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Having A Say, redux (the “missing” post) November 13, 2022

Posted by ajoyfulpractice in "Impossible" People, Books, Changing Perspectives, First Nations, Hope, Life, Meditation, Men, Music, One Hoop, Philosophy, Science, Suffering, Wisdom, Women, Writing, Yoga.
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This is the “missing” post for Sunday, November 11th. Some passages were previously posted. You can request an audio recording of the 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.)

“If her functioning as a female is not enough to define woman, if we decline also to explain her through ‘the eternal feminine’, and if nevertheless we admit, provisionally, that women do exist, then we must face the question ‘what is a woman’?

To state the question is, to me, to suggest, at once, a preliminary answer. The fact that I ask it is in itself significant. A man would never set out to write a book on the peculiar situation of the human male. But if I wish to define myself, I must first of all say: ‘I am a woman’; on this truth must be based all further discussion. A man never begins by presenting himself as an individual of a certain sex; it goes without saying that he is a man. The terms masculine and feminine are used symmetrically only as a matter of form, as on legal papers. In actuality the relation of the two sexes is not quite like that of two electrical poles, for man represents both the positive and the neutral, as is indicated by the common use of man to designate human beings in general; whereas woman represents only the negative, defined by limiting criteria, without reciprocity. In the midst of an abstract discussion it is vexing to hear a man say: ‘You think thus and so because you are a woman’; but I know that my only defence [sic] is to reply: ‘I think thus and so because it is true,’ thereby removing my subjective self from the argument. It would be out of the question to reply: ‘And you think the contrary because you are a man’, for it is understood that the fact of being a man is no peculiarity.”

– quoted from “Introduction: Woman as Other” in The Second Sex by Simone de Beauvoir

Almost every January, I ask the question “What is a woman?” Then, at various times throughtout the year, I offer different lives and perspectives that could be considered as answers. But, whenever I address the issue, I recognize that the “controversial” question Simone de Beauvoir posed in 1949, is no less controversial today. In fact, it can seem more controversial today, because it is often used as a “gotcha” question asked by people who have vastly different intentions than Simone de Beauvoir. Remember, she was asking and addressing the question for philosophical insight. And, here I am doing the same.

I know, I know, I’m just asking for trouble here, but please consider a couple of things before moving forward. First, as I just mentioned, this is not the first time – in class or on the blog – that I’ve referenced what it means to be a woman. Second, I’m referencing it here in relation to Patanjali’s Yoga Sūtras. Specifically, I’m referencing the meaning of the word “woman” – or “women,” “wimmin,” “womyn,” “womban,” “womon,” and “womxn” – in relation to Yoga Sūtra 3.17, which indicates that “By making samyama on the sound of a word, one’s perception of its meaning, and one’s reaction to it – three things which are ordinarily confused – one obtains understanding of all sounds uttered by living beings.” [NOTE: “one’s reaction to it” is sometimes translated as “knowledge of it.”]

I absolutely could use a less “controversial” word – as other teachers do. I’ve heard a teacher reference a pencil and another teacher (Vyasa, perhaps) used a cow. In class, I actually cited Swami J, of the Himalayan tradition, who used the example of a table in his commentary on the sūtras. Those are all great examples, simple examples; because, if you know English (assuming you are reading this text in it’s original language), the sight/sound of each of those words is associated with specific objects, which immediately come to mind. If you don’t know a word, it is meaningless to you. Nothing comes to mind or you think of something that feels off, not quite right. But, you don’t know the word, so you need more information.

On the flip side, you can know the word and still need more information, because your perception of what I mean may not be the same as mine. We may not have the same object(s) in mind. However, by using our supernormal power of words, we can come to an agreement about the qualities that make up the concept that exists in the world (i.e., the pencil-ness, cow-ness, and/or table-ness of the thing). In other words, we can go deeper into our understanding of what makes something what we perceive/understand it to be.

While it seems like people have been going deeper into our understanding of what it means to be a woman since the dawn of time (or, at the very least, since recorded history), there’s always the possibility — not to mention the fear — that someone will completely miss the point.

“The moment we begin to fear the opinions of others and hesitate to tell the truth that is in us, and from motives of policy are silent when we should speak, the divine floods of light and life no longer flow in our souls. Every truth we see is ours to give the world, not to keep to oursleves along, for in so doing we cheat humanity out of their rights and check our own development.

quoted from Elizabeth Cady Stanton’s speech at the National American Woman Suffrage Association convention (and birthday celebration for Susan B. Anthony), February 18, 1890

If we just stick with modern (Western) history, the question of what it means to be a woman is a question that contains multitudes. For instance, when we talk about Miss Maria Mitchell and Rabbi Regina Jonas, the question becomes about their vocations. In a conversation about Simone de Beauvoir, Virginia Woolf, and Mary Oliver, the question becomes about upbringing and sex(uality). For Edna St. Vincent Millay and Zitkála-Šá, as well as for Gwendolyn Brooks, Louise Erdrich, Nikki Giovanni, and so many others, the question becomes about culture, race, and behavior (including sex and sexuality). Then the conversation turns to health and well-being, especially mental health, when we focus on Bertha Pappenheim (“Anna O”). We can easily pickup all of those threads if we are discussion Lorraine Hansberry, Maya Angelou, or Ntozake Shange, because their lives prove that the question of what it means to be a woman is always about all of those things – and also about rights and responsibilities. We can start our conversation about what the word means, to us and to others, at any one of those intersecting points. However, since Saturday was the anniversary of the birth of Elizabeth Cady Stanton, let’s start with the issue of rights and responsibilities.

Born November 12, 1815, in Johnstown, New York, Elizabeth Cady Stanton was a social activist, abolitionist, and suffragist. While she was one of the most influential leaders of the women’s rights movement, she does not fit the stereotypical image of a “women’s liber” or a “man-hating feminist.” She was, for example, no Susan B. Anthony. However, one could argue that there would have been no Susan B. Anthony — as she is remembered today — without Elizabeth Cady Stanton. While their backgrounds and life choices were different, they were united in their quest for equal rights.

“If I were to draw up a set of rules for the guidance of reformers, such as Franklin and other celebrities tell us they did for their own use, I should put at the head of the list: Do all you can, no matter what, to get people to think on your reform, and then, if your reform is good, it will come about in due season.”

– quoted from a diary entry dated “Cleveland, August 20 [1888]” by Elizabeth Cady Stanton (as published in Elizabeth Cady Stanton As Revealed in Her Letterz, Diary and Reminiscences, Edited by Theodore Stanton and Harriot Stanton Blatch, Volume Two])

Elizabeth Cady grew up in a wealthy family with a conservative lawyer for a father (Daniel Cady) and and a very progressive abolitionist mother (Margaret Livingston Cady). Some biographers say that the Cady family had servants, at least three of whom were African American. At least one of those “servants” (Peter Teabout) was actually enslaved and it was in his company that she and her sisters sometimes attended church. 

It seems that it was just her and her sisters that sat in the back pews of the church. While she was the seventh of eleven children, six of her siblings, including all of her brothers, died before reaching adulthood. Her last brother died when she was around ten and she responded to her parents’ grief by stating that she would live the lives her brothers would not get a chance to live. Her father’s response, that he wished she were a boy, was the first time she felt there was a difference between her sisters and her brothers. 

Despite the perceived difference between the siblings, Elizabeth Cady was well-educated — for a girl of her time — and received high marks and recognition in her advanced classes. She even convinced her father to send her to Troy Female Seminary, where she became actively interested in the abolitionist movement. It was through the seminary and the abolitionis movement that she and befriended Frederick Douglass. It was also the way she met her greatest collaborators in life: Henry Brewster Stanton and Susan B. Anthony.

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

– Bertha Pappenheim (b. 02/27/1859) as quoted in The Jewish Woman: New Perspectives, edited by Elizabeth Koultun

“One is not born, but rather becomes, a woman.”

– quoted from “Part IV – The Formative Years: Chapter XII. Childhood” in The Second Sex by Simone de Beauvoir (b. 01/09/1908)

Elizabeth Cady and Henrey Brewster Stanton met at the home of her  first cousin, Gerrit Smith (son of her maternal aunt), who was a member of the United States House of Representatives and one of the “Secret Six,” who funded John Brown’s 1859 raid on Harper’s Ferry, which initiated the revolt that was a prelude to the Civil War. At the time that they met, Henry Brewster Stanton was an attorny, abolitionist, and social reformer, who would go on to become a journalist and politician. Some say his support of the suffragist movement was tangential, but no one can argue that it was instrumental. It was instrumental on many levels, including the fact that he unconditionally supported his wife.

When they married in 1840, the couple omitted the word “obey” from their vows — which was a common Quaker tradition, although neither of them were Quakers. Elizabeth Cady took her husband’s surname, but she was never known simply as “Mrs. Henry B. Stanton;” she was always, in some way, recognized as “Cady Stanton.” But the exclusion or inclusion of a single word, did not diminish the couples union. Nor did it diminish her role in the household.

“First, no woman should say, ‘I am but a woman!’ But a woman! What more can you ask to be? Born a woman — born with the average brain of humanity — born with more than the average heart — if you are mortal, what higher destiny could you have? No matter where you are nor what you are, you are power.”

– quoted from Maria Mitchell: Life, Letters, and Journals by Maria Mitchell (b. 08/01/1818)

Mrs. Cady Stanton was a proud wife and mother of seven. Contrary to the social norms of the time, she recognized that healthy women had similar desires as healthy men; believed women should control a couple’s sexual relationships; and proclaimed a man’s “drunkeness” as grounds for divorce (or, at the very least, abstinance). She also belived that a woman should absolutely have dominion over her body when it came to childbearing. She was equally as bold about declaring her motherhood (when others were more demure silent) and would raise a red or white flag in front of her house depending on the sex of her newborn child. 

Of course, her “voluntary motherhood” required a compromise when it came to social reform and that compromise required her to be at home when her husband was away. While Henry Brewster Stanton traveled ten months out of the year in the 1850’s, Elizabeth Cady Stanton felt she was “a caged lioness.” However, her partnership with Ms. Anthony made the compromise less restrictive. Whenever the family moved, they set up a room for Susan B. Anthony and the women figured out the best way to work towards their goals: 

Elizabeth Cady Stanton wrote; Susan B. Anthony organized and spoke.

“Eventually Anthony supplanted Henry in Elizabeth’s affections. Both Henry and Susan moved in and out of her life and her household, but overall, Stanton probably spent more hours and days with Anthony than any other adult.”

– quoted from the “Methodological Note: Stanton in Psychological Perspective” section of In Her Own Right: The Life of Elizabeth Cady Stanton by Elisabeth Griffith

The collaboration between Susan B. Anthony and Elizabeth Cady Stanton was not restricted to speeches. They co-founded the New York Women’s State Temperance Society – after Anthony was prevented from speaking at a temperance conference because she was female – and the Women’s Loyal National League in 1863. The league, which used different iterations of the name, was specifically formed to lobby for the abolition of slavery. At one time they collected almost 40,000 signatures in support of abolition, which was the largest petition drive in United States history at that time. They also initiated the American Equal Rights Association (1866) and founded the National Woman Suffrage Association (1869).

On January 8, 1868, Susan B. Anthony and Elizabeth Cady Stanton started publishing the weekly paper The Revolution. The paper’s motto was “Men, their rights and nothing more; Women, their rights and nothing less.” In addition to women’s rights and the suffrage movement, the paper covered general politics, the labor movement, and finance. Ms. Anthony ran the business end of things. Mrs. Cady Stanton co-edited the newspaper with the abolitionist minister Parker Pillsbury. The initially received funding from the transportation entrepreneur George Francis Train – who shared their views on women’s rights, but not on abolition – but eventually transferred control of the paper to the wealthy writer and activist Laura Curtis Bullard, who toned “the revolution” down a bit.

The ladies that started it, however, did not tone down at all.

“He has created a false public sentiment by giving to the world a different code of morals for men and women, by which moral delinquencies, which exclude women from society, are not only tolerated, but deemed of little account in man.”

 

quoted from the The Declaration of Sentiments by Elizabeth Cady Stanton, with Mary Ann M’Clintock

Elizabeth Cady Stanton was actively engaged in the fight for civil rights long before meeting Susan B. Anthony. Along with Lucretia Coffin Mott and Martha Coffin Wright, she organized the Seneca Falls Convention, which was the first women’s rights convention organized by women and was the primary author of the Declaration of Sentiments. One hundred of the approximately 300 attendees to the conference signed the declaration, which Elizabeth Cady Stanton, with assistance from Mary Ann M’Clintock, had modeled after the Declaration of Independence. Mrs. Cady Stanton (and her sister, Harriet Cady Eaton), Mrs. M’Clintock (plus her daughters Elizabeth W. and Mary M’Clintock and her half-sister, Margaret Pryor), Mrs. Mott, and and Mrs. Wright were among the 68 female signers; Frederick Douglass, Thomas M’Clintock, and James Mott were among the the 32 male signers.

Frederick Douglass’s name on the Declaration of Sentiments was not an accident or random happenstance. He and Mrs. Cady Stanton met early in her crusade for universal suffrage and he was one of her staunch supporters during the Seneca Falls Convention. In fact, some historians note that it was his very vocal support that led to the acceptance of the Declaration. While his support for women’s suffrage did not wane, he, Elizabeth Cady Stanton, and Susan B. Anthony (with whom he would also eventually befriend) did temporarily break away from each other when the issue of suffrage was divided over race and gender. He also called out E. Cady Stanton for using racist terms about Black and Asian men, when it looked like they might get the vote before (white) women. 

That divide between the three friends is a great way to highlight the fact that the fight for voting rights has always marginalized already marginalized people. It has asked people to define themselves as one thing over the other. This, as many scholars have pointed out, is not something straight, white, Christian males in America have historically had to do. They can just be “men” and everything else is understood as a foregone conclusion.

Marginalized people, however, have had to “pick one” all the time. This was especially true in the 19th century, when the presence of Black women was desired by both sides of the suffrage movement. Yet, to deny one side of themselves meant that they could be excluded from voting; either because they were Black… or because they were a woman.

Susan B. Anthony forced this issue into the courts when she and fourteen other women attempted to vote in Rochester, New York, in 1872. She was arrested, indicted, “tried,” and convicted during the very public and very publicized 1873 criminal trial (United States v. Susan B. Anthony). The case hinged on the definition of a citizen (as it related to the 14th Amendment) and the definition of a woman. After establishing that “the defendant was, on the 5th of November, 1872, a woman,” the judge instructed the all male jury – all male because women were prohibited from serving on juries – to find the defendant guilty without discussion or deliberation, which they did. Ms. Anthony was instructed to pay a fine, of $100 plus court cases, which she did not.

It’s unclear how, exactly, they determined that she was a woman on the date in question.

“U. S. Senator Marsha Blackburn (R-TN): Can you provide a definition for the word ‘woman’?

Judge Ketanji Brown Jackson: Can I provide a definition? [Senator Blackburn confirms.] No. I can’t.

U. S. Senator Marsha Blackburn (R-TN): You can’t?

Judge Ketanji Brown Jackson: Not in this context. I’m not a biologist.

U. S. Senator Marsha Blackburn (R-TN): So, you believe the word ‘woman’ is so unclear and controversial that you can’t give me a definition?

Judge Ketanji Brown Jackson: Senator, in my work as a judge, what I do is, I address disputes. If there is a dispute about a definition, people make arguments and I look at the law and I decide….”

– quoted from the confirmation hearing of Associate Justice of the Supreme Court of the United States Ketanji Brown Jackson (Tuesday, March 22, 2022)

Fast forward to the 21st century, where Beyonce, Taylor Swift, and Janelle Monet sing lyrics that seem to be lifted directly from the Declaration of Sentiments or Elizabeth Cady Stanton’s diary – and to that moment when then-Judge Ketanji Brown Jackson was being interviewed to be the first African-American woman on the Supreme Court. Fast forward to that moment, when two very different women faced the question about the definition (the meaning) of the word woman.

When I heard Senator Marsha Blackburn’s question, I heard it as so many people heard it: as that “gotcha” question some people like to ask these days. I also heard it, as so many others have heard it throughout history, as a pick-a-side question. The sides might be defined in different ways now, versus in the 19th and early 20th centuries, but it still marginalizes people who are already marginalized. What I did not hear was a question asked with a sincere interest in the inquiry. What I did not hear was a question posed with an interest in how any of us decides on our answers.

Many people, Senator Blackburn included, have said that Supreme Court Justice Brown Jackson did not answer the question. Others have pointed out that she absolutely answered the question – she just didn’t answer the question with either/any of the answers they wanted to hear. It doesn’t help that many media outlets only reported a portion of her answer. In fact, most major outlets only quoted her as saying, “I’m not a biologist.” 

Which, I think we can all agree is true.

I also think, though, that the issue isn’t whether or not Justice Ketanji Brown Jackson is a biologist. And, despite the way the exchange was reported, the issue isn’t even whether or not being a biologist is relevant. The relevant part,in that case, was how a judge, or justice, defines things (i.e., words) as it relates to the law and specific contexts related to the law. As then-Judge Brown Jackson pointed out, the role of judges, or justices, is to look at the differing definitions (when there is a dispute),the arguments behind the definitions, and the law. In other words, they focus-concentrate-meditate on the word, people’s understandings of the word, and the related (or relevant) qualities (as they apply to the law).

Take a moment, to think apply the tool of samyama to the word “woman” (or any of the other aforementioned variations of the theme)*:

  • What, or who, comes to mind? 

  • What’s your “standard” for a woman? 

  • How many women do you know that don’t fit your exact standard? 

  • What are the overlapping qualities that apply to your “standard” and also to those outside of your standard?

  • How do you know you know if someone has those overlapping qualities?

*NOTE: This is a deliberately simple rubric, so that you can decide on attributes. If your only attribute is “sex/female,” you could skip the first two questions or you could layout a biological definition of female.

Yoga Sūtra 3.35: hṛdaye cittasaṃvit

– “By making samyama on the heart, one gains knowledge of the contents of the mind.”

Saturday’s playlist is available on YouTube and Spotify.

NOTE: YouTube features several extra videos that are not available on Spotify. Some are speeches worth hearing. Some are music videos worth seeing. To make up the difference, the Spotify playlist has its own Easter egg.

ERRATA: The original post linked to the wrong YouTube playlist. My apologies for the inconvenience.

“If I am to confess what drove me, as a woman, to become a rabbi, two things come to mind. My belief in God’s calling and my love of my fellow man. God has bestowed on each one of us special skills and vocations without stopping to ask about our gender. This means each one of us, whether man or woman, has a duty to create and work in accordance with those God-given skills.”

– quoted from the doctoral thesis entitled “May a woman hold rabbinic office?” by Rabbi Regina Jonas (b. 08/03/1902)

### LET’S GET LOUD ~JL ###

Listen, I’m Still SINGING BOUT MY STUFF! (mostly links, felicitations, and an explanation) October 18, 2022

Posted by ajoyfulpractice in "Impossible" People, Art, Books, Faith, Healing Stories, Hope, Life, Music, Ntozake Shange, One Hoop, Pain, Poetry, Religion, Shemini Atzeret / Simchat Torah, Suffering, Yoga.
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Chag sameach!” to those celebrating Simchat Torah.

“she’s half-notes scattered

without rhythm/ no tune

sing her sighs

sing the song of her possibilities

sing a righteous gospel

let her be born

let her be born

& handled warmly.

[Lady in Brown] I’m outside Chicago

[Lady in Yellow] I’m outside Detroit

[Lady in Purple] I’m outside Houston

[Lady in Red] I’m outside Baltimore

[Lady in Green] I’m outside San Francisco

[Lady in Blue] I’m outside Manhattan 

[Lady in Orange] I’m outside Saint Louis”

 

– All the Ladies from for colored girls who have considered suicide/when the rainbow is enuf  by Ntozake Shange

I’m “outside” Portland, working with a talented group of Yoga teachers, pregnant – as well as postpartum – people, and filmmakers to create new classes for the Carry app.

Conceived by Maya Page, the Carry app is an iOS-based yoga and meditation app “for pregnancy, birth, and beyond,” that promotes healing for a wide spectrum of people. Even though my experiences working with the Carry app put me front and center – instead of behind the scenes – the intersecting energies around creation, birth, healing, and life is something I’ve experienced before. I experienced it working (behind the scenes) with Ntozake Shange on an anniversary revival of her groundbreaking and award-winning choreopoem for colored girls who have considered suicide/when the rainbow is enough.

Born today in 1948, Ntozake was an award winning playwright and novelist who changed her name to the Zulu words meaning “she comes with her own things” and “who walks like a lion.” The beginning of her story predates the transistor radio (first introduced today in 1954), but the radio is a definite element in her stories. You can click here to read last year’s related post

Today’s playlist is available on YouTube and Spotify. [Look for “07112020 An Introduction.”]

Click here for yesterday’s post related to Simchat Torah. 

Since I am not teaching on Zoom today, people on the Tuesday class list, will receive links to previously recorded practices. If you are not on the Tuesday list, 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.]

### “I found god in myself
and i loved her
i loved her fiercely” (NS) ###

 

 

For Those Who Are Grateful (just the music & felicitations) October 11, 2022

Posted by ajoyfulpractice in "Impossible" People, Life, Music, Mysticism, Religion, Sukkot, Women, Yoga.
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“Chag sameach!” to anyone who is observing Sukkot.

Please join me today (Tuesday, October 11th) at 12:00 PM or 7:15 PM for a yoga practice on Zoom. You can use the link from the “Class Schedules” calendar if you run into any problems checking into the class. You can request an audio recording of this practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

Tuesday’s playlist is available on YouTube and Spotify. [Look for “Sukkot 2.75 for 10112022”]

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.)

###  🎶 ###

& What We Know (the “missing” Saturday post) September 11, 2022

Posted by ajoyfulpractice in "Impossible" People, Books, Changing Perspectives, Healing Stories, Life, Loss, Love, Meditation, Music, One Hoop, Philosophy, Poetry, Wisdom, Women, Writing, Yoga.
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[This is a “missing” post for Saturday, September 10th. You can request an audio recording of this practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

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

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

“Every year
everything
I have ever learned

in my lifetime
leads back to this: the fires
and the black river of loss
whose other side

is salvation,
whose meaning
none of us will ever know.”

 

– quoted from the poem “In Blackwater Woods” by Mary Oliver

Earlier this year, during a practice for the Lunar New Year’s birthday celebration for all humans, I got to ask some of my dharma/yoga buddies what it means to be human. People had great answers: it means we’re part of a community; it means experiencing the dichotomy of being compassionate but also holding grudges; it means we’re imperfect; it means messiness. That last one tied back into a point someone made at the beginning: we make things up. 

Yes, well….

As someone who makes things up and loves reading and experiencing things that other humans make up, I have to admit that our penchant for making things up also makes things complicated, messy, and it leads to suffering. The world, as it turns out, is really simple. Each of us is a microcosm of the families and groups to which we belong, which are themselves microcosms of the macrocosm that is the world. So, as we learn in the Yoga Sūtras, if we really pay attention to ourselves – focus, concentrate, meditate on different aspects ourselves – we can learn more about ourselves and also more about the world. 

“The world is not comprehensible, but it is embraceable: through the embracing of one of its beings.” 

 

– Martin Buber 

So we embrace ourselves and, along the way, we learn to embrace to others. Although it is really that simple, I can already hear someone sputtering, “But, but, what about…?” 

Yes, sure, as I’ve already acknowledged, life can be complicated and messy; but we make it that way. And despite all the nuances, which I have mentioned before, all the great religious and philosophical teachings say the same things: Love yourself and love all others. Sure, different religions, philosophies, and cultures have different ways of phrasing that. For instance, we could substitute the word “respect” for “love” and maintain the same intention. 

Likewise, all the philosophies, religions, and cultures have different ways of explaining how the Universe works. Ultimately, however, all those different ways can be summed up with love/respect and the Laws of Motion. So, Robert Fulgum’s idea that “all I really need to know I learned in kindergarten” is not as hyperbolic as some might think. That’s why I sometimes say that there’s a Garth Brooks song for every situation. It’s also why I have said that everything you need to know about this practice (or about life) can be learned from a Mary Oliver poem.

“You do not have to be good
You do not have to walk on your knees
for a hundred miles through the desert repenting.
You only have to let the soft animal of your body
love what it loves.”

 

– quoted from the poem “Wild Geese” by Mary Oliver

Born today in 1935, Mary Oliver grew up loving the outdoors, reading and writing poetry. She went to college, because that’s what girls from good families in Ohio did in the 50’s, but then she dropped out and made her way to Edna St. Vincent Millay’s 800-acre estate in Austerliz, New York. She met Vincent’s sister and husband and decided to stay. Eventually, she fell in love with another woman that came to visit, Molly Malone Cook, and eventually they moved to Massachusetts together.

Mary Oliver wrote and published and wrote and published and did the things one does when they love the woods and all that is natural in the world. In fact, she once said “I’ve always wanted to write poems and nothing else. There were times over the years when life was not easy, but if you’re working a few hours a day and you’ve got a good book to read, and you can go outside to the beach and dig for clams, you’re okay.” Then, in 1983, after publishing several collections, she won the Pulitzer Prize for American Primitive. Suddenly, everyone wanted more of and from Mary Oliver. She once said she couldn’t remember doing any readings before the Pulitzer Prize for Poetry announcement was made, but then, suddenly, people were calling for her to do readings and book promotions.

“Today is a day like any other: twenty-four hours, a

little sunshine, a little rain.

Listen, says ambition, nervously shifting her weight from

one boot to another – why don’t you get going?

For there I am, in the mossy shadows, under the trees.

And too tell the truth I don’t want to let go of the wrists 

of idleness, I don’t want to sell my life for money,

I don’t even want to come in out of the rain.”

 

– quoted from the poem “Black Oaks” by Mary Oliver

Molly Malone Cook, her love and life partner, was also Mary Oliver’s official photographer, literary agent, and the person most editors and miscellaneous strangers would talk to when the called the Oliver-Cook household. Cook would not only answer the phone, she would go to (what I consider) hilarious extremes to convince whomever was on the phone that the next voice they heard was that of Mary Oliver – even though it was still Molly Malone Cook.

Now I’m not suggesting people go around pretending to be people they are not – even when they have permission to do so – but, there is a lesson in that story. Consider how much lovelier and simpler the world would be if we all accepted each other as we are; supported the ones we love as they are; allowed others in the world to get what they wanted/needed from us without compromising our own wants/needs, and let go of all the rest. 

Simply stated: Consider how much lovelier and simpler the world would be if we love/respected each other, helped each other out, and let go of all the rest.

“To live in this world

you must be able
to do three things:
to love what is mortal;
to hold it

against your bones knowing
your own life depends on it;
and, when the time comes to let it go,
to let it go.”

 

– quoted from the poem “In Blackwater Woods” by Mary Oliver

I am woefully behind in my Saturday posts and so I apologize to anyone who was following along with our Saturday study of the Yoga Sūtras. Especially considering that I am just jumping back in with this one and, on a certain level, it is missing context and continuity. That said, I have to smirk at myself when I think about how attached I’ve gotten to posting these. Especially since I was not blogging as much when we started this study in January of 2019 and, therefore, I didn’t provide a post for all of those original practices. In other words, there’s already a gap and context and continuity and yet… We keep figuring it out and moving forward.

Not just on Saturdays, but on any other day that I teach, there is the possibility that someone new will enter the practice. Maybe they are new to yoga; maybe they are new to me; or maybe they have been physically practicing for a long time and are just new to the philosophy. Also, as I have to continuously remind myself, life happens and even people who are “Saturday regulars” sometimes miss a practice. Finally, people don’t absorb and remember things the same way. All of which means that I always need to include a little context and continuity. I just don’t always have to repeat everything I’ve ever said and every lesson ever explored chapter and verse. It’s not that complicated. Like everything else, it can be quite simple. It can be quite simple, because you already know everything you need to know.

“One day you finally

Knew what you had to do, and

began”

 

– quoted from the poem “The Journey” by Mary Oliver

Right at the beginning of the sūtras, specifically in Yoga Sūtras 1.3-1.4, Patanjali defined the practice by explaining what comes from the practice. It is a promise, of sorts. As we move through the practice – which is just like the hero’s journey – we find ourselves faced with obstacles (and their accompanying ailments), trials and tribulations, challenges and triumphs. We encounter some people who seem to magically assist us along the way; some people we need to forgive and some who need to forgive us; and we experience great loves and great loss. All along the way, there are temptations and boons – which can sometimes be one and the same. In fact, after detailed explanations about the benefits of the practice and warnings about what happens when we get too attached – even to the rewards and benefits – Patanjali reveals that the biggest boon of all awaits us… if we don’t get distracted. 

That biggest boon is megah samadhih, which is sometimes translated as “a cloud of virtue” or “a cloud of clarity.” Along with that cloud comes the end of ignorance and, therefore, the end of suffering. Additionally, there is infinite knowledge or wisdom. This could all be interpreted as having every bit of knowledge that has ever existed suddenly rushing into you or raining down on you. But, honestly, it’s not that overwhelming or complicated. Simply stated, with clarity comes pure understanding of how everything is connected and how everything works. 

Yoga Sūtra 4.29: prasankhyāne‘pyakusīdasya sarvathā vivekakhyāterdharmameghah samādhih

 

– “[The one] who remains undistracted even when he is in possession of all the psychic powers, achieves, as the result of perfect discernment, that samadhi which is called the ‘cloud of virtue’.”

[Alternate translation: “When there is no longer any interest even in omniscience, that discernment allows the samadhi, which brings an abundance of virtues like a rain cloud brings rain.”]

 

Yoga Sūtra 4.30: tatah kleśakarmanivŗttih

 

– “Thence comes cessation of ignorance, the cause of suffering, and freedom from the power of karma.”

Yoga Sūtra 4.31: Tadā sarvāranamalāpetasya jñānasyānantyājjñeyamalpam

 

– “Then, by the removal of those veils of imperfection, there comes the experience of the infinite, and the realization that there is almost nothing to be known.”

[Alternate translation: “Then the whole universe, with all its objects of sense-knowledge, becomes as nothing in comparison to that infinite knowledge which is free from all obstructions and impurities.”]

 

It is important to note that this shower of clarity, knowledge, and wisdom is not a case of Dunning-Kruger Effect (i.e., someone thinking they are an expert on something about which they know very little). Instead, one is aware of what they don’t know and there is a true understanding of the Universe (and everything in the Universe) as described in Yoga Sūtras 2.18 – 2.19. This is truly understanding – through direct experience – how everything is “composed of elements and senses and having the inherent properties of illumination, action, and stability” and, furthermore, recognizing that everything has a purpose. It is recognizing the simplicity (and simple beauty) of the Universe.

Having that clarity of mind is not confusing or conflating a drop of water with the whole ocean, but rather recognizing that the drop and the ocean share qualities, traits, and properties. It’s recognizing that these qualities, traits, and properties are consistent whether the item is flowing freely, frozen, or boiling and then evaporating. It is understanding that it’s all water (H2O) and then also understanding that other elements have similar states of manifestation. Finally, it is understanding how that plays out inside of us and all around us. (Especially, in the case of water, when we note that our physical forms are mostly water.)

“To man in his ordinary sense-consciousness, the universe seems full of secrets. There seems so infinitely much to be discovered and known. Every object is an invitation to study. He is overcome by a sense of his own ignorance. But, to the illumined yogi, the universe does not seem at all mysterious. It is said that, if you know clay, you know the nature of everything that is made of clay. So, if you know the Atman, you know the nature of everything in the universe. Then, all the painstaking researches of science seem like efforts of a child to empty the ocean with a spoon.”

 

– commentary quoted from How to Know God: The Yoga Aphorisms of Patanjali (4:31), translated and with commentary by Swami Prabhavananda and Christopher Isherwood

 (NOTE: A child gets a lot of delight from that spoon and ocean combination. As we journey through life, we too can take delight at what we have at hand – especially since that spoon can be rinsed off and used for dessert. Stay curious and enjoy the best parts of your life!)

 

Saturday’s playlist is on YouTube and Spotify. [Look for “05252022 Pratyahara II”]

 

“When it’s over, I want to say all my life

I was a bride married to amazement.

I was the bridegroom, taking the world into

my arms.

When it’s over, I don’t want to wonder

if I have made my life something

particular, and real.”

 

– quoted from the poem “When Death Comes” by Mary Oliver 

Mary Oliver shared a birth date with one of my favorite people. Click here to read how I remembered my maternal grandmother when death came.

### SO HUM, HAM SA ###

 

FTWMI: You and Your Heart Are Invited September 7, 2022

Posted by ajoyfulpractice in "Impossible" People, Healing Stories, Health, Texas.
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For Those Who Missed It (you’re still invited): The following was originally posted in 2021. Class details and links have been revised.

 

“The place to improve the world is first in one’s own heart and head and hands, and then work outward from there.”

 

– quoted from Zen and the Art of Motorcycle Maintenance: An Inquiry into Values by Robert Pirsig

 

Lebonese Maronite Christians Shaker Morris and Raheeja Dabaghi fled their home land because of religious persecution. At some point after the made their way to the Gulf Coast, in the United States, they anglicized their last name. Raheeja was mother was a seamstress so she taught her son how to sew, crochet, knit, and tat. She wanted to make sure he knew how to repair his own shirts, but her son was a curious child. A really curious child. So he figured out how to repair a lot of things – including the human heart.

Born today in 1908, in Lake Charles, Louisiana, Dr. Michael DeBakey was an internationally renowned heart specialist. He developed a roller pump at the age of 23, while studying medicine at New Orleans’s Tulane University, that became a key part of the heart-lung machine. The machine is officially the Cardiopulmonary bypass (CPB) pump – but is sometimes just referred to as “the pump.” Along with Dr. Denton Cooley, he was a pioneer in the development of artificial hearts and he revolutionized heart surgery so much that his own technique, the DeBakey Procedure, was performed on him when he was 97 years old. These are just some highlights and most of this was AFTER he served in the United States Army (and the United States Army Reserve) during World War II and after he helped develop Mobile Army Surgical Hospital (MASH) units during the Korean War.

Dr. DeBakey practiced medicine until he died at 99. In fact, in his nineties, he was still traveling the world helping to establish hospitals in places like Baku, Azerbaijan. Around 2001 (seven years before he died), it was estimated that Dr. DeBakey had performed 60,000 operations and touched approximately 20,000 hearts. It’s safe to say, this was a man who knew a little something about hearts… a little something about what the heart needs… and a little bit about what the heart wants in the new year.

“The human heart yearns for peace and love and freedom. Peace heals, elevates, and invigorates the spirit. Peace represents the health of humanity. To achieve peace, we must enlist our highest moral instincts. We must pledge, in the deepest recesses of our hearts, to respect others as we wish to be respected and to use good reason, persuasion, and good will, and not resort to a war of words or arms to influence opinions and policies. To achieve peace will require a powerful will, scrupulous character, steadfast courage, dogged discipline, and a passionate devotion to the noblest human principles. But the rewards more than justify our unremitting effort, for peace permits each of us to move forward, unimpeded, to improve humanity’s lot.”

 

– Dr. Michael DeBakey (in 1998)

Please join me today (Wednesday, September 7th) at 4:30 PM or 7:15 PM for a yoga practice on Zoom. Use the link from the “Class Schedules” calendar if you run into any problems checking into the class. You will need to register for the 7:15 PM class if you have not already done so. You can request an audio recording of this practice via a comment below or by emailing myra (at) ajoyfulpractice.com.

Wednesday’s playlist is available on YouTube and Spotify. [Look for “09092020 Tolstoy’s Theory”] 

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

 

### Bah Dum – Bah Dum – Bah Dum ###

Words That Saved Many (mostly the music) August 14, 2022

Posted by ajoyfulpractice in "Impossible" People, Books, First Nations, Healing Stories, Music, One Hoop.
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Many blessings on National Navajo Code Talkers Day!

”When the war ended, other combatants were free to discuss their roles in the service and to receive recognition for their actions. But the Marines instructed us, the code talkers, to keep our accomplishments secret. We kept our own counsel, hiding our deeds from family, friends, and acquaintances. Our code was finally declassified in 1968, twenty-three years after the war’s end.

This book may be my story, bit it is written for all of these men.

May they and their loved ones walk in beauty.”

– quoted from the Dedication (“to the 420 World War II Navajo Marine code talkers”) in Code Talker: The First and Only Memoir By One of the Original Navajo Code Talkers of WWII by Chester Nez with Judith Schiess Avila

My apologies for not posting the music before the practice. You can request an audio recording of Sunday’s practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

Sunday’s playlist is available on YouTube and Spotify.

Musical Note: This is the remix that includes compositions by Pulitzer Prize winner Raven Chacon. With the exception of the seventeenth track and the final track, all the music on the playlist features musicians and/or groups recognized by the Native American Music Awards (NAMA), which awards “Nammy’s” for styles of music associated with Native Americans and First Nations and to nominees who are Native American or when at least one member in a group or band is from a State for Federally recognized tribe. Most of the songs feature people who have been inducted into the Native American Music Awards Hall of Fame or have been awarded NAMA Lifetime Achievement Awards. Some songs simply won a Nammy (or two). To my knowledge, I only covered ten (maybe eleven) nations. I wanted to include “One World (We Are One)” – which is the result of a collaboration between Taboo, IllumiNative and Mag 7 – but the song was not available on Spotify.

”’I’m no hero,’ Chester Nez chuckles. ‘I just wanted to serve my country.’ I just wanted to serve my country. to appreciate that remark, you need to know a little modern Native American history. In Chester’s home state of New Mexico, Native Americans were still denied the vote when he volunteered as a Marine in World War II. Nevertheless, the military called upon Chester and fellow Navajos to devise a code that many analysts believe assured the United States’ defeat of Japan in the South Pacific.”

– quoted from the Prologue (by Judith Schiess Avila) to Code Talker: The First and Only Memoir By One of the Original Navajo Code Talkers of WWII by Chester Nez with Judith Schiess Avila

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.)

### 🎶 ###

FTWMI: The Impossible Cornerstones of Liberty August 5, 2022

Posted by ajoyfulpractice in "Impossible" People, Art, Changing Perspectives, Donate, Faith, Gratitude, Healing Stories, Hope, Karma Yoga, Poetry, Super Heroes, Wisdom, Women, Writing, Yoga.
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A portion of the following was originally posted in 2020. Class details and links have been added.

“‘Keep, ancient lands, your storied pomp!’ cries she

With silent lips. ‘Give me your tired, your poor,

Your huddled masses yearning to breathe free,

The wretched refuse of your teeming shore.

Send these, the homeless, tempest-tost to me,

I lift my lamp beside the golden door!’”

– from the poem “The New Colossus” by Emma Lazarus

Today (August 5th) in 1844, when the cornerstone of the Statue of Liberty’s pedestal was placed on a rainy Bedloe’s Island, it seemed impossible to complete the project meant to be a testament to freedom, friendship, and the spirit of the people. People in France provided the funds for the statue designed by the sculptor Frédéric-Auguste Bartholdi (with scaffolding created by Gustave Eiffel), while people in the United States were meant to pay for the base and pedestal designed by Richard Morris Hunt. The only problem was that the Americans were short…about $100,000 short.

Hunt’s design for the pedestal and base incorporated the eleven-point star foundation of the army fort (Fort Wood) which had been built in 1807 and abandoned during the Civil War. He always intended his design to be simple, so as not to take away from the statue itself, but raising money for his design turned out to be such a challenge that he scrapped twenty-five feet from the height of his original design. He also cut back on materials so that instead of the pedestal and base being constructed entirely out of granite, he had to make do with concrete walls covered with a granite-block face. His cost cutting measures still might not have been enough if a certain newspaper man hadn’t decided to tap into the spirit of the people and, in doing so, overcame what some viewed as an impossible obstacle. That newspaper man was Joseph Pulitzer and on March 16, 1885 he implored people in the United States to give what they could, even if it was a penny, in order to pay for the base and pedestal of the Statue of Liberty. Starting with an ad and a series of front page editorials, he was able to crowd fund over $100,000 in about 5 months.

“We must raise the money! The World is the people’s paper, and now it appeals to the people to come forward and raise the money. The $250,000 that the making of the Statue cost was paid in by the masses of the French people – by the working men, the tradesmen, the shop girls, the artisans – by all, irrespective of class or condition. Let us respond in like manner. Let us not wait for the millionaires to give us this money. It is not a gift from the millionaires of France to the millionaires of America, but a gift of the whole people of France to the whole people of America.

Take this appeal to yourself personally. It is meant for every reader of The World. Give something, however little. Send it to us. We will receive it and see that it is properly applied.”

 

– quoted from The New York World editorial by Joseph Pulitzer, 1885

Joseph Pulitzer offered people a six inch metal replica of Lady Liberty (described as a “perfect fac-simile”) if they donated a dollar to the “Pedestal Fund” established by Pulitzer’s paper the New York World and a twelve inch replica if they donated $5. While that may not seem like a lot today, keep in mind that this was after the Financial Panic of 1873 (which created a depression in the United States and Europe). Also, interest seemed to be in short supply since the United States was still trying to recover from the Civil War – which left many Americans desiring heroic public art rather than allegorical public art. But, Joseph Pulitzer had a way with words and there were a group of people – immigrants – who were inspired to donate specifically because of the symbolism of the statue. Ultimately, over 125,000 people donated – most donating a dollar or less. They not only donated to receive the replicas, they donated via auctions, lotteries, and boxing matches.  They donated by depriving themselves of things they needed or things they wanted. Some kids donated by pooling their “circus” and candy money. Some adults donated what they would normally spend on drinks. At the end of the fundraising, Joseph Pulitzer printed every donor’s name in the New York World – regardless of how little or how much they donated.

The cornerstone is the first stone set in the foundation of a building or structure. All other stones are set in reference to the cornerstone; thereby making it the very foundation of the foundation. It determines the overall position of the structure and is often placed with a certain amount of pomp and circumstance. It is usually inscribed with the date of its placement and often includes a time capsule, which includes some clues as to what was important to the people who attended the ceremony. Such was the case with Lady Liberty’s pedestal cornerstone, which was placed over a square hole dug for a copper time capsule. The time capsule contained a number of articles, including the Declaration of Independence and the Constitution of the United States – both documents considered to be the cornerstones of the United States and the ultimate law of the land.

Although we don’t always think of it this way, one of the cornerstones of the legal system in a commonwealth is a bar. It might be wooden railing, it might be metal railing; however, historically, this bar separated those within the legal profession (specifically the judge and those who had business with the court) from everyone else. In particular, “everyone else” referred to law students whose aspirations were to “pass the bar” – meaning they would be on the other side of the symbolic railing. This symbolic railing is also used to refer to professional organizations, membership in which is sometimes required in order for an attorney to practice law in a particular jurisdiction. Let’s skip “state bars” for a second and just focus on “voluntary” bar associations – which, in the United States are private organizations which serve as social, educational, and lobbying organizations. Legal professionals can not only use these bar associations to network with other professionals and the general public (hence expanding their practice), they can also advocate for law reform. I place “voluntary” in quotes, because I’m not sure how possible it is to practice law in the United States without being a member of a “bar association” (not to be confused with a state bar).

Even if it’s possible to practice without being a member of a bar association – and I trust one of you lawyer yogis will educate me with a comment below – I imagine it would be quite challenging (maybe even impossible) to successfully practice. Especially, back when there was only one major bar association in the United States. And, especially back in the 1920’s when your race and gender prevented you from joining said association. Such was the plight of Gertrude Rush (née Durden), born today (August 5th) in 1880 in Navasota, Texas. Ms. Rush not only became the first African-American woman to be admitted to the Iowa (state) bar, for about 32 years she was (sometimes) the ONLY female attorney practicing in the state of Iowa (1918 – 1950). She placed a particular emphasis on women’s (legal) rights in estate cases and had a passion for religion, extensively studying the 240 women whose stories are featured in the Bible. Many within the local court referred to her as the “Sunday school lawyer.” She took over her husband’s law practice and, in 1921 (just a year after women’s right to vote was ratified by the United States Congress) she was elected the president of the Colored Bar Association; however, it was impossible for her to be admitted to the American Bar Association. She tried. So, did several other African-American lawyers. They tried because the ABA had one Black lawyer and was, therefore “integrated.” Eventually, however, they stopped trying to join an organization that didn’t want them and started their own organization.

“…a very worn Bible is almost as prominent as the well-thumbed Iowa code on the desk of Mrs. Gertrude E. Rush.”

– quoted from “Iowa’s Only Negro Woman Lawyer Firmly on the Golden Rule” article about Gertrude Rush, located in Iowa Public Library (excerpt printed in Notable Black American Women, Book 2 by Jessie Carney Smith

Gertrude Rush was one of the founding members of the Negro Bar Association, which was incorporated on August 1, 1925 with 120 members (which was about 11 – 12% of the Black lawyers in the US at the time). Eventually renamed, the National Bar Association, the NBA ” addressed issues such as professional ethics, legal education, and uniform state laws, as well as questions concerning the civil rights movement in transportation discrimination, residential segregation, and voting rights.” The NBA supported civil rights groups by providing legal information, filing outside legal briefs (amicus curiae), and blocking federal court nominees who opposed racial equality. As a bar association, however, the NBA did not directly participate in civil rights activities. Instead, NBA members like Gertrude Rush and (eventual) Supreme Court Justice Thurgood Marshall became members of the NAACP (National Association for the Advancement of Colored People).

It was as part of the NAACP’s legal team  that Justice Marshall argued cases like Donald Gaines Murray in Murray v. Pearson, 169 Md. 478, 182 A. 590 (1936) and Brown v. Board of Education of Topeka, 347 U.S. 483 (1954). Raymond Pace Alexander founded the National Bar Journal (1941), which became a way for Black lawyers to challenge legal principles which conflicted with the interest of African-Americans. The Rev. W. Harold Flowers, a co-founder with Ms. Rush and a former president of the NBA (who would eventually be appointed as an associate justice of the state Court of Appeals), was the attorney whose motions in 1947 resulted in a reconfigured jury after he pointed out that the Arkansas court had not had a Black juror in 50 years. Additionally, the NBA established free legal clinics in 12 states, thereby creating the foundational cornerstone for the poverty law and legal clinics of today.

Gertrude Rush was also one of the organizers of the Charity League, which coordinated the hiring of a Black probation officer for the Des Moines Juvenile Court; created the Protection Home for Negro Girls, a shelter; and served on the boards of a host of other women’s organizations. She also served as a delegate to the Women’s Convention (WC), which was a political auxiliary to the National Baptist Convention (NBC).

“In 1919 Mrs. Gertrude Rush, a prominent black lawyer and [WC] delegate from a Baptist church in Des Moines, Iowa, posited that the vote would enable women to fight for better working conditions, higher wages, and greater opportunities in business. Through suffrage, Rush maintained, women could better regulate moral and sanitary conditions, end discrimination and lynch law, obtain better educational opportunities, and secure greater legal justice.”

 

– quoted from “Religion, Politics, and Gender: The Leadership of Nannie Helen Burroughs” by Evelyn Brooks Higginbotham (Chapter 8 of This Far By Faith: Readings in African-American Women’s Religious Biography, edited by Judith Weisenfeld & Richard Newman)

Please join me on Zoom (tonight), Friday, August 5, 2022, 7:15 PM – 8:20 PM (CST), for “The Impossible Cornerstones of Lady Liberty and Lady Justice” (a “restorative” practice featuring pawanmuktasana and gentle movement inspired by Somatic Yoga and Universal Yoga).

Use the link from the “Class Schedules” calendar if you run into any problems checking into the class. You can request an audio recording of this practice via a comment below or by emailing myra (at) ajoyfulpractice.com.

Prop wise, you will mostly need something that allows you to be comfortable when seated, prone, and/or supine. There may also be some kneeling. [NOTE: You can always 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.

Friday’s playlist is available on YouTube and Spotify.

NOTE: If you interested in a more active practice related to this date, check out the “Lady Liberty” post and playlists from June 17th. 

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.)

 

 

### OM SHANTI SHANTI SHANTHI OM ###

 

 

A Quick “Wonderfully, Fearlessly, Hopefully Impossible” Note (with links) August 4, 2022

Posted by ajoyfulpractice in "Impossible" People, Books, Buddhism, Mathematics, One Hoop, Philosophy, Wisdom.
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“We have endeavoured above to employ only symmetrical figures, such as should not only be an aid to reasoning, through the sense of sight, but should also be to some extent elegant in themselves. But for purely theoretic purposes the rules of formation would be very simple. We should merely have to begin by drawing any closed figure, and then proceed to draw others in succession subject to the one condition that each is to intersect once, and once only, all the existing subdivisions produced by those which had gone before. There is no need here to exhibit such figures, as they would probably be distasteful to any but the mathematician, and he would see his way to drawing them readily enough for himself.”

– quoted from “Chapter II. Symbols of Classes and Operations.” in Symbolic Logic by John Venn Sc.D. ; F.R.S.

“This is what I heard,” that when the Buddha talked to the his disciples about the sutra “known as “‘The Diamond that Cuts through Illusion,’” he spoke figuratively and “did not have in mind any definite or arbitrary conception” or thought. Even when speaking of particles of dust, he said, “I am merely using these words as a figure of speech.” (DS 13) To me, using a figure a speech – a symbol, if you will – may prevent people from thinking that something is restricted to a particular person and/or situation and, therefore, does not apply to them and/or their situation. After all, a symbol can simultaneously mean anything and many things to one or more people.

Conversely, there comes a time when someone like John Venn, born today in 1834, “must obviously have some means of making it clear to myself and to others which things are x and which are not, which are y and which are not.” This is a point he makes repeatedly in Chapter 2 of Symbolic Logic, which breaks down the means and purpose of Venn diagrams. Since I’m a fan of such diagrams, here’s an excerpt from my 2020 post about some “impossible people” born on August 4th*:

“If you create sets based on the biographies of Maria Mitchell and Rabbi Regina Jonas, you might think that to make my ‘impossible list’ someone would have to be a woman who was the first woman to do something in a profession normally associated with men. You might even think that that someone had to be virtually unknown to the masses. But, then you have to add James Baldwin into the mix. Now, with the third set, you can broaden the definition to include any human who does something outside of society’s expectations – especially, if their achievements make it possible for others to follow in their footsteps and/or do something previously viewed as impossible.

I have heard that it is impossible to make a Venn diagram out of four circles – and I’ll admit that I probably wouldn’t do a very good job of explaining (mathematically) why it is considered impossible – but you can use ellipses. So, when you add in the fact that John Venn was a suffragist who also encouraged woman to run for office, you might think he makes my list. But, he doesn’t. Neither does Percy Bysshe Shelley, who was born today in 1792. Instead, today’s ‘impossible people’ are a musician, a president, and a duchess.”

Click here to read the whole post!

*NOTE: Some links in the excerpt are from 2022. Click here to start at the beginning of this theme.

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.)

### BE WONDERFULLY, FEARLESSLY, HOPEFULLY IMPOSSIBLE ###

FTWMI: Impossible x3 August 3, 2022

Posted by ajoyfulpractice in "Impossible" People, Changing Perspectives, Faith, Healing Stories, Hope, Life, Loss, Men, Movies, Mysticism, Pain, Philosophy, Religion, Suffering, Tragedy, Wisdom, Women, Writing, Yoga.
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The following was originally posted in 2020. Class details and links have been updated.

“Here there is a role reversal of what was related in bSotah – instead of the woman [Queen Salome Alexandra] being “nameless” now she is named and cunningly tries to get around the rabbinic prohibition, while the male character, her son, is unnamed and plays no role in the matter in dispute.”

– commentary on bShabbat (16b – 14b) in doctoral thesis entitled “Queen Alexandra: The Anamoly of a Sovereign Jewish Queen in the Second Temple Period” by Etka Liebowitz, PhD

There was a time when being a female (non-nun) member of the clergy would have been considered impossible. But, imagine for a moment, someone who was not only the first woman to be ordained in their religion, but to receive the highest orders during a time when it was hard to even be a male member of your religion. Allow me to introduce you to (or re-acquaint you with) Rabbi Regina Jonas ([‘re-ghee-na yo-nas]). Born today in 1902, Rabbi Jonas was not only the first woman to be ordained as a rabbi; she was ordained in Berlin in 1935. In other words, she became the first woman to be named as a Jewish teacher during the height of Nazi Germany.

Throughout history, you can find plenty of women who fulfilled rabbinical duties. They did not, however, hold the title. These women, like Beruryah (Rebbetzin Meir), Yalta, the Hasmonean queen Salome Alexandra (also known as Alexandra of Jerusalem), and the daughters and granddaughters of the great Talmud scholar Rashi (Rabbi Shlomo Yitzachaki), are found in the Talmud and would have been studied by Rabbi Jonas and other women who studied at the Hochschule für die Wissenschaft des Judentums in Berlin, the Jūdisch-Theologisches Seminar in Breslau, and other theology schools that admitted women. Unlike her female peers, however, Rabbi Jonas didn’t just want the academic teacher’s degree; she wanted the title and the responsibilities. And this desire was something that she felt and expressed from a very young age.

“If I am to confess what drove me, as a woman, to become a rabbi, two things come to mind. My belief in God’s calling and my love of my fellow man. God has bestowed on each one of us special skills and vocations without stopping to ask about our gender. This means each one of us, whether man or woman, has a duty to create and work in accordance with those God-given skills.”

– quoted from the doctoral thesis entitled “May a woman hold rabbinic office?” by Rabbi Regina Jonas

Rabbi Regina Jonas had a passion for Jewish history, the Bible, and the Hebrew language; a passion that was remembered even by her high school friends and supported by Orthodox rabbis like Isidor Bleichrode, Delix Singerman, and Max Weyl (who officiated at the synagogue the Jonas family attended). When she decided to pursue her degree and also the title, Rabbi Jonas wrote and submitted a final theses, which was a requirement for ordination. Her final theses topic, which was based on Biblical, Talmudic, and rabbinical sources, was near and dear to her heart: “May a woman hold rabbinic office?”

While halakhic literature did not specifically with ordination, she combined halakhic theory related to women’s issues with a modern attitude about women’s roles. She did not, however, use a Reform movement argument. Instead, Rabbi Jonas wanted to establish gender equality within the (and as a) continuity of tradition – and, in doing so, established herself as independent of both the reform movement and Orthodoxy. She also included in her argument very specific gender qualities and expectations centered around Zeni’ut (“Modesty”), which she viewed as being essential to someone’s role as a rabbi. Interestingly, some of her thesis is very much consistent with the ideas Hannah Crocker expressed in 1818.

Rabbi Jonas concluded that yes, a woman could be a rabbi according to halachic sources. She went even further by saying that female rabbis were a “cultural necessity, in part because of so-called female qualities like compassion, interpersonal skills, and psychological intuition. Her final thesis, which was supervised by Eduard Baneth, renowned professor of Talmud at the Hochschule für die Wissenschaft des Judentums in Berlin, was submitted in June 1930. Unfortunately, Rabbi Baneth died soon after her submission and his successor was not willing to ordain women. Ironically, a leader in the Reform movement, Rabbi Leo Baeck, also rejected her submission.

“Almost nothing halakhically but prejudice and lack of familiarity stand against women holding rabbinic office.”

– quoted from the doctoral thesis entitled “May a woman hold rabbinic office?” by Rabbi Regina Jonas

Despite the fact that her professors were not willing to ordain her, she received a “good” grade for her thesis and graduated as a religious teacher. She then began teaching religion at several girls’ schools in Berlin. At this same time, however, anti-Semitism created an increased need for Jewish teachers and religious education. Rabbi Max Dienemann, executive director of Liberaler Rabbinerveband (Conference of Liberal Rabbis) agreed to ordain Rabbi Jonas on behalf of the conference and, within two years, she began to serve the official community as “pastoral-rabbinic counselor.” She particularly ministered to those in the Jewish Hospital, those who were considering emigrating, and people economically affected by “Kristallnacht.” As more and more rabbis were imprisoned by the Nazis or fled the persecution, she began to lecture to various groups, preach in liberal synagogues and lead some Havdalah (“weekday”) services in the Neue Synagogue, the flagship of German Jewry. At one point, during the winter of 1940 – 1941, the Germany Jewry organization established by the Nazis actually sent her to cities that no longer had rabbis. Even when she was forced to work in a factory, she continued her ministry.

On November 2, 1942, Rabbi Jonas was compelled to fill out a declaration form where she listed her property, including all of her books. Two days later, all of her property was confiscated by the Nazis. The next day, she and her mother were arrested. They were deported November 6th, to Theresienstadt concentration camp, where she continued to preach and counsel. The psychoanalyst Viktor Frankl asked her to help him with crisis intervention, including meeting and assessing new arrivals and helping to prevent suicide attempts. On October 12, 1944, at the age of 42, Rabbi Jonas and her mother were deported to Auschwitz, where they were killed.

“Since I saw that her heart is with God and Israel, and that she dedicates her soul to her goal, and that she fears God, and that she passed the examination in matters of religious law, I herewith certify that she is qualified to answer questions of religious law and entitled to hold the rabbinic office. And may God protect her and guide her on all her ways.”

– quoted from the Diploma of Ordination for Rabbi Regina Jonas (approved by Rabbi Max Dienemann)

None of the male religious leaders who survived the Holocaust spoke of Rabbi Regina Jonas. However, a copy of her thesis, her teaching certificate, her rabbinical diploma, personal documents, and two photos have been preserved at the Centrum Judaicum in Berlin. Included in those personal documents were letters of gratitude from refugees she had counseled (and whose families she continued to counsel in Germany). There is also a list of 24 sermons and lectures she delivered, along with notes for at least one full sermon. In the Footsteps of Regina Jonas is a documentary about her life and legacy, which features rabbis like Gesa Ederberg, who celebrated the 75th anniversary of Rabbi Jonas’s ordination with a Havdalah service – the very type of weekday service Rabbi Jonas led in Berlin.

“God has placed abilities and callings in our hearts without regard to gender. If you look at things this way, one takes woman and man for what they are: human beings.”

– quoted from a 1938 news article by Rabbi Regina Jonas

Please join me today (Wednesday, August 3rd) at 4:30 PM or 7:15 PM for a yoga practice on Zoom. Use the link from the “Class Schedules” calendar if you run into any problems checking into the class. You will need to register for the 7:15 PM class if you have not already done so. 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.

Wednesday’s playlist is available on YouTube and Spotify. [Look for “08032022 Always Answering the Impossible Call”]

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.)

 

### SHALOM  שָׁלוֹם ###

The Powerful Possibilities That Come From “A Brother’s Love” (an expanded and “renewed” Tuesday post) August 2, 2022

Posted by ajoyfulpractice in "Impossible" People, Art, Books, Changing Perspectives, Confessions, Healing Stories, Hope, James Baldwin, Life, Love, Maya Angelou, Men, Music, Pain, Science, Suffering, Super Heroes, Tragedy, Wisdom, Writing, Yoga.
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“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

My idea to spend part of August focusing on “impossible people” – and by that I mean people who do things others believe to be impossible – started long before I had ever heard of neuroscientist Beau Lotto or his work with the Lab of Misfits. In some ways it started with an awareness of certain people’s lives and accomplishments and a curiosity about how they got from A (“impossible”) to Z (“possible”). I mean, on some level I knew about “the space of possibility” and I definitely understood the theory that we live in the past. It is, after all, the science of samskāras (“mental impressions”) and vasanas (the “dwelling places” of habits). I also understood the power of imagination and visualization; often referenced the idea that an epiphany (“striking appearance” or “manifestation”) happens because the mind-intellect is prepared for the revelation; and frequently highlighted how we can be like Emily Dickinson and “dwell in Possibility.”

All of that is backed up by Western science and the Yoga Philosophy. As Dr. Lotto pointed out in his book Deviate: The Science of Seeing Differently, and also in many of his talks and lectures, “We don’t see reality – we only see what was useful to see in the past. But the nature of the brain’s delusional past is this: The past that determines how you see isn’t just constituted by your lived perceptions but by your imagined ones as well. As such, you can influence what you see in the future just by thinking.” And that’s what I hadn’t really used as a point of focus: why some people’s imaginations allow them to think differently and know the baby steps that, to the rest of us, look like giant leaps.

If I were going to pinpoint a single starting point for my change in focus, it would be around July 31, 2016. It was the Feast Day of Saint Ignatius of Loyola and the eve of the anniversary of the birth of Miss Maria Mitchell (and Mr. Herman Melville), and while listening to Justin Timberlake (ostensibly) quote Muhammad Ali to a bunch of teens, I thought, “What combination of things in someone’s past makes their will and determination so strong? What makes someone recognize that “Impossible is just a word…?”

“Impossible is just a big word thrown around by small men who find it easier to live in the world they’ve been given than to explore the power they have to change it. Impossible is not a fact. It’s an opinion.  Impossible is not a declaration. It’s a dare. Impossible is potential. Impossible is temporary.

Impossible is nothing.”

– quoted from a 2004 Adidas ad campaign written by Aimee Lehto (with final tag line credited to Boyd Croyner), often attributed to Muhammad Ali

A version of the following was originally posted as “A Brother’s Love” on August 2, 2020.

“Given the conditions in this country to be a black writer was impossible. When I was young, people thought you were not so much wicked as sick, they gave up on you. My father didn’t think it was possible—he thought I’d get killed, get murdered. He said I was contesting the white man’s definitions, which was quite right.”

– James Baldwin, quoted from the interview “James Baldwin, The Art of Fiction No. 78” by Jordan Elgrably (printed in The Paris Review, Issue 91, Spring 1984)

Born today in Harlem, New York, in 1924, the author James Baldwin was – by his own words – an impossible person. His life (and career) were, in so many ways, shaped by a combination of history and opinions. First, there was the history of the United States. Then there were the opinions of his stepfather David Baldwin (who he referred to as his father) about life in general plus his stepfather’s opinion of how the world would view him, how the world actually viewed him, and his own ideas about what was possible – or, what was necessary. He spent the ages of 14 – 17 following his father’s footsteps into the ministry and then, when his father died, he took a giant leap. He said, “Those were three years [preaching] which probably turned me to writing.”

Leaping into writing was not Mr. Baldwin’s only leap. He leapt across the pond to Paris, France, twice, even as his writing challenged Western society’s conceptions about race, class, gender, and sexuality. His essays, novels, and plays include Giovanni’s Room, Notes of a Native Son, The Fire Next Time, If Beale Street Could Talk (which was recently made into a movie) and the unfinished manuscript Remember This House (which was adapted to create the 2016 Academy Award-nominated documentary I Am Not Your Negro). Mr. Baldwin first went to Paris with $40 and not a lick of French. He was 24 years old, coming to grips with his sexuality, and escaping what he viewed – what he had witnessed – was a death sentence at the hands of American society.

“Not so metaphorically. Looking for a place to live. Looking for a job. You begin to doubt your judgment, you begin to doubt everything. You become imprecise. And that’s when you’re beginning to go under. You’ve been beaten, and it’s been deliberate. The whole society has decided to make you nothing. And they don’t even know they’re doing it.”

– James Baldwin, quoted from the interview “James Baldwin, The Art of Fiction No. 78” by Jordan Elgrably (printed in The Paris Review, Issue 91, Spring 1984)

From Paris, he was able to not only gain perspective about his experiences of being Black in America (and of being Black and Gay in America), but also to offer those experience back to the United States – in the form of a literary mirror. In words that very much echo Miss Maria Mitchell’s words, he said wanted to see himself, and be seen as, more than “merely a Negro; or, merely a Negro writer.”

In his late 30’s/early 40’s, Mr. Baldwin briefly returned to the United States and physically participated in the Civil Rights Movement and Gay Liberation Movement that he had (from Paris) helped to literally inspire. He became friends with Langston Hughes, Martin Luther King, Malcolm X, Medgar Evers, Lorraine Hansberry, Nikki Giovanni, and Nina Simone (who he and Mr. Hughes convinced to become active in the Civil Rights Movement). He worked with Drs. Kenneth and Mamie Clark, as well as Lena Horne and Miss Hansberry, to discuss the importance of civil rights legislation with President John F. Kennedy.

His friendships, however, were not only with Black artists and activists. He worked with his childhood friend Richard Avedon, marched with Marlon Brando and Charlton Heston, collaborated with Margaret Mead and Sol Stein, and also knew Rip Torn, Jean-Paul Sartre, and Dorothea Tanning. In fact, to read a biography or autobiography of James Baldwin is to read a Who’s Who of activism and artistry in the 20th century. But, you don’t have to settle for a reading a measly biography. If you can get your hands on the 1,884 pages of documents compiled by the FBI, you would be in for quite a treat.

Yes, you read that correctly. For a little over a decade, the FBI collected nearly two thousand pages worth of documents on a man that many Americans may not realize helped convince President Kennedy to send federal troops to defend the civil rights activists marching from Selma to Montgomery. True, it’s not the well-over 17,000 pages they compiled on Martin Luther King (not including the wire-tap documents). Here, however, is some perspective: the FBI only collected 276 pages on authors like Richard Wright (Native Son) and 110 pages on authors like Truman Capote (In Cold Blood) and Henry Miller (Tropic of Cancer). Additionally, FBI Director J. Edgar Hoover showed a particular interest in Mr. Baldwin and actually worked with agents to figure out ways they could ban Mr. Baldwin’s 1962 novel Another Country.

Perhaps Director Hoover was concerned about the fact that James Baldwin started the novel while living in Greenwich Village and continued as he moved back to Paris and then back to the States again, before ultimately finishing the book in Istanbul, Turkey. Perhaps he was concerned about the novels depictions of bisexuality, interracial relationships, and extramarital affairs. It’s just as likely that J. Edgar Hoover was concerned about James Baldwin’s persistent efforts to depict a deep, abiding, almost Divine, brotherly love; a universal experience of grace and growth that would make more things possible for more people. Whatever the FBI Director’s objections might have been, the report of the Justice Department’s General Crimes Section “concluded that the book contains literary merit and may be of value to students of psychology and social behavior.”

“The occurrence of an event is not the same thing as knowing what it is that one has lived through. Most people had not lived — nor could it, for that matter, be said that they had died– through any of their terrible events. They had simply been stunned by the hammer. They passed their lives thereafter in a kind of limbo of denied and unexamined pain. The great question that faced him this morning was whether or not had had ever, really, been present at his life.”

– quoted from Another Country by James Baldwin

I imagine one of the reasons people cling to their hates so stubbornly is because they sense, once hate is gone, they will be forced to deal with pain.

– quoted from The Fire Next Time by James Baldwin

When so many of his friends, who were also the leaders of the Civil Rights Movement, were killed, Mr. Baldwin made his second leap back to Paris. Again, it was a leap made out of fear and the basic desire to survive. His grief, anger, horror, and disappointment are all on full display in later works like If Beale Street Could Talk, Just Above My Head, and the 1985 non-fiction book  Evidence of Things Not Seen (about the Atlanta child murders). Yet, until his dying day he wrote about love and hope – even using a portion of the Epistle to the Hebrews, from the Christian New Testament, as the title of his book about the Atlanta child murders.

Another place where you can see Mr. Baldwin’s devotion to love, life, and humanity is in the words of his friends; people, who actually knew him, were inspired by him, and some of whom called him Jim or Jimmy. When he died in 1987, Maya Angelou wrote a tribute for The New York Times, entitled “James Baldwin: His Voice Remembered; Life In His Language.” In addition to describing how Mr. Baldwin introduced her to his family as his mother’s newest daughter, she explained that he “opened the [unusual] door” and encouraged her to tell her story.

“Well, the season was always Christmas with you there and, like one aspect of that scenario, you did not neglect to bring at least three gifts. You gave me a language to dwell in, a gift so perfect it seems my own invention….

The second gift was your courage, which you let us share: the courage of one who would go as a stranger in the village and transform the distances between people into intimacy with the whole world; courage to understand that experience in ways that made it a personal revelation for each of us…. Yours was the courage to live life in and from its belly as well as beyond its edges, to see and say what was, to recognize and identify evil, but never fear or stand in awe of it….

The third gift was hard to fathom and even harder to accept. It was your tenderness – a tenderness so delicate that I thought it could not last, but last it did and envelop me it did. In the midst of anger it tapped me lightly like the child in Tish’s womb…. Yours was a tenderness, of vulnerability, that asked everything, expected everything and, like the world’s own Merlin, provided us with the ways and means to deliver. I suppose that was why I was always a bit better behaved around you, smarter, more capable, wanting to be worth the love you lavished, and wanting to be steady enough to bear while it broke your heart, wanting to be generous enough to join your smile with one of my own, and reckless enough to jump on in that laugh you laughed. Because our joy and our laughter were not only all right, they were necessary.”

– quoted from  “James Baldwin: His Voice Remembered; Life In His Language” by Maya Angelou (printed in The New York Times Book Review December 20, 1987)

Please join me today (Tuesday, August 2nd) at 12:00 PM or 7:15 PM for a yoga practice on Zoom. You can use the link from the “Class Schedules” calendar if you run into any problems checking into the class. You can request an audio recording of this practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

Tuesday’s playlist is available on YouTube and Spotify. [Look for “Langston’s Theme for Jimmy 2022”]

NOTE: In 2020, I had to cancel some of this week’s practices and, therefore, did not post the variation of my “Langston Hughes” playlist that I normally use on this date. However, I did encouraged people to practice (with those aforementioned gifts and especially the second and third gifts – with courage and tenderness that has you lifting the corners of your mouth up to your ears and laughing out loud). Last year, today fell on a Monday and so, again, I did not post a playlist.

While I have now posted a variation of what I’ve used in the past, you are still welcome to use my “Selma to Montgomery” playlist, which is available on YouTube and Spotify or, as I mentioned in 2020, you could grab some Nina Simone, Lena Horne, Harry Belafonte (“Merci Bon Dieu” comes to mind, of course), Sammy Davis, Jr., and Joan Baez – and then mix in some of the jazz from today’s playlist.

“I love America more than any other country in this world, and, exactly for this reason, I insist on the right to criticize her perpetually.”

“Love takes off masks that we fear we cannot live without and know we cannot live within. I use the word love here not merely in the personal sense but as a state of being or a state of grace – not in the infantile American sense of being made happy but in the tough and universal sense of quest and daring and growth….Love is a growing up.”

– James Baldwin

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

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