jump to navigation

It’s A Kiss My Asana “Flashback Friday” April 3, 2020

Posted by ajoyfulpractice in 7-Day Challenge, Abhyasa, Bhakti, Books, Buddhism, Changing Perspectives, Dharma, Donate, Faith, Healing Stories, Health, Hope, Karma, Karma Yoga, Kirtan, Lent, Life, Loss, Mantra, Mathmatics, Meditation, Men, Minneapolis, Minnesota, Movies, Music, Mysticism, One Hoop, Pain, Philosophy, Poetry, Religion, Suffering, Tantra, Texas, Tragedy, Twin Cities, Vairagya, Wisdom, Women, Writing.
Tags: , , , , , , , , , ,
5 comments

“You want it bad you want it oh so much
There are some things that you should know
Some things that someone like you just cannot touch

 

You weep and dwell on our loss
Stand denied by the nails in the cross
And I for one you for two
Knows no one’s gonna do it for you
No one’s gonna do it for you”

– “No One’s Gonna Do It For You” by The Hellacopters

A lot of people, most people I would surmise, have a moment when they wish all the hard stuff was over – that they could just go to sleep and wake up with their problems solved. Can you imagine what that would be like right now? Can you imagine what it would be like if you fell asleep tonight and, when you woke up, all of this was over? No more pandemic, no more social distancing, no more self-quarantines.

Now, can you imagine what it would feel like if you actually slept through all of this…and woke up to find the world changed? Everyone else has lived their way into a new normal and you are just discovering that the old normal is…history.

Yes, this would make a great story – but it’s not a new story; it’s actually a very old story. It’s a story that predates all the specific details of this present moment, but a story that endures because it touches on some very basic and universal truths:

  1. Suffering happens (This is the first of the 4 Noble Truths from Buddhism.)
  2. Change happens (Or, as Heraclitus put it over 400 years BCE, “You could not step twice into the same river” – which implies that we want things to stay the same.)
  3. “We must be willing to get rid of the life we’ve planned, so as to have the life that is waiting for us.” (Joseph Campbell as quoted in Reflections on the Art of Living: A Joseph Campbell Companion by Diane K. Osbon)
  4. As much as we want it to be otherwise, “no one’s gonna do it for you.” (The hard part of adulting, and lyrics from a song by The Hellacopters.)

Just to clarify, the four (4) items above are NOT the 4 Noble Truths, but it’s no accident that they mirror them or that I’ve pulled statements from what appears to be vastly different sources. And yet, and yet…. The reason why these elements can be found in philosophy, religions, comparative mythology, and rock music (even literature and mathematics) is that they are elements of the human experience. We find them everywhere; we find them inside of ourselves.

“You must unlearn what you have learned… No. Try not. Do. Or do not. There is no try.”

 

– Yoda in Star Wars: The Empire Strikes Back (and a quote I used during a 2019 Kiss My Asana donation-based class)

Kiss My Asana is an annual yogathon, to raise awareness and resources for Mind Body Solutions and their adaptive yoga program. Founded by Matthew Sanford, Mind Body Solutions helps those who have experienced trauma, loss, and disability find new ways to live by integrating both mind and body. They provide classes, workshops, and outreach programs. They also train yoga teachers and offer highly specialized training for health care professionals.

This year’s yogathon is only a week long. Seven days, at the end of the month, to do yoga, share yoga, and help others.  By participating in the Kiss My Asana yogathon you join a global movement, but in a personal way. In other words, you practice yoga… for 7 days.

We’re doing this, right?

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

To give you some ideas, consider that in past years my KMA offerings have included donation-based classes and (sometimes) daily postings. Since it’s “Flashback Friday,” check out one of my previous offerings dated April 3rd (or thereabouts):

30 Poses in 30 Days (scroll down to see April 3rd)

A Musical Preview (scroll down to see March 3rd)

A 5-Minute Practice

5 Questions Answered by Yogis

Answers to Yogis Questions

A Poetry Practice

A Preview of the April 3rd Practice

My next virtual practice is on Saturday. Use the same Meeting ID as last week’s class or, if you were unable to attend last week, check out the “Class Schedules” tab. You’ll find access details in the calendar description for Saturday, April 4th. I’ll post the playlists by Saturday morning.

Also, if you are interested in YIN Yoga, plan to join me and a special guest on Wednesday (April 8th) for a special webinar/mini-practice at 3 PM. Details to be announced.

“No One’s Gonna Do It For You”

 

### KAALI DURGE NAMOH NAMAH ###

Meditation Monday March 30, 2020

Posted by ajoyfulpractice in Books, Buddhism, Changing Perspectives, Depression, Dharma, Faith, Fitness, Gratitude, Healing Stories, Health, Hope, Karma, Life, Loss, Love, Meditation, Minneapolis, Minnesota, Movies, Music, Mysticism, Pain, Peace, Philosophy, Poetry, Suffering, Texas, Traditional Chinese Medicine, Tragedy, Twin Cities, Wisdom, Writing.
Tags: , , , , , , , , , , , , , , , , ,
2 comments

“Musick has Charms to sooth a savage Breast,
To soften Rocks, or bend a knotted Oak.
I’ve read, that things inanimate have mov’d,
And, as with living Souls, have been inform’d,
By Magick Numbers and persuasive Sound.
What then am I? Am I more senseless grown
Than Trees, or Flint? O force of constant Woe!
‘Tis not in Harmony to calm my Griefs.”

 

– the opening line of The Mourning Bride (Act I, scene i), by William Congreve

Right about now, one of the most misquoted (and misattributed) lines in the history of live theatre*, has several people thinking I am not getting enough sleep (because clearly I didn’t type that quote correctly). But, when Almeria (daughter of the King of Granada) spoke the opening line of The Mourning Bride back in February or March 1697, no one anticipated confusion about the first line – they were anticipating laughter. Playwright and poet William Congreve was known for brilliantly engaging, high-brow, sexual comedy of manners with satirical dialogue (and sometimes mistaken identities).  The idea that inanimate objects could be moved (or animated) by music while a woman in grief would be stuck with her emotions, could be played for laughs – and Congreve even follows the idea up with the suggestion that Almeria is being melodramatic – then, however, there is a turn in events and the audience is made aware that her emotions are very real, very valid, and very hard to endure (because she can’t change the events that led to the emotions).

We’ve all been there. In times like these, we find ourselves there again and again: stricken by very real, very valid, and very hard to endure emotions. We may have the desire to run from those emotions, maybe even to keep busy so that we don’t have to feel much or deal with the emotions. However, escapism only works for so long. And, it can be nearly impossible as people all over the world are social distancing and self quarantining. Rather than making it harder, consider settling in for a moment – just a moment – and breathe. You can do that 90-second thing. Notice how you’re feeling, how the emotion feels in your body. Notice what happens if instead of building a story around it – or running from it – you stay still, breathe, notice what changes and how it changes.

Yoga Sutra 1.2: yogaścittavŗttinirodaha

– “Yoga (or union) ceases the fluctuations of the mind”

I think of Mondays as Meditation Monday, because for several years now, I have led a YIN Yoga practice (which is very meditative in quality) followed by a vinyasa practice at Common Ground Meditation Center. The vinyasa practice is followed by Buddhist Studies and so I am constantly aware that many people in the group are using their physical practice (hatha yoga) as it was classically intended: as preparation for deep seated meditation. The movement in the physical practice not only helps to strengthen and relax the body, it also helps to strengthen and relax the mind, thereby enabling the mind to do one of the things it is made to do: focus-concentrate-meditate.

Patanjali begins the Yoga Sutras with the Chapter (or Foundation) on Concentration, in which he outlines several different concentration/mediation techniques. These include (but are not limited to):

  • focusing on the breath {YS 1.35};
  • focusing on the sensations being experienced by the body-mind (smell, taste, form, touch, and sound) {YS 1.35};
  • focusing on any sense of lightness or joy one may be experiencing {YS 1.36};
  • focusing on whatever “well-considered object” brings peace and ease {YS 1.39}

All of these techniques are intended to cultivate transparency in the mind, as well as clarity and ease in the body.

The second chapter of the Yoga Sutras in some ways acknowledges that not everyone can just drop down into a seated meditation for hours on end. Many people – most people even – need a little preparation. So, Patanjali then focuses on preparation (this is the practice). Along the way, he explains that when there is no clarity, peace, joy, and kindness in the mind-body we create more suffering, for ourselves and others – in this lifetime, and the next.

Yoga Sutra 2.13:  sati mūle tadvipāko jātyāyurbhogāh

– “As long as the root cause exists [ignorance/lack of knowledge, false sense of self,-identity, attachment, aversion, and fear of loss/death]karma must bear fruit, such as birth in a particular species, life span, and life experience. ”

“Yes, thou shalt know, spite of thy past Distress,
And all those Ills which thou so long hast mourn’d;
Heav’n has no Rage, like Love to Hatred turn’d,
Nor Hell a Fury, like a Woman scorn’d.”

 

– Zara (the Moor princess or queen) in The Mourning Bride (Act III, scene ii), by William Congreve

While The Mourning Bride was very popular back in 1697, and even featured some of the things for which William Congreve was famous, it was the playwright’s only dramatic tragedy and has pretty much faded into obscurity…except for those two misquoted (and often misattributed) lines.

The practice for today (Monday, March 30th), is inspired by an altogether different way of soothing the body and the mind – a way that can come with some significant side effects. Today in 1842, Dr. Crawford W Long used sulphuric ether as he removed a tumor from the neck of James M. Venable. This became the first successful surgical procedure using general ether anesthetic.

In honor of this anesthesia anniversary, March 30th became National Doctors Day back in 1933. Today, more than ever, is a great day to thank a doctor for their dedication, perseverance, and contributions to society. As we all are dealing with our emotions over the current pandemic, take a moment to also say thank you to the nurses, technicians, first responders, and personal caretakers, as well as to the administrators, cooks, servers, and  medical custodial staff that are enduring so much right now. Notice how that gratitude feels in your mind-body.

If you are directly encountering any of the people listed above as you go about your day, one very small act of kindness (that has a huge impact) is to take three deep breaths before you engage in conversation.

  1. Inhale love, exhale kindness.
  2. Inhale patience, exhale compassion.
  3. Inhale peace, exhale peace.

You can access tonight’s practice live (5:30 – 6:45 PM CST) via the ZOOM app, your internet browser, or your telephone. The ID for tonight is 111-660-355. (For additional details, check out the calendar.)

Ironically, there’s no playlist for today (because I rarely play music for the Common Ground practice). When, however, March 30th falls on a day other than Monday, I play “music to soothe the savage beast,” by some musicians who celebrate their birthdays on my anesthesia day. As you listen, wish them well too!

Eric Clapton (b.1945) & Tracy Chapman (b. 1964)

 

Celine Dion (b. 1968)

 

Norah Jones (b. 1979)

 

*NOTE: I’m making a definite distinction (above) between live theatre and cinematic theatre, because clearly this is one of the most misquoted lines in the history of film.

 

### OM SHANTI SHANTI SHANTIHI OM ###

It’s Bach’s Day Too! March 21, 2020

Posted by ajoyfulpractice in Abhyasa, Bhakti, Books, Buddhism, Changing Perspectives, Dharma, Faith, Fitness, Gratitude, Healing Stories, Hope, Karma, Life, Meditation, Minneapolis, Minnesota, Music, Mysticism, One Hoop, Pain, Peace, Philosophy, Suffering, Tragedy, Twin Cities, Vairagya, Wisdom.
Tags: , , , , , , , ,
5 comments

“[Music] should have no other end and aim than the glory of God and the re-creation of the soul, where this is not kept in mind, there is no true music, but only an infernal clamour and ranting.”

– Johann Sebastian Bach (b. 1685)

According to the Old Style / Julian calendar, March 21st, is the anniversary of the birth of the composer Johann Sebastian Bach. Born in 1685, Bach’s statement about music also works as a statement for yoga: [Philosophically speaking, yoga] should have no other end and aim than the glory of God and the re-creation of the soul, where this is not kept in mind, there is no true [yoga], but only an infernal clamour and ranting. People who think of yoga only as a form of exercise are often surprised that there’s more. One can only imagine their surprise if the walk into one of my classes – especially on My March 21st, when the playlist starts with Bach and then becomes a soundtrack for other events that correspond to this date in history. Imagine their further surprise when all of that is just the background to a deeper practice.

On Saturdays I typically teach a 90-minute practice at that is primarily attended by a dedicated group who are interested in the yoga philosophy as well as asana and asana philosophy. For the past few years, we start in January and “build a practice from the ground up” physically as well as philosophically. Physically, we start with the beginning of a specific practice or sequence and either explore it for about 30-weeks before continuing to a new practice built on the original or, as we did this year, we start with a basic set of poses and start building around it. Philosophically, in years past, we have explored the 8-limbs of yoga, as well as how the 7 chakras correspond with 7 yoga paths (hatha, tantra, karma, bhakti, mantra, yantra, and jnana). Last year, we started moving through the Yoga Sutras – which worked perfectly as there are 51 sutras in the first chapter.

This year, we started physically moving through the warm-up and asanas that Ram Dass illustrated in Be Here Now, and just recently started using that sequence as a “finishing sequence.” (If you’ve been attending the Saturday practices and/or are familiar with the sequence, that’s your practice today.)

Philosophically, we decided to continue last years work and make our way through the second chapter of the Yoga Sutras. Today, March 21st, is the 12th Saturday of 2020. I am including a bit of background for those who are just now joining this journey and a bit of last week’s commentary since so many had to miss the class. For more on the sutras, you can check out Swami J’s website or purchase the series of books by Pandit Rajmani Tigunait, PhD – both associated with the traditions of the Himalayan Masters.

Yoga Sutra 1.1:  atha yogānuśānam

– “Right here, right now (in this auspicious moment), yoga (or union) instruction begins”

Yoga Sutra 1.2: yogaścittavŗttinirodaha

– “Yoga (or union) ceases the fluctuations of the mind”

The first chapter of the Yoga Sutras is the “Chapter (or, more literally, Foundation) on Concentration” and Patanjali begins by explaining how the mind works; atha, right here, right now. In this present moment each of our minds is processing multi-bazillion bits of information/sensation – which results in a constant fluctuation of the mind (cittavŗtti). This restlessness and agitation of the mind, in turn becomes restlessness and agitation in the body – and this becomes obstacles to the practice (or to our goals). At the same time, he explains that our thoughts fall into two (2) categories: afflicted thoughts (i.e., thoughts which cause pain) and not afflicted thoughts (which may ease pain, or at least not cause pain). Finally, Patanjali explains how to work the mind – using the mind’s own ability to concentration/meditate – in order to rest the mind and, therefore, the body.

This is why, I often say, “What happens in the mind happens in the body. What happens in the body happens in the mind. And both affect the breath.” If you take a deep breath in (right here, right now) and a deeper breath out (right here, right now). You not only bring your awareness to the present moment (right here, right now; every time you consciously inhale and every time you consciously exhale) – you also, affect the body and the mind. In fact, that is one of ten practices Patanjali describes in the first chapter: focus on your breath.

Yoga Sutra 2.11: dhyānaheyāstadvŗttayah

– “Meditation destroys the mental tendencies (associated with affliction/pain)”

The second chapter of the Yoga Sutras is (the “Chapter (or, more literally, Foundation) on Practice. It is basically Patanjali – way back in the 2nd, 3rd, or 4th BCE – recognizing and acknowledging that everyone on the planet can’t just drop into a deep-seated meditative state. So he starts explaining the elements of kriya yoga (“yoga in action”) and how the practice of training the senses, exploring within, and letting go of aversions and attractions attenuates the effect of afflicted/pain-producing thoughts. To do this, however, he first gives us a deeper understanding of how afflicted thoughts produce pain.

“Samskaras – the drivers of our mental tendencies – manifest in the form of memory. We are able to remember something because the subtle impressions related to the object have been store in or mind. Because they are hidden beneath thick layers of the forces of time, the mind is not aware of their existence. But like a seed that lies dormant until spring brings moisture and warmth, samskaras awaken when the conditions inside and outside the mind are conducive.”

– Pandit Rajmani Tigunait’s commentary on sutra 2.11

 

Using seeds as a metaphor or a simile for our thoughts, words, and deeds is a very common teaching tool. In previous weeks, the metaphor I used was a backpack containing a still soft, but sculpted, piece of clay. Let’s say you’ve molded a little figurine (whatever comes to mind) or a tiny cup; but, something causes you to place the molded clay into your backpack. For some reason, the clay stays in your backpack, getting tossed around, even a little mushed, as you go about your days. Every once in awhile you brush your finger across it when you’re looking for something and you think, “What’s that? Oh, yeah….” And whatever emotions you were feeling in relation to making the piece, or having to toss it in your bag before it was finished, flash up.

Later, you might even pull the piece of clay out, notice that it’s smashed and decide to completely smash it and start again or restore it to some close proximity of what you did before. Someone else could feel it or see it or see you remolding it and have a completely different experience, but this is your experience – and now this new layer of experience is attached to the clay, just like the oils from your skin. Even if you “buy a new backpack,” a piece of the clay finds its way inside. (YS 2.10) Unless, of course, you have “trained your senses, explored within, and given up your aversions and attractions – in which case you can discard the clay when you switch backpacks or you can recognize what it was and decide to treat it as a fresh piece of clay ready for a new project. (YS 2.11)

 

Yoga Sutra 2.12: kleśamūlah karmāśayo dŗşţādŗşţjanmavedanīyah

– “The reservoir of our actions is rooted in affliction/pain that is experienced in seen and unseen lives”

For anyone wondering: Nope, I had no idea this week’s sutra was going to keep us firmly grounded in the “seen and unseen.” Previous translations I’ve used for comparative analysis talk about “current life and future life,” “this life and the lives to come,” and “at the time of the action or (another time).” The bottom line, though, is still the same.

All of our experiences, thoughts, words, and deeds have consequences. Some consequences occur “immediately” and we easily see the connection between cause and effect. Other times, there is the distance of time, space, memory, and/or ignorance (or lack of awareness), which causes the connection to be “unseen” by us. Yet, cause and effect is still there, and so it becomes even more important to recognize that, as Pandit Tigunait points out, “Impure karmic impressions cloud our mind with desire, greed, confusion, and anger, and become the drivers of negative, destructive actions. Pure karmic impressions create a positive mental atmosphere, awakening virtues such as love, compassion, kindness, and selflessness, which then become drivers of positive, constructive actions…. Causing intense pain to someone who is fearful, diseased, or stingy engenders a highly, negatively charged karmic reality. Betraying someone who trusts you or harming a high-caliber soul committed to intense austerity also engenders a highly potent negative karmic reality. This potent negative karma ripens quickly.”

We don’t always have control over our circumstances, but we always have control over our actions (thoughts, words, and deed). We don’t, however, make decisions in a vacuum. Part of the practice is recognizing that are current actions are informed by our previous experiences, thoughts, words, and deeds – and what we do in this moment, is going to inform what happens to us (and what we do) in our next moments… even if that moments are years away.

 

### BE KIND TO YOURSELF & TO OTHERS ###

CH-CH-CHANGES, LIKE A RIVER: 2019 Kiss My Asana Offering #8 April 8, 2019

Posted by ajoyfulpractice in 31-Day Challenge, Abhyasa, Books, Buddhism, Changing Perspectives, Confessions, Daoism, Depression, Dharma, Donate, Faith, Food, Gratitude, Healing Stories, Health, Hope, Karma, Karma Yoga, Life, Loss, Love, Meditation, Men, Minneapolis, Minnesota, Music, Mysticism, One Hoop, Pain, Peace, Philosophy, Religion, Suffering, Uncategorized, Vairagya, Vipassana, Yoga.
Tags: , , , , , , , , , , ,
add a comment

The “practice preview” below is part of my offering for the 2019 Kiss My Asana yogathon. I encourage you to set aside at least 5 minutes a day during April, to practice with today’s theme or concept as inspiration. You can practice in a class or on your own, but since the Kiss My Asana yogathon raises resources as well as awareness, I invite you to join me at a donation-based class on April 27th or May 4th.

I also challenge you to set aside a certain amount every day that you practice with this concept/theme in mind. It doesn’t matter if you set aside one dollar per practice or $25 – set aside that amount each time you practice and donate it by April 30th.

Founded by Matthew Sanford, Mind Body Solutions helps those who have experienced trauma, loss, and disability find new ways to live by integrating both mind and body. They provide classes, workshops, and outreach programs. They also train yoga teachers and offer highly specialized training for health care professionals. By participating in the Kiss My Asana yogathon you join a global movement, but in a personal way. In other words, you practice yoga. Or, as this year’s tag line states….

do yoga. share yoga. help others.

***

πάντα ρε “  (“panta rhei “ everything flows or everything to the stream)

 – Greek philosopher Heraclitus of Ephesos (c. 535 BCE – c.475 BCE)

 

“Earth to earth, ashes to ashes, dust to dust”

 – excerpt from funeral service in The Book of Common Prayer

 

Shift happens…all the time. Or, as the Greek philosopher Heraclitus once put it, “Everything changes and nothing remains still…you cannot step twice into the same stream.” Recognizing the temporal nature of everything, including ourselves and our experiences, can be very helpful.  However, it seems to be human nature to resist change and, in doing so, deny that change is happening – which, as the Buddha pointed out, creates suffering.

(Thus) have I heard that Prince Siddhartha Guatama of India was born into a family of great wealth and great privilege.  As pointed out at the beginning of this series, Siddartha means “one who has accomplished his goal” or “one who has achieved his aim” and – as far as his family was concerned his dharma (or goal) was to one day take over as ruler of his father’s lands. (The title “Buddha,” which means “Awakened One,” would come later in his life.)

Siddhartha knew nothing of pain and nothing of suffering, having been shielded from the existence of sickness and death, until the age of 29. Upon seeing the suffering of others, his life trajectory changed and he renounced the life he knew in order to find a path that would alleviate suffering. At the age of 35, tradition tells us, he articulated The Four Noble Truths:

  1. Suffering exists
  2. Suffering is caused by attachment, clinging, craving
  3. There is an end to suffering
  4. The Noble Eightfold Path is the way to end suffering

In some traditions of Buddhism, understanding and accepting these four noble truths is the key to waking up and there are a number of practices specifically designed to bring awareness to change happening every time you inhale, every time you exhale. In fact, the very act of sitting and watching the breath can illuminate the Four Noble Truths and the temporal nature of our existence.

The history of Japan and Japanese culture is full of change. Depending on where you look you may find an acute juxtaposition between accepting change, keeping a tradition (without change), and actually celebrating change. For example, most of the Buddhist world celebrates the Buddha’s birthday on May 8th or a day determined by a lunar calendar. Many temples in Japan, however, started celebrating on April 8th every year, when the country switched over to the Gregorian calendar in 1873.  During the Flower Festival, which is the birthday celebration, people will pour a sweet tea made from fermented hydrangea leaves over where small statues of the Buddha.

For an example of people celebrating change, look no further than the sakura (cherry blossom) season that is beginning. The Cherry Blossom Festivals that are currently kicking off (or ending, depending on the region) is completely separate from the Flower Festival associated with the Buddha’s birthday.

Sakura usually begin blossoming in the southern part of Japan and, over a matter of weeks, eventually blossom across the whole island. However, by the time the blossoms peak in the North they are already out of season in the South. The delicate flowers literally blow away like dust in the wind. For the heart and mind to hold the beauty of the moment when the flowers peak, with the awareness (and sadness) that the moment is already passing, is known as mono no aware (literally, “the pathos of things”). Mono no aware may be translated as “empathy towards things,” but there’s really no set words in English to express the feeling of wonder (“the ahhness”) inextricably tied to the longing and deep sadness that accompanies loss. This is what is – and yet, without some kind of mindfulness practice it is easy to separate the two sensations or to be so overwhelmed by the twin emotions that we focus on one to the complete exclusion of the other. Focusing on what feels good and appealing, while avoiding what doesn’t feel good results in more suffering. It also creates suffering when our longing for what has passed causes us to miss what is. (Not to mention, it causes us to continuously confront the illusion that we can go back to a moment in time, in the same way we think we can cross the same river twice.)

If you look at the history of sitting in Japan, you will also find lots of change – and sometimes a resistance to change. What is now commonly considered the proper way to sit in Zen Buddhism, as well as in day-to-day life, is seiza (which literally means “proper sitting”). Seiza is kneeling so that the big toes overlap (right over left) and then sitting on the heels. Women are taught to sit with the knees together, while men may be taught to spread the knees a little. In the modern times, this type of sitting is ubiquitous and considered respectful; however, prior to the mid 14th century and up to the late 16th century it was consider proper and respectful to either sit with legs to the side or cross-legged. Cross-legged was, in fact, the preference for many warriors as it was believed that a cross-legged position would not hinder a samurai if they needed to draw their sword.

“The way up and the way down are one and the same. Living and dead, waking and sleeping, young and old, are the same.”

 – Greek philosopher Heraclitus of Ephesos (DK22A1)

 

In the physical practice of yoga, the “proper way to sit” is in way that is stable and comfortable enough for you to focus on your breath. Notice that in Yoga Sutra II.46 (broken down in yesterday’s post) Patanjali uses the words sukham asanam which can be translated as “dwelling in a good space.” The flip side of a good space is dukha “a bad space” – or, more acutely, “a space of suffering.” As you move into this next pose, make sure you are not dwelling in a space of suffering.

 

FEATURED POSE for April 8th: Auspicious or Gracious Pose (Bhadrasana)

Auspicious Pose or Gracious Pose (Bhadrasana) appears in classical texts like Gheranda Samhita (c. 17th century) as a pose similar to seiza. In more modern texts it is depicted as a Bound Angle Pose (Baddha Konasana). Either variation can be in the beginning, middle, and/or the end of a practice. In fact, if you are doing a variety of poses today, you can return to your Auspicious pose the way your return to Downward Facing Dog, or Equal Standing, and notice was changed or shifted.

For the classical variation, be mindful of the knees and hips as you come to your hands and knees and bring the tips of the big toes to touch. Spread the knees as wide as you are able and then sit back on your heels. If there is a lot of pressure on the knees, sit on a block or blanket. You may also need a blanket or towel under the feet for this variation.

For the second variation, bring your feet together, like a prayer, in front of your hips (rather than behind). This variation is easier on the knees and feet. You may still need to sit up on a blanket or block. Especially if the hips are tight, you slump into the low back, and/or the knees are up higher than the hips. In this variation you can also adjust the feet (bring them closer in or further out) to bring more ease to the knees.

You can sit up tall with the hands resting on the thighs. Another option, which is very nice for the shoulders, is to lift your heart up (into the beginning of a backbend) and cross the hands behind the back so that you can grab the toes, the heels, or (if your feet are in front) the opposite hip. Make sure you are not leaning back, but instead are arching your chest up. Be mindful that you are not straining or compressing the low back.

If you have unregulated blood pressure issues, let your breath flow naturally in and ebb naturally out. If you find you are holding your breath or panting, ease out of the pose. If you are in overall good health, and they are in your practice, you can add your bandhas.

Dwell in this good space (sukha asama) until you have to move out of it (because it has become the “bad space” ( dukkha asanam). Be mindful that you ease out of the pose with the same awareness you used to get into it. Find some gentle, micro-movements to release the joints.

 

(Click here if you do not see the video.)

### NAMASTE ###

PRACTICE, PRACTICE, PRACTICE; SOMETHING’S COMING: 2019 Kiss My Asana Offering #6 April 6, 2019

Posted by ajoyfulpractice in 31-Day Challenge, Abhyasa, Bhakti, Books, Buddhism, Dharma, Donate, Faith, Fitness, Food, Gandhi, Gratitude, Healing Stories, Health, Hope, Karma, Karma Yoga, Life, Loss, Love, Mantra, Maya Angelou, Meditation, Men, Minneapolis, Minnesota, Music, One Hoop, Pain, Peace, Philosophy, Suffering, Tragedy, Uncategorized, Vairagya, Yoga.
add a comment

The “practice preview” below is part of my offering for the 2019 Kiss My Asana yogathon. I encourage you to set aside at least 5 minutes a day during April, to practice with today’s theme or concept as inspiration. You can practice in a class or on your own, but since the Kiss My Asana yogathon raises resources as well as awareness, I invite you to join me at a donation-based class on April 27th or May 4th.

I also challenge you to set aside a certain amount every day that you practice with this concept/theme in mind. It doesn’t matter if you set aside one dollar per practice or $25 – set aside that amount each time you practice and donate it by April 30th.

Founded by Matthew Sanford, Mind Body Solutions helps those who have experienced trauma, loss, and disability find new ways to live by integrating both mind and body. They provide classes, workshops, and outreach programs. They also train yoga teachers and offer highly specialized training for health care professionals. By participating in the Kiss My Asana yogathon you join a global movement, but in a personal way. In other words, you practice yoga. Or, as this year’s tag line states….

do yoga. share yoga. help others.

***

“Practice, practice, practice; all is coming.”

– Sri Pattabhi Jois

 

“sa tu dīrgha kala nairantairya satkārā asevito dŗdha bhūmih ” (YS 1.14)

sa                                    that (practice)

tu                                    and, but, definitely

dīrgha kala                  long time

nairantairya                continuously, without interruption

satkārā                         with devotion, sincerity, respect, reverence,positivity

asevito                         cultivated, attended to

dŗdha-bhūmih           with stable , solid foundation, rooted, firmly-grounded

One of the most succinct and brilliant commentaries on Yoga Sutra 1.14 came from Sri Pattabhi Jois, who introduced one of the first vinyasa practices to the West. The Primary, Intermediate, and Advanced forms of the Ashtanga practice are an established set of sequences intended to be practiced consistently and in a way that allows the practitioner to build a practice from the ground up.

Since the beginning of the year, we have been building a practice from the ground up (On Saturdays) using Course I of B. K. S. Iyengar’s Light on Yoga as physical inspiration. During the last part of the summer, I usually spend a few Saturdays breaking down and exploring the Ashtanga Primary Series. Anyone familiar with the two forms will notice, as I hope people will this summer, that what Iyengar refers to as “Important Poses in Course I” looks a lot like the Primary Series. This is no coincidence. Even though they were coming to the practice from different perspectives – Iyengar was a sickly child when he started; Jois was a robust teenager – they practiced with the same teacher and at the same time. Given that biographical context, it makes sense that certain poses consistently practiced result in a mastery of those poses.

However, in the Yoga Sutras, Patanjali barely mentions the physical practice of yoga. Additionally, he doesn’t just suggest consistent practice. He explicitly states that results come from practicing consistently, without interruption, and with devotion /respect/reverence for the practice. But, if he’s not talking about (or not only talking about) being able to do challenging poses on the mat, what is coming?

 

“[The world] is a wonderful place only when we have a positive mind. For someone with a confused, negative mind, the world is chaotic and ugly….

What is more important than understanding the dynamics of this powerful mind and keeping it healthy, organized, and sharp? What is more urgent than protecting it from inner unrest and stupor? What should take precedence over preventing our mind from being consumed by fear, anger, jealousy, greed, and endless cravings?”

– from The Secret of the Yoga Sutra: Samadhi Pada by Pandit Rajmani Tugunait, PhD

 

In the mid-1880s, the British East India Company (and then the British government) enacted a series of salt taxes, which made it illegal to produce or possess salt without paying a tax. By 1930, that tax represented 8.2% of the British Raj tax revenue – and it meant that even if you lived in a coastal town like Dandi, you had to pay the tax, or suffer the consequences. Mohandas Karamchanda Gandhi decided salt would be the focus of one of a direct action, non-violent mass protest. When questioned about using salt as the focal point of his satyagraha, Gandhi said, “Next to air and water, salt is perhaps the greatest necessity of life. It is the only condiment of the poor. Through this injustice, the British exploit the starving millions, the sick, the maimed, and the utterly helpless. The salt tax constitutes the most inhuman poll tax that the ingenuity of man can devise.”

From Wednesday, March 12th until Saturday, April 5th, 1930, Gandhi walked over 240 miles so that he could reach the sea shore in Dandi in order to break an unjust law. He woke up in Dandi, on Sunday, April 6th, prayed and illegal made salt at 6:30 AM. The satyagraha against the salt tax would continue for almost a year. It would, ultimately, be one of the inspirations for Civil Rights Movement in the United States and would be one of the first times that women were actively involved in a protest in India.

Over 60,000 Indians (including Gandhi) would be jailed before it was all said and done. But, when Gandhi began the march he was only accompanied by 79 men devoted to truth (satya).

“Truth (satya) implies love, and firmness (agraha) engenders and therefore serves as a synonym for force. I thus began to call the Indian Movement satyagraha, that is to say, the Force which is born of Truth and Love or non-violence, and gave up the use of the phrase “passive resistance” in connection with it, so much so that even in English writing we often avoided it and used instead the word “satyagraha.”

Even though thousands would join them, the 80 men who started the march with Gandhi (and many who would join in along the way) were people who practiced a dedication to ahimsa (non-violence/non-harming) and satya (truth). Since Gandhi once said, “God is Truth” and another time said “Truth is God,” there was also a commitment to recognizing a day-to-day awareness of a higher purpose, meaning in life, and supreme consciousness. This is one way to look at bramacharya. Finally, along with the business and logistics of the campaign, people participating in the march had to sleep outside, often wore a single white garment, and were dependent on villagers along the way to provide food and water for them to wash up. This means they practiced aparagraha (non-attachment), saucha (cleanliness), santosha (contentment), and tapas (discipline/austerity). They chanted and sang devotionals to keep their spirits up, which can also be a way of practicing isvarapranidhana (releasing one’s efforts back to the source).  All told, the satyagrahis actively practiced all five (5) of the yamas (external restraints/universal commandments) and four (4) of the five (5) niyamas (internal observations) which make up the ethical component of the philosophy of yoga.

One could argue that, since people had to consider their feelings on the subject and make the decision to join the movement, they were also practicing svadyaya (self-study), which is the niyama I did not include above. Either way, the practice of Gandhi and the first 79 men set the tone for the movement. They were steeped in a way of life and a way of thinking that enabled them to respond rather than to react and to work towards change without being attached to the results. More than anything, the legacy of the salt satyagraha was, according to Jawaharalal Nehru (who would go on to become India’s first Prime Minister) how it changed the mindset of the Indian populace.

“But the real importance, to my mind, lay in the effect they had on our own people, and especially the village masses…Non-cooperation dragged them out of the mire and gave them self-respect and self-reliance…They acted courageously and did not submit so easily to unjust oppression; their outlook widened and they began to think a little in terms of India as a whole.”

– Jawaharal Nehru

 

Fast forward to the United States in the 1960’s and you, again, see the agency given to the people through a faith-driven, grassroots movement. Fast forward to today and we see lots of grassroots efforts and lots of agency being given to the people. But, very little of it is firmly-grounded in a practice.

 

“How you do yoga is how you do life.” – my first yoga teachers

I sometimes parrot my first yoga teachers because I see the value of what they taught – forward and back; because, how we do life is also how we do yoga. If we show up without reverence and discipline we become careless and we may hurt ourselves or we hurt others. If we practice from a point of being selfish, we become more selfish. If we are attached to a certain outcome, we may miss opportunities to learn and grow – and we are more likely to give up on the practice (and ourselves) at the first setback or struggle.

On the flip side, if we practice with an understanding of how we are connected to the universe (and all beings in the universe), if we understand that there is a purpose to every inhale and every exhale, and if we are focused, then we see the practice building up. If we are honest with ourselves about where we are physically and mentally, on any given day, we can be mindful and honor our limitations with grace. If always do our best and always let go our efforts, we find that we are also letting go of the struggle. Peace is coming.

 

FEATURED POSE for April 6th: Corpse Pose, (Savasana)

Savasana is, quite possibly, the most important part of a physical practice. Literally “Seat of the Corpse,” it marks the end, or the death, of the practice. It is more than an opportunity to relax, release, and rest. It is also an opportunity to integrate the efforts of the mind-body-spirit and, in doing so, maintain integration of the mind-body-spirit. It is an opportunity to let go of our efforts and let our bodies and minds absorb the work we’ve done. It is an opportunity to trust that – having planted, watered, fertilized, and otherwise nourished our seeds – something bountiful and pleasant will come to fruition. Both the Hebrew Bible and the Christian New Testament indicate that [we] shall reap what [we] sow; however, what is often overlooked is that in this context, “sow” is what we will be given or what we have earned. There is, absolutely, benefit to resting when you need to rest and if the body is so relaxed that you fall asleep well then…your body and mind are telling you that you need more sleep. The thing to keep in mind is that savasana, like all the other poses, is a seat and gives you an opportunity to focus, concentrate, and even mediate on a single point of focus.

To reach the point where you can turn inward and withdraw your senses from the external is a large part of the practice. A large part of that sense withdrawal (pratyahara), which is the fifth limb of yoga, is the ability to keep bring your mind back to your point of focus whenever it drifts away (or, whenever you start drifting off). This is the practice.

Set a timer for 5 – 15 minutes, depending on what else you’ve done as part of this practice.

Lie down on your back with arms by your sides and legs stretch out. If the low back (or anything else) is not comfortable with the legs extended flat on the floor, place something under the thighs so that the back relaxes. Place the arms by the hips, palms up. If this is not comfortable you can, again, place something under the arms or place the hands palm down on your hips. Make whatever micro-movements you need to make in order to be still and find balance on either side of your spine. Close your eyes, if that is comfortable for you, and gaze at something that’s not moving (e.g., your third eye, your heart center, or the tips of your nose).

Allow the back of the head and the shoulders to be heavy. Allow the elbows and the hands to be heavy. Allow the hips and the hills to be heavy.  As the heavy parts sink down and become grounded, let your eyes and your checks soften. Relax your jaw and shoulders. Swallow so that you can relax your throat. Starting with 10, count backwards on the exhales and let every exhale be an opportunity to relax, release, rest. Once you reach 1, let the breath naturally flow in and ebb out. Mentally watch the breath as if you are a guard at a castle gate: watch the breath come in through the nose; know how it feels. Watch the breath come out of the nose; know how it feels.

When your times goes off, take your time move out of the pose and then to make your way to a seated position.

 

Click here if you can’t see the video.

 

 

### Dr. Maya Angelou said, “When you learn, teach. When you get, give.” If you are getting something from this practice/offering, please consider what you can give. ###

 

What Are You Thinking? (And Why Are You Thinking It?) March 22, 2019

Posted by ajoyfulpractice in Abhyasa, Books, Changing Perspectives, Depression, Faith, Gratitude, Healing Stories, Hope, Karma, Life, Loss, Meditation, Minneapolis, Minnesota, Mysticism, Peace, Philosophy, Science, Suffering, Twin Cities, Vairagya, Vipassana, Wisdom, Yoga.
Tags: , , , , , , , , ,
2 comments

{NOTE: For the last few years, the first Saturday after January 1st kicks off a series I refer to as “Building a Practice from the Ground Up.” Each year, the physical sequences are different and we look at the yoga philosophy from a different vantage point. This year, we are working with Patanjali’s Yoga Sutras and the physical sequences inspired by Course I in Light on Yoga by B. K. S. Iyengar. YMCA members and their guests are welcome to join us at anytime. Since I am “out of the office” this Saturday (March 23rd), here are the philosophy notes for Week 12.}

 

“What is it that gentlemen wish? What would they have? Is life so dear, or peace so sweet, as to be purchased at the price of chains and slavery? Forbid it, Almighty God! I know not what course others may take; but as for me, give me liberty or give me death!”

– Patrick Henry speaking to the Second Virginia Convention on March 23, 1775

Let’s say, like Patrick Henry and the other delegates of the Second Virginia Convention in 1775, you have a big decision to make. Riffing Henry for a moment, let’s say your choices fall into two categories: alleviating suffering or causing suffering. Now, how do you know how many options you have, let alone which options fall into each category? Clearly, you have to go a little deeper.

As we’ve explored over the previous 11 weeks, Patanjali begins the yoga sutras “right here and now” (ata), at this auspicious moment, with the understanding that something (some form of preparation) has occurred before this moment. He then explains that “yoga ceases the fluctuations of the mind” (YS I.2) and briefly describes what happens to person when the mind is still (YS I.3) versus when the mind is busy (YS.4).  In sutras subsequent sutras, he breaks down the fact that a person’s thoughts can cause suffering or alleviate suffering, and that there are five (5) types of thoughts (YS I.5). In sutras I.6 – I.11, Pantajali explains the five (5) types of thoughts. Once he has outlined how the mind works, he moves on to how a person can work the mind.

 

abhyāsa vairāgyābhyāṁ tat nirodhaḥ” (YS I.12)

abhyāsa            Practice over a long period/without interruption

vairāgyābhyāṁ      Non-attachment, without attraction or aversion

tat                Those (see “fluctuations of the mind” in YS I.2)

nirodhaḥ           Ceases, controls, quiets, stills, regulates, masters

 

Many of my first yoga teachers use to tell me, “How you do yoga is how you do life.” In considering Yoga Sutra 1.12, it occurs to me that we don’t do yoga, we practice it – which means that when we are on the mat we are practicing life. We practice life in two ways. First, we practice how we are already showing up in our lives. Then, we consider how we want to show up in our lives, and give ourselves the opportunity to practice accordingly. The yoga mat is like a laboratory or a play ground where we get to safely explore ourselves, or lives, and our possibilities. And, the more we practice how we want to show up, the more we show up.

“Our habits form our personality. They have a powerful influence on our unconscious behavior, as well as on our conscious decisions.”

– commentary on YS I.12 by Pandit Rajmani Tigunait, PhD

When we do something for the first time, a new neural pathway starts forming in our brain. When we repeat the activity or experience, that neural pathway starts to become hardwired.  This is the way muscle memory is formed. This is also the way we form habits. And, this is the way our lives are formed.

Each activity, each experience we have, leaves an impression – what, in the yoga philosophy, is referred to as samskara – and we live our lives inside these impressions. Another way of thinking about these impressions is to see them as veils; which means, we see our lives through these veils of impressions. Sometimes, we can’t see because of these veils of impressions. The thing that makes these impressions tricky is that (a) our “experiences” include things we see, hear, think, do, and say; (b) our “experiences” are not always ours (in that they are not always first-hand experiences); and (c) we are often not aware of these impressions or how they affect us.

Let’s back up a minute. Before we “do” (or don’t do) anything, there is at least one thought, and there is also at least one thought during and after we do what we do. Those thoughts, on a certain level, determine what we do (or don’t do), how we do it, and whether or not we succeed. Those thoughts also affect how we feel about what we do (or don’t do), how we do it, and whether or not we succeed. And, those thoughts are just more neural pathways…more impressions. So, as we go about our daily lives we are hard-wiring our lives in a way that alleviates our suffering or causes more suffering.

 

Think about that for a minute: As we go about our daily lives we are hard-wiring our lives in a way that alleviates our suffering or causes more suffering.

 

Another way to think about this is that as we go through our lives, we are limiting our possibilities, limiting our lives, and limiting ourselves. Granted, there is only so much one person can do in any given moment. We are, after all, finite beings. But, we come from and are connected to something infinite.

What if, when we narrow down our possibilities, we start with the infinite rather than the finite?

Continuous practice on the mat, leads to continuous practice off the mat. This is abhyāsa. Being open to what is and exploring the moment without desire, aversion, or fear about the outcome is vairāgyā. Swami J depicts them as elements on a balanced scale. He describes abhyāsa as “never give up” and vairāgyā as “always let go.” In sutras I.13 – I.16, Patanjali breaks down these two key principles and describes how they create the opportunity to unpack our conditioning and enable us to explore infinite possibilities.

 

“If you feel free, you are free. If you feel bond, you are bond. Thinking makes it so.”

– from the Ashtavakra Gita

### FEEL FREE, BE INFINITE ###

Take Another Look Tuesday January 15, 2019

Posted by ajoyfulpractice in Changing Perspectives, Dharma, Dr. Martin Luther King, Jr., Faith, Gratitude, Healing Stories, Karma, Life, Men, Peace, Rabbi Abraham Joshua Heschel, Wisdom, Yoga.
Tags: , , , , , ,
2 comments

Even though most (but not all) of America will celebrate/observe it on Monday, today (Tuesday, January 15th) is the actual birthday of a man who believed in angels and dreams; a man of faith, who believed in living a three-dimensional life; one who believed you can hear God’s voice when you hear Mahalia Jackson sing. Today is the birthday of Dr. Martin Luther King.

If you didn’t catch it the first time (or want to take another look), here’s a 2016 post about wisdom and legacy.

~ Jai Guru Dev Jai Jai~

 

Just…. Look – Part III: Possibilities January 11, 2019

Posted by ajoyfulpractice in Abhyasa, Changing Perspectives, Dharma, Faith, Gratitude, Healing Stories, Hope, Karma, Life, Love, Meditation, Mysticism, New Year, Peace, Vairagya, Wisdom, Yoga.
add a comment

“I dwell in Possibility – / A fairer House than Prose –

– excerpt from poem by Emily Dickinson

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

– excerpts from The Second Sex by Simone de Beauvoir

I grew up hearing, and then using, some variation of the idiom “I wasn’t born yesterday” – meaning, “I’m not naïve enough to buy whatever you’re selling.” It’s a funny turn a phrase, but, just the other day, I started thinking about it seriously. I started thinking about the flip-side of being naïve which, in its extreme, is jaded. I started thinking about the beginner mind versus the expert mind.

“In the beginner’s mind there are many possibilities, but in the expert’s mind there are few.”

–  Zen Mind, Beginner’s Mind, by Shunryo Suzuki

In Zen Buddhism, Shoshin is the concept of “beginner’s mind,” whereby a person is open and receptive to possibilities, because they lack (or suspend attachment to) preconceived notions. I often equate this Zen Buddhist concept to the niyama (“Internal observation”) of santosha (“contentment”) in the 8-limb philosophy of yoga. To the Western mind, being content with something sometimes gets associated with “settling for something” – implying that there is something more and we are missing out. However, in the philosophy of yoga, santosha is accepting and appreciating what is with a certain kind of wonder or awe and, like a child, asking what’s next.

Funny thing is, in gaining experience, maturing, and losing our childish naiveté, we also lose our possibilities.  Turns out, being born yesterday comes with advantages. Being born yesterday means we are more open and more receptive to possibilities.

“There are two who enjoy the fruits of their good deeds in the world, having entered into the cave of the heart, seated (there) on the highest summit.”

– from Katha Upanishad I 3.1

 

“The concept of desire coming from the soul or essence may seem strange since, by definition, the soul is eternal and changeless. But the Vedas explain that the soul has two aspects: it is complete, whole, and eternal, in a permanent state of oneness with the Absolute, and at the same time, it desires to fully express itself and its divine nature in the world.”

– excerpt from The Four Desires by Rod Stryker

In The Four Desires, Rod Stryker breaks down the four desires of the spirit. Keep in mind that this explanation includes the idea that there are two parts to the soul – a part that is whole and understands its wholeness and a part that wants to know and be known. The second part of the soul is the part that desires. It desires a purpose; it desires the means to achieve that purpose; it desires pleasure; and it desires liberation. If we have a soul at birth (or, as some would argue, at conception), then that means we have these desires at birth. While there are definitely socioeconomic advantages and disadvantages which affect prenatal and neonatal experiences (and, in doing so may appear to limit a child’s possibilities right off the bat), the bottom line is that if we were born yesterday we haven’t had time to learn limitations and fears. If we were born yesterday, we have acquired very little of life’s baggage. Thus, our lives are unwritten books.

As I approached my 50th birthday, people kept asking me the same basic questions: How does it feel? Any regrets about your life? My answers were the same: I could spend a whole lot of time thinking about how my life is different from what I expected, but, bottom line, I never pictured so much of what is beautiful and wonderful in my life at this moment.

Yes, at different moments in my life I had some wild ideas about what I was going to be when I grew up and I’ve spent a good portion of my life letting those wild ideas go. Or, so it would appear. A few years back, however, I realized the reality is that I am living a lot of my wild ideas. They came true – just not the way I expected them. When I think about it, the only places where I have “regrets” are the places where I have not been open and receptive to possibilities.

The video below is opportunity to explore the possibilities in your heart. It is an opportunity to step back from all your baggage and all the things you think (consciously, unconsciously, and subconsciously) about yourself, your life, and your circumstances. Step back from all the things you’ve learned you can’t do. Step back from all the things life’s hard experiences have taught you that you can’t have. Regardless of your age, sex, gender, ethnicity, ability, or other demographic, step back from who you think you are – and, therefore, step back from all the things you believe that you can’t be.

(Click here if you don’t see the video. A transcript of the video is coming soon. This exercise includes a body/chakra scan.)

 

### NAMASTE ###

Can You Handle the Truth? December 23, 2018

Posted by ajoyfulpractice in 108 Sun Salutations, 40-Day Challenge, Abhyasa, Bhakti, Buddhism, Changing Perspectives, Dharma, Faith, Fitness, Food, Gratitude, Hope, Japa, Japa-Ajapa, Karma, Kirtan, Life, Mala, Mantra, Meditation, Minneapolis, Minnesota, Music, Mysticism, New Year, Peace, Philosophy, Surya Namaskar, Tantra, Traditional Chinese Medicine, Twin Cities, Vairagya, Wisdom.
Tags: , , , , , , , , , , , , , ,
4 comments

This time last year I wrote, “2018 promises to be a year full of challenges.”

Little did I know how true that statement would be.

Oxford Dictionaries define “true” as an adjective meaning “in accordance with fact or reality…genuine…real or actual…accurate or exact…. in tune.” True can also be used as a verb when applied to something that is bringing “(an object, wheel, or other construction) into the exact shape or position required.” It originates from Old English words meaning “steadfast, loyal” and is related to a Dutch word meaning “faithful” and a German word meaning “loyal to.”

I could continue going down the rabbit hole, examining the meaning and origins of all the target words, but ultimately we know the truth when we see it…or hear it. Or do we?

Blink: The Power of Thinking Without Thinking promotes the power of insight and intuition; of knowing without knowing why we know something is true. Yet, Malcolm Gladwell also points out that, “We have, as human beings, a storytelling problem. We’re a bit too quick to come up with explanations for things we don’t really have an explanation for.” In other words, the brain gets in the way of the heart.

Our brains make us humans notoriously bad witnesses. Our brains fill in the gaps to make sense of puzzles we’ve created and, theoretically, to preserve the idea that we are not ignorant about things we are supposed to know. We make up stories, even when we’re the only one paying attention to the story in our head. In Musicophilia: Tales of Music and the Brain, Dr. Oliver Sacks wrote, “The brain needed to stay incessantly active, and if it was not getting its usual stimulation…, it would create its own stimulation in the form of hallucinations.”

Oxford defines “hallucination” as “an experience involving the apparent perception of something not present.” This last year, really the last two – going on three – years, it’s felt a little like the quality and state of being true was a hallucination. People say one thing and do something completely opposite. People accuse one another of lying. Technology allows us to morph our faces, our voices, our words, and to create realistic holograms of people who are no longer living. More and more it seems that everything real is an illusion.

Of course, the idea that everything we are experiencing is a dream, an illusion, a delusion – or a computer generated program – is nothing new: It’s part of the foundation of many philosophies, including yoga. Another part of philosophies like yoga and Buddhism is that there is a path to seeing things clearly, and that seeing things clearly is liberation.

“To live on a day-to-day basis is insufficient for human beings; we need to transcend, transport, escape; we need meaning, understanding, and explanation; we need to see overall patterns in our lives. We need hope, the sense of a future. And we need freedom (or at least the illusion of freedom) to get beyond ourselves, whether with telescopes and microscopes and our ever-burgeoning technology or in states of mind which allow us to travel to other worlds, to transcend our immediate surroundings. We need detachment of this sort as much as we need engagement in our lives.”

– excerpt from Hallucinations by Dr. Oliver Sacks

The fourth and final section of the Yoga Sutras focuses on liberation. Liberation, as Patanjali describes it, involves lifting the veil of ignorance and seeing the truth about everything, including ourselves. Patanjali also explains that the barrier/veil of ignorance can be thinned and then dissolved by birth, herbs, mantra (ajapa-japa), tapas (practices of intense discipline/austerity), or meditation. (YS 4:1)

Clarity; right view; seeing the truth – whichever way you describe it, it seems to be lacking in our current version of reality. And, as the war on truth continues, more and more people will desire it. If you are longing for a new year where you are in tune with your core values and connected to your intuition, consider starting 2019 with a practice, like yoga, which fits into that final definition of truth (see above): something that is bringing (an object, wheel, or other construction) into the exact shape or position required.

The following practices include at least three of the liberating methods mentioned by Patanjali in the Yoga Sutras:

Monday, December 31st – New Year’s Eve:

7:30 PM – 12:15 AM, Annual New Year’s Eve Celebration and Potluck, Common Ground Meditation Center (PLEASE REGISTER HERE)

 

Tuesday, January 1st – New Year’s Day:

9:00 AM – 11:00 AM, 108 Solar Powered Sadhana with Susan Meyer, Yoga Center Retreat (Please register)

10:00 AM – 1:00 PM, 108 Sun Salutations with Myra (reservations required, THIS EVENT IS FULL)

10:00 AM – 11:30 AM, New Year’s Day – Restorative Yoga with Shelly Pagitt, Yoga Sanctuary (please register, only 2 spots left as I post this!)

10:00 AM – 12:00 PM, New Year’s Day – All-Humanity Class with Matthew Sanford, Mind Body Solutions (Please register)

10:30 AM – 1:00 PM, New Year’s Day Yoga with Nancy Boler (reservations required, THIS EVENT IS FULL)

10:30 AM – 12:30 PM, 108 Sun Salutations + Champagne with Meghan Foley, UP Yoga (please register)

11:00 AM – 12:15 PM, New Year’s Donation Class with Indu Arora, Devanadi Yoga (please register)

11:00 AM – 12:30 PM, Vinyasa, Minnehaha Yoga

12:00 PM – 2:00 PM, 108 Sun Salutations with Greg Hines & live Cello music by Cory Grossman, Yoga Sanctuary (please register)

12:00 PM – 1:30 PM, New Year’s Day Sankalpa with Justyn O’Neill, Radiant Life Yoga (please register)

12:15 PM – 2:15 PM, 108 Sun Salutations with Jennifer Davis, Blaisdell YMCA (open to YMCA  members and their guests)

12:30 PM – 3:00 PM, Sankalpa~New Year Intentions workshop with Shelley Pagitt (please register)

2:00 PM – 4:00 PM, Ganesha and New Beginnings for 2019 with Tara Cindy Sherman, Yoga Center Retreat (please register)

2:00 PM – 4:00 PM, Sankalpa Shakti: The Power of Inspired Intention with Ben Vincent, One Yoga (please register)

4:30 PM – 6:30 PM, Restorative + Yoga Nidra with Tara Cindy Sherman, Yoga Center Retreat (please register)

5:00 PM – 7:00 PM, YIN Yoga + Meditation with Myra, Nokomis Yoga (reservations required)

 

Saturday, January 5th:

1:00 PM – 3:30 PM, New Year’s Intention Setting Ritual with Amy Patee (please register)

 

Sunday, January 6th:

9:30 AM – 5:30 PM, Vincent Yoga New Year’s Retreat: A Day of Reflection, Illumination and Resolution

 

My apologies to any teachers or studios in the Twin Cities who are hosting an event that is not listed above.

 

~ OM SHANTI ~

REMEMBERING THE MOON – 2018 Kiss My Asana Offering #8 April 8, 2018

Posted by ajoyfulpractice in 31-Day Challenge, Abhyasa, Bhakti, Books, Buddhism, Dharma, Donate, Faith, Fitness, Gratitude, Healing Stories, Health, Hope, Japa, Japa-Ajapa, Karma, Karma Yoga, Life, Loss, Love, Mala, Mantra, Meditation, Men, Minneapolis, Minnesota, Music, Mysticism, One Hoop, Pain, Peace, Philosophy, Poetry, Religion, Suffering, Tantra, Twin Cities, Vairagya, Vipassana, Volunteer, Wisdom, Women, Writing, Yoga.
Tags: , , , , , , , , , , , , ,
add a comment

“Remember the moon survives,
draws herself out crescent-thin,
a curved woman. Untouchable,
she bends around the shadow
that pushes himself against her, and she

waits.”

– from Remember the Moon Survives, by Barbara Kingsolver

Barbara Kingsolver, born today in 1955, always seems to point her pen in the direction of struggle and suffering. Sometimes the struggle is within a single community, sometimes it involves multiple communities; sometimes it involves an individual struggling to find balance between a community; and other times the struggle is between man’s desires and the needs of the natural world. But, always, there is struggle, suffering…and hope.

The Buddha, whose birthday is also celebrated today by some Buddhists, pointed his heart towards struggle and suffering as well. Unlike Kingsolver, Prince Siddhartha Guatama didn’t grow up with awareness of the suffering of others. However, once he was aware of it, he started considering how to alleviate it. And so, like Kingsolver, the Buddha’s work includes the promise of hope.

The Buddha outlined Four Noble Truths: There is suffering/suffering exists; suffering is caused by desire and an attachment to ignorance; there is an end to suffering; and there is a path to the end of suffering. (Specifically, he points to the Noble Eightfold Path.) So again, there is suffering, there is struggle, and there is hope. However, in the middle of struggling and suffering, it is easy to get stuck in the middle of that second noble truth and forget all about the promise. In the middle of suffering, it is easy to forget all about the hope, and be filled with doubt – even when you’re on the road that promises freedom.

Just the other day, a friend of mine mentioned her rosary. “In Islam,” Mya said, “using the rosary [for prayer/meditation/contemplation] is called dhikr (“remembering”).” As the devoted move through the beads, they are constantly “remembering” God and the nature of God.

The words may be different, but this practice of “remembering” is the same in Catholicism. Hindus and Yogis use mala beads, also a rosary, to count out a mantra – this too is “remembering” what the practitioner views as important.

The Jewish tradition does not include beads; instead, some wear a prayer shawl (tallit) or small tallit (tallit katan) with a knotted fringe or tassels of blue (tzitzit). Jews do not count with them, but the tassels are intended as a reminder of what is important within the Jewish tradition.

Whether you are on the mat, on the cushion, on the pew, or on the rug, part of the practice is to remember. The question is: What are you remembering? Go back to that José Ortega y Gasset statement from the 6th offering, “Tell me to what you pay attention and I will tell you who you are.”

“You are the one who knows, behind
the rising, falling tide
of shadow, the moon is always

whole.”

– from Remember the Moon Survives, by Barbara Kingsolver

Remember the Moon Survives – by Barbara Kingsolver

Remember how to move into Child’s Pose (Balasana), but also remember it is the beginning and full of possibilities. Remember to soften into the breath and allow the breath to flow freely in and ebb gently out. Remember your intention.

When you move into Table Top remember to move with full awareness of your mind and body in the present moment. Remember to check your alignment. Press down so that the shoulders and shoulder blades are even with the rest of the back and your belly is firm. Engage your locks (bandhas) if that is part of your practice. Remember this is an opportunity to remember the connection between your mind, body, and spirit.

Remember to move through Cat/Cow or the “Un-Cat” sequence precisely matching the movement to the breath. So that, as the breath gets long and fine and deep, the movement gets richer – whatever that means to you in this moment.

On an inhale, stretch the right leg back, remembering to keep the hips level – even and equal to each other so that the low back doesn’t struggle. On an exhale, step the right foot in between the hands so that the foot is flat on the floor (with the right toes pointed forward). If the foot doesn’t easily land between the hands, scoop it forward with your hands. If needed, add a knee pad under the back knee. Pressing down evenly into both feet, lift your torso up and place hands on your right thigh. This is a form of Crescent Lunge (Anjaneyasana).

Use an exhale to slide the hips over the back knee and then place the back of the right hand on your sacrum (the flat part of your bum/hips) and place your left hand on the front of your pelvic bones. Your hands are now bracketing your hips. Slide the back hand down in order to direct the sit bones down. You may feel the front hand lifting as the pelvic bones lift. You may feel space opening up in your low back. You may also feel engagement in your left hip and thigh. Stay here or bend the front knee deeper into the lunge – remembering to maintain the space in your low back. Hands can come to your front thigh or reach the hands over head. If you have Hot Half Moon (Ardha Chandrasana) in your practice, feel free add it by lifting the left arm up and reaching it towards the right.

Remember to breathe. Remember to breathe into the heart. Crescent Lunge is one of the poses inspired by Hanuman, the monkey king in the epic poem The Ramayana. In the great adventure, Hanuman is asked to take giant leaps to save or rescue others. He hesitates, he doubts…and then he leaps. Again and again, he does what needs to be done to help others. At the end of the poem he revels what is in his heart: a devotion to God. Take a moment to remember what is in your heart.

After a few breaths, place the hands on the mat and step back to Child’s Pose. From Child’s Pose repeat the sequence again (from Cow Pose) , this time on the left side.

Once you’ve completed the second side and returned to Child’s Pose, inhale to Cow Pose and then exhale into Downward Facing Dog (Adho Mukha Svanasana).
Remember your can skip the arm balancing, by moving into Staff Pose (Dandasana) and positioning the arms accordingly or using “Dolphin Dog.”. Another modification would be to do the pose on the wall. Either way, remember to check your alignment – make sure your body is in the shape of capital A.

Remember to make sure all your fingers are spread wide, with the majority of the weight/pressure in your hands moving into the thumb and first finger. (So that, there is less weight/pressure applied to your outer wrists.) When you relax your head and shoulders, remember to place your big toes are parallel to each other and at least a foot apart. Big toes can be behind the thumbs or behind the middle fingers. Notice if you feel lighter or heavier when your feet are spaced further apart. Hips are high, heels are low (reaching, but not necessarily touching the mat); and neck is long. Even if you have to bend your knees, remember to find Cow Pose in this position (so that you have a straight line from your middle fingers all the way up to your hips and then a second straight line from your hips to the back of your knees). Remember, eyes are on your nose, your belly button, or the space between your toes.

Remember Downward Facing Dog is simultaneously an arm balance and a standing pose; a forward bend, as well as a back bend; and an inversion.
Stretch back (meaning, push your spine towards your thighs) and on an exhale walk your hands to your feet or bring your hands and feet together. Once hands are in line with the toes and heels are flat to the mat, inhale to a Half Lift/Flat Back or Extended Forward Bend. (This pose may be called Ardha Uttanasana or Urdhva Uttanasana.) Place your hands on your thighs and press the shoulders into the metaphorical back pockets. Remember, you want to engage in a similar fashion to Cow Pose, Staff Pose, and Downward Facing Dog. In fact, inhale and find a little bit of Cow Pose (even if you have to bend your knees). Now, press the heels down and – as much as you are able without losing the extension of the spine – engage the quadriceps to extend through the knees and press the thigh bones into the wall behind you. Engage your locks (bandhas) as you are able.

If you have unregulated blood pressure, low back issues, eye issues like glaucoma, or if this is already challenging, remember to stay here with knees bent. Otherwise, if it is not contraindicated, bend the knees and flex from the hips to prep Forward Bend (Uttanasana). Keeping the upper back extended, place the hands on the floor or a block and begin to extend through the legs while pressing the thigh bones into the backs of your legs. Do not force the extension. Use the exhales to settle the heart on the thighs (as much as you are able without losing the extension of the spine.) If your legs are completely straight, make sure the knee caps are lifted and that you are not hyper-extending the knees. Also double check to ensure that if the knees are straight the hips are over the knees, not behind the ankles. Remember to engage your locks (bandhas).

On an inhale, extend to Half Lift/Flat Back and on an exhale fold into the Forward Bend. If you are modifying and using the Half Lift throughout, keep the back in the position that feels similar to an intense Table Top and use the breath to extend the knees on an inhale and flex/bend them on an exhale. Remember to precisely match the movement to the breath. Remember all the ways you are mimicking your body’s natural tendencies (e.g., extending/flexing, lifting/grounding, creating/engaging, rising/falling, etc.).

Move into Staff Pose. Keep the left leg extended and bend the right knee in order to set up the Sage Twist. Remember to keep the left heel and the right foot flat on the floor. You can place the right foot next to the inside or the outside of the left leg, as long as the knees are comfortable and the right foot is flat on the floor.

On an inhale, lift your right arm up and, as you watch it, reach the right arm back to the floor behind your hips. As you settle into the twist, adjust your left arm to provide additional support wherever you need it. You can always sit on a block and/or place a block under your hand if you’re hips and low back are really tight. If you don’t have a block, substitute a book.

Watch how you engage your base, your core, and your breath. Remember to start the twist in your base (not in your neck). Do not allow your body to collapse or untwist until you complete 3 – 5 complete breaths. After the third or fifth exhale, inhale to center, give the lifted knee a squeeze, and return to Staff Pose. Repeat the Sage Twist instructions for the Sage Twist (replacing right with left).

After the third or fifth exhale on the left, inhale to center and give the lifted knee a squeeze. Bend or extend both, as needed, and lower down onto your back for Corpse Pose (Savasana). Remember, just as the end of the inhale is the beginning of the exhale and the end of the exhale is the beginning of the inhale, this final pose is a beginning and an ending. Remember you are on the right path.

This opportunity to explore a poem on the mat is part of my offering for the 2018 Kiss My Asana yogathon. I encourage you to set aside at least 5 minutes a day during April, to practice with the poem as inspiration. You can practice in a class or on your own, but since the Kiss My Asana yogathon raises resources as well as awareness, I invite you to join me for a donation-based classes on Saturday, April 28th.

I also challenge you to set aside a certain amount every day that you practice with a poem in mind. It doesn’t matter if you set aside one dollar per practice or $25 – set aside that amount each time you practice and donate it by April 30th.

Founded by Matthew Sanford, Mind Body Solutions helps those who have experienced trauma, loss, and disability find new ways to live by integrating both mind and body. They provide classes, workshops, and outreach programs. They also train yoga teachers and offer highly specialized training for health care professionals. Thank you to everyone who attended the class on April 7th, and thank you to everyone who has already donated. By participating in the Kiss My Asana yogathon you join a global movement, but in a personal way. In other words, you practice yoga. Or, as this year’s tag line states…

## do yoga. share yoga. help others. ##