organization; and also served as director of an orphanage for Jewish girls that was run by Israelitischer Frauenverein (Israelite Women’s Association). She even appeared onstage as her own ancestor in a play (that she produced) based on her version of Glückel’s memoirs.  But before she made a name for herself through her efforts to improve the conditions of the world around her – especially the living and working conditions of the women and girls around her, Bertha Pappenheim was known to the psychoanalysis world as “Anna O” or “Only A Girl,” because of the work she did to improve her own internal conditions.

 

“Other details of Glückel’s life story doubtless also held great appeal for Pappenheim. As a survivor of mental illness and the inventor of the ‘talking cure,’ Pappenheim may also have been intrigued by Glückel’s disclosure that she started her memoirs as a sort of ‘writing cure’ to ward off ‘melancholy thoughts’ in the sleepless nights after her husband’s death.”

 

– quoted from Let Me Continue to Speak the Truth: Bertha Pappenheim as Author and Activist by Elizabeth Loentz

 

Born in Vienna on February 27, 1859, Bertha Pappenheim was the third daughter born into a wealthy and prestigious Jewish family, with Orthodox roots. She was born knowing that her family and her community prized sons over daughters, boys over girls. She was raised as was appropriate for her station in life – learning needlepoint and multiple languages and attending a Roman Catholic girls’ school while observing Jewish holidays. At the same time, she had to deal with the understandable emotions that came from knowing that one of her older sisters died in adolescence (before Pappenheim was born) and then experiencing the death of the second sister in adolescence (when Pappenheim was eight). Then there was the normal stress that occurred when her family moved into a primarily impoverished neighborhood (when she was eleven); the expected jealousy she felt when her younger brother went to high school (even though she had to leave school at sixteen, despite her curious mind – because of the whole being a girl thing); and then that whole being “just a girl” thing that loomed like a specter over many of her experiences.

Notice, I use words like “understandable,” “normal,” and “expected” to describe Pappenheim’s experiences and emotions. In her lived reality, however, her emotions were not recognized, acknowledged, nor honored as valid. In fact, as was common for the time and her station in life, her experiences were largely ignored… until there was a problem. Her “problems” initially presented themselves as physical and mental ailments: “a nervous cough, partial paralysis, severe neuralgia, anorexia, impaired sight and hearing, hydrophobia, frightening hallucinations, an alternation between two distinct states of consciousness, violent outbursts, and the inability to speak German, her native tongue.”

The presenting ailments started when her father became ill, when she was twenty-one, and worsened after her father died. She was diagnosed with “hysteria,” because… well, that was the most common diagnosis given to women at the time regardless of symptoms. As I mentioned on the anniversary of Freud’s birth, Breuer didn’t try to cure or “correct” the patient he would call Anna O. Instead, he started her under a new therapy he was trying out: he hypnotized her and encouraged her to talk in order to reveal the underlying causes of her symptoms. Pappenheim called it her “talking cure” or “chimney sweeping” and reported that it alleviated her symptoms. In theory (Breuer’s theory), it helped her get to the root of her problems.

Psychoanalysis in the hands of the physician is what confession is in the hands of the Catholic priest. It depends on its user and its use, whether it becomes a beneficial tool or a two-edged sword.”

 

– Bertha Pappenheim (also known as “Anna O”)

 

Breuer’s “theory” became Freud’s “therapy.” But, take a moment to notice that these ideas about how the conscious, subconscious, and unconscious mind interact and manifest in our mind-body can actually be found in ancient texts like Patanjali’s Yoga Sutras, the Bhagavad Gita, and even the Ashtavakra Gita – texts on systems and processing “therapies” that predate the births of everyone mentioned above! Patanjali even described obstacles and ailments which match up with Bertha Pappenheim’s symptoms. (Also interesting to note is the fact that modern medical scientists and historians, after reviewing her case, have diagnosed Pappenheim with everything from “complex partial seizures exacerbated by drug dependence” to tuberculosis meningitis to temporal lobe epilepsy.) Even more important than Pappenheim’s diagnosis is what she was able to achieve once she was able to get to (and address) the root of her problems – and the methods by which she got to the roots.

In describing his therapy methods in The Interpretation of Dreams, Freud wrote, “The interpretation of dreams is the royal road to knowledge of the unconscious activities of the mind.” Again, there is a parallel, as the entire 8-Limbed Philosophy of Yoga is sometimes called “Rāja Yoga” (literally “king union” or “chief union”), which is understood as “royal union.” Given her background, Bertha Pappenheim might have equated a royal path with the sefirot (or divine attribute) of Malchut, which is Queenship or Kingship on the Tree of Life and denotes mastery. While Rāja Yoga as a whole is full of tools for introspection, the ultimate tools are the last three limbs (dhāranā, dhyāna, samādhi) which combine to form the most powerful tool: Samyama, which is like a laser beam or a drill that lets you see beneath the surface.

Yoga Sūtra 3.4: trayam-ekatra samyama

 

– “Samyama is [the practice or integration of] the three together.”

Yoga Sūtra 3.5: taj-jayāt prajñālokah

 

– Through the mastery or achievement of Samyama comes higher consciousness or the light of knowledge.

 

Yoga Sūtra 3.6: tasya bhūmişu viniyogah

 

– It is to be applied or practiced in stages.

Yoga Sūtras 3.4 – 3.6 are not only instruction or guidance; they are also a warning from Patanjali. In short, no matter how excited or anxious we may get about the powers and abilities that can be achieved through the practice, it is best not to rush the practice or skip steps. Perhaps Swami Prabhavananda and Christopher Isherwood summarized it best in their commentary when they wrote, “It is no use attempting meditation before we have mastered concentration. It is no use trying to concentrate upon subtle objects until we are able to concentrate on gross ones. Any attempt to take a short cut to knowledge of this kind is exceedingly dangerous.”

The dangers are relatively obvious when we are dealing with certain poses. For instance, we would be ill-advised to practice a Sideways Floor Bow (Pārśva Dhanurāsana) if we have never practiced a regular Floor Bow (Dhanurāsana) – How would we even get into the pose?? And, it would not be very beneficial to attempt Floor Bow if a backbend like Locust (śalabhāsana) is not accessible. While we can easily see that in the physical examples, it can be a little harder to see when it comes to concepts and ideas. For instance, when we see something wrong in the world – and we know the roots of the problem – we may be in such a rush for other people to see what we see that we skip the steps that allow them to get it. Just as there is great power in the process, there is great power in being able to walk someone through the logical process.

“It only remains to say that his speech was devoid of all rhetorical imagery, with a marked suppression of the pyrotechnics of stump oratory. It was constructed with a view to the accuracy of statement, simplicity of language, and unity of thought. In some respects like a lawyer’s brief, it was logical, temperate in tone, powerful – irresistibly driving conviction home to men’s reasons and their souls.”

 

– quoted from Herndon’s Lincoln: The True Story of a Great Life (Volume 3) by William H. Herndon and Jesse William Weik

On February 27, 1860, the future President Abraham Lincoln gave a speech at Cooper Union for the Advancement of Science and Art. The address essentially walked people towards the roots of the problem of slavery and the opposition to ending slavery in the United States. He started with the Declaration of Independence and the “intention” of the Founding Fathers. Then, he elucidated on the differences between Republican and Democratic views at that time. It was one of his longest speeches and one that required a great deal of research. Many historians agree that the Cooper Union address solidified Lincoln’s selection as the Republican nominee for President and, possibly, clinched his win. It was even printed in the newspapers and distributed as part of his campaign. (William Herndon, Lincoln’s law partner at the time, stated that while it may not have actually taken campaign workers three weeks to fact check the speech – since most of the facts came from single set of sources – the fact checking was no small endeavor.)

Lincoln’s Cooper Union address has been described as “stunningly effective” and one of the “most convincing political arguments ever made in [New York] City. It did not, however, convince everyone; perhaps, in part, because while he went towards the roots, he didn’t really get to the bottom of the problem. The bottom of the problem being that, while the Founding Fathers recognized the problems and inhumanity of slavery, they compromised on the issue in order to gain the political leverage they needed to unanimously declare independence from Great Britain.

Lincoln was also willing to compromise – and in a similar fashion; however, he was very adamant in his belief that the original compromise was enacted with an understanding that slavery would end on its own (as a natural evolution of the country’s development) and/or that the there were means available for the Federal Government to step in and make the changes needed for the country to adhere to its founding principles.

“If any man at this day sincerely believes that a proper division of local from federal authority, or any part of the Constitution, forbids the Federal Government to control as to slavery in the federal territories, he is right to say so, and to enforce his position by all truthful evidence and fair argument which he can. But he has no right to mislead others, who have less access to history, and less leisure to study it, into the false belief that ‘our fathers who framed the Government under which we live’ were of the same opinion – thus substituting falsehood and deception for truthful evidence and fair argument. If any man at this day sincerely believes ‘our fathers who framed the Government under which we live,’ used and applied principles, in other cases, which ought to have led them to understand that a proper division of local from federal authority or some part of the Constitution, forbids the Federal Government to control as to slavery in the federal territories, he is right to say so. But he should, at the same time, brave the responsibility of declaring that, in his opinion, he understands their principles better than they did themselves; and especially should he not shirk that responsibility by asserting that they ‘understood the question just as well, and even better, than we do now.’”

 

– quoted from Abraham Lincoln’s address at Cooper Union for the Advancement of Science and Art, February 27. 1860 (during which he repeatedly quotes a statement made by Senator Stephen Douglas)

 

There is no music for the Common Ground Meditation Center practice.

The playlist used in 2021 is available on YouTube and Spotify. [Look for “05062020 What Dreams May Come”]

 

“This is the testimony of one who was present on that historic occasion: ‘When Lincoln rose to speak, I was greatly disappointed. He was tall, tall, – oh, how tall, and so angular and awkward that I had, for an instant, a feeling of pity for so ungainly a man. His clothes were black and ill-fitting, badly wrinkled – as if they had been jammed carelessly into a trunk. His bushy head, with the stiff black hair thrown back, was balanced on a long and lean head-stalk, and when he raised his hands in an opening gesture, I noticed that they were very large. He began in a low tone of voice – as if he were used to speaking out-doors, and was afraid of speaking too loud…. But pretty soon he began to get into his subject; he straightened up, made regular and graceful gestures; his face lighted up as with an inward fire; the whole man was transfigured. I forgot his clothes, his personal appearance, and his individual peculiarities. Presently, forgetting myself, I was on my feet like the rest, yelling…. When he reached the climax, the thunders of applause were terrific. It was a great speech. When I came out of the hall, my face was glowing with excitement and my frame all a-quiver, a friend with his eyes aglow, asked me what I thought of Abe Lincoln, the rail-splitter. I said: “He’s the greatest man since St. Paul.” And I think so yet.’”

 

– quoted from Abraham Lincoln and the Downfall American Slavery  by Noah Brooks (published 1888)

 

 

### “The mind is like an iceberg, it floats with one-seventh of its bulk above water.” ~ SF, maybe ###

The Fire We Desire & The Fire(s) We Need (a Tuesday post & a special Black History note) February 14, 2023

Posted by ajoyfulpractice in "Impossible" People, Books, Changing Perspectives, Dharma, Faith, Gratitude, Healing Stories, Hope, Life, Loss, Love, Music, Mysticism, One Hoop, Pain, Philosophy, Poetry, Religion, Science, Suffering, Traditional Chinese Medicine, Tragedy, Wisdom, Writing, Yin Yoga, Yoga.
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Peace and ease to all during this “Season of Non-violence” and all other seasons!

This is the post for Tuesday, February 14th and (technically) the 14th special Black History note. Today’s word is gratitude and I am grateful for you. Some parts of the following were originally posted in 2021 and 2022. Some context, class details, and links have been added or updated. My apologies for not posting before the Noon class.

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.)

And, [L]ove – True [L]ove – will follow you forever.”

– “The Impressive Clergyman” (Peter Cook) in the movie The Princess Bride by William Goldman

No one can be surprised that “words” are one of my favorite supernormal powers. In fact, śabda (or shabda), ranks as one of my top six siddhis or “powers.” Yet, there’s also no denying that words are not only one of our super powers, they are also a form of kryptonite – especially when we’re dealing with English. The English language seems to have as many rules as exceptions and as many homonyms that are homographs as homophones. And if the homonyms that sound the same but have different meanings and/or spellings (homophones) and the homonyms that are spelled the same but have different meanings and/or pronunciation (homographs) aren’t confusing enough, there are words that just have different meanings to different people – or different meanings based on the context. The word “love” is a prime example of a word that can mean different things to different people and at different times.

If you mention love on February 14th, a lot of people in the West will automatically think of “romantic love” – which is kind of ironic since Valentine’s Day started as a Catholic saint’s feast day and that saint may or may not have had anything to do with romantic love. Neither does romantic love have anything to do with the fact that the African American abolitionist, writer, and statesman Frederick Douglass celebrated his birthday on this date is – although, his reasons for doing so are, loosely, connected to it being Saint Valentine’s Day.

“The Greek language comes out with another word for love. It is the word agape, and agape is more than erosAgape is more than philiaAgape is something of the understanding, creative, redemptive goodwill for all men. It is a love that seeks nothing in return. It is an overflowing love; it’s what theologians would call the love of God working in the lives of men. And when you rise to love on this level, you begin to love men, not because they are likeable, but because God loves them. You look at every man, and you love him because you know God loves him. And he might be the worst person you’ve ever seen.”

– quoted from “Loving Your Enemies” sermon at Dexter Avenue Baptist Church by Rev. Martin Luther King, Jr. (11/17/1957)

In the song “Gravity,” Jamie Woon sings of loving “a girl who loves synchronicity” and who “confided that love, it is an energy.” We humans (in general) have a tendency to block and/or limit that energy instead of “passing it on,” as the girl in the song does. And, we often use words to limit that energy. Some languages have different words for different kinds of love. Ancient Greek, for example, has érōs for sensual or passionate “love” or “desire;” storgḗ instinctual “love,” “affection,” or familial love (which can also extend to friends and pets); philía, which can be translated as “friendship” or brotherly love and was considered by some to be the “highest form of love;” and agápē, which is also described as unconditional love and “the highest form of love.”

Early Christians co-opted the Greek agápē and added to it their own understanding of the Hebrew chesed, which is sometimes translated into modern English as loving-kindness and stems from the root word (chasad) meaning “eager and ardent desire;” and includes a sense of “zeal” (especially as related to God). However, even in the Hebrew Bible (and the Christian Old Testament), chesed has been translated (in different places) as “mercy,” “kindness,” “lovingkindness,” “goodness,” “kindly” “merciful,” “favour,” “good,” “goodliness,” “pity,” and even “steadfast love.” There’s also a couple of places where it is used with a negative connotation. Judaism (and, particularly Jewish mysticism) also have words like devekut (which might be described as an emotional state and/or an action that cultivates a state related to “cleaving” or clinging to the Divine). Additionally, there is an understanding of a fear/awe of God (that also migrated into Christianity).

In English, we have a tendency to just use the same word for multiple things. Sometimes we add qualifiers like “brotherly” or “romantic;” but, sometimes we just use “love” – which, again, comes with different meanings and associations. During a Monday night in 2022, when I asked people for a word or phrase that they associate with love, I got some really phenomenal answers: acceptance and compassion, bravery (specifically as it relates to social change), trust, all the people that [one] cares about, and giving. To this list, I added earnest.

The “Valentine’s Day” portion of the following is partially excerpted from a 2021 post about Being Red,” which includes a story about red and the Lunar New Year, as well as how this all ties into the Sacred Heart of Jesus and the upcoming Lenten observations.

“EARNEST, adjective

  1. Ardent in the pursuit of an object; eager to obtain; having a longing desire; warmly engaged or incited.

They are never more earnest to disturb us, than when they see us most earnest in this duty.

  1. Ardent; warm; eager; zealous; animated; importunate; as earnest in love; earnest in prayer.

  2. Intent; fixed.

On that prospect strange

Their earnest eyes were fixed.

  1. Serious; important; that is, really intent or engaged; whence the phrase, in earnest To be in earnest is to be really urging or stretching towards an object; intent on a pursuit. Hence, from fixed attention, comes the sense of seriousness in the pursuit, as opposed to trifling or jest. Are you in earnest or in jest?”

– quoted from Webster’s Dictionary 1828: American Dictionary of the English Language

Oscar Wilde’s play The Importance of Being Earnest, A Trivial Comedy for Serious People premiered on February 14, 1895, at the Saint James Theatre in London. It is a love story (or love stories) of sorts, but it is also a comedy of errors and a social satire full of love, love triangles, double entendres, double lives, mistaken identities, the dichotomy of public versus private life in Victorian society, and so many trivialities that one can hardly be blamed for questioning that about which one should be serious… or earnest. Like his other plays, Earnest was well received and marked a professional high point in Wilde’s life. However, it also marked a personal low point: Wilde’s trial, conviction, and imprisonment for homosexuality – which was illegal in Victorian England. Earnest would be the last play written by Oscar Wilde and, some would argue, his most popular.

While English speakers around the world might not come up with the same definition of “earnest” that was known in Victorian England, I would expect there would be some consensus around it meaning “serious” and “true.” On the flip side, the color red means something different to everyone. Webster’s 1828 dictionary clearly defines it as “a simple or primary color, but of several different shades or hues, as scarlet, crimson, vermilion, orange red etc.” – but even that doesn’t begin to address the fact that, on any given Sunday, the color signifies different things to different people all over the world. I say, “on any given Sunday,” but just consider Sunday the 14th in 2021 [see link above], when red was associated with Valentine’s Day, The Lunar New Year celebrations (in some countries), and even the Sacred Heart of Jesus.

Many people associate Valentine’s Day with red hearts, cards, chocolates, flowers, romantic dates, and romantic love – a very commercial endeavor – but it didn’t start out that way. The day actually started as (and to some still is) the Feast Day of Saint Valentine, according to the Western Christian tradition. There are actually two Christian martyrs remembered as Saint Valentine, but the most well-known is the 3rd-century Roman saint (who is honored on July 6th and 30th in the Eastern Christian tradition). According to the legends, Valentine was imprisoned for practicing Christianity during a time when Christians were persecuted by the Roman Empire. Before and during his incarceration, Saint Valentine had several conversations with the Roman Emperor Claudius II. Throughout these discussions, the emperor tried to convert the priest to the Roman pagan religion (ostensibly to save the priest’s life) and the priest tried to convert the emperor to Catholicism (theoretically to save the emperor’s soul, and the souls of all that followed him and his decrees).

Around this same time, Valentine had multiple interactions and conversations with the daughter of his jailer. Julia, the daughter, was blind and one of the last acts Valentine reportedly committed (before he was executed) was to heal Julia’s sight. After he was martyred (around 269 A. D.), Julia and her household converted to Catholicism in honor of Valentine. His feast day was established in 496 A.D.; however, around the 18th century, many additional details of the story started cropping up. One such detail was that Valentine married Christian soldiers who had been forbidden to marry (possibly because it would divide their focus and loyalty). Another detail was that he left Julia a letter and signed it “Your Valentine.”

“For this was on Seynt Velentynes day,

Whan every foul cometh ther to chese his make,”

“For this was on Saint Valentine’s day,

When every fowl comes there his mate to take,”

– quoted from the poem “The Parliament of Fowls” by Geoffrey Chaucer, translation by A. S. Klein 

As to why red became associated with Valentine’s Day, there are lots of theories and they all come back to those embellishments which focused on Saint Valentine as the patron saint of lovers. Some of  those embellishments are attributed to Geoffrey Chaucer’s works about love – and love was associated with the heart, which people associated with red. Additionally, a red stain is traditionally viewed in the Western world as the sign that a woman came to her marital bed as a virgin – a view that is not scientifically factual. Still, the idea persists and there’s some very suggestive, subliminal messaging going on there.

But, let’s go back to the idea of the heart being red. Yoga and Ayurveda, as they come to us from India, use green to symbolize the heart chakra (i.e., the energetic or spiritual heart), but of course, these systems also recognize that the physical heart is red when exposed to the air – or it’s being depicted by an artist, which is why the Sacred Heart of Jesus is depicted as red.

Speaking of the energetic or spiritual heart: Swami Rama of the Himalayan tradition taught that we all have three hearts: a physical heart, which for most of us is on the left; an emotional heart, which for most of us is on the left; and that energetic or spiritual heart of the middle. That “heart center” includes the arms (also fingers and hands) and connects the hearts within us and also connects our hearts with all the hearts around us. Chinese Medicine and their sister sciences of movement, including Yin Yoga, also map the vital energy of the heart through the arms.

Going back to Jewish mysticism: In the Kabbalah, the sefira (or Divine “attribute”) of chesed is related to the right arm. It is balanced by gevurah (“strength”), which is the left arm, and tiferet (“balance”), which is the upper torso and includes the physical heart. These energetic paradigms really reinforce Robert Pirsig’s statement that “The place to improve the world is first in one’s own heart and head and hands, and then work outward from there.”

“Indeed, some have called me a traitor…. Two things are necessary to make a traitor.  One is he shall have a country. [Laughter and applause] I believe if I had a country, I should be a patriot. I think I have all the feelings necessary — all the moral material, to say nothing about the intellectual. But when I remember that the blood of four sisters and one brother, is making fat the soil of Maryland and Virginia,—when I remember that an aged grandmother who has reared twelve children for the Southern market, and these one after another as they arrived at the most interesting age, were torn from her bosom,—when I remember that when she became too much racked for toil, she was turned out by a professed Christian master to grope her way in the darkness of old age, literally to die with none to help her, and the institutions of this country sanctioning and sanctifying this crime, I have no words of eulogy, I have no patriotism.[…]

No, I make no pretension to patriotism. So long as my voice can be heard, on this or the other side of the Atlantic, I will hold up America to the lightening scorn of moral indignation. In doing this, I shall feel myself discharging the duty of a true patriot; for he is a lover of his country who rebukes and does not excuse its sins.”

– quoted from the 1847 speech “If I Had a Country, I Should Be a Patriot” by Frederick Douglass 

Frederick Douglass was born somewhere in Eastern Maryland in 1817 or 1818. If you’re wondering why I can name the exact time and place that Oscar Wilde’s play premiered a few years later (not to mention the exact time and place of that illustrious playwright’s birth), but cannot specify the time and place of one of the greatest speakers and writers of the 19th Century, it’s because Frederick Douglass was born into slavery. So, there is no heritage birth site you can visit (Covid not withstanding) in the way you can visit 21 Westland Row (the home of the Trinity Oscar Wilde Centre in Dublin). You could visit Cedar Hill, the Washington, D. C. house that Mr. Douglass bought about forty years after he escaped from slavery. But, the historical marker related to his birth is at least four miles from where it is assumed he was born.

By all accounts, he was born on the Holme (or Holmes) Hill Farm and most likely in the cabin of his grandmother, Betsey Bailey – which is basically where he lived for the first part of his life. His mother, on the other hand, lived twelve miles away and died when he was about seven years old. Some of his vague memories, as he recounted in his third autobiography, included his mother calling him her “Little Valentine.” Ergo, he celebrated his birthday on February 14th.

Most of what we know about the abolitionist, statesman, and activist, comes from his speeches and his writings, including three autobiographies: Narrative of the Life of Frederick Douglass, an American SlaveMy Bondage and My Freedom, and Life and Times of Frederick Douglass. In some ways, each book is an expansion of the previous books, with the third being the most detailed about his escape and activism*. As he explained in his the final book, he left certain details and facts out of the first two books in order to protect himself, the people who helped him escape, and some of the people associated with him.

Since slavery was still active in the United States when his first book was published on May 1, 1845, Mr. Douglass also relocated to England and Ireland for two years in order to ensure he would not be recaptured. While he was in Europe, his supporters paid ($710.96) for his emancipation. That’s about $26,300.66, in today’s economy, that went to the person who had enslaved him.

“This is American slavery; no marriage—no education—the light of the gospel shut out from the dark mind of the bondman—and he forbidden by law to learn to read. If a mother shall teach her children to read, the law in Louisiana proclaims that she may be hanged by the neck. If the father attempt to give his son a knowledge of letters, he may be punished by the whip in one instance, and in another be killed, at the discretion of the court. Three millions of people shut out from the light of knowledge! It is easy for you to conceive the evil that must result from such a state of things.”

– quoted from “APPENDIX, CONTAINING EXTRACTS FROM SPEECHES, ETC – RECEPTION SPEECH AT FINSBURY CHAPEL, MOORFIELDS, ENGLAND, MAY 12, 1846.” in My Bondage and My Freedom by Frederick Douglass

According to his first autobiography, the wife of his second owner, Mrs. Sophia Auld, started teaching a young Frederick Douglass the alphabet. When the lessons were discovered and forbidden, he overheard Mrs. Auld’s husband telling her that an educated slave would be unfit for slavery. This motivated Mr. Douglass to teach himself to read and write. The more he learned, the more he was motivated to be free. He was further motivated to escape when he fell in love with a free Black woman named Anna Murray, who was also a member of the Underground Railroad.

The success of his autobiographies changed the way some people – specifically, white abolitionists – viewed him and treated him. It expanded his audience and also uplifted his platform. While some pro-slavery advocates still saw him as a puppet and a parrot, abolitionists realized that he was actually an intellectual capable of giving very vivid (and compelling) first-hand accounts of the atrocities of slavery. Critics persisted in doubting him, but again and again, he dismantled their doubts and defamation. Furthermore, as he advocated for the civil rights of Africans in America, their descendants, and for all women, he lived a life that had been previously denied him.

“The marriage institution cannot exist among slaves, and one-sixth of the population of democratic America is denied its privileges by the law of the land. What is to be thought of a nation boasting of its liberty, boasting of its humanity, boasting of its christianity, boasting of its love of justice and purity, and yet having within its own borders three millions of persons denied by law the right of marriage?—what must be the condition of that people? I need not lift up the veil by giving you any experience of my own. Every one that can put two ideas together, must see the most fearful results from such a state of things as I have just mentioned.”

– quoted from “APPENDIX, CONTAINING EXTRACTS FROM SPEECHES, ETC – RECEPTION SPEECH AT FINSBURY CHAPEL, MOORFIELDS, ENGLAND, MAY 12, 1846.” in My Bondage and My Freedom by Frederick Douglass

Frederick Douglass and Anna Murray married on September 15, 1838 – just twelve days after his escape from slavery. For a while, they lived under an assumed surname. Frederick Douglass made a living as a public speaker, writer, and publisher. He traveled the world, served as a diplomat, and also served as an Army recruiter. Throughout his lifetime, he influenced people like Presidents Abraham Lincoln, Andrew Johnson, Ulysses S. Grant, Rutherford B. Hayes, and Benjamin Harrison. He was the first African American to be nominated for vice president (in 1872); the first African American person to receive a vote for president during a a major parties roll call (in 1888); and, if we want to get technical, one of the first people to publicly protest Civil War era statues. (He specifically objected to the way former slaves were depicted.)

Frederick Douglass started the first abolitionist newspaper, The North Star, whose motto was “Right is of no Sex – Truth is of no Color – God is the Father of us all, and we are all brethren.” He was also the only Black person to (officially) attend the 1848 Seneca Falls Convention and the only Black signer of the Declaration of Sentiments.

“Believing that one of the best means of emancipating the slaves of the south is to improve and elevate the character of the free colored people of the north,  I shall labor in the future, as I have labored in the past, to promote the moral, social, religious, and intellectual elevation of the free colored people; never forgetting my own humble origin, nor refusing, while Heaven lends me ability, to use my voice, my pen, or my vote, to advocate the great and primary work of the universal and unconditional emancipation of my entire race.”

– quoted from “CHAPTER XXV. VARIOUS INCIDENTS. NEWSPAPER ENTERPRISE—UNEXPECTED OPPOSITION—THE OBJECTIONS TO IT—THEIR PLAUSIBILITY ADMITTED—MOTIVES FOR COMING TO ROCHESTER—DISCIPLE OF MR. GARRISON—CHANGE OF OPINION—CAUSES LEADING TO IT—THE CONSEQUENCES OF THE CHANGE—PREJUDICE AGAINST COLOR—AMUSING CONDESCENSION—”JIM CROW CARS”—COLLISIONS WITH CONDUCTORS AND BRAKEMEN—TRAINS ORDERED NOT TO STOP AT LYNN—AMUSING DOMESTIC SCENE—SEPARATE TABLES FOR MASTER AND MAN—PREJUDICE UNNATURAL—ILLUSTRATIONS—THE AUTHOR IN HIGH COMPANY—ELEVATION OF THE FREE PEOPLE OF COLOR—PLEDGE FOR THE FUTURE.” of My Bondage and My Freedom by Frederick Douglass

Frederick Douglass and Anna Murray-Douglass had five children. Rosetta Douglass worked on her father’s newspapers and eventually became a teacher, an activist, and a founding member of the National Association for Colored Women. Lewis Henry Douglass worked as a typesetter at The North Star and The Douglass’ Weekly before serving in the Union Army during the Civil War. Frederick Douglass Jr. was also an abolitionist and journalist and who, along with his father, recruited for the Union Army during the Civil War. (Lewis and the two Fredericks would also co-edit The New Era.) Charles Redmond Douglass, also a publisher, is remembered as the first African American to enlist in the Union Army in New York and was one of the first African Americans to serve as a clerk in  the Bureau of Refugees, Freedmen, and Abandoned Lands (also known as the Freedmen’s Bureau). He also worked for the United States Treasury and served as a diplomat (as did his father). The fifth Douglass child, Annie, died as an adolescent.

Anna Murray-Douglass died in 1882 and, in 1884, Frederick Douglass married a white abolitionist and radical feminist who was two years his junior. Helen Pitts Douglass co-edited The Alpha and eventually worked as her husbands secretary. After her husband’s death in 1895, the second Mrs. Douglass purchased Cedar Hill from the Douglass children (because her husbands bequest to her was not upheld) and worked to establish the Frederick Douglass Memorial and Historical Association. After her death in 1903, the properties reduced mortgage was paid off by the National Association of Colored Women and is currently managed by the National Park Service.

“Must I argue that a system thus marked with blood, and stained with pollution, is wrong? No! I will not. I have better employment for my time and strength than such arguments would imply.

What, then, remains to be argued? Is it that slavery is not divine; that God did not establish it; that our doctors of divinity are mistaken? There is blasphemy in the thought. That which is inhuman, cannot be divine! Who can reason on such a proposition? They that can, may; I cannot. The time for such argument is passed.

At a time like this, scorching irony, not convincing argument, is needed. O! had I the ability, and could reach the nation’s ear, I would, to-day, pour out a fiery stream of biting ridicule, blasting reproach, withering sarcasm, and stern rebuke. For it is not light that is needed, but fire; it is not the gentle shower, but thunder. We need the storm, the whirlwind, and the earthquake. The feeling of the nation must be quickened; the conscience of the nation must be roused; the propriety of the nation must be startled; the hypocrisy of the nation must be exposed; and its crimes against God and man must be proclaimed and denounced.”

quoted from the “What to the Slave is the Fourth of July?” speech by Frederick Douglass (July 5, 1852)

Please join me today (Tuesday, February 14th) 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.

NOTE: After the Noon practice, I remixed some of the before/after music after the Noon practice – which is slight different on each medium. The Spotify playlist includes Frederick Douglass’s entire “What to the Slave is the Fourth of July?” speech, recited by Ossie Davis. The YouTube playlist features a portion of the speech recited by direct descendants of Frederick Douglass.

Practice Notes: This practice is all about heart opening – however, it may not be in the way you expect. There is also some unexpected ways to engage the hips.

“But I should be false to the earliest sentiments of my soul, if I suppressed the opinion. I prefer to be true to myself, even at the hazard of incurring the ridicule of others, rather than to be false, and incur my own abhorrence. From my earliest recollection, I date the entertainment of a deep conviction that slavery would not always be able to hold me within its foul embrace; and in the darkest hours of my career in slavery, this living word of faith and spirit of hope departed not from me, but remained like ministering angels to cheer me through the gloom. This good spirit was from God, and to him I offer thanksgiving and praise.”

– quoted from “CHAPTER V.” of Narrative of the Life of Frederick Douglass, an American Slave by Frederick Douglass

*NOTE: The full title of the third autobiography of Frederick Douglass is Life and Times of Frederick Douglass, Written by Himself. His Early Life as a Slave, His Escape from Bondage, and His Complete History to the Present Time, Including His Connection with the Anti-slavery Movement; His Labors in Great Britain as Well as in His Own Country; His Experience in the Conduct of an Influential Newspaper; His Connection with the Underground Railroad; His Relations with John Brown and the Harper’s Ferry Raid; His Recruiting the 54th and 55th Mass. Colored Regiments; His Interviews with Presidents Lincoln and Johnson; His Appointment by Gen. Grant to Accompany the Santo Domingo Commission–
Also to a Seat in the Council of the District of Columbia; His Appointment as United States Marshal by President R. B. Hayes; Also His Appointment to Be Recorder of Deeds in Washington by President J. A. Garfield; with Many Other Interesting and Important Events of His Most Eventful Life; With an Introduction by Mr. George L. Ruffin, of Boston.

We keep saying “Never again,” but how earnest are we? (Warning: This video briefly contains disturbing images and sounds.)

### “I’ve now realized for the first time in my life the vital importance of being Earnest.” ~ OW ###

The Space Between Need, Conceive, & Invention (a special Black History note) February 14, 2023

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Peace and ease to all during this “Season of Non-violence” and all other seasons!

This is a special post for February 10th. The word for this date is groundedness. Click here if you are interested in other events and people I’ve covered on this date.

“‘Come , now,’ I said, ‘let’s make a city in speech from the beginning. Our need, as it seems, will make it.’”

– quoted from the exchange between Socrates and Adeimantus in 2.XI of The Republic of Plato, translated and with an interpretative essay by Allan Bloom, 1968 (with a new introduction by Adam Kirsch)

(1894 translation by Benjamin Jowett: “Then, I said, let us begin and create in idea a State; and yet the true creator is necessity, who is the mother of our invention.”)

If we consider the very beginning of something (or someone) as Socrates and the others do in Plato’s Republic, we find that everything (and everyone) begins as a flicker of something out in the ether. We can call that flicker an idea, for lack of a better word, or we can call it a need – the word Plato uses. Either way, that flicker of something (or someone) is out in the either and then it gets grounded and rooted into something (or someone) – or it sets off a spark – and then from that conception there is creation and then being/existing in reality as we know it. And, even though we can follow that train of thought, there are a lot of things we use on a regular basis that we don’t think about in this way.

We don’t often think about the initial idea/need – unless our need is sudden and acute. Neither do we think very often about the space between that initial idea/need and all the steps that brought it into reality – which means, we don’t think about the people we have to thank for things we use everyday. But, let’s say we were going to think about the inventor of something – like, let’s say, we wanted to thank the person or people responsible for the microphones (and speakerphones) in our phones and other electronic devices. Let’s say, we wanted to thank the person or people responsible for the technology inside hearing aids, audio recording devices, video recorders, baby monitors, computers, and cell phones.

Be honest. If you were to imagine such a person (or people), what’s the first idea of a person that comes to mind?

Be honest.

Would you be surprised that one of their parents worked for National Aeronautics and Space Administration (NASA) at Langley Research Center? Probably not. Would you guess that they were still in college when they started inventing things that would change the world? Probably not.  But, if you weren’t think of this person in the context of this special post, would you imagine someone whose grandparents were enslaved and who was born in a house because the local hospitals wouldn’t admit their mother (that NASA employee)? Possibly not. And yet…

“James’ approach to learning sounds very familiar: ‘If I had a screwdriver and a pair of pliers, anything that could be opened was in danger. I had this need to know what was inside.’”

– quoted from “James West Began 40 Years at Bell Labs with World-Changing Microphone Tech” by Mike Szczys (posted at hackaday.com on February 17, 2021)

Let’s start with Matilda Omega Miller West. She worked at Langley Air Force Base as a teacher and also as one of the NASA (human) computers that we now recognize as “Hidden Figures.” In fact, she was distantly related to Dorothy Vaughn, who became the first African American woman to receive a promotion and supervise a group of staff at the center when she was named acting supervisor of the West Area Computers in 1949. Mrs. West was also an active and prominent member of the National Association for the Advancement of Colored People (NAACP) as well as at least one other organization that the government viewed with suspicion. When she lost her job at NASA because of her political activism, she started teaching at a Native American reservation in Pennsylvania. She was married to Samuel Edward West, who held a variety of jobs, including owning a funeral home owner, working as an insurance salesman, and as a Pullman porter on the Baltimore and Ohio Railroad. The Wests had two children (James and Nathaniel); however, as they had to travel in order to work, their two sons were left in the care of Matilda West’s mother – who had formerly been enslaved.

The oldest of the West children, James Edward Maceo West, was born February 10, 1931, in Farmville, Prince Edward County, Virginia. He was a super curious kid, who wanted to understand how things worked. At an early age, he was taking things a part and poking around in things. He once took apart his grandfather’s pocket watch and discovered it had 107 parts, but then couldn’t put it back together again. Another time, he found a broken radio in the trash and set out to fix it. When he thought he was successful, he needed to plug it in; so, he climbed up on a bed, held onto the brass headboard, and plugged into a light socket. Needless to say, he shocked himself and probably would have died if his brother Nathaniel hadn’t knocked him off the bed. The family would have probably loved it, on some level, if either of those incidents had discouraged young James West from tinkering. Since, however, he was not deterred, they had to find other ways to channel his energy and inquisitive nature and he ended up working with a cousin who wired electricity for houses in rural Virginia.

“Describing the experience later, he said that when things happen that he doesn’t understand ‘… I have to figure them out. I have to learn. And that’s essentially what led to some of the discoveries that I made, you know, the curiosity. Well, why does nature behave in that way? You know, what are the compelling parameters around the way nature behaves? And how can I better understand the physical principles that I’m dealing with? You know, it’s still a big part of my life.’”

– quoted from the Biz & IT section of Ars Technica, in an article entitled “Listen up: James West forever changed the way we hear the world – Now in his 80s, the legendary inventor still pursues research and fights for education.” by Kevin Murnane (dated 5/8/2016)

Growing up in Farmville, in the twentieth century, was challenging for African Americans. It was a time when education and job opportunities were subpar in areas like Virginia. There was an all-white school across the street from where he grew up. There was a an all-Black school (Robert Russa Moton High School) on the other side of town; but, that school lacked some very important resources, including: a gym, a cafeteria, indoor bathrooms, and blackboards. There were no science labs and a lack of classrooms, in general, meant that some classes were held inside of a school bus. On top of all that, R. R. Moton High School received the discarded books from the all-white school; so, they were dog-eared and out-of-date.

James West was scheduled to start high school long before 16-year old Barbara Rose Johns Powell led a student strike in April 1951, and long before Davis v. County School Board of Prince Edward County (Docket number: Civ. A. No. 1333; Case citation: 103 F. Supp. 337 (1952)) was rolled into Brown v. Board of Education of Topeka, 347 U.S. 483 (1954).  Since the Wests valued education, and had the means to do so, they decided to send their son to Phenix High School in Hampton, Virginia. Phenix HS, established the same year James West was born, was an all-Black feeder school for Hampton Institute (now known as Hampton University), one of the private Historically Black Universities and Colleges (HBCUs), and it trained students to be teachers, even requiring them to be student teachers. The Wests expected their son to to follow a plan that included pre-med at Hampton, medical school, and a job with an uncle who had built a clinic and started a practice – and he did follow the plan, for a while, but he was still compelled to tinker.

“In life, racism was my biggest obstacle. I always felt like if I was white, would I have had a better life? I don’t know because I really do have fun. But I had to pay attention to things that more directly affected me than others. For example, I got an email from a colleague a few days ago that said basically I wish I hadn’t accused you of conspiracy theory as much as I did. We used to have lunch together and talk about the disparities between the races, and now he finally understood why I was so upset by getting continuously stopped by police on my way to work through an all-white community.

Now more people understand why the fear is there.”

– quoted from the Acoustics Today interview conducted by Hilary Kates Varghese, entitled “Being a Black Scholar, James West as told to Hilary Kates Varghese” (Winter 2020, Volume 16, Issue 4) 

In high school, James West and a friend built their own telephone system. When he graduated from high school, he followed the plan, but he couldn’t get into it; so, he made plans to transfer to Wilberforce University (another HBCU) in Wilberforce, Ohio. His parents tried to dissuade him – even introducing him to two Black PhDs who couldn’t find jobs because of their race. James West, however, had that will and determination – that compulsion – that can only be considered a calling. He would not be moved off the course he had set for himself. But then, he was drafted by the United States Army during the Korean War.

After being wounded in combat, and receiving two Purple Hearts, James West went back to school. This time he decided to study Physics at Temple University, an integrated school in Philadelphia, Pennsylvania. There were, however, some race-related challenges. Temple was founded around the idea of  study groups, but the study groups in his department kept rejecting him because of his race. Taking a page from women in his family (like his mother and Dorothy Vaughn), James West decided to show the white students what he could do – what his mind could do. Being able to solve complex equations earned him invitations to the very groups that had rejected him. Suspecting that he might face similar issues on the job front, he applied to pretty much every internship he could find. In 1957, he started his first summer internship at Bell Telephone Laboratories (now Nokia Bell Labs) and felt like it could be his professional home.

“I found Bell Labs to be among the few places that I felt as a Black male, that I would have a comfortable and prosperous career. I measured and monitored this is terms of the number of underrepresented minorities and women that I saw in roles that I might eventually want to be a part of.”

– quoted from the Acoustics Today interview conducted by Hilary Kates Varghese, entitled “Being a Black Scholar, James West as told to Hilary Kates Varghese” (Winter 2020, Volume 16, Issue 4)

As part of his internship, James West started working in the Acoustic Research department where he studying interaural time delay (ITD), which is the time lapse between when each ear detects a sound and is a major part of how humans locate the source of a sound. The lab was re-purposing microphone technology, but the results were limiting their research – the system produced frequencies so low that very few people could hear the full spectrum of frequencies. The future Dr. West, still in college, dug up a German research paper (on solid dielectric elements) and completely revamped the test equipment. His new system produced more sound; thereby, creating better testing conditions. The professional scientists were impressed and James West was energized when he went back to school. Two or three months later, there was a problem: the intern’s system had stopped working. Since none of the professionals had done the research to understand the system, they sent the young Temple student a ticket back to Murray Hill, New Jersey.

James West could fix the problem, but he couldn’t guarantee it wouldn’t happen again. In order to make that guarantee, he had to understand the technology better. That was his need; that is what compelled him to make an even better sound system. As he researched electrets (basically, electricity magnets), he started working with Gerhard Sessler, a scientist originally from Germany. Dr. Sessler was exactly five days younger than James West, but he his education had not been interrupted by war. He studied physics at the Universities of Freiburg and Munich (where he earned his diploma in 1957); earned his PhD (from the University of Göttingen in 1959; and then moved to the United States to work at Bell Labs. In 1962, James West and Gerhard Sessler invented the electroacoustic transducer, the technology for the foil electret microphone.

US Patent No. 3118022 would be the first of over 100 (US and international) patents for Gerhard Sessler and over 450 (US and international) patents for James West. It would revolutionize the way people hear sound via electronic equipment and it would change James West’s life. To this day, 90% of all devices that relay sound do so using this technology. As for it’s American co-inventor, he would never go back to Temple (as a student). James West would continue working at Bell Labs, moving over to Lucent Technology, Inc. after it was created through a 1996 divestiture of the former AT&T Technologies business unit of AT&T Corporation (which included Western Electric and Bell Labs). Throughout his career, his work has been published in journals and books.

After over 40 years of service, James West retired and was recognized as a Bell Laboratories Fellow. That same year, in 2001, he started teaching at Whiting School of Engineering at Johns Hopkins University, where he is currently a Professor in the Department of Electrical and Computer Engineering. His research at Johns Hopkins has included studying the acoustics of hospitals in order to find noise-cancelling solutions and developing technology for a smart stethoscope that cancels out background noise and can detect things like pneumonia and lung cancer. One of his daughters*, Ellington West, is CEO of the company that would take that digital stethoscope to market.

“I turned down the lower level management opportunities because I did not see a clear ladder of progress in management as a Black male. I remained in the lab and retired in 2001 at the highest rank of non-management, a Bell Labs Fellow. ”

– quoted from the Acoustics Today interview conducted by Hilary Kates Varghese, entitled “Being a Black Scholar, James West as told to Hilary Kates Varghese” (Winter 2020, Volume 16, Issue 4)

As I already mentioned, James West has always been curious and he was fortunate to have parents and extended family that fostered his ingenuity – even when they thought he was applying it in the wrong way (and they withdrew financial support). But, he proved himself to his parents, just as he proved himself to the Temple study groups and to the world. He was named New Jersey’s Inventor of the Year in 1995; elected a member of the National Academy of Engineering in 1998; inducted into the National Inventors Hall of Fame in 1999; received an honorary doctorate from New Jersey Institute of Technology (NJIT) in 2007; and received the Benjamin Franklin Medal in Electrical Engineering (along with Gerhard Sessler) in 2010.

Throughout his career, Dr. James West has supported opportunities for others to follow in his footsteps and to stand on his shoulders: to fill needs and discover opportunities regardless of race, ethnicity, sex, gender, and/or perceived ability. He is the co-founder of Bell’s Association of Black Laboratory Employees (ABLE); helped create and develop the Corporate Research Fellowship Program (CRFP) for graduate students pursuing terminal degrees in the sciences and the Summer Research Program (SRP); and has served on the board of directors of the Ingenuity Project, “a comprehensive, advanced math and science instructional [non-profit] program for Baltimore City students in grades 6-12.”

“‘My father is my hero, role model, my greatest inspiration,’ [Ellington] West, 34, once told an interviewer.”

– quoted from the Citybiz+ article entitled “Sonavi Lab’s CEO Ellington West: Black Entrepreneur On A Mission To Fight Bias And Save Lives” (dated August 10, 2022)

Practice Notes: As I write this post, I am listening to jazz (beginning with Keith Jarrett’s Köln Concert) – music I always associate with being fearless, engaging in fearless play, and improvising. A practice dedicated to James West would be a practice where we delve into how things work and how things don’t work (or don’t work well). Then, we would be fearless and play – remembering the rules of improv: not breaking the flow, saying “yes and,” knowing the rules in order to break the rules, and (from the musical side) playing what’s not there. This would be a vinyāsa krama practice, with “things placed in a special way” “for a step-by-step progression” towards a peak pose (possibly Naṭarājāsana, “Dancer Pose.” The primary goals here would be to have fund and to listen to your mind-body.

*NOTE: James West and his wife Marlene have four adult children: Melanie, Laurie, James and Ellington. I would normally include more information, but could not find accurate information about when/how they met and what the other West children do for a living. He does talk about his family and his life choices in the interview conducted by The HistoryMakers, but I do not have access to those interviews. Many of the above quotes (except where indicated) are originally from The HistoryMakers® Video Oral History Interview with James West, February 13, 2013. The HistoryMakers® African American Video Oral History Collection, 1900 S. Michigan Avenue, Chicago, Illinois. 

### “And up on a hill in Rishikesh I came across a holy man / With shining eyes and a toothless smile / He grinned and this is what he said / ‘There’s nothing so tall we can’t climb over / There’s nothing so wide we can not cross / The time has come to raise your voices / The light burns brightest when all hope seems lost / Be Fearless and Play’” ~ Wookiefoot ###