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When Intuition Expands (the post for the First Friday Night Special #20: “Being Sensational and Seeing Clearly”) June 3, 2022

Posted by ajoyfulpractice in Baseball, Books, Changing Perspectives, Healing Stories, Life, Music, One Hoop, Peace, Philosophy, Poetry, Science, Wisdom, Writing, Yin Yoga, Yoga.
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Nobly honoring all connections leads to a noble life.

“A straggling few got up to go in deep despair. The rest
Clung to the hope which springs eternal in the human breast;
They thought, ‘If only….'”

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– quoted from the poem “Casey at the Bat: A Ballad of the Republic, Sung in the Year 1888” by Ernest Lawrence Thayer

In October 1967, American Heritage (volume 18, issue 6) featured an excerpt from Martin Gardner’s The Annotated Casey at the Bat: A Collection of Ballads about the Mighty Casey. Mr. Gardner was a popular mathematics and popular science writer – whose life and work is fascinating enough to have it’s own theme – and he was known for his work in recreational mathematics, magic, and criticism of fringe or pseudoscience. He was also known for annotating works that were popular with the masses, but not always understood by the masses. His book about a very popular baseball poem includes a history of how the poem became so popular, as well as a biography of the poem’s author. At times, it is also just as scathing and hilarious as the actual poem.

The poem, “Casey at the Bat: A Ballad of the Republic, Sung in the Year 1888,” was originally published in The Daily Examiner (now The San Francisco Examiner) today in 1888. It was published under the pen name “Phin,” a diminutive of the nickname “Phinney,” which is what Ernest Lawrence Thayer was called when he attended Harvard University. Like Mr. Thayer, Martin Gardner studied philosophy (albeit at the University of Chicago rather than Harvard) and both landed in the publishing world. But they lived in different times, pursued different interests, and – I’m willing to bet – had really different egos. What is interesting to note, however, is how egos come up in their work – especially with regard to “Casey,” which is (ultimately) a poem about egos, emotions, and how our judgement and behavior can be swayed by our egos and emotions.

Yoga Sutra 2.20: draşțā dŗśimātrah śuddho’pi pratyayānupaśyah

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– “The Seer is the pure power of seeing, yet its understanding is through the mind/intellect.” [Translation by Pandit Rajmani Tigunait (for comparative analysis), “The sheer power of seeing is the seer. It is pure, and yet it sees only what the mind shows it.”]

“I stopped explaining myself when I realized other people only understand from their level of perception.”

– Anonymous

*

Human beings are sensational beings. This means a few different things. First, it means that we are infused with sensation – we feel things. We have sense organs that soak up information and communicate via sensation or “feelings,” which the mind-intellect processes. Second, we place value on things (and people) that make us feel things; we call them sensational. Finally, we find sensational things appealing – meaning, we are drawn towards people and things that provoke a visceral reaction, (i.e., that make us feel things). Being sensational beings can be amazing; however, it can also be problematic. The problematic part is that our intellect can sometimes be so overwhelmed by sensation that we find ourselves doing irrational things, while simultaneously believing they are rational things. Sometimes, being sensational beings means we don’t “see” clearly.

To be transparent, part of the problem may be that we don’t always understand how we “see” things. We assume that we have the full picture and that what we see – and understand – is exactly what someone else sees, but for some reason doesn’t understand. (“I mean, for goodness sake, it’s right in front of them! How can they not see that?”) This disconnect can manifest as people arguing even though they are on the same side of a debate and/or “agreeing to disagree” and coming to a stalemate in a situation where movement towards resolution and reconciliation is vital to survival.

In these situations, everyone ultimately loses.

It would be great if we could take a deep breath, step back, and get more perspective. It would be great if we could really talk with each other and ask the right questions. But, there are certain things about which we are quite impassioned – which means we are quite literally infused with suffering. We don’t want to (or can’t) ignore what we’re feeling – especially in times when we are feeling quite a bit (or when we are feeling quite numb). Instead, we need to balance the mind-body experience – and, gain some insight into our sight (i.e., how we “see” things and why we “see” things the way we do when others “see” things in a different way).

“Intuition is important, knowing what questions to ask. The other thing is a passion for getting to the core of the problem.”

*

– Dr. Torsten Wiesel, co-winner of the 1981 Nobel Prize in Physiology or Medicine

Born today in 1924, Dr. Tosten Wiesel won the Nobel Prize in Physiology or Medicine, along with his collaborator Dr. David Hubel.

Click here to read my 2020 post about their research on ocular dominance columns and how their original thesis around neural pathways and the mechanisms of the visual cortex was way off center.

Please join me tonight, Friday, June 3, 2022, 7:15 PM – 8:20 PM (CST), for First Friday Night Special #20: “Being Sensational and Seeing Clearlyon Zoom. Use the link from the “Class Schedules” calendar if you run into any problems checking into the class. You will need to register for the 7:15 PM class if you have not already done so. Give yourself extra time to log in if you have not upgraded to Zoom 5.0. You can request an audio recording of this practice via a comment below or by emailing myra (at) ajoyfulpractice.com.
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Friday Night’s playlist is available on YouTube and Spotify. [Look for “04012022 An “Important” Story””]

This Yin Yoga practice is accessible and open to all. 

Prop wise, this is a kitchen sink practice. You can practice without props or use “studio” props and/or “householder” props. Example of Commercial props: 1 – 2 blankets,2 – 3 blocks, a bolster, a strap, and an eye pillow. Example of Householder props: 1 – 2 blankets or bath towels, 2 – 3 books (similar in size), 2 standard pillows (or 1 body pillow), a belt/tie/sash, and a face towel.

You may want extra layers (as your body may cool down during this practice). Having a wall, chair, sofa, or coffee table may be handy for this practice.

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 to Common Ground are tax deductible; class purchases and donations directly to me are not necessarily deductible.)

“‘Every act of perception,’ Edelman writes, ‘is to some degree an act of creation, and every act of memory is to some degree an act of imagination.’”

*
– Dr. Oliver Sacks, quoting Dr. Gerald Edelman (co-winner of the 1927 Nobel Prize in Physiology or Medicine)

More ocular science…

(NOTE: Some blog quotes by Drs. Wiesel and Hubel are from a short biography produced by National Science & Technology Medals Foundation when Dr. Wiesel was awarded the 2005 National Medal of Science.)

### I CAN SEE YOU. CAN YOU SEE ME? ###

Re-envisioning Freedom, on a Tuesday (a “renewed” post) April 19, 2022

Posted by ajoyfulpractice in "Impossible" People, Abhyasa, Books, Changing Perspectives, Faith, Healing Stories, Health, Hope, Life, Meditation, Music, Mysticism, Passover, Peace, Philosophy, Religion, Suffering, Traditional Chinese Medicine, Vairagya, Wisdom, Writing, Yin Yoga, Yoga.
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“Chag Sameach!” “Happy Festival!” to anyone celebrating Passover. “Ramadān Mubarak, Blessed Ramadān!” to anyone who was observing the holy month of Ramadān. Many blessings to all, and especially to those celebrating or observing Great Tuesday, Easter Tuesday, or Counting the Omer! 

It’s the fourth day of Passover and, since I don’t have classes on Thursday and Friday, I’m returning to one of my favorite Passover class themes. Also, the message, which I originally posted in 2020, bears repeating! (Class details and links have been updated. Plus, there’s a special offering from my YouTube series about changing perspectives.)

“’Speak to the entire community of Israel, saying, “On the tenth of this month, let each one take a lamb for each parental home, a lamb for each household. But if the household is too small for a lamb, then he and his neighbor who is nearest to his house shall take [one] according to the number of people, each one according to one’s ability to eat, shall you be counted for the lamb.’”

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– Shemot / Exodus 12:3-4

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“’And this is how you shall eat it: your loins girded, your shoes on your feet, and your staff in your hand; and you shall eat it in haste it is a Passover sacrifice to the Lord.’”

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– Shemot / Exodus 12:11

Every year, as we approach the end of Passover, I think about the first Passover Seder. What would that have been like? How would have felt to celebrate freedom? How would it have felt to give thanks to G-d for that freedom? Charlie Harary points out that while it is natural to think the first Passover Seder occurred a year after exodus, it actually happened the night before exodus. That’s right: G-d commanded the Jewish people to celebrate their freedom and give thanks for being delivered out of Egypt before they were even free – even before they knew their freedom was guaranteed.

Can you imagine doing that? Can you imagine how it would feel? Can you imagine the faith it would take to sit in the middle of your suffering, in the middle of your family and friends as they suffer, and give thanks for what’s to come?

There is a history of this kind of observation in the Hebrew Bible. Remember, in Exodus, Deuteronomy and Leviticus, the instructions for Sukkot are to celebrate what will be given – not what has been given. On a certain level, the High Holidays falls into this paradigm; as the 10 Days of Awe / 10 Days of Atonement are a period of reflection, but also a period of looking forward.

“If one thinks of onself as free, one is free, and if one thinks of oneself as bound, one is bound. Here this saying is true, ‘Thinking makes it so.’”

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– Ashtavakra Gita 1:11

It seems completely backwards to the modern mind. Today we think we need to Have something, in order to Do something, in order to Be what or who we want to be. However, Harary, as well as Neale Donald Walsh in Conversations with God, point out that the Old Testament formula – the formula for success in the time of Moses – was very different. Instead of Have + Do = Be, Harary and Walsh say that the formula was Be + Do = Have. So, if we want to have certain experiences, certain relationships, and certain things in our lives, we have to conduct ourselves as the person that has the experiences, relationships, and things we want in our lives.

“This formula is infallible. There is no wish that has been fulfilled, nor any wish that has been denied, that does not adhere to the principle of the Creation Equation. Every time that you got what you wanted, your desire for it plus the energy you invested in achieving it were greater than the forces that resisted you having it. Each time they weren’t greater, you didn’t get what you wanted.”

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– Rod Styker in The Four Desires: Creating a Life of Purpose, Happiness, Prosperity, and Freedom

Think about it for a moment. One of the things with which people struggle at times is what to Do in a situation. Other times, we don’t struggle. We know exactly what to do and everything falls into place. Successfully achieving our goals still takes effort, it still takes work. But, sometimes, we know exactly what steps to take. How do we know? Because we’re in the mindset of the person who is going to do the work, we take that first step.

In The Four Desires, Rod Stryker codifies a similar formula for success, which he calls “The Creation Equation:” Is + Iv > Ik = P. Here, the intensity (or energy) of desire (Is) combined with the intensity (or energy) put into achieving the goal (Iv), must be greater than the resistance to achieving the goal (Ik), in order for the goal to be achieved (P). It’s easy, straightforward, and makes perfect sense. The problem is that we don’t always realize how much resistance we have to overcome – or that a large bulk of resistance comes from not believing in our ability to achieve success; and/or, in others not believing that we can achieve our success. When we spend a lot of time focused on what we don’t have, we don’t do. When we wake up each morning knowing who we are (BE); we get to work, (DO)ing what we need; so that at the end of the day we HAVE what we need and want.

But, going back to that first Passover Seder for a moment, consider that there is also a contemplative history of imagining one’s self in a certain situation and considering how we would feel or act in that situation. In the Roman Catholic tradition, contemplation is imagining one’s self in the situations of the Gospels. This type of contemplation, along with discernment (noticing the interior movements of the heart), is a big piece of Saint Ignatius of Loyala’s “Spiritual Exercises.” Another example of contemplation in the Christian tradition is moving through the Stations of the Cross. In the 8-limbed philosophy of yoga, one of the niyamas (“internal observations”) is svādyāya (“self study” or “self reflection”). Svādyāya includes noticing how we physically, mentally, and emotionally react or respond to sacred text, music, or situations.

“The study of scripture is another way of putting the principle of self-study into practice…. Elaborating on the concept of svādyāya, Vyasa emphasizes that only those texts that embody indisputable knowledge showing us the path to ultimate freedom are an essential component of self-study. In other words, svādyāya entails the study of spiritual texts that are authentic, contain experiential knowledge, and are infused with the energy to guide us on the path of inner freedom.”

– commentary on Yoga Sutra 2:1 in The Practice of the Yoga Sutra: Sadhana Pada by Pandit Rajmani Tigunait

If you’re interested in practicing a little svādyāya, by “attending” the first Passover Seder, please join me today (Tuesday, April 19th) at 12:00 PM or 7:15 PM for a yoga practice on Zoom. Use the link from the “Class Schedules” calendar if you run into any problems checking into the class. Give yourself extra time to log in if you have not upgraded to Zoom 5.0. You can request an audio recording of this practice via a comment below or by emailing myra (at) ajoyfulpractice.com.

Tuesday’s playlist is available on YouTube and Spotify. [Look for “04142020 Envisioning Freedom”]

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.)

If you are following the Orthodox Christian calendar and would like a recording of last week’s classes, please comment or email me.

If you are interested in combining a physical practice (yoga or weightlifting) with the Counting of the Omer, you can purchase a copy of Marcus J. Freed’s The Kabbalh Sutras: 49 Steps to Enlightenment.

If you are interested in more content about changing, which is a game changer, check out the latest video in my “9 Days” video series.

Also, mark your calendar for April 23rd – the beginning of Kiss My Asana!

Speaking of Kiss My Asana…

Founded by Matthew Sanford, Mind Body Solutions helps those who have experienced trauma, loss, and disability find new ways to live by integrating both mind and body. They provide classes, workshops, and outreach programs. They also train yoga teachers and offer highly specialized training for health care professionals. This year’s yogathon is only a week long. Seven days, at the end of the month, to do yoga, share yoga, and help others.  By participating in the Kiss My Asana yogathon you join a global movement, but in a personal way. In other words, you practice yoga… for 7 days.

Can you imagine Kissing My Asana?

You don’t need to wait until the end of the month, however, to consider how you might participate. Start thinking now about how you can add 5 minutes of yoga (or meditation) to your day, how you can learn something new about your practice, or even how you would teach a pose to someone close to you – or even to one of your Master Teachers/Precious Jewels.

To give you some ideas, consider that in past years my KMA offerings have included donation-based classes and (sometimes) daily postings. Check out one of my previous offerings dated April 14th (or thereabouts):

30 Poses in 30 Days (scroll down to see April 14th)

A Musical Preview (scroll down to see March 14th)

A 5-Minute Practice

5 Questions Answered by Yogis

Answers to Yogis Questions

A Poetry Practice

A Preview of the April 14th Practice

“Thank you, God,
Look how misery has ended for us.
The rain has fallen,
The corn has grown,
All the children that were hungry are going to eat.
Let’s dance the Congo,
Let’s dance the Petro,
God said in Heaven
That misery has ended for us.”

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– “Merci Bon Dieu” by Frantz Casseus, sung by Harry Belafonte

*

*

### AMEN, SELAH ###

Thinking About “Love” (Monday’s post-practice post) February 15, 2022

Posted by ajoyfulpractice in "Impossible" People, Art, Books, Changing Perspectives, Faith, Gratitude, Healing Stories, Hope, Life, Love, Movies, Music, Mysticism, New Year, One Hoop, Pain, Peace, Philosophy, Religion, Suffering, Traditional Chinese Medicine, Tragedy, Wisdom, Women, Writing, Yin Yoga, Yoga.
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“Happy Spring Festival! Happy Lantern Festival” to those who are celebrating.

This post-practice post for Monday, February 14th. You can request an audio recording of Monday’s practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

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

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

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. The fact that the African American abolitionist, writer, and statesman Frederick Douglass celebrated his birthday on this date is, loosely, connected to it being Saint Valentine’s Day. However, the fact this year’s date overlaps the fourteenth day of the Lunar New Year – when some people that are preparing for the Lantern Festival are also getting ready for some romance – is purely coincidental… or, maybe it’s synchronicity.

“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.”

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– 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; 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. On Monday night, 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.

“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?”

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– 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 last year’s Sunday the 14th[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, in 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 Julie’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. and 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,”

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“For this was on Saint Valentine’s day,

When every fowl comes there his mate to take,”

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– 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 (some of which are attributed to Geoffrey Chaucer), which focused on Saint Valentine as the patron saint of lovers – and love was associated with the heart, which people associate 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 (and so there’s some very suggestive, subliminal messaging going on).

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.[…]

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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.”

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– 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 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) as 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 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 his former owner.

“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 person 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.

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 an 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 was 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.

“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

There is no playlist for the Common Ground practice.

*

“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.

Showing the Love (part of my Nine Days series)

Curious about why I referenced romantic love related to the Lantern Festival or why women’s suffrage will keep coming up this week? Check out the video above and stay tuned for tomorrow’s practice.

*

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

First Friday Night Special #15: “A Reflective Moment” (a post practice post) January 9, 2022

Posted by ajoyfulpractice in Books, Changing Perspectives, Dharma, Healing Stories, Hope, Langston Hughes, Life, Love, Mathematics, Movies, Music, Mysticism, One Hoop, Pain, Religion, Science, Suffering, Wisdom, Women, Writing, Yin Yoga, Yoga.
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Happy 2022, Everyone!

This is the post for the “First Friday Night Special” #15 from January 7th. This practice featured a YIN Yoga sequence focusing on the Urinary Bladder and Kidney meridians (but with a little more back bending than the last two Yin Yoga practices.

You can request an audio recording of Friday’s practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

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

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

“You cannot teach a man anything. You can only help him to find it within himself.”

 

– Galileo Galilei, as quoted in How to Win Friends and Influence People by Dale Carnegie

Yoga practice (on or off the mat) is an opportunity to grow and to learn about one’s self and the world around us.  It’s a safe time and place to turn inward and observe how our mind-bodies respond and react to ourselves and the world around us. It’s a great time to is a place to explore, experiment, learn, and play. For this reason, I sometimes liken the practice (on the mat) to time in a laboratory or classroom, or even on a playground. And I think it’s appropriate to show up with a sense of curiosity, wonder, possibilities, and faith – prepared to see what happens.

Curiosity, wonder, possibilities, faith, and preparation are concepts that I have repeatedly highlighted during this week’s practices, because they are concepts shared by explorers, (physical) scientists, philosophers, and the (religious and/or spiritually) faithful. When we show up on the mat, we have the opportunity to be all of the above and also  to embody all of those attributes. We have the opportunity, as Dr. Beau Lotto has said (in defining science), to “play with purpose.” We can look at that “purpose” as finding out more about ourselves; however, in the Yoga Sūtras, Patanjali makes it very clear that by going deeper into ourselves, we go deeper in to the world. We are, after all, microcosms of the world… which is a microcosm of the solar system… which is a microcosm of the galaxy… which is a microcosm of the universe. Which is kind of a long way to say that by observing our self, we can learn about the cosmos.

Just because we can, theoretically, learn about the cosmos by going deeper into ourselves, does not mean that we are the center of the universe. Some ancient philosophers perpetuated a geocentric model of the Universe, whereby everything revolved around Earth. In 1543, one of the last things Nicolaus Copernicus did was present a mathematical “theory” – based on observation – indicating that the Sun was actually the center of everything. This heliocentric model created a paradigm shift for almost everyone in the Western world, with the exception of the Catholic Church… and it’s scientists. In fact, as the Scientific Revolution ushered in more advanced technology and better observations, scientists like Tycho Brahe used their more accurate data to develop a geoheliocentric model, whereby the Sun still revolved around the Earth, but everything else revolved around the Sun.

Other scientists, in other countries, had developed similar models based on their own observations, but the Tychonic model was more than a collection of data points. In some ways, it was a desperate attempt to stay in the Church’s favor and to hold on to the old status quo. However, when Tycho unexpectedly died in October of 1601 (from an issue related to his urinary bladder and kidneys, see the practice), his assistant Johannes Kepler took over his work. Kepler and Tycho had a decent working relationship, but Kepler was convinced Tycho was coming to the wrong conclusions and proceeded accordingly as the imperial mathematician. Galileo Galilei, also a believer in Copernicus’s ideas, would further expand the ideas of Kepler. He did so, through more observations and the realization of what he was seeing.

But now, Most Serene Prince, we are able to augur truer and more felicitous things for Your Highness, for scarcely have the immortal graces of your soul begun to shine forth on earth than bright stars offer themselves in the heavens which, like tongues, will speak of and celebrate your most excellent virtues for all time. Behold therefore, four stars reserved for your illustrious name, and not of the common sort and multitude of the less notable fixed stars, but of the illustrious order of wandering stars, which, indeed, make their journeys and orbits with a marvelous speed around the star of Jupiter, the most noble of them all, with mutually different motions, like children of the same family, while meanwhile all together, in mutual harmony, complete their great revolutions every twelve years about the center of the world, that is, about the Sun itself. Indeed, it appears that the Maker of the Stars himself, by clear arguments, admonished me to call these new planets by the illustrious name of Your Highness before all others. For as these stars, like the offspring worthy of Jupiter, never depart from his side except for the smallest distance, so who does not know the clemency, the gentleness of spirit, the agreeableness of manners, the splendor of the royal blood, the majesty in actions, and the breadth of authority and rule over others, all of which qualities find a domicile and exaltation for themselves in Your Highness? Who, I say, does not know that all these emanate from the most benign star of Jupiter, after God the source of all good?

 

– quoted from Sidereus Nuncius by Galileo Galilei

Despite (or because of) the fact that he was in the middle of a long lineage of notable astronomers, mathematicians, physicists, and engineers, Galileo Galilei is the one remembered as the Father of observational astronomy, modern physics, the scientific method, and modern science. The Indigo Girls even called him “the King of Insight,” which makes sense when you consider that “insight” is “seeing things in a special way.” Thanks to advancements in telescope technology, Galileo was able to see things others had not seen. Similar to the Magi, he looked up instead of down (as others did) and sometime between December of 1609 and the beginning of January of 1610, he noticed three bright, shiny objects near Jupiter. At first he thought he was seeing stars (or new planets), invisible to the naked eye, but clear when using a telescope that magnified up to 20x. Over time, however, he chronicled the movement of these “stars” and realized there were four, not three, and that they weren’t giving off their own light, they were reflecting light. They weren’t stars/suns; they were moons orbiting Jupiter.

And, as it turns out, there were more than four – but that’s another story, for a different day.

Galileo first mentioned the celestial orbs in a letter dated January 7, 1610. He tracked and documented the movement of the spheres from January 8th until March 2nd. After seeking the counsel of an advisor to Cosimo II de’ Medici (the Grand Duke of Tuscany from 1609-1621), Galileo named the objects the “Medicean Stars” and published his findings on March 13, 1610. In order to secure the Medici’s as patrons, he had a copy of his work, and the telescope he used the see the heavens, delivered to the Grand Duke a few days later. In 1632, he would dedicate his Dialogue Concerning the Two Chief World Systems to Cosimo’s oldest son, Ferdinando II de’ Medici (the Grand Duke of Tuscany from 1621-1670). This “dialogue” exploring the scientific merits of the Copernican view of things (heliocentric) versus the Ptolemaic view of things (geocentric) eventually landed Galileo Galilei in hot water with the Catholic Church.

A German astronomer, Simon Marius, made similar observations in December of 1609 and started documenting his observations on December 29th (according to the Julian calendar). Even though he was exonerated, because his documentation started on January 8th (according to the Gregorian calendar), Simon Marius’s reputation was tainted by accusations of plagiarism and an ongoing dispute with Galileo. If you have ever been confused by the names of Jupiter’s moons – Io, Europa, Ganymede, and Callisto (names suggested to Marius by Johannes Kepler) vs I, II, III, IV (as Galileo noted them in his notebooks and discussion) – you can blame it on the calendars… or the scientists’ egos.

“There was no doubt in Galileo’s mind of the authenticity and importance of the discoveries he announced, and since he wished to have them reach astronomers and philosophers all over Europe as quickly as possible he addressed his book to them and wrote it in Latin. He called it the Sidereus Nuncius, which was generally taken to mean ‘the messenger of the stars,’ not only by Galileo’s contemporaries but by the translators in succeeding generations. Several booklets appeared in reply with titles referring to this ‘messenger,’ and there were allusions to this idea in many poems and literary works. Galileo did not correct these authors, but he may not have meant the title to be so interpreted. Several years later a Jesuit critic assailed him for having presented himself as the ambassador of heaven; in the margin of his copy of this attach Galileo noted that the word nuncius means ‘message’ as well as ‘messenger,’ and asserted that he had intended only the humbler meaning. On the basis of this and other evidence, modern scholars have suggested that the word in question has always been mistranslated in this title.

 

– quoted from “Introduction: First Part” in Discoveries and Opinions of Galileo, Translated with an Introduction and Notes by Stillman Drake

It may seem like a “stretch” to connect Galileo Galilei (and the moons of Jupiter) with one of the most influential voices of the Harlem Renaissance; however, in many ways, Zora Neale Hurston was first and foremost an observational researcher. Born January 7, 1891, her science was people and her “message” was for the people. She was an anthropologist, as well as an author of fiction, plays, short stories, and essays. Like Galileo, she changed the way people saw the world. In her case, she changed the way African-Americans and Caribbeans were portrayed in literature. Also like Galileo, she based her work on real time observations.

Prior to the Harlem Renaissance, Black people in America were mostly portrayed as stereotypes and caricatures, often without any redeeming independent qualities or motivations. Ms. Hurston’s own lived experiences didn’t fit into those commonly circulated boxes. She was born in Notasulga, Alabama and moved to Eatonville, Florida – one of the first all-Black incorporated towns in the United States – when she was three. Her father was a man of certain means, who became the town’s mayor and the Baptist minister of the town’s largest church. When her mother died (when Zora Neale Hurston was thirteen), and her father married soon after, the future writer was shipped off to boarding schools and relatives in in Jacksonville, Florida.

The stark difference between her two environments and the class differences between her primary family and her extended family was notable. Furthermore, those differences left an impact on a young woman who’s curiosity was being fueled by her education. After graduating from the high school division of a prominent HBCU (Historically Black Colleges and Universities), she started her undergraduate degree at Howard University, another prominent HBCU, and started establishing herself as an influential part of the literati. She was one of the early members of Zeta Phi Beta, the third African-American sorority; co-founded the university’s student newspaper, The Hilltop (which was the first, and is still the only, HBCU daily paper); and was invited to join Dr. Alan Locke’s literary club, The Stylus.

“’Love is lak de sea. It’s uh movin’ thing, but still and all, it takes its shape from de shore it meets, and it’s different with every shore.’”

 – Janie Crawford in Their Eyes Were Watching Gog by Zora Neale Hurston

She left Howard without her bachelor’s degree, but was eventually offered a scholarship to Columbia University’s Bernard College. She was the only black student at the all women’s college. Once again, she was in a unique position to observe the differences between people and cultures; but, what really interested her were the similarities. She studied ethnography and conducted research with Dr. Franz Boas, known as the “Father of American Anthropology” and Dr. Ruth Benedict, and was a student during the time that Dr. Margaret Mead was finishing up her graduate studies. She earned her Bachelor of Arts in anthropology in 1928 and spent an additional two years pursuing a graduate degree at Columbia.

It was while she was conducting research with “Papa Franz” that Zora Neale Hurston discovered her scholastic approach to research wouldn’t get her very far in the field(s). It was also during this time that she received the patronage of Charlotte Osgood Mason, a white socialite and philanthropist who also supported other Harlem Renaissance artists, like Langston Hughes. Like Galileo, Ms. Hurston found that the support of the wealthy was a double-edged sword; because the “Godmother” of the Harlem Renaissance wanted control over the artists and their work – even scholastic research around music, folklore, hoodoo (also known as “Lowcountry Voodoo”), and other aspects of Southern culture. Trying to balance the academic requirements of her advisor, along with the demands of her patron – not to mention her newly formed friendships within the Black arts community and her own burgeoning career as an author – proved to be too much, especially since she was also a newlywed.

“Research is formalized curiosity. It is poking and prying with a purpose. It is a seeking that he who wishes may know the cosmic secrets of the world and they that dwell therein.

I was extremely proud that Papa Franz felt like sending me on that folklore search. As is well known, Dr. Franz Boas of the Department of Anthropology of Columbia University, is the greatest anthropologist alive, for two reasons. The first is his insatiable hunger for knowledge and then more knowledge; and the second is his genius for pure objectivity. He has no pet wishes to prove. His instructions are to go out and find what is there. He outlines his theory, but if the facts do not agree with it, he would not wrap a jot or dot of the findings to save his theory. So knowing all this, I was proud that he trusted me….

My first six months were disappointing. I found out later that it was not because I had no talents for research, but because I did not have the right approach.”

 – quoted from the autobiographical essay “Research” in Dust Tracks On A Road: An Autobiography by Zora Neale Hurston

Ultimately, however, she didn’t need the degree so much as she needed the experience and the material. Her work includes the semi-autobiographical novel Jonah’s Gourd Vine, published in 1934, and Mules and Men, an autoethnographical collection of African-American folklore, in 1935. She received support from the Guggenheim Foundation in order to conduct research about voodoo in Jamaica and Haiti, which resulted in Tell My Horse: Voodoo and Life in Haiti and Jamaica (published in 1938). Her published views on race relations and, in particular, how race relations in the United States affected women of color led her to cover the trial of Ruby McCollum for the Pittsburgh Courier (Fall – Winter, 1953). In 1937, she published Their Eyes Were Watching God, her best known (and arguably) most influential novel, and followed that up, two years later, with Moses, Man of the Mountain, a re-telling and re-centering of The Second Book of Moses, Called Exodus (from the Bible) based on an African-American perspective – which, given the timing, has also been viewed as an overall criticism of fascism and the Nazi regime.

Throughout her career, Zora Neale Hurston received criticism for using dialects, for her conservative political views, and for [not doing enough for the Black race]. Even though the she was influential during the Harlem Renaissance, Zora Neale Hurston spent her final days in a welfare home and was buried in an unmarked grave. Pulitzer Prize-winner Alice Walker, and Hurston-scholar Charlotte D. Hunt commissioned a grave marker for the woman who had inspired them and were responsible for helping new generations discover short stories like “Spunk” (1925) and the folklore in Every Tongue Got To Confess: Negro Folk-tales from the Gulf States (collected in the 1920’s and published posthumously in 2001).

“Ships at a distance have every man’s wish on board. For some they come in with the tide. For others they sail forever on the same horizon, never out of sight, never landing until the Watcher turns his eyes away in resignation, his dreams mocked to death by Time. That is the life of men.

Now, women forget all those things they don’t want to remember, and remember everything they don’t want to forget. The dream is the truth. Then they act and do things accordingly. ”

 – quoted from Their Eyes Were Watching God by Zora Neale Hurston

Friday’s playlist is available on YouTube and Spotify

“And when [Nanny] gained the privacy of her own little shack she stayed on her knees so long she forgot she was there herself. There is a basin in the mind where words float around on thought and thought on sound and sight. Then there is a depth of thought untouched by words, and deeper still a gulf of formless feelings untouched by thought.”

– quoted from Their Eyes Were Watching God by Zora Neale Hurston

“’I love myself when I am laughing.

And then again when I am looking mean and impressive.’”

– “Zora Neale Hurston, in a letter to Carl Van Vechten, December 10, 1934, referring to a series of photographers he had taken of her” as quoted in I Love Myself when I Am Laughing.. and Then Again when I Am Mean and Impressive: A Zora Neale Hurston Reader Edited by Alice Walker (Introduction by Mary Helen Washington)

### Love No Matter What ###

HAPPY New Year! January 1, 2022

Posted by ajoyfulpractice in Bhakti, Changing Perspectives, Donate, Faith, Healing Stories, Health, Hope, Japa, Japa-Ajapa, Karma Yoga, Life, Love, Mala, Mantra, Meditation, Mysticism, New Year, One Hoop, Peace, Philosophy, Traditional Chinese Medicine, Vipassana, Wisdom, Writing, Yin Yoga, Yoga.
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[“Happy New Year!” and “Kwanzaa, yenu iwe na heri!” – “May your Kwanzaa be happy!” to everyone who is celebrating!]

"Observe"

Part of the 6-piece “Monumental Moments” series by Anthony Shumate, 2015 (located in Buffalo Bayou Park, along the Kinder Footpaths)


TRANSFORM • RENEW • HEAL • ENERGIZE

Celebrate the New Year with 108 Sun Salutations 10:00 AM – 1:00 PM CST!

AND/OR

RELAX • RELEASE • REST • RENEW • HEAL

Celebrate the New Year with Yin+Meditation

5:00 PM – 7:00 PM CST!

The New Year is a beginning and an ending… and it is also a middle. On New Year’s Day we honor and celebrate transition with 108 Sun Salutations in the morning (10 AM – 1 PM, CST) and/or a Yin Yoga plus Meditation practice in the evening (5 – 7 PM, CST). We also put things in perspective. These practices are open and accessible to all, regardless of experience.

Please wear loose, comfortable clothing and make sure you are well hydrated before the practice. It is best to practice on an empty stomach (especially for the 108 ajapa-japa mala), but if you must eat less than 1 hour before the practice, make sure to keep it light. Make sure to have a towel (at the very least) for the 108 practice. For Yin Yoga, a pillow/cushion or two, blocks or (hardcover) books, and a blanket or towel will be useful. I always recommend having something handy (pen and paper) that you can use to note any reflections.

Use the link above for login information (or click here for more details about these practices and other practice opportunities related to the New Year).

The 108 playlist is available on YouTube and Spotify. [Look for “New Year’s Day 108 Ajapa-Japa Mala.”]  NOTE: This playlist has been revised for 2022, but should still sync up with the 2021 recordings.

The Yin+Meditation playlist is part of the “12042020 Bedtime Yoga” available on YouTube and Spotify.

Both practices are online and donation based. If you don’t mind me knowing your donation amount you can donate to me directly. You can also email me to request my Venmo or Ca$hApp ID. If you want your donation to be anonymous (to me) and/or tax deductible, please donate through Common Ground Meditation Center (type my name under “Teacher”).

Please note that there is still no late admittance and you must log in before the beginning of the practice (so, by 9:45 AM for the 108 or by 4:45 PM for the Yin+Meditation). You will be re-admittance if you get dumped from the call.)

"Reflect"

Part of the 6-piece “Monumental Moments” series by Anthony Shumate, 2015 (located in Buffalo Bayou Park, along the Kinder Footpaths)

 

*Anthony Shumate’s “Monumental Moments” sculptures are located in Buffalo Bayou Park, along the Kinder Footpaths in Houston, Texas. They are unexpected reminders to “Explore,” “Pause,” “Reflect,” “Listen,” “Emerge,” and “Observe” – all things we do in our practice!

### NAMASTE ###

Updated! Purpose Driven (a Thursday post, that’s also for Saturday!) December 30, 2021

Posted by ajoyfulpractice in 108 Sun Salutations, Art, Books, Changing Perspectives, Christmas, Donate, Faith, Healing Stories, Health, Hope, Japa, Japa-Ajapa, Karma Yoga, Life, Love, Mala, Mantra, Meditation, Music, Mysticism, New Year, One Hoop, Pain, Peace, Philosophy, Religion, Suffering, Surya Namaskar, Wisdom, Writing, Yin Yoga, Yoga.
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“Kwanzaa, yenu iwe na heri!” – “May your Kwanzaa be happy!” to everyone who is celebrating!

The commentary below was originally posted for the fifth day of Kwanzaa 2020 (which was today, Thursday, in 2021) AND included information about the annual New Year’s Day practices. There was no class today, but you can always request last year’s audio recording of via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com. The New Year’s information has been updated!

Wednesday’s playlist is available on YouTube and Spotify.

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

“There are, of course, inherent tendencies to repetition in music itself. Our poetry, our ballads, our songs are full of repetition; nursery rhymes and the little chants and songs we use to teach young children have choruses and refrains. We are attracted to repetition, even as adults; we want the stimulus and the reward again and again, and in music we get it.”

 

 

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

For those of you keeping count, Wednesday and Thursday make up the 5th,  6th, and or 7th “Days of Christmas” (depending on when you start counting). According to the catechism myth attached to the “12 Days of Christmas” song, the gifts for these days translates to: “a partridge in a pear tree” for Jesus (and the cross); “two turtle doves” representing the Old and New Testament; “three French Hens” for the theological virtues of Faith, Hope, and Charity (Love); “four calling birds” for the four canonical New Testament Gospels (or their corresponding evangelicals, Matthew, Mark, Luke, and John); “five gold rings” are the first Five Books of the Hebrew Bible and the Christian Old Testament (which provide the back story for the three Abrahamic religions); “six geese a-laying” for the six days of creation; and “seven swans a-swimming,” the consistently most expensive gift, stand for the seven gifts of the Holy Spirit (wisdom, understanding, knowledge, counsel, fortitude, piety, and fear of the Lord) or the seven sacraments (Baptism, Eucharist, Confirmation, Reconciliation, Anointing of the Six, Marriage, and Ordination).

Given the Oliver Sacks quote above, you might wonder if that musical “stimulus and reward” are the only reason I keep repeating aspects of this myth (that even advocates accept is not historically true). The truth is that while there is something truly appealing, on a musical level, to the whole idea, the main reason I keep referring back to myth is because it serves a purpose. And, if we’re going to talk about faith, we have to talk about purpose.

There was a time when everything people did had purpose, had meaning. Rituals were the way people made sense of the world and the way people stayed connected to each other and to what they valued. This is another reason why I like the “12 Days of Christmas” catechism idea. Over time, however, some rituals lost their meaning – or people became separated from the meaning. Rituals separated from their meaning became traditions; behavior people did because their elders taught them the ways of their ancestors… but without the deeper connection. In some cases, people lost so much of the meaning, became so separated from the meaning, that they were just things people said. I could be wrong about this, but I partially blame the Age of Enlightenment / Age of Reason for some of that lost / disconnected meaning.

The 18th Century Age of Enlightenment / Age of Reason, which was preceded by the emergence of the modern sciences, was a time when people started feeling confident in their ability to find the reason behind all the mysteries in the world. Don’t get me wrong; there were, and are, still great unknowns / mysteries in the world. But, as the Western world (in particular) started moving out of the Middle Ages, there was a steadfast belief that the answers to everything were available to the human mind. As more and more people focused on “finding the truth,” some moved away from mysticism – and, when as there was less acceptance of mystery and less acceptance of the unknown, there was less “need” for ritual. Or so it would seem. The truth, however, is that even as we gained knowledge and lost mystery, humans craved ritual. In fact, some would say that our brains are wired for ritual.

“And I actually think one of the great things about getting older, about being in my 50s, they say that when we’re younger our brains are tuned to novelty, to be animated by novelty. But as you get older, you’re less tuned to novelty and I would say more naturally attuned to kind of take pleasure in what is ordinary and habitual. And I think that’s a great gift.”

 

 

– Krista Tippett, being interviewed by Pico Iyer, about her book Becoming Wise: An Inquiry into the Mystery and Art of Living, on “The Mystery & Art if Living” episode of On Being (with Krista Tippett (July 10, 2016)  

In the 19th and 20th centuries, the social pendulum swung back and people started seeking ritual, returning to mystery and mysticism as well as the comfort that can be found in repeated behavior. We see this in the resurgence of the physical practice of yoga in India and to the way the practice eventually spread into the Western world. We also see this in the emergence of mega churches and the wave of young women considering the convent. We even see this in the fact that some atheists have “church.” The only problem with this swing back to ritual was that sometimes people overlooked what was gained during the Age of Enlightenment / Age of Reason and focused on the outer (superficial) aspects of rituals rather than the inward (meaning-filled) experience. Moving into the end of the 20th century and the beginning of the 21st century, this trend led people to spend copious amounts of money trying to recreate ancient rituals that were previously free – all to get that deeper feeling of connection. The problem was the lasting connection people were seeking doesn’t come from the outside. Yes, we can see it on the outside. Absolutely! But, deep, lasting, sustainable connection starts with an internal purpose.

A key aspect to ritual is the purpose behind what is done, how it is done, and when (i.e., the order in which it is done). Again, everything has a purpose and that purpose reinforces the repeated behavior which, in turn, reinforces the connection to others observing the ritual. In fact, that reinforcement of connection is another purpose found in ritual. A perfect example of this is the repetition of prayer or chanting, especially when there is an embodied component. The embodied component could be someone praying with a rosary, chanting with mala beads, whirling (in the Sufi tradition), or practicing 108 Sun Salutations; either way, there are very specific ways that the words are uttered or thought and very specific ways the body moves – even when it is just the fingers and the hands moving.

In Sanskrit, such a ritual is referred to as ajapa-japa, “without (mental effort) effort repeat-repeat” or “repeat and remember”. Over time, the practice reinforces itself in such a way that it turns into itself and, in doing so, turns the practitioner inward. Over time, the meaning of the words and/or movement is completely embodied so that there is seamlessness between the doer and the doing. The practice becomes ingrained. It becomes like breathing, which can be another form of ajapa-japa.

I could go into all kinds of scientific detail about how this happens and why it works. But, just for a moment, be open to the mystery… and just focus on the purpose.

“You can perform japa, repetition of a mantra or Sacred Word, in the midst of your day-to-day work. Then, when it becomes a habit, even when you are working intensely a portion of the mind will keep repeating the mantra always. That means you have locked one end of your chain to a holy place, while the rest of the chain remains still in the outside world.”

 

 

– a note written by Swami Satchidananda, quoted in Sri Swami Satchidananda: Apostle of Peace by Sita (Joan Weiner) Bordow

Feast / Holy Days are celebrations of sacred mysteries and significant events. Note that even when the focus is tied to a specific person (martyr or saint, including Jesus and the Virgin Mary), there is a connection to miracles, which are beyond science – in other words, more mystery). In addition to serving the purpose of commemoration / remembrance, feast days stimulate excitement around spirituality and help people embody the stories and history of their faith. In Christianity, particularly in the Catholic tradition, the order of the feast / holy days (throughout the year) is its own ritual storytelling. In fact, the Roman Catholic Church has a history of calendar reforms that have served the purpose of reinforcing the liturgical aspects of their rituals, thereby bringing faith into the foreground of people’s lives. Keep in mind, however, that this tradition did not start with the Christianity. The Hebrew Bible is full of commands from God about what to do, when to do it, and how to do it.

“The philosopher Abraham Kaplan calculated that over 60 percent of Judaism’s 613 commandments involve physical ritual: lighting candles, ritual baths, etc. These deeds are a kind of language, a way of expressing things that are too deep for words.”

 

 

– quoted from a New York Times letter to the editor entitled, “There Should Be More Rituals” by David Brooks (dated April 22, 2019)

Kwanzaa, the African-American holiday of light, incorporates rituals and traditions from several different faiths and several different cultures. As is often the case, these rituals are centered around symbolic objects: a mkeka (“mat”); kinara (“candelabra”); Mishumaa Saba (“seven candles,” one black, three red, and three green which symbolize the Black community, the historical struggles faced by the community, and the future possibilities of the community); mazao (“crops”); Muhindi (decorative as well as edible “corn”); a Kikombe a cha Umoja (“unity cup”); and Zawadi (ceremonial “gifts”). People often incorporate kente cloth and other Afrocentric decorations, such as black, red, and green Pan-African flag.

During Kwanzaa celebrations, people take a moment to pause and reflect, focus, concentrate, meditate, and contemplate one of the Nguzo Saba (“seven essential pillars”). On December 30th, the fifth day of Kwanzaa, people focus on the principle of Nia (“purpose”): To make our collective vocation the building and development of our community in order to restore our people to their traditional greatness. In other words, there is a reminder, in the middle of the week, that this is a purpose driven festival and that the future of the community depends on people being purpose driven in a way that brings about individual and collective healing.

When I started thinking about the posts and classes for this week, and in particular about how to address the fifth principle of Kwanzaa, I wanted to offer little bits of purpose about everything we were doing in the physical practice and also bits of purpose about various celebrations happening around the world. In considering all the different celebrations that fit under the rubric of ritual, and all the purposes behind the ways people are currently celebrating their holidays, it occurred to me that all these rituals share two common purposes: they bring people together (in peace) and they bring people closer to something bigger than themselves, something Universal, something Divine (whatever that means to you at this moment).

“My research over the last decade has helped understand why rituals in particular (and not any other behaviors like habits, for instance) are effective at battling negative emotions. Be it anxiety, stress, fear, doubt, sadness, grief – you name it. Rituals are there to save the day. The dread we feel after experiencing a loss happens because it feels like the situation is outside our control (and it usually is). Rituals reinstate that control.

 

Consider, for instance, in moments of grief, rituals help ease our pain and suffering. But, again I ask, how do they do this, and why rituals in particular? As my collaborators Mike Norton and Francesca Gino have shown, rituals alleviate feeling of grief and loss by increasing a feelings of control.”

 

 

– quoted from “The emerging science of ritual – a new look on an ancient behavior: And how you can use it to live life to the fullest” by Dr. Nick Hobson (contributing to the ThriveGlobal.com, Dec. 7, 2017)

For the last seven (going on eight) years, I have started the New Year by leading at least one 3-hour japa-ajapa mala of 108 Sun Salutations. For the last several years, I have wrapped up New Year’s Day with a 2-hour Yin+Meditation practice. The practices are very, very different. Although we do mix it up and break it down a little (so that it is accessible to everyone), the 108 mala is very vigorous and repeats 12 poses in a very specific sequence. (You can see some of the reasons for that number here and here.) The Yin+Mediation combines the meditative aspects of deep seated mediation with specific poses held 3 – 5 minutes in order to address the deep tissue, joints, and connective tissue. Props are useful for both practices, but are definitive part of the Yin Yoga practice – and you can use some household items as props.

 So, the practices are very different and yet they both help us to move through this liminal or “threshold” time between the old and the new years. Also, they each incorporate key elements of ritual and allow us to tap into the power of intention as well as community.

This year is different, obviously. Because of the pandemic we are on Zoom for both events (which means that there is no limit to the number of participants). It will feel different as we won’t be so close together and, unless you have your heat turned up, the 108 might not steam up the windows or get your walls all slimy.

However, for all that is different, there are some things that stay the same. I will still keep count and guide you through the experience. We will still set intentions and dedications for each round and plant some karmic seeds. We will still have the opportunity to “burn some karma” in the 108 and release some tension (in both practices). We will still have moments of reflection and insight – and, whatever comes, we will still begin and end and move through it all together.

Both practices are donation based. If you don’t mind me knowing your donation amount you can donate to me directly. You can also email me to request my Venmo or Ca$hApp ID. If you want your donation to be anonymous (to me) and/or tax deductible, please donate through Common Ground Meditation Center (type my name under “Teacher”).

Please note that there is still no late admittance and you must log in before the beginning of the practice (so, by 9:45 AM for the 108 or by 4:45 PM for the Yin+Meditation). You will be re-admitted if you get dumped from the call.)

 

Here are some of the many ways to mindfully start the New Year. Please note that this list includes a variety of practices, styles, and traditions (and it is only a sample of what’s available). Also note that some events are on Zoom and some are In-person, but I have noted all the distinctions here since some may change.

Friday, December 31st – New Year’s Eve

7:00 PM – 9:00 PM Common Ground Meditation Center Annual New Year’s Eve Celebration (Please register here.)

7:00 PM – 8:30 PM Common Ground Meditation Center Mindfulness, Recovery, and Twelve Steps meeting (Details are available here.)

 

Saturday, January 1st – New Year’s Day

9:00 AM – 11:00 AM 108 Sun Salutations with Susan Meyer (see Yoga Center Retreat for links and details*)

 

10:00 AM – 1:00 PM 108 Sun Salutations with Myra (see “Class Schedules” calendar for ZOOM info)

 

10:30 AM – 1:00 PM New Year’s Day Yoga with Nancy Boler (see Common Ground calendar for ZOOM info)

 

10:30 PM – 12:00 PM Dharma Practice Reflections (meditation) with Ramesh Sairam (see Common Ground calendar for ZOOM info)

 

1:00 PM – 3:00 PM “Ganesha and New Beginnings for 2022” with Tara Cindy Sherman (see Yoga Center Retreat for links and details*)

 

4:00 PM – 6:00 PM “New Year’s Retreat 2022 Vision Board & Sankalpa Cultivation” with Tara Cindy Sherman (see Yoga Center Retreat for links and details*)

 

5:00 PM – 7:00 PM Yin+Meditation with Myra (see “Class Schedules” calendar for ZOOM info)

 

Sunday, January 2, 2022

10:00 AM – 12:00 PM “New Year Mala Making and Charging ‘In Person’” with Kathleen “Kat” Sprole (see Yoga Center Retreat for links and details*)

 

1:00 PM – 3:30 PM “Our Sacred Garden Kickoff” with Amanda Brink (see Yoga Center Retreat for links and details*)

 

3:00 PM – 5:00 PM “New Year’s Retreat Yin, Restorative, & Yoga Nidra to Welcome 2022” with Tara Cindy Sherman (see Yoga Center Retreat for links and details*)

 

3:00 PM – 5:00 PM “Facing the New Year” with Tracy Vacura (see Yoga Sanctuary for details*)

 

Umoja (unity)—To strive for and maintain unity in the family, community, nation, and race.

 

Kujichagulia (self-determination)—To define ourselves, name ourselves, create for ourselves, and speak for ourselves.

 

Ujima (collective work and responsibility)—To build and maintain our community together and make our brother’s and sister’s problems our problems and to solve them together. 

 

Ujamaa (cooperative economics)—To build and maintain our own stores, shops, and other businesses and to profit from them together.

 

Nia (purpose)—To make our collective vocation the building and development of our community in order to restore our people to their traditional greatness.

 

Kuumba (creativity)—To do always as much as we can, in the way we can, in order to leave our community more beautiful and beneficial than we inherited it.

 

Imani (faith)—To believe with all our heart in our people, our parents, our teachers, our leaders, and the righteousness and victory of our struggle.”

 

 – The Nguzo Saba (or “Seven Essential Pillars”) of Kwanzaa

Coming Soon: An Every Day Ritual

 

### OM AUM ###

First Friday Night Special #14: “What’s at the Edge of Your Light?” (a “missing” post practice post) December 6, 2021

Posted by ajoyfulpractice in Books, Changing Perspectives, Chanukah, Dharma, Faith, Healing Stories, Hope, Life, Loss, Meditation, Music, Mysticism, Pain, Philosophy, Religion, Science, Suffering, Traditional Chinese Medicine, Tragedy, Wisdom, Writing, Yin Yoga, Yoga.
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“Happy Chanukah!” for those who are celebrating. May everyone’s light shine long after the holiday.

This is the post for the “First Friday Night Special” #14 from December 3rd. This Chanukah-inspired practice featured a YIN Yoga sequence focusing on the Urinary Bladder and Kidney meridians.

You can request an audio recording of Friday’s practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

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

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

“We have arranged and furnished the different spaces in our Cove to reflect the brain’s movement between the two poles of creativity and efficiency, as well as the fact that spaces strongly affect our perceptions while we are occupying them. For instance, dimmer light increases creativity, whereas brighter light improves analytical thinking. Ceiling height improves abstract and relational thinking, and lower ceilings do the opposite. A view of generative landscapes improves generativity, whereas mild exertion temporarily improves memory and attention.”

– quoted from “Chapter 9. Celebrate Doubt” in Deviate: The Science of Seeing Differently by Beau Lotto 

An asana (“seat”) practice involves moving the body around, positioning the body in different ways to generate different effects – in much the same way one might shift around their living/working space. Of course, people have different needs and different understandings of the needs. Not to mention the fact that different configurations can produce similar effects.  So, it’s no wonder that there are a lot of different ways to physically practice yoga.

The different styles and traditions of the physical practice of yoga range in intensity and quantity of movement. There are very active, solar, yang-like practices on one end of the spectrum. These are practices like Ashtanga, Power Yoga, and other forms of vinyasa (as well as Hot Yoga) that tap into the sympathetic nervous system and involve a lot of doing. Then there are very passive, lunar, yin-like practices on the other end of the spectrum. These practices stimulate the parasympathetic nervous system and are all about resting, digesting, and creating. These practices can feel the most like seated meditation and, therefore, are great for contemplation.

For the most part, these physical practices of yoga – along with their sister science, Ayurveda (as they come to us from India) – are based on the energetic mapping system consisting of nadis, marmani, and chakras. YIN Yoga, on the other hand, is based on the energetic system found in Traditional Chinese Medicine, which consists of meridians (and points along those meridians). According to each system, the vitality of the mind-body (and the mind-body’s organs) can be accessed in very specific ways. On the outside, YIN Yoga can look like Restorative Yoga; however, the intention and execution of the practices is very different. Ultimately, the effects of the practices are also very different. 

Urinary bladder and kidney meridians are associated with water, the emotion of fear (which, in Eastern philosophies, is often considered the opposite of wisdom), and winter. The pair are also associated with the month of December and 12 AM, which are considered the most YIN time(s) of the year/day. From the perspective of Nature, these are times of stillness… and darkness. These are times to turn inward.

“I was always looking outside myself for strength and confidence but it comes from within. It is there all the time.”

 
 

– Anna Freud, psychoanalyst and teacher

Many people might think of Anna Freud (born December 3, 1895) as living in her father’s shadow. Really, as the youngest of six, some might think that she lived in her whole family’s shadow. It’s possible that being in everyone’s shadow gave her the perspective needed to see possibilities for other children. Either way, she didn’t stay in the shadows for long. She made a name for herself – first as a primary (or elementary) school teacher and then as a psychoanalyst. Her work as a psychoanalyst was slightly different from that of her illustrious father. She focused on the functions and benefits of a healthy ego and was able to parlay her experience in as an educator to become one of the pioneers of child psychology.

In her late twenties, Anna Freud presented a paper to the Vienna Psychoanalytical Society and then became a member. Within a year of joining the society, she was serving as its chairperson and had established her own practice (for children). In 1925, she started teaching her techniques and approach at the Vienna Psychoanalytic Training Institute. In 1927, she published her system. She spent nine years as the Secretary of the Vienna Psychoanalytic Training Institute and then, ten years after she started teaching, she became the institute’s director. A year later, in 1936, she published her groundbreaking study, The Ego and the Mechanisms of Defence, which postulated the ways by which humans protect themselves. Her ideas around these methods – including repression (which she said develop naturally and unconsciously in children); projection (of one’s own feelings onto another); directing aggressive behavior towards one’s self; identification with an overpowering aggressor; and divorcing ideas from feelings – became one of the cornerstones of adolescent psychology.

After the Nazi’s annexed Austria in March of 1938, Anna Freud was interrogated by the Gestapo. Being a Jewish woman and an intellectual, she had good reason to fear the worst and was prepared to protect herself using one of the same methods she had described in her work. She was eventually allowed to return home and, when her father was offered a way out of Vienna, she organized the Freud family’s immigration to London. In England, she not only continued her work, she broadened it. First she focused on the effects of war on children and their development. Later, after she had spent some time traveling and lecturing in the United States, she broadened her horizons and began studying the effects of being emotionally and/or social deprived and/or disadvantaged. She also did some work around how crime affected children’s development and published her collaborations with regard to laws and policies that could help children thrive.

“When she was eighty-five, a depressed young man sent her a lament about the chaotic state of the world, and she sent him a succinct statement of her credo: ‘I agree with you wholeheartedly that things are not as we would like them to be. However, my feeling is that there is only one way to deal with it, namely to try and be all right oneself, and to create around one at least a small circle where matters are arranged as one wants them to be.’

 

– quoted from “Preface to the First Edition” of Anna Freud: A Biography (second edition) by Elisabeth Young-Bruehl

This week’s practices were inspired by Chanukah, the Jewish festival of light, and a series of light-related question:

1. Monday: When do you shine the brightest? 

2. Tuesday: Why so much focus on light?

3. Wednesday: How do you shine (brighter)?

With the exception of question number 2 (on Tuesday), I provided some information related to the questions, but no real answers – because (spoiler alert) the questions are not for me to answer. What I mean is that they are not for me to answer on your behalf. The questions (even Tuesday’s) are for you to contemplate, meditate, live and breathe. They are a form of practice.

Just to be clear, all of these light-related questions are connected to each of our “fields of possibilities” and are an opportunity to consider how you might arrange that “small circle” that Anna Freud referenced. 

Friday’s question, like Monday’s question, can be taken in more than one way. It could be asking you to consider what you can see sitting right on the edge of your light, just before there is darkness. In other words, what is an obvious possibility for you? What aren’t you doing right in this moment, but you could be doing in the next few (metaphorical) moments?

If, on the other hand, you think of the edge of light as twilight (like dusk or dawn), then the question becomes about those little whispers of possibility in the back of your mind or heart, that you’re not necessarily working towards… but in a direction that you could start working. Of course, in this case, you could also start working in a different direction.

Or, the question could be asking you to consider what you can’t (yet) see, because it is sitting on the dark, just beyond the light. This might be something that someone else might be able to see you doing –  because they have a different picture of you – but you have to move (i.e., change your perspective) and/or “shine a little brighter” in order for that possibility to come into the light. 

Finally, it could be asking all of the above. 

“Darkness. Few things frighten us more. The fear it creates is a constant in our existence: The living darkness of our bedrooms after our parents turn out the lights. The pregnant darkness beyond the glow of the bonfire as we listen to ‘spooky’ stories. The ancient darkness of the forest as we walk past deep shadows between trees. The shivering darkness of our own home when we step inside wondering if we’re alone.

Darkness is a fundamental, existential fear because it contains all the fears that we carry with us in our brains – fears both real and imagined, engendered from living life and from the life lived in stories, from culture, from fairytales.”

– quoted from “Chapter 9. Celebrate Doubt” in Deviate: The Science of Seeing Differently by Beau Lotto 

Of course, as you consider your light – and what it symbolizes – you must also consider the dark. After all, we don’t really appreciate the light, until we contrast it with the dark. During Friday’s class I shared a little fear I experienced driving my old truck in the city (where there were so many bright lights that I couldn’t see my own headlights) and how that fear was, ironically, alleviated, when I was driving in the country where there were less cars and street lights. It’s a weird scenario, I know; but in the latter case I had a better understanding of my reference points, a better (and more consistent) understanding of where the light ended and the darkness began. You can think of it as a better understanding of the safety of what is known/seen versus the danger of what is unknown/unseen.

This holds true with all the different paradigms: good and evil, life and death, love and hate, knowledge and ignorance, kindness and anger/frustration, hope and despair, wisdom and fear; etc. We appreciate what we have more when there is the possibility of not having it. However, we can’t truly appreciate what we don’t have (or can’t see ourselves having).

Another way to look at this idea is vis-à-vis proprioception. Remember, when the “brain finds the body in space” and realizes it has more room, it stretches out. When the mind-body bumps into an obstacle, it pulls back. In was very similar to the defense mechanisms described by Anna Freud, when we faced with the danger that we perceive as failure (or other people’s judgements), we pull back.

The Chanukah story (and the miracles within the story) highlight how all of the things that can be symbolized by darkness are overcome by the things that are symbolized by light. The story is very different if people – specifically Matīṯyāhū, his sons, and the people that follow them – don’t let their lights shine (metaphorically speaking). If we think of fate as history and destiny as their future, the story is really different if they don’t know (and believe) the stories of their ancestors. The story is very different if they cannot see beyond the darkness. 

“‘Destiny. My destiny! Droll thing life is – that mysterious arrangement of merciless logic for a futile purpose. The most you can hope from it is some knowledge of yourself – that comes too late – a crop of inextinguishable regrets. I have wrestled with death. It is the most unexciting contest you can imagine. It takes place in an impalpable greyness, with nothing underfoot, with nothing around, without spectators, without clamour, without glory, without the great desire of victory, without the great fear of defeat, in a sickly atmosphere of tepid scepticism, without much belief in your own right, and still less in that of your adversary. If such is the form of ultimate wisdom, then life is a greater riddle than some of us think it to be.'”

 

– the character Charles Marlow speaking of Kurtz’s death in Heart of Darkness by Joseph Conrad

Born Józef Teodor Konrad Korzeniowski in Berdychiv, Russian Empire (in what is now Ukraine, but was originally part of the Crown of the Kingdom of Poland) in 1857, Joseph Conrad was known as “Konrad” by his Polish family. If you look at his family history, you might think that he was fated (or destined) to be a writer. Given the cultural interactions and socio-political clashes that he experienced growing up, perhaps he was even destined to write the dark plots and twisted characters that are found in his novellas. Dark plots and twisted characters that are often the subject of criticism and debate and sometimes analyzed through a (Sigmund) Freudian lens. Personally, I wonder what Anna Freud might have said about how his experiences informed his topics; but she was only three when the Heart of Darkness was serialized in Blackwood’s Magazine (February, March, and April of 1899) and only five when the last portion of Lord Jim appeared in the same magazine. 

When Anna Freud said, “Creative minds have always been known to survive any kind of bad training,she could have easily been talking about the “Prince of Darkness,” John Michael “Ozzy” Osbourne. Born in November 3, 1948, the lead singer of Black Sabbath has a reading disorder, was abused as a child, dropped out of school at 15, spent some prison (as a young man), and discovered late in life that he was suffering from an undiagnosed central nervous system disorder. He worked at a variety of trades, but was inspired to be a singer at a very young age. Despite (or maybe because of) his childhood trauma, he persevered. But, there was a cost and a toll and a lot of darkness that played out in the music and on the stage. That cost, toll, and darkness have included years of substance abuse, mixed in with periods of sobriety, and criticism about how his music and behavior have (negatively) impacted young people. That criticism has included him being banned from certain cities and several lawsuits surround death and violence that people have attributed to his music.

“People look to me and say
Is the end near, when is the final day?
What’s the future of mankind?
How do I know, I got left behind

Everyone goes through changes
Looking to find the truth
Don’t look at me for answers
Don’t ask me, I don’t know”

– quoted from the song “I Don’t Know” by Ozzy Osbourne

For some, there is only one answer to all the mysteries, coincidence, and miracles that occur within the Chanukah story: that answer is God. For others, however, the answer is like the that song and lyric by Ozzy Osbourne: “I don’t know.”

“I don’t know,” is also one of the the reason I don’t answer all the questions I ask in class. Or, at least, one of the reasons I don’t answer them for you. At the end of the day, each of us to focus on our own inner light; figure out how we show up shine in the world; notice the situations that enable us to shine our brightest; and also notices “what’s at the edge of [our] light.” There’s a few more questions in this rubric, but consider how the answers start pointing you in certain directions. Notice how the questions and their answers can start opening up your field of possibilities.

Sometimes it may seem like you are wearing a head lamp (or heart lamp) and you’re moving in a way that changes your field of awareness. And that’s fine, that happens – it’s part of life and part of the practice. But, sometimes, we experience a brightening and a widening of our field. Sometimes we find that what we couldn’t imagine was actually just outside our field of vision: It was always there, waiting for us.

Yes, eventually, what is waiting for us all is Death. But, prior to that, there is an opportunity, “one tiny moment in time / For life to shine to shine / Burn away the darkness /”

“An old woman living in a nightmare, an old woman who has fought a thousand battles with death and always won. Now she’s faced with a grim decision—whether or not to open a door. And in some strange and frightening way she knows that this seemingly ordinary door leads to the Twilight Zone.”

“There was an old woman who lived in a room. And, like all of us, was frightened of the dark. But who discovered in a minute last fragment of her life that there was nothing in the dark that wasn’t there when the lights were on. Object lesson for the more frightened amongst us in, or out of, the Twilight Zone.”

– “Opening” and “Closing” narration, quoted from “Episode 81 (3.16) – ‘Nothing in the Dark'” of The Twilight Zone (premiered January 5, 1962)

Friday’s music is available on YouTube and Spotify. [Look for “Chanukah (Eve/Day 6) for 12032021”]

Note: The YouTube and Spotify playlists are slightly different. Track 12 on YouTube is Track 1 on Spotify (and can be used interchangeably).

“‘Did he live his life again in every detail of desire, temptation, and surrender during that supreme moment of complete knowledge? He cried in a whisper at some image, some vision – he cried out twice, a cry that was no more than a breath:

“‘” The horror! The horror!’

“I blew the candle out and left the cabin….”

 

– the character Charles Marlow describing Kurtz’s death in Heart of Darkness by Joseph Conrad

### “…take to you pure olive oil, crushed for lighting, to kindle the lamps continually. Outside the dividing curtain of the testimony in the Tent of Meeting, Aaron shall set it up before the Lord from evening to morning continually. [This shall be] an eternal statute for your generations.” (V-L 24:2-3)

The Kindest Step (the “missing” Sunday post) July 27, 2021

Posted by ajoyfulpractice in Books, Buddhism, Changing Perspectives, Confessions, Daoism, Dharma, Faith, Gratitude, Healing Stories, Hope, Karma, Life, Loss, Mantra, Meditation, Music, Pain, Peace, Pema Chodron, Philosophy, Suffering, Traditional Chinese Medicine, Tragedy, Vairagya, Wisdom, Writing, Yin Yoga, Yoga.
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[This is the “missing” post for Sunday, July 25th. You can request an audio recording of either practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

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

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

“Anger is a mental, psychological phenomenon, yet it is closely linked to biological and biochemical elements. Anger makes you tense your muscles, but when you know how to smile, you begin to relax and your anger will decrease. Smiling allows the energy of mindfulness to be born in you, helping you to embrace your anger.”

 

― quoted from “Two – Putting Out the Fire of Anger: Tools for Cooling the Flames” in Anger: Wisdom for Cooling the Flames by Thich Nhat Hanh

When I talk to people and/or watch the news these days, I see a lot of anger, a lot of frustration, and a lot of reasons for people to be angry and frustrated. Even if you don’t feel particularly angry and frustrated right now, you probably are around someone who is feeling one or both of those emotions fairly strongly. So, let’s talk about your anger (and frustration) for a moment. Or, if that feels too personal and raw, let’s talk about my anger and frustration.

I love the work of Thich Nhat Hanh and, all my life, people have told me I have a great smile. But, let’s be real, when I am feeling really anger and frustrated, my smile probably looks kind of feral – almost like I’m going in for the kill, metaphorically speaking. Even with my practices, smiling during a intense moment of conflict can feel like a big, giant leap… which I’ll get into if you don’t mind if we deviate a little (and if you don’t mind the pun). See, before we get into my feelings of anger and frustration – or even why I might not feel comfortable smiling when I am angry – we have to address the two elephants in the room: (1) the idea that I can’t/won’t have strong “negative” emotions because I practice yoga and meditate and (2) the stereotype of the angry Black woman.

Let’s start with the latter, because most people in American are familiar with the stereotype of the angry Black woman (ABW). Although I’m not sure exactly when the stereotype came into vogue, it became a standard trope (a literary or entertainment-based pop culture stereotype) during the 1800’s. The popular caricature device of an angry, sassy, rude, and domineering Black woman became even more popular in with the advent of shows like Amos n’ Andy.

First aired on January 12, 1926, as Sam n’ Henry on WGN in Chicago, the radio show featured white actors (Freeman Gosden, and Charles Correll) portraying stereotypes of Black people. The series became so popular in the Midwest that the actors wanted to expand it; however, the studio rejected the idea of radio syndication (which didn’t exist at the time). Since WGN owned the rights to the name, Gosden and Correll rebranded their show as Amos n’ Andy, which premiered on March 19, 1928 on WMAQ and became the first radio syndication in the United States. It was eventually carried by approximately 70 stations across the nation.

In 1930, the series spawned toys and a movie, which featured a racially-mixed cast… plus Gosden and Correll in blackface. Then there was a cartoon – still voiced by the original duo. By 1943, the radio show was being produced in front of a live studio audience and featured Black actors and musicians – who were backup performers to the original creators. When the Gosden and Correll started working on a television version of the series, in the late 1940’s, their previous movie and cartoon experience made them decide to move away from blackface (and to also, eventually, reject the idea of lip syncing with Black actors). When the TV show premiered on June 28, 1951, it featured a Black cast – that was directed to retain the characterized voice and speech patterns Freeman Gosden, and Charles Correll had carried over from minstrel shows. The TV show also inherited the radio show’s theme music – lifted directly from the score of what some consider the most racist and controversial movie of all times, Birth of a Nation.

While both the radio and the TV show had critics, they also had legions and legions of fans. One of those fans, surprisingly (to me), was Harvard University professor Henry Louis Gates Jr. In the 2012 American Heritage essay “Growing Up Colored,” Dr. Gates talked about his childhood in Piedmont, West Virginia and how (around first grade) he first “got to know white people as ‘people’ through their flickering images on television shows. It was the television set that brought us together at night, and the television set that brought in the world outside the valley.” He also said that he “felt as if I were getting a glimpse, at last, of the life the rich white people must be leading in their big mansions on East Hampshire Street.” Everything was so different from his life and his experience. Yet, to a young Dr. Gates, the TV show Amos n’ Andy was what I Love Lucy was to a young white girl of the same generation. And that’s the thing to keep in mind when you read the essay: perspective and awareness. Audiences only viewed comedy characters as exaggerated impressions of life if they actually knew people like the ones being caricatured. The popularity of Amos n’ Andy, however, was built around an audience that did not personally know Black people. 

“Lord knows, we weren’t going to learn how to be colored by watching television. Seeing somebody colored on TV was an event.

 

‘Colored, colored, on Channel Two,’ you’d hear someone shout. Somebody else would run to the phone, while yet another hit the front porch, telling all the neighbors where to see it. And everybody loved Amos ’n Andy—I don’t care what people say today. What was special to us was that their world was all colored, just like ours….Nobody was likely to confuse them with the colored people we knew, no more than we’d confuse ourselves with the entertainers and athletes we saw on TV or in Ebony or Jet, the magazines we devoured to keep up with what was happening with the race.”

 

– quoted from the American Heritage (Summer 2012, Volume 62, Issue 2) essay “Growing Up Colored” by Henry Louis Gates Jr.

There’s another key element to keep in mind as it relates to the ABW stereotype in relation to Amos n’ Andy. When Freeman Gosden, and Charles Correll started the radio show Sam n’ Henry, they voiced all of the characters. However, there were some reoccurring characters, like George “Kingfish” Stevens wife, who were not initially voiced. Instead of being heard, Sapphire and most of the other Black women reoccurring in the series were only talked about. Ergo, it didn’t matter if they had a legitimate reason to be upset about something done by their husband, boyfriend, or serviceperson – their anger and complaints were presented from the perspective of the person who was the target/cause of the emotion being felt and expressed. In other words, audiences only heard the male side of the conflict… and, to be fair, they only heard the white male perspective.

Now, if you grew up listening and/or watching Amos n’ Andy you might think, “No, no, that’s not how it was. They would say what they did.” To that I would ask three things:

  • First, are you more inclined to support the person who is telling the story who also happens to be your friend (or someone with whom you are familiar) or are you more inclined to support the person you have never met?
  • Second, if I (as your friend or someone with whom you are familiar) says, “I did this little thing – that yeah, was a little inconsiderate – but, dude, I was sooooo tired/hungry/sad/etc. ….” Do you commiserate with me and agree that the other person overreacted or do you point out that that other person (who, again, you’ve never met) has a point?
  • Finally, does you answer to either of the questions above (especially the last one) change if I explain why the other person was upset with me? (The flipside of this, of course, is does it matter if I don’t explain the why?)

Which brings me to my last little bits about the angry Black woman stereotype: It was a really confusing idea to me when I was a little girl. It was confusing because I didn’t know Black women who walked around angry all the time and, just as importantly, when I did see a person who was angry they had a reason to be angry. I will admit that, for most of my formative years, I was sheltered just enough to not understand – or even question – why someone might walk around angry all the time. However, if we go back to the beginnings of the trope – and acknowledge that the stereotype already existed by the 1800’s – then we have to go a little deeper into why Black women might have been angry. And, when we go a little deeper – even just taking a little look at history, regarding the conditions of being a Black woman (or any kind of woman) in the 1800’s – we don’t need to go far before we start finding reasons to be angry.

“If your house is on fire, the most urgent thing to do is to go back and try to put out the fire, not to run after the person you believe to be the arsonist. If you run after the person you suspect has burned your house, your house will burn down while you are chasing him or her. That is not wise. You must go back and put out the fire. So when you are angry, if you continue to interact with or argue with the other person, if you try to punish her, you are acting exactly like someone who runs after the arsonist while everything goes up in flames.”

 

― quoted from “Two – Putting Out the Fire of Anger: Saving Your House” in Anger: Wisdom for Cooling the Flames by Thich Nhat Hanh

 

All of which brings me back to today’s anger and frustration.

As I said before, you can look at the news and see that people are angry and frustrated. You can look at your family, neighbors, and friends. You can look inside of your own heart and mind.  While we may have some individual, personal situations about which we are angry and frustrated, we also share some anger and frustration about what we have endured over the last year and that some people, even today, continue to experience. Some of that anger and frustration is even tied to the fact that people are consistently pointing fingers at the (alleged) arsonists instead of putting out the flames. Two other issues we have, as a society, are that we don’t understand the concept of a backdraft and we keep putting matches in the hands of arsonists. (Or, maybe, we never took the matches away in the first place.)

A backdraft is fire that seems to come out of nowhere; but is actually the result of fresh oxygen fueling embers that were previously depleted of air. Embers in an enclosed space can smolder and produce heat even as the fire is dying. Sometimes a fire will burn itself out; other times, however, if the embers are not completely out – e.g., saturated in water or sand – they can reignite in an explosion. This can happen when a door or window is opened or when a portion of the side of the building caves in as the infrastructure fails. A social backdraft happens in the same way. For example, imagine an upsetting situation about which people are really angry and frustrated. The situation, as well as the anger and frustration, is fueled by additional elements – which the “firefighters” attempt to address. But maybe, unlike real-life firefighters, these social responders don’t provide a safe way to ventilate (or “air grievances”). So, the embers just keep building heat and no one notices the air getting sucked in through the cracks or how the smoke is changing colors. Now imagine the original situation gets buried so that it’s no longer in the center of attention. The eyes of the world shift to some other priority, some other injustice. Then, suddenly it seems, a “new” situation arises and the fire is raging out of control. Can you imagine?

“Anger is like a howling baby, suffering and crying. The baby needs his mother to embrace him. You are the mother for your baby, your anger. The moment you begin to practice breathing mindfully in and out, you have the energy of a mother, to cradle and embrace the baby. Just embracing your anger, just breathing in and breathing out, that is good enough. The baby will feel relief right away.”

 

― quoted from “Two – Putting Out the Fire of Anger: Embracing Anger with the Sunshine of Mindfulness” in Anger: Wisdom for Cooling the Flames by Thich Nhat Hanh

 

I think, sometimes, that if we “have a handle on” our anger and frustration, we can convince ourselves (and others) that we are not actually angry or frustrated – that it’s just something in the ether. I think, too, that some people even believe that if they don’t lash out at others or express their anger in a stereotypical way then they aren’t actually angry. But, the truth is that there are different ways to express anger and frustration just as those emotions can manifest in different ways and at different times. Some people are all about lashing out (physically and/or verbally); others express themselves in a mindful way; still others get passive-aggressive. Some people go out of their way to avoid the conflict all together and don’t resolve the situation (which may defuse their anger and frustration or it may heighten it) and still others get super-duper quiet.

Here I’m tying anger and frustration together, even though frustration is just one manifestation of anger. However, anger can also manifest as irritability, defensiveness, and resistance. Since these emotions are inevitably tied to conflict, they are mentally connected to discernment. In other words, the angrier we get, the harder it becomes to make wise, skillful decisions.

Earlier, I mentioned that there was another elephant in the room – the idea that someone can’t/won’t have strong “negative” emotions because they practice yoga and/or meditate. Like the stereotype of the ABW, this has its roots in some superficial truth, but ultimately it is just another stereotype. I say it all the time: yoga, meditation, and other mindfulness-based practices are not intended to make you numb to emotional and mental experiences. In fact, instead of being numb, you may find that these practices allow you to feel more. They also can help you see more and, therefore, enable you to make better decisions.

One way to understand this is to look at the connection between emotions and the mind-body. Emotional experiences – like anger, frustration, fear, and even joy – have the ability to hijack our central nervous system. When an emotion takes our nervous system for a ride, we either want more of the experience or we want to escape the experience. Like fear, anger and frustration can activate our sympathetic nervous system, thus engaging our fight-flight-freeze response. When this happens, we get tunnel vision and everything narrows down to what is needed for “survival.” We not only see less, we hear and feel less. In certain extreme situations, blood is diverted from our digestive and immune systems into the limbs that we need to fight, flee, or escape through collapse (which is the freeze response). Additionally, anger and frustration are often fueled and driven by fear – creating a feedback loop that leaves us highly sensitized and over-stimulated. If we get into that feedback loop, as many of us have over the last few years (and especially this last year and a half), we can become like a stick of dynamite that has been placed next to a lit match after the fuse was soaked in gasoline.

Of course, there is something really special about the emotional “elephant” that practices yoga, meditation, and/or some other mindfulness-based practice (like centering prayer). Such a person has the tools to deal with their emotions in a way that is wise, loving, and kind. I did not choose those last three randomly. In Eastern philosophies and some medical sciences, every emotion has a flip side: for fear it is wisdom; for anger it is loving-kindness.

We can think of anger and frustration as emotional pain (because that’s what suffering is) and, in this case, they are signs that something needs to change. They can fuel change in a way that is constructive or destructive. But, in order to make the decision to resolve conflict in a way that is constructive, we have to be able to see as clearly as possible. We have to be able to be able to see the possible.

Which takes us back to Thich Nhat Hanh’s suggestion to smile – and how, sometimes, that feels like a giant leap to me.

“This also, then, leads on to the idea of whether or not the brain ever does big jumps – or does it only ever do small steps? And the answer is that the brain only ever does small steps. I can only get from here to the other side of the room by passing through the space in between. I can’t teleport myself to the other side. Right? Similarly, your brain can only ever make small steps in its ideas. So, whenever you’re in a moment, it can only actually shift itself to the next most likely possible. And the next and most likely possible is determined by its assumptions. We call it ‘the space of possibility.’ Right. You can’t do just anything. Some things are just impossible for you in terms of your perception or in terms of your conception of the world. What’s possible is based on your history.”

 

– quoted from the 2017 Big Think video entitled, “The Neuroscience of Creativity, Perception, and Confirmation Bias by Beau Lotto

 

As I said before, I love the work of Thich Nhat Hanh and, if we are to believe the people around me, I have a great smile. But, I have a hard time faking a smile when I’m angry – which is kind of the point. Add to this practice, my self-awareness – or, in this case you could call it self-consciousness – about how I am perceived as a Black woman… especially when I am angry. Something that I do all the time seems like a giant leap; because suddenly smiling, even softly, during a conflict, can come across as menacing.

I know, I know, most of you who know me personally don’t think I’m scary – especially since I am so small. But, trust me when I tell you that there are people who have been scared of “me”… or, at least, their perception of me. And, sometimes, that makes me a little angry.

[Feel free to insert a hands-thrown-up-in-the-air emoji.]

When it comes to dealing with anger and frustration, I definitely use the Eastern philosophy model as a foundation. I get on the mat, the cushion, and/or the walking trail and I consider how Chinese Medicine associates anger and frustration with the energy of the Gallbladder and Liver Meridians. Gallbladder Meridian is yang and runs from the outer corner of the eyes up to the outer ears and top of the head and then DOWN the outer perimeter of the body – with some offshoots – before ending at the fourth toe. Liver Meridian is yin and runs UP from the top of the big toe up the inner leg; through the groin, liver, and gallbladder; into the lungs; and then through the throat into the head, circling the lips and finishing around the eyes. (This is an extremely basic description!) Since YIN Yoga is based on Chinese Medicine, we can hold certain poses that target the hips and side body in order to access the energy of the Gallbladder and Liver Meridians. Other times, we just bring awareness to how we feel in those areas associated with the meridians – knowing that “prāņa (‘life force’) follows awareness” – and perhaps do poses that highlight those areas (superficially) in order to cultivate more awareness. This is what we did on Sunday.

Another thing we did on Sunday was incorporate lojong (“mind training”) techniques from Tibetan Buddhism. These are statements that can be used as a starting point for meditation and/or contemplation. They can also be used, in this context, as affirmations and reminders. For instance, in Anger: Wisdom for Cooling the Flames, Thich Nhat Hanh explained one of his personal rituals: “Each morning I offer a stick of incense to the Buddha. I promise myself that I will enjoy every minute of the day that is given me to live.” This is like the lojong statement #21 “Always maintain only a joyful mind.” To me, this is not only about cheerfulness; it is also about showing up with a sense of gratitude, wonder, and awe. This activates my practice of shoshin (“beginner’s mind”) and santosha (“contentment”) – which means I am less likely to think (or say), “[That person] always does this or that.” If I can let go of past insult and injury (about which I can do nothing since it’s in the past), I can focus on the present issue. I will also consider how doing something loving and kind – for myself, for the other person/people in the conflict, and/or for some person not involved in the conflict can change the energy.

You can think of these practices as personal de-escalation techniques. They are the steps you take (and the tools you use) to offer your inner child a little comfort and to start putting out the flames so that they stay out. They can also be the tools you use to make sure there will be no backdraft and no new fires. This weekend, when I randomly stumbled on the Big Think clip quoted above, I added a new perspective to this practice: I started thinking about the “kindest” next step.

“And the idea is that, for the person being creative, all their doing is making a small step to the next most likely possibility – based on their assumptions. But, when someone on the outside sees them doing that, they think, ‘Wow! How did they put those two things that are far apart together?’ And the reason why it seems that way is because for the observer they are far apart. They have a different space of possibility.”

 

– quoted from the 2017 Big Think video entitled, “The Neuroscience of Creativity, Perception, and Confirmation Bias by Beau Lotto

 

Beau Lotto is a professor of Neuroscience, the founder and director of the Lab of Misfits, as well as the author of Deviate: The Science of Seeing Differently and the co-author of Why We See The Way We Do: An Empirical Theory of Vision.  One of his missions – in fact, the primary mission of the Lab of Misfits – is to get people to know less, but understand more. I know, I know, that sounds so weird and counterintuitive, but ultimately it is about questioning and delving deeper into what we think we know, in order to gain better understanding of our areas “not knowing.” It is about gaining better understanding of our selves by letting go of our assumptions and being open to possibilities.

The clip I ran across was specifically about creativity and perception, which got me thinking about how we perceive one another during a conflict and how that perception contributes to our ability to construct a viable resolution or, conversely, how our perceptions lead to more destruction and conflict.  How do we de-escalate a situation between people who may perceive the conflict (and each other) in different ways? One obvious answer is Thich Nhat Hanh’s suggestion to smile. It’s a really good answer… but “my” history and my perception of how I might be perceived – based on history – makes it seem like a giant leap. Even though I am in the habit of smiling all the time, I am not in the habit of being angry or being perceived as an ABW. So, to combine the two requires practice and an awareness of my “space of possibility.”

In considering my space of possibility, I started thinking about what the kindest next step might be in a certain situation. For example, let’s say that I’m getting angry at something someone keeps saying to me during a conversation and/or I am frustrated by how I react to what they are saying. To suddenly compliment the person who is insulting me might come across as disingenuous. That might be a big leap for them to understand – especially if they are insulting me on purpose. But, somehow, we need to reach an understanding between the two of us (or just between me, myself, and I). Reaching that understanding requires bridging a proverbial (and verbal) gap – which we can’t do as look as I keep getting “hooked” by the thing they keep saying and they keep getting “hooked” by the way I am reacting.

So, what’s the next step that is also kind? I could practice the four R’s (Recognize, Refrain, Relax, Resolve) and maybe even that fifth R (Remember). I could just take a couple of deep breaths and remind myself that I promised to enjoy today. I could do all of that and preface the next thing I say. After all, sometimes naming what you are experiencing – even if you just say it to yourself – can make a big difference. Of course, be mindful about how you preface and name what you are experiencing – otherwise, you might come across as snarky and sarcastic.

“3. Examine the nature of unborn awareness.”

 

“4. Self-liberate even the antidote.

Commentary: Do not hold on to anything – even the realization that there’s nothing solid to hold onto.”

 

“5. Rest in the nature of alaya, the essence.

Commentary: There is a resting place, a starting place that you can always return to. You can always bring your mind back home and rest right here, right now, in present, unbiased awareness.”

 

6. In post-meditation, be a child of illusion.”

 

– quoted from Always Maintain A Joyful Mind: And Other Lojong Teachings on Awaking Compassion and Fearlessness by Pema Chödrön

 

Sunday’s playlist is available on YouTube and Spotify. [“Look for 04102021 Si se puede & Birds”]

 

“It is a small step that begins the journey of a thousand miles.”

 

– quoted from “Chapter 64” of A Path and a Practice: Using Lao Tzu’s Tao Te Ching as a Guide to an Awakened Spiritual Life by William Martin

 

### What Would Hanuman Do? ###

 

First Friday Night Special #9: “The Effort to Free/Liberate Yourself from…” (a post practice post) July 3, 2021

Posted by ajoyfulpractice in Books, California, Changing Perspectives, Depression, Faith, Fitness, Healing Stories, Health, Hope, Karma, Karma Yoga, Life, Loss, Pain, Peace, Suffering, Traditional Chinese Medicine, Tragedy, Wisdom, Women, Yin Yoga, Yoga.
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[This is the post for the “First Friday Night Special” #8 from July 2nd. This was a restorative practice with opportunities with a lot of stillness and silence.

You can request an audio recording of Friday’s practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

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

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

“On June 7, [Medgar] Evers spoke at a rally in Jackson. The speech Evers gave was one of the most emotional of his career:

‘Freedom is never free… I love my children and I love my wife with all my heart. And I would die, die gladly, if that would make a better life for them….’

Five days later, Medgar Evers was dead.”

– quoted from “Chapter 2 – A Short but Heroic Life: The Jackson Movement” of The Assassination of Medgar Evers by Myra Ribeiro

Like a lot of people associated with the United States, this is the time of year when I my mind keeps thinking about Freedom, Liberation, and Independence. Since I was born in Texas, I’ve celebrated Juneteenth all my life. And, even though I don’t always mention it around this time, I often think about what it must have been like for Sengbe Pieh (also known as Joseph Cinqué) and the other enslaved Mende, West Africans who revolted on the Amistad around July 1, 1839 – and how John Quincy Adams (then a 73-year old former president and, at the time an active member of the House of Representatives) helped them secure their freedom through the U. S. Courts system. I think about how Caesar Rodney, a Delaware delegate of the American Continental Congress and Brigadier General of Delaware Militia (just to name a few of his roles), rode two days in – across muddy roads, rickety bridges, slippery cobblestones, and swollen streams; enduring extreme heat, dust, and thunderstorms; all while suffering from suffering from asthma and wearing a face mask to cover his cancer-ravage jaw – just to represent his constituents and “vote for independence” today in 1776. And, I know, he wasn’t specifically riding for me (or people like me), but that’s not the point.

My point in bringing him up every year is the same reason I think about (and want others to think about) why John Adams (who would go on to become president) thought people would be celebrating today, July 2nd, as “the most memorable Epocha, in the History of America” (according to a letter he wrote to his wife Abigail on July 3, 1776). It’s also why I talk about a descendant of slaves who was born today in 1908, given the name Thoroughgood Marshall, and grew up to become chief counsel for the NAACP and a United States Supreme Court Justice.  Finally, it’s why I’ve been known to reference Medgar Wiley Evers, the Civil Rights activist who was born today in 1952, worked as Mississippi’s field secretary for the NAACP, and served in the United States Army during World War II – before he was assassinated because people objected to his efforts to overturn segregation and enforce voting rights for African Americans.

Within that last sentence is my ultimate point: Freedom, Liberation, and Independence require effort – effort that should be celebrated rather than taken for granted and/or forgotten. While I highlight the efforts that take place on a national, constitutional, and legal front, let us not forget that freed, liberation, and independence also have to be achieved on a personal front. And that too requires effort: physical, mental, emotional, and energetic effort.

“Who is free? The free must certainly be beyond cause and effect. If you say that the idea of freedom is a delusion, I shall say that the idea of bondage is also a delusion. Two facts come into our consciousness, and stand or fall with each other. These are our notions of bondage and freedom. If we want to go through a wall, and our head bumps against that wall, we see we are limited by that wall. At the same time we find a willpower, and think we can direct our will everywhere. At every step these contradictory ideas come to us. We have to believe that we are free, yet at every moment we find we are not free. If one idea is a delusion, the other is also a delusion, and if one is true, the other also is true, because both stand upon the same basis — consciousness. The Yogi says, both are true; that we are bound so far as intelligence goes, that we are free so far as the soul is concerned. It is the real nature of man, the soul, the Purusha, which is beyond all law of causation. Its freedom is percolating through layers of matter in various forms, intelligence, mind, etc. It is its light which is shining through all.”

– quoted from the commentary on Yoga Sūtra 2.20 from Raja Yoga by Swami Vivekananda

In Yoga Sūtra 2.18, Patanjali breaks down the composition of the “objective world” – that which we can sense – and explains that “has a twofold purpose: fulfillment and freedom. He goes on, in the subsequent sūtra, to further breakdown the range of the inherent forces that make up the world, thereby giving some explanation as to how one might understand (and even attempt to explain) the nature of things. However, in Yoga Sūtra 2.20 he throws a bit of a curveball – one he had already warned was coming: We can only see what our mind shows us.

In other words, we can only understand the freedom and fulfillment that is promised when we are ready to understand the freedom and fulfillment that is promised. Furthermore, as long as we are stuck between freedom and bondage, we will interact with others through that same paradigm. We will do things that create suffering and, therefore, create bondage. Here I am talking about physical and legal bondage as well as mental, emotional, energetic, and spiritual bondage. There are, after all, multiple ways to hold someone back or hold someone down. And, on a certain level, it doesn’t matter if that “someone” is our self or someone else. Ultimately, our belief in bondage goes hand-in-hand with our attachment to the things that cause suffering. Just as effort is required to break physical and legal shackles, effort is required to break mental, emotional, energetic, and spiritual shackles.

Just a few years before I did my first yoga teacher training, I was in a situation where most of my yoga practice was through an online practice group and via Steve Ross’s Inhale. Yes, it’s had for even me to imagine myself getting up for a yoga class that was broadcast (on the Oxygen Network) at 5 or 6 AM, but that’s what I did off and on for about 6 months out of a year. I loved the practice so much that at one point I looked up his book. Steve Ross’s Happy Yoga: 7 Reasons Why There’s Nothing to Worry About is where I first heard two of my favorite elephant stories – although one is really, really horrible.’

According to the horrible story, circuses train elephants by shackling them when they are very young. The metal shackle is first attached to chain (maybe about 12 feet long) that is driven into the ground with a metal stake. You can imagine what happens if the young elephant manages to pull the stake up and make a run for it. After some years, the metal stake is replaced with a wooden stake. Then, the stake is removed but the chain remains. Eventually, the chain is removed and then, finally, the shackle may be removed. Despite no longer being physically tethered, the adult elephant has been conditioned to stay within a 12-foot radius – and so it does.

“Forever and truly free,

The single witness of all things.

But if you see yourself as separate,

Then you are bound.”

“If you think you are free,

You are free.

If you think you are bound,

You are bound.

For the saying is true:

You are what you think.”

– quoted from The Heart of Awareness: A Translation of the Ashtavakra Gita (1.7 and 1.11) by Thomas Byrom

What is true about the elephant is also true about human beings (and the nature of human beings): effort is required to shackle someone and effort is required to be free of the shackles. The effort and the shackles can be physical. They can, simultaneously and independently, also be mental, emotional, energetic, and spiritual. As an example, consider something that has been in the news pretty much since the tignon laws were passed in New Orleans in 1786: Black people’s hair.

Tignon Laws required women of color to wear head coverings in public so that, no matter how fair (in complexion), how “elegantly” dressed, and/or how (legal) free the woman might be she could be identified as someone who could – under the “right” circumstances – be bought and sold at will (just not her will), and thus could be treated accordingly. A similar law, established in the French colony of Saint-Domingue in 1776, prohibited women of color from wearing shoes – again, with the intention of subjugating the women. In both cases, the women the laws were intended to shackle turned the restrictions into fashion statements that extended beyond the statutes. They kept their spirits up and took back some of their power… but they were still marginalized.

As integration moved into the workplace, some American corporations created employee manuals which included acceptable and unacceptable hairstyles and/or blocked the advancement of certain people based on their hairstyles. While many were (and are) quick to say that the hairstyles in question were “unprofessional,” the hairstyles were (and are) consistently traditional ways to manage and style Black hair. By traditional, I mean that you would see these hairstyles in pre-colonial Africa. Equally important, these are hairstyles that could/can be achieved without harsh chemicals. In other words, they are natural….yet, they were deemed unnatural by people with different hair textures and types.

On July 21, 1976, the United States Court of Appeals, Seventh Circuit, upheld an earlier ruling in favor of Beverly Jenkins (in Jenkins v. Blue Cross Mutual Hospital Insurance Inc.) – although they had previously restricted how far the ruling could be applied. Ms. Jenkins had sued her former employer (in Indianapolis) on the grounds that she had been denied “promotions and better assignments” and was ultimately terminated “‘because of her race, sex, black styles of hair and dress,’ in violation of Title VII of the Civil Rights Act of 1964, 42 U.S.C, 2000E et seq. and 42 U.S.C, 1981.” The basis of her lawsuit? She wore her hair in an afro.

Despite the aforementioned 1976 ruling, a New York court ruled against a woman who sued American Airlines in 1981, because (the court) decided that “an all-braided hairstyle is a different matter” than an afro, because it was an “artifice.” Strictly speaking in terms of word meanings, “artifice” is defined as “clever or cunning devices or expedients, especially as used to trick or deceive others.” Keep that definition in mind when you consider that the same New York woman who was told that she could not braid her natural hair and keep her job “even if [the hairstyle was] socioculturally associated with a particular race or nationality,” could use lye to straighten her hair (so it appeared a different texture) and then curl it (or even dye it) and still keep her job. She could do all of that even though it would result in a hairstyle “associated with a particular race or nationality”… it just happened to have been the politically acceptable race.

There are similar cases over the last forty years, including situations with school children and even student athletes who have been allowed to wear their natural hairstyles one week and then told they had to cut their hair – or not compete – another week. On July 3, 2019, the CROWN (Create a Respectful and Open Workplace for Natural Hair) Act (SB188) was signed into law under California’s Fair Employment and Housing Act (of 1959) and the California Education Code. New Jersey and New York adopted similar versions of the bill and other states, including South Carolina, are following suit. But, those laws don’t protect people in all over the country and they don’t apply outside of the country.

“Back in 1964, a hotel manager named James Brock dumped hydrochloric acid into a swimming pool that Black protesters had dived into as a form of protest against segregation, leaving the swimmers with chemical burns. In 2018, a white man demanded that a Black woman show her ID to swim at a private community pool in North Carolina, despite there being no official rules at the time stating that she needed to show any form of identification to enter the area. When she rightfully refused, he called the police.”

– quoted from the July 30, 2020 InStyle article entitled, “Olympic Swimmer Simone Manuel on Her Haircare Routine and Why More Black Women Should Get in the Pool” by Kayla Greaves

Recently, as in today/Friday, it was announced that swimming caps designed for natural Black hair will not be allowed at the Tokyo Olympics. This was decided by FINA (Fédération Internationale de natation; English: International Swimming Federation), the Switzerland-based governing body, who said (a) that the caps – designed in conjunction with an Olympic athlete – “[did not follow] the natural form of the head” and that to their “best knowledge, the athletes competing at the international events never used, neither require to use, caps of such size and configuration.” Now, if you don’t see a problem with this situation, I don’t blame you; however, I would encourage you to consider – visualize even – the makeup of the people making the decision and the makeup of the people being affected by the decision. Consider, also, the governing body’s “best knowledge” doesn’t really include a lot of Black bodies. Alice Dearing, the Olympian who worked with Soul Cap, will be the first Black woman to represent Great Britain in an Olympic swimming event. Ever.

Two-time Olympian Enith Brigitha, born on Curacao, swam for the Netherlands in the 1970’s and became the first woman of African descent to win an Olympic medal (bronze in the 100 and 200 freestyle at the 1976 Montreal Olympic Games). She also set five short course records and won a silver medal and two additional bronze medals at the World Championships (and some say she would have won an Olympic gold were it not for circumstances beyond her control). She was swimming during a time when, in America at least, de-segregated pools was still a new concept, and not one that was evenly enforced. She was also competing at a time when no one else looked her in the pools where she was competing. In pictures, her hair is cut short. If you look at a picture of her with her peers, all fresh from the pool, some of the other young ladies also have short hair; however, like today, the majority swam with ponytails or pigtails.

In 1988, Boston University’s Sybil Smith became the first African-American woman to score in a NCAA final and the first to be a first-team Division I All-American. In 1999, Alison Terry became the first Black woman to make a U.S. National Team when she qualified for the Pan American Games. In 2004, Puerto Rican-born Maritza Correla became the first African-American to represent the United States at the Olympics – she won a silver medal as part of the 400-yard freestyle relay team. That same year, a French swimmer named Malia Metella won a silver medal in the 50 freestyle – which was the highest individual Olympic placing for a Black female swimmer. Ten years later, at the 2014 World Short Course Championships in Doha, a Jamaican swimmer named Alia Atkinson became the first Black woman to win a swimming world title. Just a few months later, at the beginning of 2015, there was the first all African-American podium an NCAA swimming championship, when Division I athletes Simone Manuel, Lia Neal, and Natalie Hinds placed first, second, and third (respectively) in the 100-yard freestyle. Simone Manuel would go on to become the first Black woman to win Olympic gold as a swimmer (2016), setting an Olympic and an American time record in the process. Since 2016, she has won three additional individual world championship titles and is planning to compete defend her title in Tokyo.

“‘It is kind of emotional as well… Being a swimmer in a predominantly white sport just exacerbates it in my mind so I am just hyper aware of everything. I am the only Black swimmer on the deck every day. That is something I have always noticed, but now it affects me. All those feelings you suppress as a kid.’

[Natalie] Hinds said there are situations that she sees all the time from people comparing he hai to a poodle, to specific comments about her race.”

– quoted from the September 1, 2020, Swimming World article entitled, “Natalie Hinds Discusses ‘Fighting to be Equal,’ Using Her Platform in Fireside Chat With Elizabeth Beisel” by Dan D’Addona, Swimming World Managing Editor

Natural hair, regardless of race or ethnicity, is classified by curl type – typically ranging from “straight” which would theoretically fall in a 0 or 1 category to 3 graduating types of 2, 3, and 4. So, there are 6 types that are visually recognizable as “wavy,” “curly,” and/or “kinky.” As mentioned above, Enith Brigitha wore her hair short. In 1988, Sybil Smith’s hair was relaxed (i.e., chemically straightened) and in most pictures it appears relatively short. That same is true of Malia Metella. Alison Terry’s hair appears to be 2 (B or C, but maybe 3A) and Maritza Correla’s hair appears to be type 3; meaning they could both (theoretically) pull their dry hair into a ponytail and when their hair is wet it would still hang around their shoulders. This same seems to be true for Alia Atkinson and Lia Neal.

Natalie Hinds appears to wear her hair natural, sometimes with braids, (and possibly has a 4A curl); but, in most of her public facing pictures she’s wearing her swim cap – and her hair is clearly pushing the limits of the cap. Simone Manuel sometimes wears her hair long, and has been featured in articles about natural hair care where she said (in 2020), “…I’m someone who genuinely feels that if you want to be successful in something, then sometimes you have to make sacrifices. And for me, part of that is my hair.” No shade to my hometown-sister – and I get that chlorine is harsh on hair – but I can’t helping wondering when one of her peers had to “sacrifice” their hair for their ambitions. I also can’t help but think of a dear, dear friend of mine, who is slightly older than me, and who once said that when she was growing up (here in the States) she didn’t realize having natural (unprocessed) hair was an option.

Even if we disregard all of the stereotypes about Black people and swimming that have been perpetuated over the years, the bottom line is that this is the bulk of FINA’s “knowledge” related to Black hair and Olympic swimmers. Take a moment to really notice that even as I have grouped the ladies and their hair, I’ve left out some significant facts pertaining to why their hair is so different – even within those groupings. Even more to the point, I’m willing to bet money that most of the nine athletes mentioned above use completely different hair products than the other aforementioned athletes.

“Intelligence is connected with the brain, but behind intelligence even stands the Purusha, the unit, where all different sensations and perceptions join and become one. The soul itself is the centre where all the different perceptions converge and become unified. That soul is free, and it is its freedom that tells you every moment that you are free. But you mistake, and mingle that freedom every moment with intelligence and mind. You try to attribute that freedom to the intelligence, and immediately find that intelligence is not free; you attribute that freedom to the body, and immediately nature tells you that you are again mistaken. That is why there is this mingled sense of freedom and bondage at the same time. The Yogi analyses both what is free and what is bound, and his ignorance vanishes. He finds that the Purusha is free, is the essence of that knowledge which, coming through the Buddhi, becomes intelligence, and, as such, is bound.”

– quoted from the commentary on Yoga Sūtra 2.20 from Raja Yoga by Swami Vivekananda

Letting go of what binds us and restricts us requires effort. It often requires external as well as internal effort – although, more often than not, those two go hand-in-hand. However, we can’t begin the process without acknowledging our tethers: our shackles, our chains, and our metal or wooden stake. We have to recognize what is being done to us, what we are doing to ourselves, and what we are doing to others.

This can sound all theoretical and metaphorical, but one way to think about it is to just acknowledge where you are holding tension in your mind-body. What is limiting you physically? What mental and/or emotional limitations are in balance? Even if you don’t completely understand (or believe) the energetic and spiritual ramifications of those physical-mental-emotional blocks, take a moment to consider what freedom, liberation, and independence mean to you – and then go to your “Freedom Place” and feel those embodied qualities.

Just like people have “Happy Places” that we can visualize (or sometimes, remember), I think it’s a good idea to have a “Freedom Place.” Your Freedom Place might be your Happy Place. It might be a real place and/or a real memory. Of course, it could just be a feeling, a combination of sensations. No matter how you come to understand it, know that in your Freedom Place you can take the deepest breath you’ve taken all day, every day, because you are:

  • Free of fear, doubt, anxiety, grief and anything else that shackles us (and others).
  • Liberated from the bondage of judgement and strong emotions or passions – which, remember, comes to us from the Latin by way of Old French and Middle English, from a word that means “suffer.”
  • Independent of responsibilities and burdens.

In your Freedom Place, you are carefree, but not careless. In your Freedom Place, there is no tension in your body or your mind and you recognize your possibilities. Of course, to feel this free we have change the condition of our hearts and minds – so that we change our understanding. To liberate ourselves from judgement (including self-recrimination), we must develop some insight into the attachments (shackles) that lead to suffering. Finally, being independent of our burdens requires us to lay our burdens down. When we lay our burdens down, we can either walk away from what no longer serves us – and maybe never served us – or we can choose to pick up our opportunities. Just so you know; opportunities are lighter than burdens. Furthermore, when we have a lighter load, we can share someone else’s load without feeling like it’s an imposition. When our load is light, we gratefully and joyful, can help others.

“None of us got where we are solely by pulling ourselves up by our bootstraps. We got here because somebody – a parent, a teacher, an Ivy League crony or a few nuns – bent down and helped us pick up our boots.”

– Supreme Court Justice (and former NAACP chief counsel) Thurgood Marshall referencing his SCOTUS successor in a Newsweek interview (dated October 28, 1991)

Even when we can’t name everything that holds us down and holds us back, even when we don’t find it particularly helpful to name things, we can come to the mat and start the process of releasing, relaxing, and breathing. Remember, breath is our ultimate (“pranic”) tool. We can use it to bring awareness to different areas in the body and then to release tension in those areas. We can use it to create space and then, also, to engage space. It can set our pace in a moving practice and allow us to stay centered and grounded in every practice. The way we breathe can affect our mood (and overall emotional state) in positive way or in a detrimental way. And, while the goal in yoga is always to take the deepest breaths you’ve taken all day, some practices cultivate a deeper breath right off the bat. One such practice is a Restorative Yoga practice.

You can think of Restorative Yoga and Yin Yoga as 1st cousins – in that they resemble each other on outside, but the internal experience is different. There are a lot of times in a Yin Yoga practice when people can’t wait to get out of a pose (and there may be a lot of groaning and moaning as they come out). With Restorative Yoga, however, sometimes people want to stay in a pose a little longer – even when the pose is held for twice as long as you would hold a Yin Yoga pose. There also tend to be more sighs than groans (and less cursing of my name). Both practices can be really prop-heavy, but it is (in some ways) easier to practice restorative without the props. The practice we did for the July “First Friday Night Special” featured three of the most common Restorative Yoga poses, a very soft twist, and a super sweet variation I recently learned from Aprille Walker, of Yoga Ranger Studio. (Because, like you, I’ve been practicing online.) There’s also a lot of silence and stillness!

“Practiced regularly, [Frog or Child’s Pose] also improves your breathing and your elimination…. The quality of our elimination is directly tied to the quality of our respiration. And, so, tension in the low abdomen and back can directly impact the quality of our ability to eliminate regularly.”

– Scott Blossom, explaining detoxification benefits of Mandukāsana

Friday’s playlist is available on YouTube and Spotify. [Look for “030521 Give Up, Let Go, Trustful Surrender” PLEASE NOTE: I recommend doing this practice in silence or using one of the first two tracks on the playlists. The first tracks are similar, but only YouTube has my original choice for the 2nd track.]

### “FREE YOUR MIND / AND THE REST WILL FOLLOW” ~ En Vogue ###

Needing to Move, a little or a lot (the Tuesday post) June 29, 2021

Posted by ajoyfulpractice in Abhyasa, Books, Changing Perspectives, Faith, Fitness, Healing Stories, Health, Hope, Life, Loss, Love, Pain, Philosophy, Suffering, Tantra, Tragedy, Vairagya, Wisdom, Yin Yoga, Yoga.
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“Some days or weeks when you are practicing, the mind will be calm and easily concentrated, and you will find yourself progressing fast. All of a sudden the progress will stop one day, and you will find yourself, as it were, stranded. Persevere. All progress proceeds by such rise and fall.”

 

 

– quoted from the commentary on Yoga Sūtra 1.30 from Raja Yoga by Swami Vivekananda

It happens to all of us, at one time or another: We hit a wall, an obstacle. In Yoga Sūtra 1.30, Patanjali names nine obstacles to the practice – which are really nine obstacles to anything: disease, mental inertia (or laziness), doubt, lack of enthusiasm (sometimes translated as carelessness, lethargy or sloth, clinging to sense cravings, false understanding, an inability to reach the goal of concentration, and an inability to maintain the goal. These nine obstacles coincide with four physical-mental experiences. Naming these obstacles (and the arising experiences), when we experience them, can be helpful in helping us (as Marcus Aurelius instructed himself) find the way forward.

However, there is a tendency, for some of us, to really dig into WHY we hit the wall. We want to know the “why” so that we can avoid it in the future – and there is merit in that. Such inquiry can benefit us, can directly and indirectly benefit those around us, and can also benefit people we have never met and will never meet. However, sometimes, all that digging into what was can itself become an obstacle. Sometimes, all that inquiry can keep us from moving forward.

Before I move forward with this line of thinking, let me point out that we can sometimes get stuck because of our perceptions about moving forward. Moving forward looks different to different people and/or in different circumstances. For example, I just heard about a junior Olympian who, for a variety of reasons, had to take a break from training. Moving forward for her looks like getting back to training. On the flip side, if you (or someone you know) were stuck in a toxic, maybe even physical and/or mentally abusive relationship, moving forward looks like staying out of that relationship. It also means staying away from similarly toxic relationships – because, otherwise, you’re stuck in the same pattern and not moving forward at all. Even if the people in these scenarios are getting unstuck at the same time, the way they move forward is going to look different.

So, clearly, to move forward we have to move. Right? Well…. Yes, and no.

Even before we get to the no; let’s talk about the yes. The human mind-body is designed to “flow” or move. Not only is the basic construction of the mind-body conducive to moving, one of its primary systems, the lymphatic system, functions through movement. The lymphatic system is part of the cardiovascular (or circulatory) and immune systems, and is also connected to the digestive system. It plays a crucial part in our overall health and requires muscular movement (contraction and release) in order to function.

Movement serves as the pump that moves lymphatic fluid through the lymph nodes strategically located throughout the body. The lymphatic fluid brings in the cells that kill abnormal cells and foreign substances (which cause disease); can re-circulate protein cells; washes away dead cells and debris; and carries that (liquid) waste to the kidneys so that it can be flushed out of the body. The lymphatic system also helps the body to absorb (nutritional) fat and removes excess liquid from the body, in order to prevent inflammation that can lead to disease. The very act of breathing facilitates the movement of the lymph. But, it moves it in a limited fashion; which means that, when someone is unable to move their muscles on their own, having externally provided manipulation/stimulation can be helpful (and that can occur in a lot of different ways).

So, yes, the human mind-body needs to move. The question is, on any given day, how much movement do you need? And how do you know what kind of movement you need? My friend and fellow yoga teacher Sandra Razieli once said that sometimes she starts moving and if she feels better she keeps going. On the flip side, if the movement she’s doing doesn’t make her feel better, even a little bit, she changes what she’s doing. (I identify Sandra as a “fellow yoga teacher,” but honestly she’s a movement facilitator and has a knowledge base of kinesiology and neurophysiology that exceeds a basic knowledge of āsana.) Sandra’s guideline is consistent with a similar one from Wade Imre Morissette, a Canadian yoga teacher and musician, who once said that if you finish your yoga practice and you don’t feel a little better than something went wrong.

“The nine obstacles described in the previous sutra rob the body of vitality, strength, stamina, and agility, and the mind of clarity and peace. The absence of these obstacles is the ground for joy. Their presence is the ground for pain, which in turn leads to four other debilitating conditions: mental agitation, unsteadiness in the limbs, disturbed inhalation, and disturbed exhalation.”

 

– quoted from the commentary on Yoga Sūtra 1.31 from The Secret of the Yoga Sutra: Samadhi Pada by Pandit Rajmani Tigunait, PhD

It makes sense that people who are, for the most part, in “the business of movement” would tell people to move. And, sometimes, you might come to a practice and be amazed that the teacher “magically” knows the kind of movement you needed to feel better. You might even be amazed when, a day or so later, you attend class with another instructor and they are “magically” leading a practice with similar elements. Of course, part of your amazement comes from (1) not considering that we all have mind-bodies that are subjected to similar external factors; (2) while there are a lot of different ways to access certain parts of the body, people in a similar region (who were trained in a similar style/tradition) are going to be most familiar with the same methods; and (3) certain things are needed in order to safe and mindfully access certain parts of the mind-body. People “in the business of movement” are also going to tell you that it’s important to be still, to not move – that’s why we have Śavāsana!

If you look at anything in nature, including your own mind-body, you will find evidence of Sir Isaac Newton’s Third Law of Motion: For every action, there is an equal and opposite reaction. This is how nature finds balance, by moving between extreme states of imbalance. Things ebb and flow; we inhale and exhale; muscles contract (eccentrically and concentrically) and then release. Just like a motorized vehicle, we have an accelerator and a brake in the form of our sympathetic and parasympathetic nervous systems.

The sympathetic nervous system, which is associated with the fight/flight/freeze response, is related to action. The parasympathetic nervous system, which is associated with our ability to rest/digest/create, is the opposite reaction. They go hand-in-hand. We need one in order to have the other. And, sometimes, we find that we are not fully engaging in one because we are not fully engaging in the other. We are out of balance. We are stuck.

Again, when we are stuck, we have to figure out what is going to move us. Maybe it’s a really vigorous vinyasa practice or a ViniYoga practice (where there’s movement, but it’s not inherently “super sweaty. ”Maybe it’s a more static “Power Yoga” vinyasa practice. That said, what we need might be a Yin Yoga practice, a Restorative Yoga practice, or something in between those aforementioned practices (like an Iyengar Yoga practice). Or maybe what we need is to dance or walk, play catch with the kids, and/or do some somersaults – and it has absolutely nothing to do with yoga. We may not always know what we need, but we know when we need something to move us forward.

“That man [my father], sitting on his plastic mat in 1970, was lonely. His search had brought him to a place he didn’t quite grasp, one that lacked the reassurance of a clearly traveled path in front of him. I have my own version of that loneliness. I, too, am searching for something transformative. While I do have a yoga teacher, we have never lived in the same city. While I do practice where yoga is more widely accepted, I do so from within a paralyzed body. I do not know where the work is going, or even what is possible. But, while the work may be solitary, the impetus comes from loving the world, from wanting to join it. I wonder if he knew this, too.”

 

– quoted from “Part Three: Yoga, Bodies, and Baby Boys – 12. Taking My Legs Wide” of Waking: A Memoir of Trauma and Transcendence by Matthew Sanford

Which, brings me back to yoga – or, really, any group activity (even on Zoom) – where you can tap into the collective momentum of the community. Taking a class on Zoom, YouTube, or any other virtual platform is not the same as taking a class in person. However, it can have similar advantages: there’s (still) a sense of community; someone else keeping track of time; someone keeping you accountable; and someone offering suggestions and (sometimes) “magically” knowing what you need. What happens, however, when you show up and the movement being suggested isn’t what you need?

First and foremost, it is important to remember that “This is your practice.” is not just something that we say. We say it because it’s true. Second, there are a lot of different ways to get into (and out of a pose); different ways to practice a pose/sequence; and most importantly, there’s more than one way to access a certain part of your mind-body. If your instructor/teacher doesn’t offer you options, ask for them! Finally, one of the advantages to a virtual practice, is that if you find that the movement isn’t exactly what you need in that moment, you can turn off your camera (if you’re live) and just take advantage of the other benefits to practicing in a community – and you can do so without the stigma or confusion that can sometimes occur when you do your own thing in a public setting.

“Self-nurturance is a key to taking care of the body. Resting when we need to rest, eating well, exercising, and giving the body pleasure all help to keep the first chakra happy. Massages, hot baths, good food, and pleasant exercise are all ways of nurturing ourselves and healing the mind/body split that results from the mind over matter paradigm. We cannot be integrated and whole if the two polarities are pitted against each other. Instead, through the body, we can have an experience of mind within matter.”

 

– quoted from “Chapter 2, Chakra One: Earth – The Body” of Wheels of Life: A User’s Guide to the Chakra System by Anodea Judith, Ph.D.

 

Please join me today (Tuesday, June 29th) at 12:00 PM or 7:15 PM for a yoga practice on Zoom. Use the link from the “Class Schedules” calendar if you run into any problems checking into the class. Give yourself extra time to log in if you have not upgraded to Zoom 5.0. You can request an audio recording of this practice via a comment below or by emailing myra (at) ajoyfulpractice.com.

 

Tuesday’s  playlist is available on YouTube and Spotify. [Look for “10202020 Pratyahara”]

 

Last year’s post on this date came at the practice from a slightly different perspective!

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

 

If you are thinking about suicide, worried about a friend or loved one, or would like emotional support, you can call 1-800-273-TALK (8255). You can also call the TALK line if you are struggling with addiction or involved in an abusive relationship. The Lifeline network is free, confidential, and available to all 24/7. YOU CAN TALK ABOUT ANYTHING. 

If you are a young person in crisis, feeling suicidal, or in need of a safe and judgement-free place to talk, call the TrevorLifeline (which is staffed 24/7 with trained counselors).

 

 
 

### You’ve Got To Move It, Move It! ###