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.)
Peace to all, every day and especially on Saint Crispin’s Day!
This is the “missing” post Wednesday, October 25th. It features some previously posted information (with links to the related 2020 posts). WARNING: This post and the linked post reference historical battles and individual challenges. You can request an audio recording of the 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.
“This day is call’d the Feast of Crispian. He that outlives this day, and comes safe home, Will stand a tip-toe when this day is nam’d, And rouse him at the name of Crispian. He that shall live this day, and see old age, Will yearly on the vigil feast his neighbours, And say ‘To-morrow is Saint Crispian.’”
— quoted from Act IV, Scene iii, of Henry V by William Shakespeare
Today, October 25th, is Saint Crispin’s Day, also known as the Feast Day of Saint Crispin — although, technically, it is the feast day of Saint Crispin and his twin brother* Saint Crispinian. The brothers were reportedly Roman noblemen who gave up their riches and became cobblers when they converted to Catholicism. They initially escaped religious persecution by fleeing to Soissons, in northern France; however, their success as cobblers and lay preachers ultimately led to them martyred today in 286 (or, possibly, 285).
Saint Crispin and Saint Crispinian are the patron saints of cobblers, curriers, glove makers, lace makers, lace workers, leather workers, saddle makers, saddlers, shoemakers, tanners, weavers. I would wager, however, that outside of those industries, most people don’t think about the saints, themselves, so much as they think about the day — which is ironic when you consider that their feast day is a black letter day in most Christian traditions.
Prior to the invention of the printing press, calendars in the Roman Republic used red ink for special holidays. The Roman Catholic Church continued this tradition for their liturgical calendar and printed the dates of lesser holidays, those that were not part of the liturgy, in black letters. I am unclear if Saint Crispin’s Day was ever a red-letter day; but, it was (temporarily) removed from the Roman Catholic liturgical calendar shortly after Vatican II.
Up until recently, I had also removed it from my calendar.
I do not remember the exact moment I decided to stop focusing on Saint Crispin’s Day. However, the reason I took it off my calendar is probably the same reason it was even on my calendar in the first place. It is also the reason most people remember the day (if not the date): William Shakespeare and the day’s association with war.
“This story shall the good man teach his son;
And Crispine Crispian shall ne’er go by,
From this day to the ending of the world,
But we in it shall be remembred;”
— quoted from Act IV, Scene iii, of Henry V by William Shakespeare
William Shakespeare’s play Henry V (originally titled The Cronicle History of Henry the fift and The Life of Henry the Fifth in the Frist Quatro and First Folio, respectively) is a history play and — like William Wordsworth’s poem about Vice-Admiral Horatio Nelson and Henry Wadsworth Longfellow’s poem about Paul Revere — it is a great example of myth building. The play is all about King Henry V of England just before and after the Battle of Agincourt, which took place on October 25, 1415. A significant part of the Hundred Years’ War (1337–1453), a Middle Ages conflict between England and France over land, titles, power, and nationalism, the Battle of Agincourt was memorable for several reasons.
First, the Battle of Agincourt was an unexpected victory for the English and it gave them control of the disputed area for 14 years. Second, King Henry was actually (physically) involved in the battle; while Charles VI of France was plagued by extreme mental health issues and did not (directly) command the French army. Finally, William Shakespeare memorialized England’s victory — and King Henry V’s leadership — with the play that, some would argue, features one of the most inspirational call–to–arms in literature and theatre: the Saint Crispin’s Day speech.
“We few, we happy few, we band of brothers;
For he to-day that sheds his blood with me
Shall be my brother; be he ne’er so vile,
This day shall gentle his condition;”
— quoted from Act IV, Scene iii, of Henry V by William Shakespeare
Parts of Hal’s speech have been used in relation to other armed conflicts — like the Battle of Balaclava which was fought on October 25, 1854 — as well as in relation to political battles in the British parliament and the United States government. Shakespeare’s words have also been quoted and/or paraphrased in movies, television shows, video games, music, and books. They have been used by people on the right side of history, as well as by those who have ended up on the wrong side of history.
The powerful words above have bolstered people, for sure; but, I can’t help wondering if they have also mislead people. After all, we are all connected before a single drop of blood is shed. We have all been connected through shared challenges and traumas, especially over the last few years — and can “strip [our] sleeve and show [our] scars” to prove it. But, even before all that, we are brothers, sisters, and siblings in and of the Spirit. We are all connected through breath and the act of breathing.
Here are a couple of excerpts from a related 2020 post entitled, “First Step: Breathe In, Second Step: Breathe Out”:
“As different as our circumstances, our appearances, and personalities — and therefore our lives — may be, there are certain things we all have in common. We all live and die, love and are loved, experience great wins and great loss. We are also, to paraphrase First Lady Eleanor Roosevelt, all in this together — even when we feel alone, isolated, and going through things we can’t imagine anyone else understanding. Yet, here we sit and stand and lie — here we are, struggling together and apart; finding our way together, even though we are apart.”
“Then there were more changes, more challenges, more conflicts, and more compromises. And, through it all, I did the same thing you did — I kept breathing. What was helpful (and continues to be helpful), above and beyond everything else, was knowing how to breath and being surrounded by people who also were focused on knowing how to breathe. Breath, after all, is life. It’s not enough just to breathe, however, because how we breathe determines how we live.”
None of us can survive without breathing. Just as it is important to put on our own oxygen mask first when there is an emergency (so that we can help others), I think it is important to remember how our breath is connected to our minds and bodies. Breathing into that connection with awareness can reinforce our connections to each other. In the first part of the Yoga Sūtras, Patanjali breaks down a list of obstacles, distractions, and ailments that hinder someone’s ability to be the best version of themselves. (YS 1.30 – 1.31) Then he gives examples of ways to meditate in order to clear the mind and remove the obstacles, distractions, and ailments. One of those suggestions is to focus on the breath — specifically, on the exhale and the extension of the breath. (YS 1.34)
Another way to look at the practice is to consider how using the breath to reinforce the mind-body connection, as well as our connection to all of humanity, also has the power to — as William Shakespeare put it — gentle someone’s vile condition.
“Mindfulness of breathing takes the highest place among the various subjects of Buddhist meditation. It has been recommended and praised by the Enlightened One thus: ‘This concentration through mindfulness of breathing, when developed and practiced much, is both peaceful and sublime, it is an unadulterated blissful abiding, and it banishes at once and stills evil unprofitable thoughts as soon as they arise.’ Though of such a high order, the initial stages of this meditation are well within the reach of a beginner though he be only a lay student of the Buddha-Dhamma.”
— quoted from the commentary on the Satipatthana Sutta (The Foundations of Mindfulness) by Nyanasatta Thera
Wednesday’s playlist is available on YouTube and Spotify. [Look for “10272020 Pranayama II”]
“‘Breathing lessons – really,’ [Fiona] said, dropping to the floor with a thud. ‘Don’t they reckon I must know how to breathe by now?’”
“‘Oh honey, you’re just lucky they offer such things,’ Maggie told her…. ‘I mean you’re given all these lessons for the unimportant things–piano-playing, typing. You’re given years and years of lessons in how to balance equations, which Lord knows you will never have to do in normal life. But how about parenthood? Or marriage, either, come to think of it. Before you can drive a car you need a state-approved course of instruction, but driving a car is nothing, nothing, compared to living day in and day out with a husband and raising up a new human being.’”
— quoted from Breathing Lessons by Anne Tyler
*NOTE: Some scholars describe Saint Crispin and Saint Crispinian as twins; some simply as brothers; and some indicate that they were brothers in Spirit.
### Breathe In (Know That We Are All Breathing In); Breathe Out (Know That We Are All Breathing Out) ###
Peace to all, every day and especially on Saint Crispin’s Day!
“‘Breathing lessons – really,’ [Fiona] said, dropping to the floor with a thud. ‘Don’t they reckon I must know how to breathe by now?’”
— quoted from Breathing Lessons by Anne Tyler
Please join me for a virtual yoga practice on Zoom, today (Wednesday, October 25th) at 4:30 PM or 7:15 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.
Wednesday’s playlist is available on YouTube and Spotify. [Look for “10272020 Pranayama II”]
“‘Oh honey, you’re just lucky they offer such things,’ Maggie told her…. ‘I mean you’re given all these lessons for the unimportant things–piano-playing, typing. You’re given years and years of lessons in how to balance equations, which Lord knows you will never have to do in normal life. But how about parenthood? Or marriage, either, come to think of it. Before you can drive a car you need a state-approved course of instruction, but driving a car is nothing, nothing, compared to living day in and day out with a husband and raising up a new human being.’”
— quoted from Breathing Lessons by Anne Tyler
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.)
### Breathe In (Know That We Are All Breathing In); Breathe Out (Know That We Are All Breathing Out) ###
May you be safe and protected — and may you enjoy your journey.
“In a car you’re always in a compartment, and because you’re used to it you don’t realize that through that car window everything you see is just more TV. You’re a passive observer and it is all moving by you boringly in a frame.
On a cycle the frame is gone. You’re completely in contact with it all. You’re in the scene, not just watching it anymore, and the sense of presence is overwhelming.”
– quoted from Zen and the Art of Motorcycle Maintenance: An Inquiry into Values by Robert Pirsig
The following excerpt is from the 2022 version of a 2020 post:
“It’s like a road trip. The vehicle is moving but we are still inside the vehicle; the scenery is still, but appears to be moving. Everything merges and converges while we are still. Do you see where we’re going?
It’s OK if you don’t. This is kind of like that old joke where someone says, ‘I’m not lost. I know exactly where we are. We’re in the car.’ Now, consider what happens if we could get out of the box or cage we’re in and become part of the scenery. Not walking necessarily, but riding. So that the scenery is simultaneously still and moving… but so are we. And, just like with a moving meditation, there is some part of us that always stays still.”
Please join me for a “spirited” virtual yoga practice on Zoom today (Wednesday, September 6th) at 4:30 PM or 7:15 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.
Wednesday’s playlist is available on YouTube and Spotify. [Look for “09062020 The Art of Moving Meditation”]
“The place to improve the world is first in one’s own heart and head and hands, and then work outward from there.”
– quoted from Zen and the Art of Motorcycle Maintenance: An Inquiry into Values by Robert Pirsig
If you are thinking about suicide, worried about a friend or loved one, or would like emotional support, you can dial 988 (in the US) or call 1-800-273-TALK (8255)for the Suicide and Crisis Lifeline. You can also call this TALK line if you are struggling with addiction or involved in an abusive relationship. The Lifeline network is free, confidential, and available to all 24/7. YOU CAN TALK ABOUT ANYTHING.
White Flag is a new app, which I have not yet researched, but which may be helpful if you need (non-professional) support.
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.)
### Just a little more “purposeless play” as “a way of waking up to the very life we’re living.” ~ JC ###
For Those Who Missed It: The following was originally posted as “The Cagey Truth About Nothing” on September 5, 2020, and reposted in 2021. Today’s class details (and some formatting) have been updated.
“Every moment is an echo of nothing.”
— John Cage
Listen. Do that 90-second thing. Just for a moment, be still and be quiet.
Notice what you hear.
Notice what you see.
Notice what you feel.
Because, as long as you are alive, these things are always happening.
“Everything we do is music.”
“The world is teeming; anything can happen.”
— John Cage
We refer to the absence of something as nothing; but, in actuality, there is always something. Our understanding of nothing or emptiness is based on our perception and awareness of the truth. Zen Buddhism, which John Cage practiced, focuses on self-restraint, meditation, insight into the nature of the mind and the nature of things, and the personal expression of this insight — especially as it benefits others. This, truly, parallels the focus of the yoga philosophy.
It’s tricky, cagey even. However, if we pay attention, we start to notice that the truth about nothing leads to the truth about everything — and Patanjali indicated that being dedicated to to the truth leads to everything.
— “When a yogi is established in truthfulness, actions begin to bear fruit. [Truth is the foundation for fruitful action.]”
Born today in 1912, John Cage was an artist and composer who’s most well-known work is often misinterpreted. Even as musicians — even heavy metal musicians — who understand the piece take it on, there is often a level of interpretation and improvisation that changes the tenure of the piece. Some say Mr. Cage would approve of such things. Others say otherwise, but the truth of the matter is that he was not only a student of art and music. He was also a student of Zen Buddhism, Indian philosophy, chance, and (yes) improvisation.
He turned more towards music than art, because more people commented on his music and, in some ways, music was harder for him. He combined his two art forms by composing music for “prepared piano”, a piano that had been altered with blocks, pins, and other objects — and essentially turned into a percussion instrument. He also collaborated with his partner Merce Cunningham, the choreographer, and spent years composing via the I Ching, a resource for divination.
Divination comes from the Latin word for “to foresee, to foretell, to predict, to prophesy” and, as it is related to the Latin word for “divine”, it can be translated as “to be inspired by God.” It is, like randomly opening a page in the Bible or your favorite book, a way to gain insight into a particular situation. The I Ching or Book of Changes (sometimes translated as Classic of Changes) is an ancient resource for Chinese divination and one of the oldest Chinese classics. It became one of the “Five Classics” in the 2nd Century B.C. and has influenced art, literature, philosophy, and religion around the world since the Western Zhou period (1000 – 750 B. C.).
The text is the primary reference for interpreting a sequence of hexagrams which can be formed with numbers or by throwing coins containing the symbols for “yin” (a broken line) or “yang” (an unbroken line). Just like other users of Chinese divination, John Cage would form a question, throw the coins, and then create a musical interpretation of the resulting hexagon sequence and its corresponding message. While he had previously composed “by chance”, using the I Ching became his standard method of composing music after one of his students gave him a copy of the sacred text in 1951. In a 1957 lecture, he described music as “purposeless play” and “a way of waking up to the very life we’re living.”
“If something is boring after 2 minutes, try it for 4. If still boring, then 8. Then 16. Then 38. Eventually one discovers that it is not boring at all.”
— John Cage
It was also in 1951 that Mr. Cage had two other highly influential experiences. His friend and colleague Robert Rauschenberg produced a series of white paintings which appeared to be “blank” canvases, but which actually changed based on lighting and the shadows of the people viewing them. Around this same time, Mr. Cage spent some time in an anechoic chamber at Harvard University. The chamber was designed so that every part of the room absorbed sound, rather than reflecting it. Since it was meant to be completely silent and externally sound-proof, he expected to hear silence. However, instead of silence, he heard a high pitched sound and a low pitched sound. The engineer in charge of the room told him the high pitch was his nervous system and the low pitch was his blood circulation. Instead of silence, he was treated to the music of his own existence.
“There is no such thing as an empty space or an empty time. There is always something to see, something to hear. In fact, try as we may to make a silence, we cannot.”
— John Cage
Please join me today (Tuesday, September 5th) at 12:00 PM or 7:15 PM for a yoga practice on Zoom. You can use the link from the “Class Schedules”calendar if you run into any problems checking into the class. You can request an audio recording of this practice via a comment below or (for a slightly faster reply) you can email myra(at) ajoyfulpractice.com.
Tuesday’s playlist is available on YouTube and Spotify. [Look for “09052020 The Cagey Truth About Nothing”]
(FAIR WARNING: The volume on these tracks is quite dynamic, more so on the Spotify list. I love this music, however, I know some folks hate it; so, feel free to “randomly” pick another list or…practice in “silence.”)
“Get yourself out of whatever cage you find yourself.”
— John Cage
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.)
For Those Who Missed It: This post-practice post for Friday, September 1st, is a revised (and slightly expanded) version of a 2020 post. 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.
“Life’s but a walking shadow, a poor player That struts and frets his hour upon the stage, And then is heard no more. It is a tale Told by an idiot, full of sound and fury, Signifying nothing.”
– Macbeth in Act V, Scene V of Macbeth by William Shakespeare
Philosophies and major religions from all over the world emphasize the importance of being dedicated to the truth. In the Yoga Philosophy, that dedication to the truth, satya, is the second yamā (external “restraint” / universal commandment). Yet, despite that emphasis, there is a lot of disinformation, misinformation, manipulated information, lack of information, and fakery in the world. Sometimes there is so much that it can seem hard to know the truth.
We can spend an extraordinary amount of time sifting and searching through all the disinformation, misinformation, manipulated information, lack of information, and fakery in the world and, in the end, feel like the aforementioned Scottish king and the inspiration for a novel by William Faulkner. It’s so frustrating that we may settle down for a moment and give up. Or, we may rest awhile, only to dive back in. But, really, those are two bad choices.
A third option is the oft overlooked option of being still, being quite, and turning inward instead of outward. Yes, it is often overlooked and yet, every philosophy and major religion in the world emphasizes the idea that we carry the truth with us. The truth is inside of us. So, the key to seeking the truth isn’t turning outward, it is turning inward.
“Be still and know that I am God.”
– quoted from Tehillim – Psalms (46:11, in some Hebrew texts; 46:10 in Christian texts)
“…really pay attention to what’s happening internally…. Meditation is learning how to get so still, and so calm, tranquil, through the directing of the attention, to this present moment, that we begin to see really deeply…. And so we go more and more and more deeply into the nature of things, and when that happens, and reactivity ceases, then responsiveness arises.”
– quoted from the dharma talk and Q&A entitled “Suffering and the End of Suffering” by Gina Sharpe
Guru Nanak was the 15th Century founder of Sikhism and the first of the ten Sikh Gurus. According to Dr. Dharma Singh Khalsa*, Guru Nanak (before he was a guru) “went for his morning bath in a river near his home in northern India. He entered the water and was not seen again for three days. His family feared that he’d drowned. Then he reappeared and began singing the very verses you’ll find within these pages.” Those verses are the Japji Sahib.
Known in English as The Song of the Soul, the Japji Sahib is an ancient Sikh text at the beginning of the Guru Granth Sahib, which is the Adi Granth or primary sacred text / scripture in Sikhism. Originally compiled and printed by Guru Arjan, the fifth Sikh guru, on August 29, 1604, it was placed in the Golden Temple in the city of Amritsar, Punjab, India, today (September 1st) in 1604. Over the years, most of the ten Sikh Gurus have added their commentary and exposition, which is the majority of the Guru Granth Sahib.
Every aspect of this sacred text is part of it’s wisdom. It was originally compiled in Gurmukhī, a script which literally means “from the mouth of the teacher.” The title, the Guru Granth Sahib, indicates that it is the book that “holds” the teacher or “remover of darkness” – and it is considered a living teacher. As indicated by it’s name, the Japji Sahib is intended to be chanted.
“Deeply Listening, Yoga And the hidden systems Of the body Make themselves known.
Deeply Listening, The wisdom Of all sacred scriptures in the world Is revealed.
Oh my soul, Those who surrender themselves in Love To the Divine Continuously blossom and bloom.
Deeply Listening Sorrows And errors Depart.”
– quoted from Japji Sahib: The Song of the Soul by Guru Nanak (Translated by Ek Ong Kaar Kaur Khalsa)
Remember, when we do the 108 Sun Salutations I refer to it as japa-ajapa, which is “repeat and repeat” or “repeat and remember.” Jap also means “understand.” This type of repetition is a form of meditation which is also recommended in the Yoga Sūtra (1.27 – 1.28). It allows the mind to use the repetition as a path and gateway into stillness.
I say “a path and gateway” because there are steps. One doesn’t just mumble a few words a few times and find themselves instantly still and quiet. First, you have to get past the place where your mind is trying to wrap itself around the fact that you are repeating the same thing over and over again. Then, you have to sift through the object that is the word, the meaning of the word, and the fact that you are focused on the object and the meaning of the word. Eventually, you start to internalize the word and let go of some of the outside distractions. Finally, you reach a state of pure cognition where it is possible for you and the word to be absorbed into each other – in other words, you become the word. A dedicated, uninterrupted practice (also recommended by Patanjali) is helpful in this practice; however, the most important element is trusting and listening.
“By trusting What you hear When you listen, The Truth Of your Inner Consciousness Will saturate your psyche With wisdom And deep understanding.
By trusting What you hear When you listen, You shall dwell In all mansions Of learning.”
– quoted from Japji Sahib: The Song of the Soul by Guru Nanak (Translated by Ek Ong Kaar Kaur Khalsa)
This Restorative Yoga practice is accessible and open to all.
Prop wise, we use a small ball (e.g., tennis ball, massage ball, etc.) at the the beginning of the practice. Additionally, 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). Having a wall, chair, sofa, or coffee table may be handy.
MUSIC NOTE: You can start with Track #1, #2, #3, or #5. These are instrumental tracks.
*CONTENT NOTE: The translation by Ek Ong Kaar Kaur Khalsa is the foundation for The End of Karma: 10 Days to Perfect Peace, Tranquility, and Joy by Dharma Singh Khalsa, M. D. During the 2023 practice, I quoted chants from Chapters 12, 10, 14, and 39. The one in Chapter 13 is also one of my favorites.
“In the conventional practice of non-violence we are not led to entertain a stream of structured, organized non-violent thoughts. For example, when someone slaps us on the right cheek, we are told to offer the left one also—this is said to be practicing non-violence. But this approach to non-violence does not free us from pain, nor does it purify our mind. According to Vyasa, we must design a system of practice that neutralizes the force of violence, step-by-step and point-by-point. In violence, the mind is churning out negative thoughts involuntarily. To practice non-violence, we have to train the mind to churn out positive thoughts voluntarily. We accomplish this by the methodical practice of contemplation.”
— quoted from the commentary on Yoga Sūtra 2.33 from The Practice of the Yoga Sutra: Sadhana Pada by Pandit Rajmani Tigunait, PhD
In some ways, today’s practice is unconventional. We’re going to, as the poet Donna Garret wrote, “Do it differently / So it won’t come out the same.”
Please join me today (Tuesday, August 15th) at 12:00 PM or 7:15 PM for a yoga practice on Zoom. You can use the link from the “Class Schedules”calendar if you run into any problems checking into the class. You can request an audio recording of this practice via a comment below or (for a slightly faster reply) you can email myra(at) ajoyfulpractice.com.
Tuesday’s playlist is available on YouTube and Spotify. [Look for “0123-24/2022 Doing: Lessons in…”]
NOTE: If it is accessible to you, please consider using the Spotify playlist as it contains the original music (referenced in the original practice). Even better, if you already have the album!
The original Keith Jarrett recording is not available on YouTube (in the US) without a “Premium” membership and, after listening to several different “interpretations” – which do not / cannot include the vocalizations – I decided the Fausto Bongelli sounded the closest to the original. Sadly, one movement is missing and so I used a recording by Tomasz Trzcinkinski, who was the first person to record the music using the transcription. There are also now transcriptions for other instruments – which I didn’t sample, even though I think some of them would be lovely. There are also “covers” using electronic instruments, which I’m considering a hard pass (even if it seems contradictory to the original theme), out of respect for the composer.
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.)
– excerpt from the beginning of the “Teaching Shantipat,” chanted in Sanskrit by Richard Freeman (when we are in the studio)
Please join me for a 65-minute virtual yoga practice on Zoom today (Sunday, August 13th) 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 “08132022 The McGuffin’s MacGuffin”]
“Hitchcock’s example of the MacGuffin emphasizes its impossible status: not only is the object that one [never has], but one cannot even isolate it as an idea. It remains necessarily empty, and yet functions as an engine for the Hitchcockian narrative. The emptiness of the MacGuffin as an object permits spectators to locate their satisfaction in the striving that it unleashes rather than identifying satisfaction with the discovery of its secret.”
– quoted from “The Empty Object” in “27. Hitchcock’s Ethics of Suspense: Psychoanalysis and the Devaluation of the Object” by Todd McGowan (as published in A Companion to Alfred Hitchcock, edited by Thomas Leitch and Leland Poague)
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.)
“As we look to the future, the first essential is to begin healing the wounds of this Nation, to put the bitterness and divisions of the recent past behind us, and to rediscover those shared ideals that lie at the heart of our strength and unity as a great and as a free people.
By taking this action, I hope that I will have hastened the start of that process of healing which is so desperately needed in America.
I regret deeply any injuries that may have been done in the course of the events that led to this decision. I would say only that if some of my judgments were wrong, and some were wrong, they were made….”
— quoted from the resignation speech delivered by President Richard M. Nixon on August 8, 1974 (at 9:01 PM, EST), written by Raymond K. Price
Please join me today (Wednesday, August 9th) at 4:30 PM or 7:15 PM for a yoga practice on Zoom. Use the link from the “Class Schedules” calendar if you run into any problems checking into the class. You can request an audio recording of this practice via a comment below or by emailing myra (at) ajoyfulpractice.com.
Wednesday’s playlist is available on YouTube and Spotify. [Look for “08062022 Cause + Effect”]
NOTE: Today’s practice references some troubling and some horrific moments in history.
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.)
“Of course, such classes must be somehow distinguished or distinguishable from others, or the symbols would not be significant. If I am to make use of the terms x and y to any purpose, I must obviously have some means of making it clear to myself and to others which things are x and which are not, which are y and which are not.”
– quoted from “Chapter II. Symbols of Classes and Operations.” in Symbolic Logic by John Venn Sc.D. ; F.R.S.
Before class, my friend Meghan used to always ask, “What are we doing in class today?” My answer, every time, was exactly the same: Yoga. If I was feeling very cheeky, I might have said, “haṭha yoga,” but what does that even mean? What makes a particular positioning of the body – or a sequence of positions – yoga versus gymnastics or dance or calisthenics or step aerobics? Since John Venn was born today in 1834, we could use his diagrams to identify three elements that distinguish the physical practice of yoga, haṭha yoga (regardless of the style or tradition), from other disciplines.
The first circle is the position of the body (i.e., the asana (“seat” or pose)). The second circle is specific breathing (i.e., prānāyāma (awareness of breath or extension of breath), which is not commonly found outside of yoga. Focus or intention might be considered a third point of intersection, because there is a specific purpose to the practice of yoga. While people practice yoga for different reasons – and some people do other things for those same reasons, the physical practice of yoga is (classically) intended to prepare a person for deep, seated meditation. Since we have different minds, bodies, and circumstances, it makes since that there are different practices. However, many styles and traditions use the same shapes and breathing techniques. So, what distinguishes the different practices? For a moment, let’s consider energy.
Traditionally, all physical practices are (in some way) connected to a medical science and we could break things down according to these types of energetic mapping. For example, there are practices based on Āyurveda as it comes to us from India; there are practices based on Traditional Chinese Medicine (TCM); and there are practices rooted in African science. There are also modern practices that are derived from the aforementioned medical arts and tied to modern science and/or religious mysticism. Right now, however, I am not talking about the energetic vitality of the mind-body. Here, I am focusing on the level of physical activity.
“Paul B, one of my first yoga teachers, said that our yoga practice should be the ‘most intense’ part of our day. Some people hearing that or reading that might find that really appealing, ‘Ooo, I want that kind of practice!’ Others may be immediately turned off – for the exact same reason others get turned on. But, the practices with Paul B might not be what either group expects. In fact, his classes were the reason I always wanted to go deeper.”
– quoted from my November 17, 2020 post entitled “‘The Most Intense Part of Your Day’”
There are practices with a lot of movement and practices with little to no movement. However, within each of those categories, there are practices that are physically active and practices that are more actively relaxing. Very vigorous practices include Hot Yoga, Ashtanga Yoga, and some forms of vinyasa (like Power Yoga and Forrest Yoga). I would also put AcroYoga and Aerial Yoga in the vigorous box; however, they could be considered more moderate. Similarly, ViniYoga and Iyengar Yoga might be considered moderate, because they require active movement, but are not super vigorous. All of the above are weight-bearing exercises and can build strength.
Yin Yoga can have have elements of Tai chi and Qigong (both of which I would put in the moderate category), but there is not a lot of movement in pure Yin Yoga. This TCM-based practice cultivates dynamic tension, which makes it more active than a Restorative Yoga practice (which is based on Iyengar Yoga). On the flip side, when we think of yin as “softness” and yang as “hardness,” some teachers consider Restorative Yoga more “yang” than Yin Yoga. Similarly, micromovements place SomaYoga and Somatic Yoga (including Gentle Somatic Yoga) in between Yin Yoga and Restorative Yoga. That little bit of movement can be continuous (similar to vinyasa), but it is not vigorous. These moderate to low (or no) activity practices are not considered weight-bearing.
To be clear, all of the aforementioned practices can be considered energetic practices (based on how they engage the vitality of the mind-body. However, within their traditions, Tantra Yoga, Kundalini Yoga, Kemetic Yoga (also known as Egyptian Yoga or African Yoga, which includes Sema Tawy), and Svaroopa Yoga are considered “energetic” practices (not physical practices). If we look at them from a physical standpoint, Tantra Yoga can be tied to practices in the vigorous circle and, also, to practices that (physically) feel more like Restorative Yoga. Kundalini Yoga has kriyās that are extremely vigorous and, also, kriyās that feel more restorative – and everything in between. The different traditions of Kemetic Yoga can also run the gamut in terms of activity level. Svaroopa Yoga is sometimes referred to as a restorative practice and takes it’s name from Yoga Sutra 1.3. Additionally, all of these types of practice can feature some weight-bearing poses.
Yoga Sūtra 1.3: tadā draştuh svarūpe’vasthānam
– “[When the fluctuations of the mind are mastered] the Seer abides/rests in their own true nature.”
In theory, you can draw a Venn diagram of any pose or sequence, breathing (or a specific type of pranayama), and energy level based on what I’ve outlined above. Keep in mind that many poses (or shapes of said poses) are found in all the different practices. Additionally, you will find that some practices – especially very vigorous practices, like some vinyasa – have different levels of activity at different points in the practice and that those energy levels can be used to create a specific effect (i.e., stimulated, relaxed, balanced). We can use different words to describe the different levels of activity, just as we can use different words to describe the different effects of the poses and sequences. Note, however, that all the descriptions are just different ways to describe the gunas. Finally, the end effect is what we find in the space where all the circles overlap.
– “The objective world (what is seen), consisted of a combination of elements and senses, and having a nature of illumination, activity, and stability, has two purposes: fulfillment and freedom.
Please join me for a “First Friday Night Special” tonight (August 4th) at 7:15 PM – 8:20 PM (CST),for a virtual 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.
This practice is accessible and open to all.
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). Having a wall, chair, sofa, or coffee table may be handy.
NOTE: More often than not, I often spend today noting what makes people like Louis Armstrong (born today in 1901, in New Orleans, Louisiana), President Barack Obama (born today in 1961, in Honolulu, Hawai’i) and Meghan, Duchess of Sussex (née Markle) (born today in 1981, in Los Angeles, California) – as well as those previously mentioned – “impossible people.” Tonight, however, the practice is mostly about what makes the physical practice of yoga “the physical practice of yoga.”
For the more vigorous practices, the 2020 playlist is also available on YouTube and Spotify.. [Look for “08042021 Wonderfully, Hopefully, Fearlessly Impossible”]
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.)
A Joyful Practice 