First Friday Night Special #40: An Invitation to Shine (a brief post practice post with links) February 3, 2024
Posted by ajoyfulpractice in "Impossible" People, Art, Buddhism, Changing Perspectives, Faith, Gratitude, Healing Stories, Hope, Karma, Life, Movies, Music, One Hoop, Pain, Philosophy, Religion, Suffering, Wisdom, Yoga.Tags: ballet, Bill Murray, Candlemas, gratitude, Groundhog Day, Margaret Fuhrer, Phil Connors, Raven Wilkinson, Restorative Yoga, Richard Henzel, Season for Nonviolence, Season of Non-violence, Sergei Denham, Somatic Yoga
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Many blessings,” to those who are observing Candlemas! Peace, ease, and gratitude to all during this “Season of Non-violence” and all other seasons!
My apologies for not posting this before tonight’s “First Friday Night Special.” You can request an audio recording of tonight’s Somatic & Restorative Yoga 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.
“It’s always Feb 2nd — there’s nothing I can do about it.”
— Bill Murray as “Phil Connors” in the movie Groundhog Day
Have you ever had one of those moments, like Phil Connors had in the movie Groundhog Day, where you woke up and every day seemed (or actually was) the same? Or, maybe, like Raven Wilkinson (who was born today in 1935), you see things in the world that you want to be different… even though it seems like those things have been the same for so long that they are unchangeable.
I think it is very easy to look at the world and see things we would like changed. I also think we have all had days where nothing we do seems to make a difference. Yet, the reality is that everything we do changes something.
Being alive is like a dance between our body, our mind, our spirit, and the world. Everything is shifting, changing. Everything is balance and counterbalance, inhale and exhale, enter and leaving, rising and falling. Sometimes we lead. Sometimes we follow. Sometimes we are watching from the side, resting, or waiting for our turn to lead or follow. Start to notice that dance and your start to notice change and how you engage it. You also start to notice when you are stuck… and the choices you make when you are stuck.
Do you get frustrated and stay stuck?
Do you “accept the things [you] cannot change”… and stay stuck?
Or, do you “change the things [you] can”… with gratitude?
Click here for more about changing perspectives and Groundhog Day.
Click here to learn how Raven Wilkinson was one of the people who changed the world of dance.
Whether we realize it or not, everything we do changes something about us. It changes our perspective. Maybe the change is a reinforcement of what we already believe. Sometimes, however, we see ourselves and the world in a new way, a special way. That new insight can lead us to interact with people in a different way — and that can change their perspectives. The first part happened to Phil Connors in the movie. Both parts happened to Raven Wilkinson and, therefore, to ballet dancers and ballet fans.
That’s the way life goes. We just have to rise and shine.
“Okay, campers, rise and shine, and don’t forget your booties cause it’s cooooold out there today.”
— Richard Henzel as “DJ #1” in the movie Groundhog Day
The February First Friday Night Special features a Somatic Yoga Experience (SYE) with some movement and some stillness (Restorative Yoga) plus pranayama. It is accessible and open to all. (The chair options are highly recommended if you are having a lot of hip issues.)
Friday’s (2024) playlist is available on YouTube and Spotify.
Prop wise, this is a kitchen sink practice. You can practice without props or you can use “studio” and/or “householder” props. Example of “Studio” 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).
“During that same meeting, I also told Mr. Denham that I didn’t want to put the company in danger, but I also never wanted to deny what I was. If someone questioned me directly, I couldn’t say, ‘No, I’m not black.’ Some of the other dancers suggested that I say I was Spanish. But that’s like telling the world there’s something wrong with what you are.”
— Raven Wilkinson quoted from the Pointe Magazine interview ” Raven Wilkinson’s Extraordinary Life: An Exclusive Interview” by Margaret Fuhrer (dated June 1, 2014)
### THANK YOU! ###
2024 / “For Those Who Missed It (& those who still don’t get it): Divine Remembrance” January 27, 2024
Posted by ajoyfulpractice in Books, Changing Perspectives, Dharma, Faith, Healing Stories, Hope, Karma, Life, Loss, Love, Music, Mysticism, One Hoop, Pain, Peace, Philosophy, Religion, Suffering, Tragedy, Wisdom, Writing, Yoga.Tags: Allen Mandelbaum, chakras, Cliff Eisen, Daniel Goleman, Dante Alighieri, Dov Forman, Dr. Viktor Frankl, Eli Wiesel, Experimentum Crucis, Franz Vesely, hatha yoga, Herman Abert, Holocaust, International Holocaust Remembrance Day, Israel "Izzy" Arbeiter, Jessica A. Botelho, Lily Ebert, Muladhara, President Joseph R. Biden, Saint Thomas Aquinas, Selma van de Perre, Stewart Spencer, Trevor Noah, Wolfgang Amadeus Mozart
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Peace and safe passage to all on International Holocaust Remembrance Day.
This is the “missing” post for Saturday, January 27th. It includes an introduction related to the 2024 Saturday practices and the 2022 version of a 2021 post (with the 2022 “preface note” moved to the end. This post and practice references political conflict, war, and genocide. You can request an audio recording of a related practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.
In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, 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 promised myself when I was in very deep in this terrible situation that when I came out, I will tell the world what can happen.”
“I know what it meant because I came normal, in a normal family [from a] normal country and suddenly— And it doesn’t begin with killing, never. It begins only with words. and then it gets worse and worse.”
— Lily Ebert, a Holocaust survivor and co-author of Lily’s Promise: Holding On to Hope Through Auschwitz and Beyond—A Story for All Generations explaining why she tells her story in the 2022 Home Office video “Holocaust Survivor Lily Ebert’s Story” (featuring Lily Ebert, her great-grandson and co-author Dov Forman, and then-Home Secretary Priti Patel)
During the 2024 Saturday practices, we are exploring how this present moment (every present moment) is the culmination of past moments and how this present moment (every present moment) becomes the beginning of the next/future moments. There are several ways we could go about this exploration. For obvious reasons, I am (primarily) using paradigms based on the chakra system in Yoga and Āyurveda as they come to us from India. During January, we have been focusing on the lower body and lessons we learned from our first family, tribe, and/or community of birth.
Some of these lessons were directly and intentionally taught to us. However, others were inferred and/or completely unintentional. No matter what age we are, there are some lessons we absorb and soak in and others that we reject. Either way, those lessons make up our foundation in life. With regard to the first chakra, which is energetically and symbolically connected to survival, these lessons are also related to trauma — and, in particular, generational trauma.
On a certain level, it doesn’t matter if (or to what degree) you believe in the energetic, symbolic, spiritual and/or religious aspects of this practice. Neither does it matter, on a certain level, what you believe about some of the egregiously atrocious things that have happened — and are happening — in the world. Our belief or doubt does not change the big “T” Truth and Reality (of our past). Our belief or doubt only changes how we understand the world and our place in the world. Our belief or doubt only changes how we engage the world — which means our belief or doubt can change the world (of our future).
My hope is that you come along for this ride — on the mat and/or on the blog — and that, somewhere along the way, your heart gets bigger and your mind becomes more open.
“What we create, experience, and suffer, in this time, we create, experience, and suffer for all eternity. As far as we bear responsibility for an event, as far as it is ‘history,’ our responsibility, it is incredibly burdened by the fact that something has happened that cannot be ‘taken out of the world.’ However, at the same time an appeal is made to our responsibility—precisely to bring what has not yet happened into the world! And each of us must do this as part of our daily work, as part of our everyday lives. So everyday life becomes the reality per se, and this reality becomes a potential for action. And so, the ‘metaphysics of everyday life’ only at first leads us out of everyday life, but then—consciously and responsibly—leads us back to everyday life.”
— quoted from “Experimentum Crucis” in Yes to Life: In Spite of Everything by Viktor E. Frankl (with an introduction by Daniel Goleman and an afterword by Franz Vesely)
For Those Who Missed it: The following was originally posted in relation to the January 27, 2021 practice and re-posted today in 2022.
“Io non mori’ e non rimasi vivo;
pensa oggimai per te, s’hai fior d’ingegno,
qual io divenni, d’uno e d’altro privo.”
“I did not die, and I was not alive;
think for yourself, if you have any wit,
what I became, deprived of life and death.”
— quoted from Dante’s The Divine Comedy — Inferno, Canto 34 (lines 25 – 27), translated by Allen Mandelbaum
“I did not die, and yet I lost life’s breath: imagine for yourself what I became, deprived at once of both my life and death.”
— A popular, oft quoted, translation of Dante’s The Divine Comedy — Inferno, Canto 34 (lines 25 – 27)
In November 1301, Florence, Italy was the site of a great political upheaval that destroyed much of the city, established a new government, and resulted in the death or banishment of many of the previous leaders. One of those people exiled from their hometown was Dante Alighieri, who was banished on January 27, 1302. Dante had very briefly served as the city’s prior, one of its highest positions, and when the new government — ruled by his political enemies — took over, he was accused of corruption, ordered to pay a fine, and to spend two years in exile. But, the poet didn’t believe he had done anything wrong and, more to the point, his assets had been seized by the new government. So, his sentence was changed to perpetual exile (with the threat of death if he returned without paying the fine.)
Thus began the poet’s bitter wandering. He was in his mid-30’s; and while he would participate in several failed attempts to retake Florence, much of the remaining 20-odd years of his life would be devoted to writing The Divine Comedy, a long narrative poem divided into three parts: Inferno, Purgatorio, and Paradiso. In the poem, the poet (and his soul) literally travel through Hell, Purgatory, and Heaven (or Paradise) — and metaphorically travel towards God. He is initially guided by the ancient Roman poet Virgil, who represents “human reason;” but it is Beatrice, who symbolizes divine knowledge/love and who first appeared as the object of the poet’s great love in his “little book” La Vita Nuova (The New Life), who guides him from the end of Purgatorio into Paradiso. The poem reflects Dante’s medieval Roman Catholic beliefs and draws strongly from the teachings of Saint Thomas Aquinas, one of the great saints he meets in Paradise.
“Article 1. Whether the soul was made or was of God’s substance?
Objection 1. It would seem that the soul was not made, but was God’s substance. For it is written (Genesis 2:7): ‘God formed man of the slime of the earth, and breathed into his face the breath of life, and man was made a living soul.’ But he who breathes sends forth something of himself. Therefore the soul, whereby man lives, is of the Divine substance.”
— from Summa Theologica (1a Qq. 90, volume 13) by Saint Thomas Aquinas
Even when we have different theological and/or philosophical beliefs, we can agree that breathing is a sign of life, of being alive. However, there are medical situations where someone is breathing and there are no other signs of life. Then there are medical and existential situations where someone is alive, but not living. This latter can be very subjective. Yet, I would argue that there are situations under which almost everyone can categorically agree that it would be really hard to truly live (and feel alive). Those same situations are the ones where it would be hard to take a deep breath in and a deeper breath out.
I think, perhaps, Dante felt that feeling (of being alive, but not living) to a certain degree when he was exiled from his home and had almost everything familiar to him stripped away. However, Dante could still roam, and to a certain degree freely. He lived out his life in relative comfort and he was still free to worship according to his beliefs. He was not persecuted for his beliefs (only, for his politics) nor was he tortured because of his gender, ethnicity, height and appearance, or simply because he had a sibling born on the same day. He could write what he wanted to write and received recognition for his efforts. Furthermore, with the exception of what would happen if he returned to Florence, he did not have to fear being killed for his beliefs — or any of his personal attributes. He may have felt, metaphorically, as if he was “deprived of life and death,” but he still had some control over his life and his ability to live it. On the flip side, the millions of people rounded up, persecuted, imprisoned, tortured, and killed during the Holocaust, spent many of their days in a reality much like the first part of Dante’s poem: they were actually deprived of life and living.
“‘I [will never forget ‘the very bad things’….] I was there and had to see this with my own eyes,’ he said. ‘My mother and my father, and my 7-year-old brother, were murdered in another camp in Treblinka, which is not far from Warsaw.’”
— Israel “Izzy” Arbeiter, a 95-year old Holocaust survivor and lifelong rights activist, telling his story in “Auschwitz survivor reflects on Holocaust Remembrance Day” by Jessica A. Botelho (for NBC 10 News, WJAR, 1/27/2021)
The persecution during the Holocaust started with social and physical segregation; it escalated into government-sanctioned destruction of property; and eventually progressed to the establishment of concentration camps across German-occupied Europe. Millions fled their homes. Millions more would be held captive and tortured. An estimated two-thirds of Europe’s Jewish population was murdered while the world stood by, in some cases in disbelief. In addition to the approximately 6 million Jewish people who died, the Holocaust claimed the lives of an estimated 5 million Slavs, 3 million ethnic Poles, 200,000 Romani people, 250,000 mentally and physically disabled people, and 9,000 members of the LGBTQIA+ community (mostly identified as gay men). This horrifically tragic destruction of society and community during the Holocaust was not, cannot be, over-dramatized. It also should not be forgotten.
In November 2005, the United Nations General Assembly resolution 60/7 designated January 27th as International Holocaust Remembrance Day. In addition to establishing a day of remembrance and calling for an outreach program, the UN’s resolution also “urges Member States to develop educational programmes… in order to help to prevent future acts of genocide…; rejects any denial of the Holocaust as an historical event, either in full or part; and condemns without reservation all manifestations of religious intolerance, incitement, harassment or violence against persons or communities based on ethnic origin or religious belief, wherever they occur.” The original resolution is reinforced by UN resolution 61/255 (issued in January 2007), which reaffirmed the General Assembly and Member States’ strong condemnation of Holocaust denial and noted “that all people and States have a vital stake in a world free of genocide.”
January 27th was chosen as a day of remembrance as it was the Saturday, in 1945, when Auschwitz-Birkenau (the largest Nazi concentration and death camp complex) was liberated by the Workers’ and Peasants’ Red Army. The liberators found approximately 7,500 survivors — not realizing at the time that these “survivors” had been designated as too sick or weak to be transported (i.e., marched) to another site as the Allies were closing in on the Nazis. The Red Army also did not initially realize that the camp complex had held at least 1.3 million prisoners, most of whom had been or would be killed before the other camps were liberated in April and May of 1945.
“For in my tradition, as a Jew, I believe that whatever we receive we must share. When we endure an experience, the experience cannot stay with me alone. It must be opened, it must become an offering, it must be deepened and given and shared. And of course I am afraid that memories suppressed could come back with a fury, which is dangerous to all human beings, not only to those who directly were participants but to people everywhere, to the world, for everyone. So, therefore, those memories that are discarded, shamed, somehow they may come back in different ways, disguised, perhaps seeking another outlet.”
“What is a witness if not someone who has a tale to tell and lives only with one haunting desire: to tell it. Without memory, there is no culture. Without memory, there would be no civilization, no society, no future.
After all, God is God, because He remembers.”
— quoted from an April 7, 2008 All Things Considered: “This I Believe” essay by Elie Wiesel
Elie Wiesel was one of the most famous survivors of the Holocaust. He was a teenager when he and his family were sent to the concentration camps. His parents (Sarah Feig and Shlomo Wiesel) and his sister Tzipora would not survive the camps. He was reunited with his older two sisters (Beatrice and Hilda) at a French orphanage. For 10 years, Professor Wiesel went about the business of living his life — but he did not speak or write about his experience during the Holocaust.
He did not speak or write about his younger sister or about how his father guided him with reason and his mother guided him with faith. He did not speak or write about the guilt and shame of being helpless or about how (and why) he maintained the will to survive. Then he began to write and speak and advocate for change. He advocated not only for Jewish rights and causes, but also for non-Jewish people oppressed in places like South Africa, Nicaragua, Kosovo, Sudan, and Armenia. In 1986, he was awarded the Nobel Peace Prize and he received a plethora of awards from around the world, including the United States’ 1986 Medal of Liberty and the 1992 Presidential of Freedom.
Anne Frank was born less than a year after Elie Wiesel and would spend much of Germany’s occupation of the Netherlands in hiding. A mere five months before the Auschwitz-Birkenau camp was liberated Anne’s family and friends were discovered and sent to the concentration camps. She was 15 years old, basically the same age Elie Wisel had been when his family was rounded up. Anne; her mother Edith; her sister Margot; their friends Hermann and Auguste van Pels; and Fritz Pfeffer, the final person to hid in the Annex, all died in the camps or while being transported between the camps towards the end of the war. Anne’s friend, Peter van Pels, died 5 days after the camp he was in was liberated by the Americans. Peter’s parents (Hermann and Auguste), and Fritz Pfeffer all died in the camps.
Otto Frank was the only person hiding in the Annex who survived the camps. He was one of those designated as “too sick” or “too weak” to be transported and therefore was at Auschwitz-Birkenau when the camp complex was liberated on Saturday, January 27, 1945. He would soon discover that his family and friends had not survived. However, a piece of Anne and the family’s history had survived.
Miep Gies, his former secretary and one of the six Annex “helpers,” had held onto Anne’s journals. Those journals, which Anne called “Kitty,” were full of the day-to-day minutia of their lives in hiding; Anne’s thoughts about the state of the world, her feelings about her family and the others in hiding; details about her first kiss and budding romance with Peter; her personal ambitions and desires; and her passions. She wrote about the things that gave her hope: a tree, a patch of blue sky, fresh air, and music.
In fact, on more than one occasion, Anne Frank wrote about being inspired by music. She wrote about receiving a biography of the composer Franz Listz and about listening to “a beautiful Mozart concert on the radio” with Peter. It is presented as a date, a little living in the middle of hiding. Wolfgang Amadeus Mozart, who was born January 27, 1756, might have especially appreciated that she wrote, “I especially enjoyed the ‘Kleine Nachtmusik.’ I can hardly bear to listen in the kitchen, since beautiful music stirs me to the very depths of my soul.”
“…music, in even the most terrible situations, must never offend the ear but always remain a source of pleasure.”
— quoted from a letter (dated September 26, 1781) from Wolfgang Amadeus Mozart to his father, as printed in W. A. Mozart by Hermann Abert (Editor: Professor Cliff Eisen and Translator: Stewart Spencer)
Saturday playlist is available on YouTube and Spotify. [Look for “012701 Holocaust Liberation & Remembrance”]
A 2024 MUSIC NOTE: The playlists are slightly different, as some music is not available on Spotify. The YouTube playlist also includes videos of Holocaust survivors telling their stories (one of which is embedded below).
A 2022 NOTE: As I mentioned
yesterday(and in the previous post), I find it twisted, upside down, and backwards that we need to remind each other that we were all born to be loved (and to love).Similarly, it boggles my mind that on this day of remembrance there are still people in the world who want to brush the unsightly bits of our collective history under a rug or deny that certain atrocities even existed. Just as bad, in my mind, are people who just refuse to get that staying home and/or socially distancing so that a disease doesn’t kill them or someone they love, is not the same as hiding in an annex so that you or someone you love isn’t murdered. Wearing a mask (of your choosing) is not even close to wearing a yellow star — and it hurts my heart to realize some folks may actually believe otherwise.
I’ve added an embedded video from
last year2021. And, even if I’m “preaching to the choir,” I’m going to keep preaching.
“I first learned about the horrors of the Holocaust listening to my father at the dinner table. The passion he felt that we should have done more to prevent the Nazi campaign of systematic mass murder has stayed with me my entire life. It’s why I took my children to visit Dachau in Germany, and why I hope to do the same for each of my grandchildren — so they too would see for themselves the millions of futures stolen away by unchecked hatred and understand in their bones what can happen when people turn their heads and fail to act.
We must pass the history of the Holocaust on to our grandchildren and their grandchildren in order to keep real the promise of “never again.” That is how we prevent future genocides. Remembering the victims, heroes, and lessons of the Holocaust is particularly important today as Holocaust deniers and minimizers are growing louder in our public discourse. But the facts are not up for question, and each of us must remain vigilant and speak out against the resurgent tide of anti-Semitism, and other forms of bigotry and intolerance, here at home and around the world.”
— “Statement by President Joseph R. Biden, Jr. on International Holocaust Remembrance Day,” released January 27, 2021
Sssh. Listen. Selma is speaking!
### PEACE IN, PEACE OUT ###
### AUM ###
EXCERPT: “The Day of Introductions” January 20, 2024
Posted by ajoyfulpractice in Books, Changing Perspectives, Faith, Healing Stories, Hope, Karma, Kumbh Mela, Life, Music, One Hoop, Religion, Suffering, Tragedy, Wisdom, Writing, Yoga.Tags: Amanda Gorman, Elizabeth Alexander, Joseph Robinette Biden, Maya Angelou, Miller Williams, Richard Blanco, Robert Frost
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May all beings everywhere feel a sense of belonging! Warm wishes for peace and righteousness to everyone celebrating Kumbh Mela!!
“We can do this if we open our souls instead of hardening our hearts. If we show a little tolerance and humility, and if we’re willing to stand in the other person’s shoes, as my mom would say, just for a moment, stand in their shoes. Because here’s the thing about life: There’s no accounting for what fate will deal you. Some days when you need a hand. There are other days when we’re called to lend a hand. That’s how it has to be. That’s what we do for one another. And if we are this way, our country will be stronger, more prosperous, more ready for the future. And we can still disagree.”
— quoted from the January 20, 2021, Inaugural Speech by President Joseph Biden
The following (reformatted) excerpt is from a 2021 post:
“So: Here we are — again, beginning and also ending. Ending also and beginning, again – are we here? Are we all in? That is a question that could be asked (and is implied) by every president and vice president. Never forget, that every administration is intended to serve us, we the people. And yet, we also serve; as citizens of this nation — even of the world — we have responsibilities to ourselves and to one another. Just as we look at what a candidate, a president and/or vice president elect, and a sitting president and/or vice president has to offer us, we must consider what we have to offer ourselves and one another. Then, we offer it.
Offering what we have to offer is a reoccurring theme with these inaugurations. And, it’s what Robert Frost meant when, on January 20, 1961, he spoke of “The Gift Outright” as the first poet to recite a poem at a presidential inauguration. What we offer can be as profoundly simple as a ‘[hopeful] Good morning,’ as Maya Angelou suggested when she became the second inauguration poet on January 20, 1993 — or as simply profound as ‘[dreaming] for every child an even chance’ as Miller Williams had us consider on January 20, 1997. We must, as Elizabeth Alexander said on June 20, 2009, ‘consider, reconsider [our words]’ and the mighty power of love. We must, as all the poets have said, remember where from where we come and, as Richard Blanco reminded us in January 21, 2013, to say ‘hello / shalom, buon giorno / howdy / namaste / or buenos días in the language my mother taught me—in every language spoken into one wind[.]’ And we can, we must, as the sixth and the youngest inauguration poet to date implored us, ‘forge our union with purpose’ and ‘lift our gazes not to what stands between us, but what stands before us.’ This is what we need to live well.”
Click here for the entire post about palindromes and a brief history of Inauguration Day in the USA.
“Scripture tells us to envision that ‘everyone shall sit under their own vine and fig tree and no one shall make them afraid.’ If we’re to live up to our own time, then victory won’t lie in the blade but in all the bridges we’ve made.
That is the promise to glade, the hill we climb if only we dare it, because being American is more than a pride we inherit – it’s the past we step into and how we repair it.”
— quoted from the poem “The Hill We Climb” by Amanda Gorman, during the January 20, 2021 Presidential Inauguration (the “Scripture” she cites Micah 4:4)
Please join me today (Saturday, January 20th) at 12:00 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 myra (at) ajoyfulpractice.com.
Saturday playlist is available on YouTube and Spotify.
In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es). Donations are tax deductible; class purchases are not necessarily deductible.)
### AUM ###
Understanding [Your] Karma & Putting Cash in Your Karmic Bank Account (the “missing” Saturday post) January 13, 2024
Posted by ajoyfulpractice in "Impossible" People, Books, Buddhism, Changing Perspectives, Dharma, Donate, Faith, First Nations, Healing Stories, Hope, Karma, Karma Yoga, Life, Meditation, Movies, Music, One Hoop, Pain, Peace, Philosophy, Religion, Science, Suffering, Super Heroes, Tragedy, Volunteer, Wisdom, Yoga.Tags: Anstalten Österåker, “Pam” Hendricks, Österåker Prison, Österåkersanstalten, Beverly Mahr, Carl Perkins, Dr. Reginald “Reggie” Ray, Ecclesiastes, Folsom State Prison, Glen Sherley, Gordon Jenkins, Johnny Cash, June Carter Cash, kamma, Karma, Karma Yoga, kriya, kriyā, kriyā yoga, Little Brother Montgomery, Martin Luther King Jr, Merle Haggard, prison, Reginald Rey, saṃskāra, San Quentin State Prison, Sir Isaac Newton, Soledad State Prison, Swami Jnaneshvara, Swami Jnaneshvara Bharati, The Tennessee Three (music), The Tennessee Two (music), vāsanā, Yoga Sutra 2.1, Yoga Sutra 2.12
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May you breathe deeply, with the awareness that you have what you need to be stable, steady, comfortable, at ease… and maybe even joyful.
This “missing” post for Saturday, January 13th. Some explanations (related to definitions) have previously been posted. You can request an audio recording of a related practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.
In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, 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.
“To Westerners, the doctrine of karma can be somewhat off-putting, seeming to be a mechanical law that exacts full payment from us for our moral infractions. Yet Buddhism actually takes the opposite view. Only when we see fully the ramifications of karma [can] we understand who we are and why we are here, connect with the warmth and blessing of the world, and experience genuine compassion for other people. Beyond this, to understand that there is no ‘I’-but only the operation of impersonal karmic forces-is to attain the freedom of complete liberation.”
— quoted from the Lion’s Roar article “Understanding Karma” by Reginald Rey
This present moment is the culmination of all the previous moments and the beginning of all the moments that come after it. Mindfulness-based practices — like the philosophies of Yoga and Buddhism — are an opportunity to observe cause-and-effect in action. Throughout a practice, we note how one thing can lead to another. Even in this moment, you can notice…
- How an inhale leads to an exhale and an exhale leads to an inhale;
- How moving with the breath allows us to notice how one pose leads to another;
- How what we do in one part of our body affects another part of the body (and vice versa). For example, notice how stability in the lower body allows you to extend your upper body and how extending your upper body allows you to stretch out the lower body.
If you’ve practice with me a bit, you have probably heard the aforementioned example a lot. (And, hopefully, you’ve tested it out for yourself.) You have probably also heard me state, “What happens in the body, happens in the mind; what happens in the mind, happens in the body; and both affect the breath… So we harness the power of the breath to affect the body and the mind.” At various points throughout the year, I reference saṃskāra (“mental impressions”) and vāsanā (“dwelling places” of our habits) and encourage people to notice that what happened to our hearts (and ourselves) in the past informed this present moment and what happens in this present moment — i.e., what we do in this present moment — informs our future moments. All of this applies to our thoughts, our words, and our deeds.
What people may not immediately realize is that all of these things are related (or can be related) to karma and kriyā, two Sanskrit words that can be translated into English as “work” or “effort.”
“Buddhism highlights two types of karma. The first is the karma of result. This addresses the age-old question of why our life is this way and not some other; it shows us that every aspect of our lives is the result of actions we have performed in the past. This includes our body and its physical condition, our parentage and other elements of our history, current friends and relatives, our overall life situation, our general state of mind, and even the thoughts we think and the emotions we feel.”
“The second type is the karma of cause. This addresses the question of how or even whether we influence the future. It says that every action we perform in the present is going to produce results of some kind further down the road. Our minds and the actions that proceed from them are that powerful.”
— quoted from the Lion’s Roar article “Understanding Karma” by Reginald Rey
Dr. Reginald “Reggie” Ray is the co-founder and Spiritual Director of the Dharma Ocean Foundation and University Professor (retired) at Naropa University. While he described karma (or kamma, in Pali) as having two different definitions in Buddhism — and while many Western practitioners of Yoga may be most familiar with some idea of “karma” — sacred texts about the Yoga Philosophy use two different words for the two different types of action/work. Karma is the effect or consequence, while kriyā is the cause. Kriyā is an ongoing process and also the steps within the process; it is active. You could also think of karma as fate and kriyā as destiny; where the former is unchangeable and the latter as the journey to your destination.
Some traditions take the latter concept a step further and specifically use kriyā in relation to internal action or work and speak of karma when referring to external work. In some ways, this dovetails with Yoga Sūtra 2.1, which defines kriyā yoga (“union in action”) as a combination of the final three niyamas (internal “observations”): discipline/austerity, self-study, and trustful surrender to a higher power (other than one’s self). In this context, kriyā yoga is a purification ritual and, as I mention throughout the year, there are several religious and philosophical observations that would fit within this rubric (including Lent, Yom Kippur and Passover, the Baháʼí 19-Day Fast, and the holy month of Ramaḍān).
Additionally, in the Kundalini Yoga tradition, “kriyā” is the term applied to sequences with specific energetic intentions.
This is where it gets (even more) convoluted, because karma can also be the intention. Classically, when we talk about karma, we talk about planting seeds and things coming into fruition. So, one way to think of it is that we plant seeds that already have within them the image of the final product and kriyā is what we do to nurture and harvest what’s been planted — and/or what we do when we need to uproot the poisonous weeds.
“Although both kriya and karma can be translated as ‘action,’ there is a vast difference between them. Both are derived from the verb root kri…, which means ‘to do.’ Kriya refers to an action in process as well as to the dynamic force propelling the action. Karma refers to completed action. Unless a fresh wave of action is exerted on karma, it remains unchanged. Karma is an unchanging field of completed action waiting to be harvested by the performer of the action, while kriya is ever-moving, ever-changing energy. Kriya yoga is yoga in action, not yoga of action, and should not be confused with karma yoga.”
“The literal meaning kriya is ‘verb.’ Every verb is representative of a distinct process or function and no process of function reaches fruition without a doer.”
— quoted from the commentary on Yoga Sūtra 2.1 from The Practice of the Yoga Sutra: Sadhana Pada by Pandit Rajmani Tigunait, PhD
After the Saturday practice, someone asked me if “karma” is going to be our philosophical focus for 2024. At first, I was going to answer no. Then I thought, not exactly. Yet, when I really sit with the question, the actual answer is, sort of and partially. This year, during the Saturday practices, we are going to focus on how our past moments lead us to these present moments (karma) and how the things we do in this present moment can lead to certain future moments (kriyā) — and we’re going to use the chakra system as a paradigm for understanding where we are, how we got here, and where we’re going (or, all the places we could go).
Just to clarify, this practice is a moving meditation with some self-study, contemplation, and reflection. While I am not going to put a lot of focus on the concept of past lives and reincarnation — although those ideas do make up part of the foundation of karma/kamma in the Buddhist and Yoga philosophies — there will be times when we reflect on generational trauma — and, of course, there will be stories… and music.
“[Verse 1]
I hear the train a-comin’, it’s rolling ’round the bend
And I ain’t seen the sunshine since I don’t know when
I’m stuck in Folsom prison, and time keeps draggin’ on
But that train keeps a-rollin’ on down to San Antone”
— quoted from the song “Folsom Prison Blues” by Johnny Cash
On January 13, 1968, Johnny Cash, June Carter (who wouldn’t become a Cash until March 1, 1968), Carl Perkins, The Tennessee Three, and the Statler Brothers performed and recorded two (2) concerts at Folsom State Prison in Folsom, California. Although, the subsequent live album made these performances the most well known, they were not the first time Johnny Cash performed at Folsom Prison, nor the last time he performed at a prison… in California, in the United States, or in the world. In fact, he performed at least 30 prison concerts in the United States — including one at Correctional Training Facility (also known as Soledad State Prison) in 1980. He also recorded live albums in places like San Quentin State Prison (now known as San Quentin Rehabilitation Center) at Österåker Prison (known as Anstalten Österåker and Österåkersanstalten), north of Stockholm, Sweden.
We could just listen (or listen and move) to the music. But, let’s put a little “cash” in our karmic bank account and look at how the performances, as well as much of the music — not to mention the stories behind the music and how the concerts came about — are great illustrations of cause-and-effect and of karma and kriyā.
“[Verse 2]
When I was just a baby, my mama told me, ‘Son
Always be a good boy, don’t ever play with guns’”
— quoted from the song “Folsom Prison Blues” by Johnny Cash
While serving in the United States Air Force in Germany (~ 1951/1952), Johnny Cash saw the film Inside the Walls of Folsom Prison (released in U. S. May 18, 1951) and he was inspired to write a song. Keep in mind that, even though he had more than his fair share of troubles and spent some time in county (or city) jail, he never served time as a prisoner. (Unlike Merle Haggard, who would be incarcerated and in the audience during at least one prison concert.) Mr. Cash did, however, have an imagination. So, as he sat not far from Landsberg Prison (in Bavaria), inspired by the film about Folsom and the instrumental song “Crescent City Blues” by Little Brother Montgomery (1930) as well as the lyrics by Gordon Jenkins (released by Beverly Mahr in 1953), he thought about the worst thing someone could do to wind up in prison. Keep in mind that his “worst thing” was based on his previous experiences.
Then he wrote a song that (he said) he never expected to get as big as it got: “Folsom Prison Blues.” Johnny Cash went on to write songs about prison life, in general, and about San Quentin (1969) — the latter of which he also sang as “Österåker.” In between cobbling together one of his most famous hits and some of those other prison songs, Mr. Cash decided he wanted to go to prison… not to serve time, but to serve the inmates. By playing a series of concerts, he and the other musicians were giving back, doing a little karma yoga.
The songs they sang simultaneously lifted the spirits of the inmates and spoke to/of the experiences of the inmates. In some cases, the songs, the concerts, and the live albums changed the way people perceived Johnny Cash and the inmates. They also changed the way some of the inmates saw themselves. For instance, during the first July 13th concert, the inmates at Folsom barely reacted to the music, because history had taught them that making too much noise would result in a loss of privileges. But, the musicians and their producers needed/wanted the crowd reactions for the live albums. So, perceptions and expectations changed. Consider how you would feel if you spent your days (and nights) suppressing your natural reactions because you feared punishment. Consider how you feel knowing the cheers, laughs, and applause on the live recording were re-mixed after the concerts.
The life of Glen Sherley is another example of the effect of the concerts. It is also an example of how past actions inform present actions and influence future actions. Mr. Sherley was an inmate at Folsom, who had written a song. Someone played Johnny Cash a tape of the song, thinking the morale of the inmates might be boosted if the “Man in Black” referenced the song and the songwriter. Johnny Cash and the other musicians took the idea a step further: they learned and sang the song. Glen Sherley had no idea the popular musicians were going to sing his song. Neither could he know how much his life was going to change because of that simple act; but, change it did. Even while still in prison, Glen Sherley became a popular songwriter who eventually released his own album and (for a brief period) performed under the House of Cash label.
However, despite being given a “second act” and a different way of life, Glen Sherley couldn’t handle it. He had a long history of violence, drug and alcohol abuse, and other illegal tendencies. Johnny Cash dismissed him from the House of Cash out of an abundance of caution (because people feared he would follow through on some of his threats) and, in 1978, within 7 years of his release from Folsom, those fears came to fruition when Glen Sherley shot a man while he (Mr. Sherley) was high. A couple of days later, after telling his daughter couldn’t go back to jail, the fledging musician died from a suicide. He was 42 years old.
Johnny Cash understood that, given a chance, some people could break the cycle of violence and poverty. He also understood his affect on people like Glen Sherley and on people who would judge someone like Glen Sherley. Understanding cause-and-effect is part of the reason he sometimes said he shouldn’t have singled Glen Sherley out. It is also the reason Mr. Cash met Mr. Sherley when he was released, gave him a job; and (ultimately) paid for his funeral.
“… Well, you wonder why I always dress in black
Why you never see bright colors on my back
And why does my appearance seem to have a somber tone
Well, there’s a reason for the things that I have on
… I wear the black for the poor and the beaten down
Livin’ in the hopeless, hungry side of town
I wear it for the prisoner who is long paid for his crime
But is there because he’s a victim of the times”
— quoted from the song “The Man in Black” by Johnny Cash
As they do with Martin Luther King, Jr (especially this weekend), people often quote and/or coopt Johnny Cash’s legacy. Throughout his life, he told people not to put words in his mouth — a message his children continue spreading to this day — and to, instead, pay attention to what he said and what he did. If we do that, if we really listen to what he said and what he did, we find that Johnny Cash advocated for the poor and the disenfranchised. He wrote protest songs about people in prison and how they were treated (before and after they were released); the Vietnam War (and war in general); and the oppression of Native Americans. Then he backed those lyrics up with action/deeds.
I can’t help but wonder what he would say about other musicians being investigated and incarcerated because of their lyrics and/or the political climate here in the U. S. and around the world. Neither can I blame someone with different views from mine doing the same thing. I think such thoughts are natural, human, inclinations. However, I am very careful to come back to his words, his action, his karma, and (in a way) his kriyā.
His kriyā, because the music is still alive and still actively acting on the world.
“Each week we lose a hundred fine young men
… And I wear it for the thousands who have died
Believin’ that the Lord was on their side
I wear it for another hundred-thousand who have died
Believin’ that we all were on their side
… Well, there’s things that never will be right, I know
And things need changin’ everywhere you go
But ’til we start to make a move to make a few things right
You’ll never see me wear a suit of white
… Ah, I’d love to wear a rainbow every day
And tell the world that everything’s okay
But I’ll try to carry off a little darkness on my back
’Til things are brighter, I’m the man in black”
— quoted from the song “The Man in Black” by Johnny Cash
Given all of the above, take a moment to consider your first lesson in “karma.”
Was it called that or was “cause-and-effect” first taught to you with a different way with different words (and in a different language)? Maybe it was taught to you in the scientific way. Remember this is just a different spin on the laws of nature and Sir Isaac Newton’s Laws of Motion. According to Yoga Sūtra 2.12: kleśamūlah karmāśayo dŗşţādŗşţjanmavedanīyah / “The reservoir of our actions is rooted in affliction/pain that is experienced in seen and unseen lives.” So, take a moment to consider that how you view all of this is based on your previous experiences and lessons (about the subject at hand and, also, about the historical and cultural context of these concepts). Now, take a moment to consider how you use this information (about yourself) when you are really grounded in it. Meaning:
- What do you believe (or not believe)?
- How much of what you believe (or don’t believe) is based on lessons you were taught (or not taught) and how much is based on what you’ve experienced/learned in the meanwhile?
- How do your thoughts, words, and deeds reflect your beliefs?
Just like I wonder about his thoughts on current events, I wonder about Johnny Cash’s first lesson in karma. He is often quoted as saying, “ … I’m the biggest sinner of them all…” and, in the very next breath, talking about his faith in Jesus. So it is possible that his first lesson in “karma” was similar to mine, someone quoting or paraphrasing “the Teacher” (King Solomon) in Ecclesiastes 11. Even though he may not have called it karma yoga, Johnny Cash spent a lot of time doing things that came back to him.
What are you doing and how is coming back to you?
“Cast your bread upon the water and it shall return to you.”
— My great-grandmother Pam, quoting Ecclesiastes 11:1
“The law of Karma is a universal process, whereby causes lead to effects. This is something that all of us are already familiar with, whether or not we use the word Karma to describe it. Newton’s third law of motion, that every action leads to a reaction, is an application of the law of Karma.”
— Swami Jnaneshvara Bharati
Saturday playlist is available on YouTube and Spotify. [“01132021 Karma Cash I”]
Looking for more? You can scroll through all my posts tagged with karma or check out one of the posts highlighted below:
- We Begin With a Curious Teacher, or 2 (the “missing” Saturday post) September 16, 2023
- The Last Appointment (a “long lost” Saturday post) June 5, 2023
- Leadership & Kriya Yoga (the “missing” Monday post) February 21, 2023
- Effort and Effect (a “missing” post from a week ago) February 28, 2022
- When You Need A Good Hard Rain (the “missing” Sunday post) February 7, 2022
- It’s Bach’s Day Too! March 21, 2020
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Understanding [Your] Karma & Putting Cash in Your Karmic Bank Account (mostly the music) January 13, 2024
Posted by ajoyfulpractice in "Impossible" People, Buddhism, Changing Perspectives, Dharma, Donate, Faith, Healing Stories, Hope, Karma, Karma Yoga, Life, Music, One Hoop, Philosophy, Super Heroes, Volunteer, Wisdom, Yoga.Tags: “Pam” Hendricks, Folsom State Prison, Johnny Cash, kamma, Karma, kriya, Reginald Rey
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May you breathe deeply, with the awareness that you have what you need to be stable, steady, comfortable, at ease… and maybe even joyful.
“To Westerners, the doctrine of karma can be somewhat off-putting, seeming to be a mechanical law that exacts full payment from us for our moral infractions. Yet Buddhism actually takes the opposite view. Only when we see fully the ramifications of karma [can] we understand who we are and why we are here, connect with the warmth and blessing of the world, and experience genuine compassion for other people. Beyond this, to understand that there is no ‘I’-but only the operation of impersonal karmic forces-is to attain the freedom of complete liberation.”
— quoted from the Lion’s Roar article “Understanding Karma” by Reginald Rey
Please join me today (Saturday, January 13th) at 12:00 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 myra (at) ajoyfulpractice.com.
Saturday playlist is available on YouTube and Spotify. [“01132021 Karma Cash I”]
“Cast your bread upon the water and it shall return to you.”
— My great-grandmother Pam, quoting Ecclesiastes 11:1
In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es). Donations are tax deductible; class purchases are not necessarily deductible.)
Errata: I accidently posted times related to Tuesday, rather than Saturday. There is no practice this evening and I apologize for the confusion.
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Remember, “It’s Much More Than Just a Candlelight”* (the “missing” Saturday post w/excerpts) December 9, 2023
Posted by ajoyfulpractice in "Impossible" People, Books, Changing Perspectives, Chanukah, Dharma, Faith, Gratitude, Healing Stories, Hope, Karma, Life, Loss, Mathematics, Meditation, Men, Music, Mysticism, One Hoop, Pain, Peace, Philosophy, Religion, Suffering, Tragedy, Wisdom, Yoga.Tags: 1 Maccabees, Beresh't, Chanukah, coding, computers, Deuteronomy, Devarim, dreidel, Eliyahu Touger, Ethics of the Fathers, Exodus, Genesis, hanukia, Hanukkah, Hebrew, Irving Montak z”l, Jan Adkins, Jean Haddon, Leviticus, Maccabeats, Maccabees, Maimonides, Matisyahu, Matitiyahu, Matīṯyāhū, Moses ben Maimon, Nissim Black, Pirkei Avot, Rambam, Rear Admiral Grace Hopper, rving Montak, Shamash, Shemot, Vayikra, Yoga Sutra 1.36, Yoga Sutra 2.44
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“Happy Chanukah!” to all who are celebrating. May all be safe and protected, during the 16 Days of Activism Against Gender-based Violence (November 25th – December 10th) and on all the other days of the year.
This “missing” post for Saturday, December 9th is a compilation of previously and newly posted information. You can request an audio recording of a related practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.
In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, 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 [a person has the opportunity to fulfill only one of two mitzvot,] lighting a lamp for one’s home [i.e., Sabbath candles] or lighting a Chanukah lamp – or, alternatively, lighting a lamp for one’s home or reciting kiddush – the lamp for one’s home receives priority, since it generates peace within the home.
[Peace is of primary importance, as reflected by the mitzvah requiring] God’s name to be blotted out to create peace between a husband and his wife. Peace is great, for the entire Torah was given to bring about peace within the world, as [Proverbs 3:17] states: ‘Its ways are pleasant ways and all its paths are peace.’
Blessed be the Merciful One who grants assistance. This concludes the third book.”
— quoted from Mishneh Torah, Scroll of Hanukkah (Halakhah) by Rambam (translation by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007, Dedicated in memory of Irving Montak, z”l)
Moses ben Maimon, known as Maimonides and often referred to as Rambam, was a Sephardic Jewish rabbi, physician, and philosopher who was as prolific and influential as he was (to some) controversial. He is remembered as one of the most important scholars of Torah and Halakhah (Jewish law) and his legacy is very much alive in the way people live, celebrate, and honor their faith. For example, one of his treatise is a breakdown of Chanukah — in which he continually reinforced the most important aspects of the holiday in the event that one could not celebrate under ideal conditions.
Unfortunately, those contingencies were vital to people who have, historically, found themselves living under less than ideal situations. Of course, I understand that highlighting a reference to peace and Chanukah — especially one from Rambam, who was also an Islamic scholar — may feel off to some people right now.
But… let’s be real.
If you are Jewish, if you celebrate the commanded holidays, if you are in community with Jewish people — and/or Palestinian people — and/or if you are someone (like me) who honors the rituals and traditions of different cultures, Chanukah hits different this year. How could it not? After all, Chanukah is a celebration of a series of miracles directly connected to a revolt against oppression and battles fought for the survival of the Jewish community — and it started at sunset on Thursday night… exactly two months (to the date) after a horrendous terrorist attack in Israel.
The attack happened during a sacred time of celebration within the Jewish community and during a music festival that attracted people from around the world. It also happened around the anniversary of a war in 1973 (that also occurred during a holy time in both Judaism and Islam) and on the anniversary of other significant conflicts that have taken place in Israel and in the Gaza Strip. For two months and counting, Israelis and Palestinians (not to mention people of other nationalities who were in the area), have dealt with more terror and more horror, more conflict and more war… without any end in sight.
One could argue that none of this is new in the Middle East. One could argue that this darkness has been omnipresent and that people have celebrated Chanukah in Israel for decades in spite (and because) of this exact kind of darkness. One could argue that there have been (and continue to be place) places where it is not safe to celebrate — yet people find a way. One could argue that Chanukah has always inspired some people to shine in the way they live their faith and for some people to shine in the way they defend their faith.
I would argue, however, that for people outside of Israel — and maybe, even, for some people in Israel — the parallels between what was and what is are more striking. I would argue that what felt (for some) like a theoretical threat has become a very real (and present) existential danger. I would argue that while it is easy (maybe too easy) to ignore what was happening to others (e.g., random Greek citizens) during the the 2nd century BCE, it is detrimental to ignore how this current crisis affects Palestinian civilians, a good majority of whom were/are children.
I would argue that it is one thing to study and debate the laws of faith when one can spiritually (and/or intellectually) bypass the connection between what someone thinks and says and the actions that person actually commits and/or inspires others to commit.
“It’s much more than just a candlelight
’cause we’ve fought more than just a little fight”
— quoted from the song “Victory” by Nissim Black
Full disclosure, I do not political (or even philosophically) align with the American-Israeli Rapper/Singer Nissim Black, who was born today (December 9th) in 1986. That said, I have been inspired by some of his music, including his 2022 Chanukah song entitled “Victory.” Yes, the song and video literally (and figuratively) hit different given current events and the fact that his home is under attack. Yes, his song and lyrics are very intentional and specific to Chanukah and the Jewish people. None of that, however, negates the fact that the symbolism he references in the song applies to everyone in the world.
Remember: Light shines on more than one person or group of people and we all must fight against the darkness, inside of us and all around us.
For Those Who Missed It: The following excerpt was originally posted, in a slightly different context, in 2021. In addition to some slightly revisions, some dates and links have been updated. As we do in the physical practice, I encourage you to use it as a starting point for svādhyāya (“self-study”).
Light and the symbolic meanings of light have been celebrated since the beginning of time and by every culture on the planet. During the darkest times of the year, people celebrate light as well as the symbolic meaning of light overcoming darkness. In the Northern Hemisphere, we have a whole long list of winter celebrations that start around Halloween and will continue into the beginning of the new secular year. This year’s celebrations started with Samhain (October 31-November 1); which was followed by Diwali, the 5-day Indian festival of lights, (November 9-15); and now Chanukah, the 8-day Jewish festival of lights, which started at sunset on Thursday. The highlight, some might even say the culmination, of the Chanukah story is “the miracle of the oil,” the miracle of light. However, the fact that there were eight nights and eight days of light when there was only enough oil for one day is just one of many miracles in the story — and one could argue that it’s not even the final miracle.
“(1) Rabbi [Judah HaNassi] would say: Which is the right path for man to choose for himself? Whatever is harmonious for the one who does it, and harmonious for mankind.
Be as careful with a minor mitzvah as with a major one, for you do not know the rewards of the mitzvot. Consider the cost of a mitzvah against its rewards, and the rewards of a transgression against its cost….
(3) Be careful with the government, for they befriend a person only for their own needs. They appear to be friends when it is beneficial to them, but they do not stand by a person at the time of his distress.”
— quoted from Pirkei Avot (Ethics of the Fathers) (2:1 & 2:3)
More often than not, I question where to begin this story. For some, it makes sense to start with Matīṯyāhū and his sons, the ones who would become known as the Maccabees, and how they defied the orders of King Antiochus IV Epiphanes. But, I like to put certain actions in context – which means going back over two hundred years to the rule of Alexander the Great who, in the 4th century BCE, conquered Persia and expanded the Greek empire – an expansion that included the Jewish people.
Alexander’s attitude towards the Jews and their faith is sometimes described as “tolerant.” He didn’t really care what they did or what they believed, because he didn’t see them as a threat. Life was hard if you were a Jew under the reign of Alexander the Great, and even under the rule of many of the Greek kings that came after him. It was hard to make a living and you would face harassment and bullying, but you could do you (as we say these days).
Of course, some people wanted an easier life. Known as Hellenic Jews, these people changed the way they dressed and wore their hair; the things they ate; how they talked; and what they talked about. They even changed the way they practiced their faith. They stopped observing the Sabbath and (publicly) studying Torah. They stopped circumcising their male children or devised ways to hide the circumcision. This last part was necessary, because of there were many aspects of Greek life that required men to be nude. However, by the 2nd century BCE it wasn’t enough to hide who you were. King Antiochus made it illegal, under penalty of death, to be Jewish or to practice the faith. He also created situations, like appointing High Priests and building a gymnasium outside of the temple, that made it harder for people to hide.
It’s one thing to keep the faith when doing so just makes things a little uncomfortable. It’s another thing altogether to keep the faith when doing so could result in your death. Yes, I know; throughout the history of religion there has been religious persecution and there have been people who kept the faith despite that persecution. But, whenever it happens, I think it’s a bit of a miracle.
To understand why people keep the faith, sometimes it’s helpful to understand what the believe. Definitely, in this case, to really understand the Maccabees and the gravity of what they did, we have to understand what they believed – which means getting into a bit of Torah… and, eventually, going back to the beginning of time.
“And God said, ‘Light will be,’ and light was.”
— Transliteration of the Hebrew from Bereishit – Genesis (1:3), most commonly translated as “And God said, ‘Let there be light,’ and there was light.
So, in the beginning of the Abrahamic creation story, there was God, there was heaven and earth, there was water, and there was “the spirit on the water.” There was also emptiness and darkness. Then, depending on how you translate or interpret the text from the Hebrew Bible (which is also the Christian Old Testament), God either created light with a command or predicted the existence of light. Either way, in the original Hebrew, the twenty-fifth word is ohr (“light”) and Chanukah begins, every year, on the 25th of Kislev. (Similarly, Christmas occurs, every year, on the 25th of December, but that’s a another story.)
Matīṯyāhū and his sons believed this creation story, believed in God and the power of God, and lived their lives according to their faith. They were priests who studied the word and the laws of their people and, therefore, observed the commandments and the commanded holidays. Of course, if you look at Vayikra–Leviticus 23, where the appointed festivals and holy days are outlined, you won’t find any mention of a festival of light. Neither will you find mention of Chanukah in the similar list located in Devarim–Deuteronomy 16. After all, the word chanukah means “dedication” and that doesn’t happen until later in the story.
What you will find instead, at the beginning of Vayikra–Leviticus 24, is a commandment to “take to you pure olive oil, crushed for lighting, to kindle the lamps continually” and detailed instructions on how the menorah should be publicly displayed (24:1-3). You will also find, at the end of Devarim–Deuteronomy 16 and the beginning of Devarim–Deuteronomy 17, commandments on what not to do; instructions to investigate reports of transgressions; and instructions on punishments. Now, I am not going to support or condone the instructions on punishments. I am just pointing out that they are there and that Matīṯyāhū and his sons believed in these instructions.
When the father was told to make a sacrifice to the Greek gods, he refused. When a Hellenic Jew stepped up to perform the desecration in his place, Matīṯyāhū killed him. His actions meant that he and his family had to flee to the caves in the wilderness. Others followed them — and I don’t just mean physically. They also followed them spiritually. In the caves, the people studied Torah, observed the Sabbath, and kept the faith. They were a light in the wilderness.
“The world that we live in, so much cold and strife
One little light to warm another life
Fill the darkest night with the brightest light
Cause it’s time for you to shine
A little dedication, a small illumination
Just one person to change a whole nation
Let me see the light”
— quoted from the song “Shine” by the Maccabeats
At some point, someone suggested that this father and his sons, this band of brothers, should take on the Greek army. Now, keep two things in mind. First, Matīṯyāhū and his sons were Kohens; they were priests and scholars. They weren’t warriors or athletes, like the Greeks. In fact, one could say that they were the polar opposite. Second, the Greek army at this time was (reportedly) the biggest and best trained army in the world. Remember, they were the army of a people and a culture that prized physical prowess. So, it was kind of ludicrous to consider going up against them.
Yet, take them on they did… which brings us back to their beliefs and the power of their beliefs.
Remember, the earlier commandments on setting up temple, observing the Sabbath, and all the different ways of keeping the faith were codified within the context of God leading the Jews out of slavery in Egypt. Matīṯyāhū and his sons may not have been physically ready for the battle, but they were mentally and spiritually ready. They knew the wilderness and they knew the Torah. They knew that in Shemot–Exodus 15, their ancestors sang of the power of God. They knew that story included the words, “Who is like You among the powerful, O Lord? Who is like You, powerful in the holy place? Too awesome for praises, performing wonders!” (S-E 15:11) And that, at least that first part, became their battle cry.
They put the initials of the battle cry on their shields and banners. When Matīṯyāhū died, Judah, the son he left in charge, became known as Judah Maccabee (or Judas Maccabeus, in Greek). While there are several other explanations for the name and for the meaning behind the name, the one I learned first was that Maccabee (the acronym) sounded like the word for “hammer” and so the people in the revolt became known as God’s hammer. For seven years, the hammer came down on the mighty Greek army and eventually defeated them. This, depending on how you count, is the second or third miracle of the story: the light breaking through the darkness.
“But when they saw the army coming to meet them, they said to Judas: How shall we, being few, be able to fight against so great a multitude, and so strong, and we are ready to faint with fasting today?
And Judas said: It is an easy matter for many to be shut up in the hands of a few: and there is no difference in the sight of the God of heaven to deliver with a great multitude, or with a small company:
For the success of war is not in the multitude of the army, but strength cometh from heaven.”
— 1 Maccabees 3:17-19 (DRB)
The Maccabees returned to the temple and found it was completely wrecked. Everything forbidden had taken place. There were idols and evidence of sacrifice. The menorah was not lit and bottles of olive oil had been shattered and in other ways desecrated. Cleaning up the temple became the new battle. Rededicating the temple became the new mission. In the process of cleaning up and restoring the temple, they (miraculously) found one vial of oil that still had the seal of the High Priest. Who knows how old the vial was? Who know who found it? Doesn’t matter. It was another miracle.
It would take several days, over a week, to make the oil required to light the menorah as detailed in the Torah. Using the one vial of oil would be a symbolic gesture — one might even call it a sign of faith. But, it wouldn’t fulfill the commandment, because they wouldn’t be able to keep the candles “continually” lit. They had to make a choice: wait or do what they could do.
They decided to do what they could do. Miraculously, the candles stayed lit. As I point out each year, going into the first day and the second night — even the second day and the third night — people might have thrown the word “miracle” around lightly. After all, there was always the possibility that someone had measured the oil incorrectly and that there was more than expected in the vial. (We won’t get into the odds of that happening or the odds of that particular bottle being the one that wasn’t violated.) However, as the nights and the days progressed, there was no denying that “a great miracle happened.”
Letters on dreidels (outside of Israel): nun (נ), gimel (ג), hei (ה), and shin (ש)
Letters on dreidels (in Israel): nun (נ), gimel (ג), hei (ה), and pei, (פ)
— Hebrew letters symbolizing the phrases (in Hebrew) “A great miracle happened there” and “A great miracle happened here”
Every year, people celebrate the miracle of the oil and commemorate the rededication of the temple. Part of that celebration is a game that involves spinning a four-sided top, a dreidel. Each side contains a Hebrew letter that represents a word. While many people only think of the dreidel in the context of modern celebrations, the practice of spinning the top actually dates back to the time of the Maccabees. It was a way for children (in particular) to study in secret.
Except in extenuating circumstances, when it is not safe to do so, people are instructed to place their hanukia (a special menorah for the occasion) next to their door or in a window that can be seen from the street — so that anyone walking past will be reminded of the miracle that started with faith. In some traditions, each person lights their own individual hanukia — again, in a place that is visible. Lighting the candles is a sign a faith, a sign that people are keeping the faith, and after all this time, that is itself a miracle.
Lighting the candles in as public of a way as is possible is a way to see someone’s faith and, also, a way by which the faithful “see everything else.” If you look at a hanukia you will notice that it is different from a regular menorah. The primary way it is different is that there are nine candles instead of seven. I know, if you are unaware of this, you’re thinking, “Wait. Aren’t there supposed to be eight candles?” One would think that, except for the fact that the eight candles (and lighting them) are part of a mitzvah (“commandment”). Therefore, they can’t do any other “work.”
The ninth candle, the one that is set apart — either out to the side or on a different plane than the others — is a worker, an attendant, a caretaker: the Shamash. It is the candle that lights all the other lights and, in Orthodox homes, it is the light by which people read the Torah and play the dreidel. It is the light by which people see.
Take a moment to notice, in this story and in all the other light related stories of this dark season (even the ones from faiths that don’t share roots), to notice there is always a worker, an attendant, a shamash or caretaker of the miracle. There is always someone who is the source of light. Whether that light is goodness, wisdom, love, kindness, compassion, equanimity, or joy there is always someone shining bright. And if we see the world in that light, by that light, we all end up living a better world.
Since the Saturday practice focused on grace (of self) as well as light, we ended with a little more light… and a little more grace — both in the form of a person who was true “shamesh” in the world: United States Navy Rear Admiral Grace Brewster Murray Hopper, who was born today (December 9th) in 1906, and was known as “Amazing Grace,” “the Queen of Code,” “the Queen of Software,” and “Grandma COBOL.”
Click here for the 2020 post about the person who often gets the credit when we say we have a “bug” in the system.
“[Grace Hopper] said, ‘The most important thing I’ve accomplished, other than building the compiler, is training young people. They come to me, you know, and say, “Do you think we can do this?” I say, “Try it.” And I back ’em up. They need that. I keep track of them as they get older and I stir ’em up at intervals so they don’t forget to take chances.’”
— quoted from “Grace Hopper: The Admiral in Command of Knowledge” by Jan Adkins, published in 30 People Who Changed the World: Fascinating bite-sized essays from award winning writers – Intriguing People Through the Ages: From Imhotep to Malala Yousafzai (Got a Minute?), Edited by Jean Haddon
Saturday’s playlist is available on YouTube and Spotify. [Look for “Chanukah (Day 2-3) 2022”]
NOTE: The YouTube playlists contains some official videos that are not available on Spotify.
*TITLE NOTE: The title for this post features lyrics from the song “Victory” by Nissim Black (which can be found at the end of the playlists).
### PEACE ###
FTWMI: The Angels (& Devils) Within Us October 29, 2023
Posted by ajoyfulpractice in Changing Perspectives, Confessions, Faith, Healing Stories, Hope, Karma, Life, Loss, Meditation, Music, One Hoop, Pain, Peace, Philosophy, Suffering, Tragedy, Vairagya, Volunteer, Wisdom, Yoga.Tags: Angels' Night, Bill McGraw, Cabbage Night, Charles Eads, Christopher Isherwood, Detroit, Devil's Night, Emma Davidson-Dillon, Hell Night, James Eliot, Matthew Phelan, Metacognition, Michigan, Mischief Night, Moving Night, Nobi Shigemoto, Pandit Rajmani Tigunait, Rosa Parks, St. John's College Oxford, svadyaya, svādhyāya, Swami Prabhavananda, Thomas Alexander Walker, Tom Walker, Will Rogers, Yoga Sutra 1.37, Yoga Sutra 2.33, Yoga Sutra 2.44, Yoga Sutras 1.33-1.34, Yoga Sutras 2.33-2.35
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May all of us together be safe and protected / May we be peaceful and happy.
For Those Who Missed It: The following was originally posted in 2022. It includes history related to the next three (3) days/nights/practices. Class details (and some formatting) have been updated.
“Violence is clearly destructive. It springs from fear, one of the fundamental afflictions. According to this sutra, the practice of non-violence requires us to arrest our violent tendencies by cultivating thoughts opposite to violence.”
— quoted from the commentary on Yoga Sūtra 2.33 from The Practice of the Yoga Sutra: Sadhana Pada by Pandit Rajmani Tigunait, PhD
By all accounts, it started off simply and innocently enough. Just a few childish pranks at the end of Thanksgiving: knocking at the door that opened to reveal no one; random, unexplained noises, cabbage being uprooted and then tossed around; patio furniture inexplicably shifting and moving to a neighbor’s porch. You know, things that ghost, goblins, and devils might do when the veil between worlds was lifted. It was so simple and innocent, in fact, that in 1790, a headmaster at Saint John’s College in Oxford even ended a school play with a little encouragement: “an Ode to Fun which praises children’s tricks on Mischief Night in most approving terms.”
Mischief Night, the night before Halloween, is also known as Hell Night, Cabbage Night, Gate Night, Moving Night, Devil’s Night, and a variety of other names throughout the United Kingdom, Canada, and the United States. It was just supposed to be a little “trick” before the treats. References to Devil’s Night and Mischief Night in Michigan can be found as early as the 1910’s — when college students reportedly started bonfires and then handed cigars to the firefighters who came to put out the flames. However, the vandalism and arson increased in the 1930’s and 1940’s. By the 1970’s, the simple and innocent pranks in Detroit turned into criminal mischief and started extending into October 29th. From the 1970’s through the 1990’s, there was serious vandalism and arson that resulted in thousands of dollars worth of damage. In 1983, over 550 fires were reported. In 1984, the number of reported fires was more than 800. Some officials started theorizing that some people were using the reputation of Devil’s Night to commit insurance fraud. And, speaking of that reputation, by the mid-1980’s, people were not only driving into town from other states to watch the fires, they were flying in from other countries.
“Fire buffs, newspeople and just plain gawkers came to watch Detroit burn Wednesday night.
They even came all the way from Tokyo.
Director Nobi Shigemoto was here with an eight-person crew from Asahi national TV network. The crew planned to follow fire trucks Wednesday night and do a live shot from in front of Highland park fire headquarters before returning to Japan.”
“Shigemoto said Detroiters ask him why he is ‘looking at bad things.’
His reply:
This is the truth. US (is a) most rich country. When you look at Detroit, it looks nothing like rich.’”
— quoted from the Detroit Free Press article “Keeping the watch – Reporters, fire buffs, gawkers come to track night’s events” by Bill McGraw (printed in the “Devil’s Night” section, dated 31 Oct 1985, Thu)
In the mid-1980’s, then-Detroit mayor Coleman Young and city officials created the “No More Devil’s Night” campaign, which included a dusk-to-dawn curfew for teenagers, neighborhood watches, the opportunity to “adopt” empty properties, and a coordinated “patrol” effort by police officers, firefighters, and miscellaneous city workers. Over 11,000 volunteers participated that first year — and the number of reported fires was cut in half. Local cable television offered free access to premium channels so that more people would stay home. News outlets agreed not to air footage that might glamorize arson and/or encourage copycats — and the number of fires dropped. The number of volunteers rose (to ~17,000) in 1987, and again the number of reported fires dropped.
Detroit’s “No More Devil’s Night” campaign was so successful that when Dennis Archer was elected mayor, in January of 1994, he decided his predecessor’s official campaign was no longer needed. People warned him he was wrong. Unfortunately, those people were right. According to a New York Times article (dated November 1, 1994), there were 40,000 volunteers working to combat the arson and other criminal mischief in 1993 versus 8,000 in 1994. That difference in volunteers reflected a trend well established in previous years: more volunteers resulted in less arson and criminal mischief; less volunteers meant more arson. While there were significantly less fires in 1994 than there had been in 1984, one of those fires — set on October 30, 1994, in the same suburb Nobi Shigemoto filmed nine years earlier — resulted in the death of 1-year old Destiny Wilson and the serious injury of several others, including Destiny’s mother, 3-year old sister Ivory, and two older siblings. Then-mayor Archer and other city officials rebranded the original campaign and got more serious about cultivating the opposite energy; being angels instead of devils.
“However, if the process of non-violence is to be effective in counteracting violence, we must first describe and outline it clearly and methodically. Because violent thoughts always precede a violent act, an act of non-violence will be effective only if it is preceded by non-violent thoughts. Violence is an active phenomenon, whereas non-violence is mistakenly thought to be passive — simply the absence of violence. Non-violence must be as active as violence itself.”
— commentary on Yoga Sūtra 2.33 from The Practice of the Yoga Sutra: Sadhana Pada by Pandit Rajmani Tigunait, PhD
The rebranded Angels’ Night(s) encouraged volunteers to do what they could to actively combat the violence with non-violence, from October 29th – 31st. It was based on the idea that if everyone cared, everyone could do something to make a difference. Some people volunteered to patrol their neighborhood with flashing amber lights on their vehicles. Others agreed to wear orange ribbons and participated in neighborhood watches — even adopting an “empty” property. Still others agreed to leave their lights on and to enforce — or honor — the curfew. Official activities were organized at recreation and community centers. Bottom line, there was a way for everyone, regardless of age or ability, to stay alert and stay connected. In 1995, 40,000 – 50,000 volunteers agreed to be “angels.” As before, arson and vandalism steadily declined.
While there was a spike in arsons around Halloween 2010, the overall decline in “devilish” activity continued through the 2000’s and 2010’s. In 2005, official “Angels’ Night” activities were cancelled as the entire city mourned the death of Rosa Parks. In 2015, there were “only” 52 fires (with 24 appearing to be arson). Interestingly, this steady decline around Halloween was paralleled by a slight increase in fires around the 4th of July. In 2018, there were only three reported fires and the city officially ended the campaign. Citizens, however, continue to be angels.
“The earliest recorded instance of someone saying ‘Hurt people hurt people’ appears in the Feb. 26, 1959, edition of a local Texas newspaper, the Amarillo Globe-Times, in its review of a lecture program put on by the Parent Teacher Association of Fannin Junior High School. The Globe-Times attributes the line to a speaker named Charles Eads, who, judging from the article’s description, spoke in the manner of vaudeville satirist and cowboy Will Rogers:…’”Hurt people hurt people.’ So, maybe before I wound someone next time, I’ll stop and think if it’s because I’ve been hurt, myself.’”
— quoted from the article “The History of ‘Hurt People Hurt People’ – The adage has been credited to everyone from pastors to self-help gurus to Andrew Garfield. It’s much older.” By Matthew Phelan (posted on slate.com, Sept 17, 2019)
We’ve all been hurt. We all suffer. According to the Yoga Philosophy, dysfunctional/afflicted thought patterns create suffering. The question – which is also addressed in philosophies like Buddhism, and even in the major religions – is, “What do we do with our own suffering?” Do we alleviate it? That’s the next question, because the philosophies say that we have the ability to alleviate our own suffering? Of course, there’s always the flipside, where our hurt/suffering becomes the foundation for more suffering and “devilish” behavior?
To answer the questions, take a moment to do a little svādhyāya (“self-study”) or discernment — what some might call “metacognition.” Consider your own reaction to the aforementioned Devil’s Night, especially with regard to the arson and vandalism. Consider, who you think was responsible — not only for the problem, but also for the solution. Are you keeping in mind that the initial fires, even in Detroit, were set by college students? Have you thought about what was happening in the world when the arson first increased? Did you remember that the Wilson family lived in the suburbs?
Consider how you feel when you take it all in and then consider how those feelings translate into thoughts that precede your words and then your deeds. Given the opportunity to counteract violence and destruction, would your active response to the “devilish” behavior be functional and skillful – or would it be just another form of damage?
In the first section of the Yoga Sūtras, there are several different ways in which we can achieve transparency of mind. One way is to focus on the breath. (YS 1.34) Another way is to “focus on someone who is free from all desire.” (YS 1.37) This is what people are ostensibly doing when they ask themselves, “What would … do?” Of course, the commentary indicates that in the absence of resonating with some great figure — from religion, philosophy, or mythology — we could focus on the best version of ourselves: What would we do/say if we were free from desire? What would we do/say if we were not attached to a particular outcome?
“Then concentrate upon [the] heart. Try to imagine how it must feel to be a great saint; pure and untroubled by sense-objects….”
— quoted from the commentary on Yoga Sūtra 1.37 from How To Know God: The Yoga Aphorisms of Patanjali translated and with commentary by Swami Prabhavananda and Christopher Isherwood
Another method for achieving clarity of mind, according to Patanjali’s Yoga Sūtras, is to offer friendliness to those who are happy, compassion to those who are suffering, happiness to those who are virtuous, and indifference/non-judgement to those who (we consider) are non-virtuous. (YS 1.33) I personally love this idea, but I also know it can be challenging. Different parts may be challenging for different people — and under different circumstances — but the part that is usually challenging for me is the last part: offering indifference/non-judgement to someone (I consider) non-virtuous — or whose actions are not virtuous. Sure, ideally, we could ignore those non-virtuous people/actions and they would go away or stop their “devilish” behavior; but, life doesn’t always work that way. Sometimes we have to directly engage and actively combat the violence in a non-violent way.
My non-violent way is logic. While I often believe that (my) logic will resolve conflict and/or get people to do what I think is right, that is not actually how the world works — because that’s not how the human mind works. Remember, according to Yoga Sūtra 2.20, we can only see/comprehend what our mind-intellect is ready to show us. This is not an idea restricted to the people we think are wrong in their thinking; this also applies to each and every one of us.
Don’t get me wrong. I’m not saying that logic doesn’t work. I’m saying that if someone we consider to be non-virtuous, or acting in a way that is non-virtuous, were to think (and feel) the way we think (and feel) they would speak and act the way we do. So, applying our own logic on someone else does not work. They have to apply their own logic. While we may be able to help someone apply their own logic, we can only do so with a clear mind.
In other words, to truly alleviate suffering, we have to turn inward. We have to understand our own feelings and thoughts and how those become our words and deeds. In turn, we have to understand the impact/effect of our words and deeds. It is only then that we can effectively, as Patanjali said in Yoga Sūtra 2.44, be in the company of angels.
“No, don’t give up
I won’t give up
‘Cause there must be angels”
*
— quoted from the song “Angels” by Tom Walker (written by Emma Davidson-Dillon / James Eliot / Thomas Alexander Walker)
Please join me for a 65-minute virtual yoga practice on Zoom today (Sunday, October 29th) at 2:30 PM. Use the link from the “Class Schedules” calendar if you run into any problems checking into the class. You can request an audio recording of this practice via a comment below or by emailing myra (at) ajoyfulpractice.com.
Sunday’s playlist is available on YouTube and Spotify. [Look for “10292022 Angels, Devils, Mischief, Cabbage”]
2023 NOTE: This playlist has been updated in a way that may slightly change the timing when paired with previous practices.
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 safe, y’all! ###
FTWMI: Getting the Light On October 21, 2023
Posted by ajoyfulpractice in Abhyasa, Changing Perspectives, Faith, Healing Stories, Hope, Karma, Life, Loss, One Hoop, Pain, Philosophy, Religion, Science, Suffering, Tragedy, Vairagya, Wisdom, Yoga.Tags: A. H. Wilson, Alfred Nobel, Atma Kripa, Epiphany, epiphany., Ian Fleming, Menlo Park, Sharada Navaratri, Theodore Dreiser, Thomas Edison, Three Magi
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“Nine days and nine nights of blessings and happiness if you are celebrating Sharada Navaratri!” May everyone have peace and happiness. May everyone be healthy and strong; may everyone be peaceful and happy. May everyone follow through on a good idea!!
For Those Who Missed It: The following was originally posted today in 2020. Even though I will talk about elements of this post, today’s practice is REALLY not about the lightbulb (or dynamite). Class details have been updated.
“‘I never did anything worth doing by accident, nor did any of my inventions come indirectly through accident, except the phonograph. No, when I have, fully decided that a result is worth getting, I go about it, and make trial after trial, until it comes.’”
— Thomas Edison, as quoted in “A Photographic Talk with Edison” by Theodore Dreiser (printed in Success Magazine, Feb. 1898)
We often think of “ah-ha” or “eureka” moments, light bulb moments, and epiphanies as being sudden and unexpected. In fact, the word “epiphany” comes to us from Greek (by way of Middle English, Latin, and in some sense Old French) from a word that means “reveal.” And, one of the definitions is “a moment of sudden revelation or insight” – reinforcing the idea that something is happening in the snap of a finger. The reality, however, is that there is a back story to ah-ha moments, epiphanies, and even the Epiphany.
Consider that The Three Magi wouldn’t follow the star from the East to honor “‘the child who has been born king of the Jews’” if there wasn’t a foundation of faith. Theoretically, without his background in science, Ian Fleming would have returned to his lab and thrown out the culture plates he had forgotten to clean when he left for his 2-week vacation in 1928. Without all his previous years of research, he wouldn’t have known what he was looking at and he wouldn’t be credited with discovering penicillin. Then there is Thomas Edison, who had a lot of “light bulb moments.”
Thomas Alva Edison, born February 11, 1847, didn’t invent electric lights (or even light bulbs). They already existed when he set up his Menlo Park, New Jersey lab in 1876, but electric lights were too bright for household use, burned too quickly, and could be dangerous when they melted. So, most people just stuck with gaslights. The problem with gaslight was that it was also dangerous and didn’t provide consistent light (because it flickered). Edison decided he could do better… he just had to invent the infrastructure to safely bring electricity into people’s homes, interior fixtures, and some kind of cost-effective and efficient bulb. The bulb, it turned out, was the rub.
“I have not failed 10,000 times. I have not failed once. I have succeeded in proving that those 10,000 ways will not work. When I have eliminated the ways that will not work, I will find the way that will work.”
— (attributed to) Thomas Edison
Edison and his team spent several months working 16 – 18 hours at a stretch and testing at least 1,600 different materials – including fishing line, coconut fibers, beard hair, and platinum wire. The platinum wire was moderately successful in that it typically had a high melting point. However, additional research showed that air absorption weakened the filament causing it to melt at lower temperatures than expected. Edison, resolved the issue with a vacuum bulb, but ultimately deemed the design (with its low electrical resistance) too expensive. So, back to the drawing board they went; breaking up their hours upon hours of work with beer and music played (by Edison) on the lab’s pipe organ.
Some would say that the “ah-ha” moment came to Thomas Edison one night when he was “absent mindedly” rolling a piece of lampblack (or black carbon) between his fingers. But such a depiction ignores all the previous experiments, his scientific knowledge, and the fact he had used lampblack in his telephone transmitter. Such a premise also discounts the additional changes that would be made before the bulb was commercially viable. Either way, at some point late on the evening of October 21st, or sometime in the wee early morning hours of October 22nd, 1879, Thomas Edison, age 32, tested what we now consider the first successful (commercially viable) electric light bulb. The carbonized cotton could burn for up to 14½ hours. Later, Edison would switch to bamboo fiber, which lasted for 1,200 hours.
During his lifetime, Thomas Edison would be granted over 1,083 patents for things like the phonograph, the carbon transmitter, the motion picture camera, and the commercial electric light bulb. He was married with children, had influential friends in high (and low) places, and successfully ran an industry that provided for his family and the families of others. Then, at an age that was considered significantly old at the time, he lost “everything. At around 5:20 PM on December 9th, 1914 an explosion ripped through the lab, destroying ten buildings, thousands of prototypes, and years of research. By the time the fire was contained, a little after midnight on December 10th, the damage was estimated at over $2 million dollars and affected over half of the plant’s property. The loss was even bigger when people realized that the insurance wouldn’t even cover a half of the damage.
While those around him were devastated, the 67-year old was in awe of the fire produced by all the different chemicals, fibers, fabrics, and elements in the labs. He was also energized about the possibility of starting over the very next day! His resilient attitude was contagious and, thanks in part to a loan from his friend Henry Ford, the plant was back in operation within three weeks. By the end of the following year, the plant had almost $10 million dollars in revenue.
“It’s all right. We’ve just got rid of a lot of rubbish.”
— Thomas Edison (to his son Charles), as quoted in a 1961 Reader’s Digest article
“There’s only one thing to do, and that is to jump right in and rebuild.”
— A. H. Wilson, vice president and general manager of Thomas Edison’s Menlo Park
Speaking of resilience and starting over: Today is the anniversary of the birth of the chemist, engineer, inventor, and philanthropist Alfred Nobel. Born today in 1833, the founder of the Nobel Prizes was flabbergasted when his brother Ludvig died (in 1888) to discover that all of his efforts to make gunpowder safer had been completely misunderstood and condemned. A French newspaper erroneously reported the wrong brother’s death and proclaimed Alfred “The merchant of death” who “became rich by finding ways to kill more people faster than ever before.” Losing (yet another) sibling, reading your own obituary, and having your “death” celebrated by people who considered your life’s work to be evil would be devastating to most. And, it probably was to Dr. Nobel. It was also, however, the catalyst that led to the Nobel Prizes, which are given to “to those who, during the preceding year, have conferred the greatest benefit to humankind.”
Officially presented on the (actual) anniversary of Dr. Nobel’s death, December 10th (1896), the prizes in physical science, in chemistry, in medical science or medicine, in literature are presented at a ceremony in Stockholm, Sweden; while the Peace Prize, given to someone who has “done the most or the best work for fraternity between nations, for the abolition or reduction of standing armies and for the holding and promotion of peace congresses,” is awarded in Oslo, Sweden. In addition to the original five prizes established by Dr. Nobel’s will, there is a “memorial” prize in Economics, which is also presented at the Stockholm ceremony. Nobel Laureates receive a gold medal, a diploma, and a substantial monetary award.
“If I have a thousand ideas and only one turns out to be good, I am satisfied.”
— Dr. Alfred Nobel
Please join me today (Saturday, October 21st) at 12:00 PM, for a 90-minute yoga practice on Zoom. Use the link from the “Class Schedules” calendar if you run into any problems checking into the class. You can request an audio recording of this practice via a comment below or by emailing myra (at) ajoyfulpractice.com.
Saturday’s playlist is available on YouTube and Spotify. [Look for “10212020 Lightbulb Moments”]
“Go get your mother and all her friends. They’ll never see a fire like this again.”
— Thomas Edison (to his son Charles), as quoted in a 1961 Reader’s Digest article
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.)
### KEEP YOUR LIGHTS ON ###
We Begin With a Curious Teacher, or 2 (the “missing” Saturday post) September 16, 2023
Posted by ajoyfulpractice in Books, Changing Perspectives, Faith, Healing Stories, Hope, Karma, Life, Music, New Year, One Hoop, Philosophy, Religion, Rosh Hashanah, Wisdom, Writing, Yoga.Tags: Batman, guru, guru kripa, H. A. Rey, High Holidays, Kelly Bartlett, kripa, Margaret Rey, Pandit Rajmani Tigunait, Rosh Hashanah, Tchuvah, Ten Days of Atonement, Ten Days of Awe, Teshuvah, Unetaneh Tokef, Yoga Sutra 2.1
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“L’Shana Tovah U’Metukah!” to anyone who is observing Rosh Hashanah and many blessings to all!
This is a “missing” post for Saturday, September 16th. NOTE: Portions of the following were previously posted in a (slightly) different context. You can request an audio recording of either practice via a comment below or (for a slightly faster reply) you can email 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.)
“Although both kriya and karma can be translated as ‘action,’ there is a vast difference between them. Both are derived from the verb root kri…, which means ‘to do.’ Kriya refers to an action in process as well as to the dynamic force propelling the action. Karma refers to completed action. Unless a fresh wave of action is exerted on karma, it remains unchanged. Karma is an unchanging field of completed action waiting to be harvested by the performer of the action, while kriya is ever-moving, ever-changing energy. Kriya yoga is yoga in action, not yoga of action, and should not be confused with karma yoga.”
— quoted from the commentary on Yoga Sūtra 2.1 from The Practice of the Yoga Sutra: Sadhana Pada by Pandit Rajmani Tigunait, PhD
According to the Hebrew calendar, Rosh Hashanah, “the Head of the Year” started at sunset on Friday night (making Saturday the first day of the new year and beginning of the High Holidays). The High Holidays, also known as the “Ten Days of Awe” or “Ten Days of Repentance” culminate with Yom Kippur, the Day of Atonement and are one of the holiest times of the year. This period is so auspicious that it is celebrated by very devout people as well as by people who might not typical go to services. Unlike a secular new year, this is more than a celebration — it is an observation: a time for reflection, remembrance, and repentance.
For Jewish people around the world (and for people who observe the commanded holidays outlined in Deuteronomy), the High Holidays are time for a specific kind of action. This is a time to actively get ready for a new year of life — beginning anew, with a clean slate — and that requires some effort (to combat the effort). From a yoga (and yoga philosophy) perspective, we can think of this as kriyā to combat karma — in other words “doing” to combat “what has been done.”
In Yoga Sūtra 2.1, Patanjali defined kriyā yoga (“union in action”) as a combination of the final three niyamas (internal “observations”): discipline/austerity, self-study, and trustful surrender to a higher power (other than one’s self). In this context, kriyā yoga is a purification ritual. It is an opportunity to let go of what no longer serves us and move with more strength, focus, and determination. In the Kundalini Yoga tradition, “kriyā” is the term applied to sequences with specific energetic intentions. I think either understanding can be considered a prescription and, as I often mention, there are rituals and traditions outside of yoga that fall within this rubric.
“Who will be calm and who will be tormented?
Who will become poor and who will get rich?
Who will be made humble and who will be raised up?
But teshuvah and tefillah and tzedakah [repentance and prayer and righteous acts]
deflect the evil of the decree.”
— quoted from the poem “Unetaneh Tokef” (“Let Us Speak of the Awesomeness”)
Even if you are not Jewish, even if you’ve never attended services during the High Holidays, there’s a good chance you’ve heard some of the words from the liturgical poem “Unetaneh Tokef” (“Let Us Speak of the Awesomeness”). It begins with the belief that on Rosh Hashanah G-d writes people’s names and fates in the “Book of Life” and that the book is sealed on Yom Kippur. Then there is a litany of fates. Some people will go to services specifically to hear the poem, some will avoid it (as parts are explicit and can be triggering). Many of the fates are included in a beautifully haunting song by a young Leonard Cohen — which has a tendency to stick with you! However, outside of the tradition, people don’t really focus on the end of the poem, which highlights the fact that (in theory) we each have 10 days to ensure our name and fate are sealed favorably. The end of the poem outlines three key elements to the observation of this holiest of times. These three key elements can also be described as key elements to living a good life: repentance/return, prayer (or reflection), and righteous acts.
Teshuvah (or Tchuvah), Hebrew for “return” and also “repentance,” is not about self flagellation; it’s not about beating yourself up. It’s about recognizing when you’ve made a mistake — even the same mistake again and again — and then taking the steps to stop making the mistake, express remorse for making the mistake, and planning how to not make the mistake (again and again) in the future. It’s about returning to G-d, to community, and/or to your true self.
“After the day is gone we shall go out, breathe deeply, and look up – and there the stars will be, unchanged, unchangeable.”
— quoted from The Stars: A New Way to See Them by H. A. Rey
At the end of the day, we each have some work that only we can do. Sometimes, we can do that work all on our own (even though it may be easier in community). Sometimes, however, we need to actually ask for and/or offer forgiveness. Sometimes, we need the grace of an outside perspective, the insight of a someone who can help us see the light.
It is up to the Saturday “irregulars” to determine if I am succeeding or not, but one of my goals in focusing on the four kinds of kripa (“grace”) has been to convey that kripa — and, in particular, guru kripa — is an energy. It is an energy that can manifest in different ways, which means that “the remover of darkness” (or “light”), i.e., the guru, can show up in different ways and places. In other words, we can learn valuable lessons from a curious teacher (or two).
The following is an abridged (and slightly revised) version of a 2020 post.
“Now run along and play, but don’t get into trouble.’ George promised to be good. But it is easy for little monkeys to forget.”
— quoted from Curious George by Margaret and H. A. Rey
Hans Augusto Reyersbach, better known as H. A. Rey, was the author of The Stars: A New Way to See Them and the co-author of children’s books featuring Curious George and The Man in the Yellow Hat. Born today in 1898, he and his wife Margaret (born Margarete Elisabeth Waldstein, on May 16, 1906) were German Jews who originally met in their hometown of Hamburg, but then both ended up in Brazil and reconnected in Rio de Janeiro. It was in Brazil that H. A. changed his last name to Rey and Margarete changed her first name to Margaret. They married in Brazil and took a honeymoon cruise to Europe before settling in Paris, France. During the cruise, their pet marmoset monkeys died. These pets may have been the beginning of the idea that became George; because, when they settled in France, they began creating the drawings and stories that would become “Curious George and Friends.”
George, however, did not start off as “George.” Like the Reys, he went through a series of name changes, starting with “Fifi” and “Zozo.” He also has different names in different translations, including (but not limited to) Jordi (in Catalan), Peter Pedal (in Danish), Coco (in German), Golgol in Galacian), and Nicke Nyfiken (in Swedish). I am particular fond of “Peter Pedal,” because it makes me think of how Curious George, and his creators, escaped the Nazis. A back story that is as much of an adventure as the stories themselves.
“It seems ridiculous to be thinking about children’s books. [But] life goes on, the editors edit, the artists draw, even during wartime.”
— H. A. Rey
Margaret, who H. A. originally remembered as the kid sister who slid down banisters, ended up in Brazil specifically because she was escaping the Nazi’s rise of power in Germany. In 1939, the now married Reys wrote and illustrated a book called Rafi and the 9 Monkeys. From the beginning it was an equal collaboration, but only H. A.’s name appeared on the original publications. (On a side note, Rafi would become “Raffi” when the book was published in the United Kingdom and “Cecily” when it was published in the United States.) Rafi was a giraffe whose friends and family had been captured and placed in a zoo. She made friends with a family of nine monkeys — the most prominent of whom would become “George.”
By the time the war broke out, the Reys had been contracted to publish a book featuring the gregarious monkey. They were working on other books as well; however, in June of 1940, the couple decided to put everything on hold and flee from the Nazi invasion. H. A. built two bicycles and, taking little more than the drawings and manuscript for “Fifi,” they headed south. Their four-month journey eventually landed them in New York City, where the first Curious George book was published (in 1941).
One of the things that aided their escape was the fact that they were officially Brazilian citizens. Another thing that helped them was “Fifi.” At one point in their escape, an official suspected them of being German spies (because they were Jewish people with German accents and Brazilian visas), but let them go when he searched their belongings and found nothing more than a children’s story.
“George can do what kids can’t do. He can paint a room from the inside. He can hang from a kite in the sky. He can let the animals out of their pens on the farm. He can do all these naughty things that kids would like to do.”
— Margaret Rey
“Curious George does exactly what he’s supposed to do for his age and development (and species)! By nature and by name, he is curious. He explores his world fully and completely. This is his job as a young, continually developing little person, er, monkey. This is why my kids love the show–they relate so well to George’s genuinely curious nature and all of the honest (and funny) mistakes that ensue. But what I find most refreshing about ‘Curious George’ is The Man in the Yellow Hat.
The Man in the Yellow Hat never punishes George for his mistakes. He is more concerned with solving the problem. The man helps George put things away, fix things that broke, apologize to people who were involved in any indiscretions, and generally restore order.”
— quoted from “Why I Like Curious George” posted on the blog Parenting From Scratch by Kelly Bartlett
Saturday’s playlist is available on YouTube and Spotify. [Look for “Rosh Hashanah 2021”]
Yes, September 16th is “officially” Batman Day. Click here if you are interested in that lesson.
### MAY YOUR NAME BE WRITTEN & SEALED IN THE BOOK OF LIFE ###
Working Together (a post–practice Monday post) September 4, 2023
Posted by ajoyfulpractice in Books, Changing Perspectives, Gratitude, Healing Stories, Hope, Karma, Life, Movies, One Hoop, Pain, Peace, Philosophy, Suffering, Tragedy, TV, Wisdom, Writing, Yoga.Tags: capitalism, Cornell University, Eugene V. Debs, F. Peterson, Labor Action Tracker, Labor Day, nurses, R. Hyman, SAG-AFTRA, school staff, Starbucks, teachers, Teamsters, Warrior Met Coal strike, Writers Guild
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May you be safe, protected, and appreciated.
This post–practice post for Monday, September 4th, Labor Day in the United States and parts of Canada. You can request an audio recording of either practice via a comment below or (for a slightly faster reply) you can email 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.)
“Strike: ‘A temporary stoppage of work by a group of workers in order to express a grievance or to enforce a demand. Such a grievance or demand may or may not be workplace-related.’
– -The first sentence of this definition is heavily influenced by Peterson (1937: 3),1 also used by Hyman (1989: 17).2 The only difference we make to the first part of this definition is by changing ‘employees’ to ‘workers.’
Labor Protest: ‘Collective action by a group of people as workers but without withdrawing their labor in order to express a grievance or enforce a demand. Such a grievance or demand may or may not be workplace-related. A labor protest may also consist of a group of people not acting in the protest as workers as long as the central demand is workplace related.’
We distinguish between strikes and labor protests as a core component of our labor action tracker. The major distinction between strikes and labor protests relates to whether a group of workers stopped work during the course of the event. We believe this definition of strikes is relatively inclusive, but we need to convincingly demonstrate that a stoppage of work led by a group of workers occurs to label an event a strike.”
— quoted “Section I: Definitions” on the “Methodology” page of the Cornell University Labor Action Tracker
The last few years have been the most active years, in my lifetime, with regard to labor action. According to the Labor Action Tracker maintained by Cornell University, 394 strikes occurred in 615 locations between September 4, 2022 and September 4, 2023. That is in addition to 458 labor protests (in 568 locations) during the same period. That’s a total of 852 labor actions found in 1183 locations.
Some of these labor disputes — like the strikes involving teachers and school staffs, nurses, and members of SAG-AFTRA* and the Writers Guild, as well as the Starbucks union initiatives and various Teamster union actions — have been front and center in the media and in the minds of the general populace. Some — like the nearly 2-year long Warrior Met Coal strike in Alabama — never got the kind of coverage that sways public opinion one way (or the other). The thing is, all of these labor actions occur because people want the same things workers have always wanted: better working conditions and better pay.
On one hand, better working conditions and better pay do not seem too much to ask when companies are pulling in billions (and sometimes) trillions of dollars — and/or when corporate leaders and superintendents are being paid even as stocks fall and children struggle. On the other hand….
Yep, nope; not going to both sides this. Because, at the end of the day, the companies — not to mention the country — run because of the workers who are asking for the same things people have always wanted: to be safe and to make enough money to take care of themselves and their families. Additionally, it inevitably costs more (on a lot of different levels) to not come to the bargaining table and work out an agreement than it does for everyone to come together and work together.
Click here for the 2020/2022 post that shows how all of this is rooted in the history of Labor Day.(Includes video!)
In many ways, the way labor works in the world is similar to the way the different parts of our mind-body-spirits work. We may think one part has nothing to do with another part because the two parts are not touching on the outside (and, therefore, we are not conscious of the connections); but, let the imbalance go unaddressed and suddenly the whole system falls apart. Similarly, we can argue that focusing on one part takes away from another part. However, if we don’t work to create balance, the imbalance will (again) cause our system to fail.
Bottom line: If the workers don’t work, the company (and the country) don’t work. Everything shuts down. Additionally, when people are forced to work in unsafe and unfair conditions, they break down — which ultimately results in the company (and the country) breaking down. Finally, when we come together and figure out equitable ways to work together, everyone benefits — even those people who are not in a specific union and/or industry.
“I am opposing a social order in which it is possible for one man who does absolutely nothing that is useful to amass a fortune of hundreds of millions of dollars, while millions of men and women who work all the days of their lives secure barely enough for a wretched existence.”
— Eugene V. Debs, quoted from his statement to the Federal Court (Cleveland, Ohio), after being convicted of violating the Sedition Act, September 18, 1918
There is no playlist for the Common Ground Meditation Center practices.
*NOTE: SAG-AFTRA is the Screen Actors and American Federation of Television and Radio Artists.
“1Peterson, F. (1937). Strikes in the United States: 1880-1936. Washington: United States Department of Labor.
2 Hyman, R. (1989). Strikes: Fourth Edition. London: Macmillan.”
— quoted “Section I: Definitions” on the “Methodology” page of the Cornell University Labor Action Tracker
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