Peace and many blessings to everyone and especially to those celebrating the Buddha’s birthday and the Flower Festival (in Japan) and/or observing Lent & Great Lent!
This “missing” post for Tuesday, April 8th features new and previously posted content, as well as some excerpts. Some embedded links will direct you to sites outside of this blog. My apologies for not posting before the Noon practice. You can request an audio recording of this practice or a previous 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.
“A hundred different paths may lighten the world’s load of suffering. Giving up meat is one path; giving up bananas is another. The more we know about our food system, the more we are called into complex choices. It seems facile to declare one single forbidden fruit, when humans live under so many different kinds of trees.”
— quoted from Animal, Vegetable, Miracle: A Year of Food Life by Barbara Kingsolver
Born April 8, 1955, in Annapolis, Maryland, Barbara Kingsolver is the award-winning author of novels, essays, and poetry, as well as one of the co-founders of the rock band the Rock Bottom Remainders. Her fiction and nonfiction reflect her experiences living in rural Kentucky, the Republic of the Congo-Léopoldville (now known as the Democratic Republic of the Congo), Indiana, Arizona, and Appalachia (where she currently resides). The author of novels like The Bean Trees (1988), The Poisonwood Bible (1998), Prodigal Summer (2000), The Lacuna (2009), and Demon Copperhead (2022) — and nonfiction like Animal, Vegetable, Miracle: A Year of Food Life (2007), about her family attempting to eat locally — has won the Pulitzer Prize for Fiction (2023), a National Humanities Award (2000), the Women’s Prize for Fiction (in 2010 & 2023), and has had every one of her book’s listed on the New York Times Best Seller List since 1993.
While we can say that she writes about the the things that are important to her, including the opioid crisis in the United States, “social justice, biodiversity, and the interaction between humans and their communities and environments”, we can also just say that she really only writes about two things: suffering and the end of suffering.
— “Ignorance (or lack of knowledge), false sense of identity, attachment (rooted in pleasure), aversion (attachment rooted in pain), and fear of death or loss are the afflictions.”
If we look back over the previous nine days/nights and the stories associated with Navaratri, we see instances of suffering (in the form of “demons”) and the end of suffering (in the form of the goddesses being victorious in the battles and challenges). If we look back at the the civil rights movements I have mentioned over the last couple of months, we again see suffering (in the form of oppression) and the end of suffering (in the form of people being granted the civil rights). In fact, if we look back at the whole of humanity, we see this same theme play out again and again and again. We also see that every major religion and philosophy, as well as all medical sciences, have the same two ends of a common thread: people suffer and people want their suffering to end.
In the Yoga Sūtras, Patanjali outlined how the mind works and how to work the mind. The mind, he explained, has a tendency to wander, move around, and get caught up in those fluctuations. Those fluctuations are either afflicted or not afflicted — meaning some thoughts bring us pain/suffering and others alleviate or don’t cause pain/suffering. He also described nine obstacles, which lead to five conditions (or states of suffering) (YS 1.30-1.31); five dysfunctional/afflicted thought patterns that lead to suffering (YS 2.2-2.9); and specifically pointed to meditation as a way to overcome the suffering (YS 1.32 and YS 2.10-2.11).
Throughout the first two chapters of the text, he gave specific examples about how to overcome the afflicted thoughts; how to alleviate the suffering they cause; and how to overcome the obstacles and painful states of suffering. His recommendation: Various forms of meditation — various forms of sitting and breathing with awareness (āsana and prāṇāyāma).
One meditation technique Patanjali suggested is offering loving-kindness/friendliness to those who are happy, compassion to those who are sad, happiness to those who are virtuous, and indifference to those who are non-virtuous. (YS 1.33) It is similar to a metta meditation, which is actually a great way to start this practice. Another is simply focusing on the breath. (YS 1.34)
Knowing, however, that everyone can’t just drop into a deep seated meditation, Patanjali also offered physical techniques to prepare the mind-body for meditation. Although, Patanjali did not describe any specific āsanas or “seats” — just how to use them (and perfect them) — those physical techniques are our physical practice.
I personally find the yoga philosophy particularly practical, especially when practiced with the physical component. But then again, I tell my own stories and live in a different time and place than Patanjali and Siddhartha Gautama, the prince who would become the enlightened one.
“Prince Gautama, who had become Buddha, saw one of his followers meditating under a tree at the edge of the Ganges River. Upon inquiring why he was meditating, his follower stated he was attempting to become so enlightened he could cross the river unaided. Buddha gave him a few pennies and said: ‘Why don’t you seek passage with that boatman. It is much easier.’”
— a Buddhist “joke”, quoted from Matt Caron and from Elephant Journal
Historically speaking, Patanjali was in India compiling the Yoga Sūtras, which outline the 8-Limbed Yoga Philosophy as a way to alleviate current suffering and prevent future suffering, during the Buddha’s lifetime. “I have heard” that Siddhartha Gautama was aware of the Yoga Philosophy, and probably practiced it — but that doesn’t mean he was aware of the yoga sūtras (Sanskrit: “union threads”), simply that he was aware of the lifestyle and the codes of that lifestyle. Perhaps he even had a physical practice.
It is easy to believe that he found the practice helpful when, at 29 years old, he left the palace gates and saw suffering for the first time. In theory, this explains some of the parallels between yoga and Buddhism. It may also help explain why there are so many lists in Buddhism and why the Buddha taught in stories/parables. However, he did not share my sentiment that the yoga philosophy was practical (and accessible).
Remember, different time; different place.
“Furthermore, Subhūti, in the practice of compassion and charity a disciple should be detached. That is to say, he should practice compassion and charity without regard to appearances, without regard to form, without regard to sound, smell, taste, touch, or any quality of any kind. Subhuti, this is how the disciple should practice compassion and charity. Why? Because practicing compassion and charity without attachment is the way to reaching the Highest Perfect Wisdom, it is the way to becoming a living Buddha.”
— The Diamond Sutra (4)
Unfortunately, the caste system in 6th Century India (~563 BCE) prevented some people from practicing Yoga. So, the story goes that the prince sat under the Bodhi tree and was determined to wait there until he awakened to the nature of reality. In some suttas (Pali: “threads”), it says that the Buddha (“the Awakened One”) sat there for an additional seven days. Eventually, at the age of 35, he started teaching from this enlightened state. Some say that he only ever taught about two things: suffering and the end of suffering.
His teachings, which (again) run parallel to those of Patanjali, were codified in the Four Noble Truths of Buddhism and the Noble Eightfold Path. According to the former:
Suffering exists
Suffering is caused by attachment, clinging, craving
There is an end to suffering
The Noble Eight-fold Path is the way to end suffering
Following these paths includes some sitting… and waiting. What is promised at the end of the sitting and waiting is freedom from suffering. What we find in the middle is hope.
And, also, a celebration: the Buddha’s Birthday.
“By this name it shall be revered and studied and observed. What does this name mean? It means that when the Buddha named it, he did not have in mind any definite or arbitrary conception, and so named it. This Sutra is hard and sharp, like a diamond that will cut away all arbitrary conceptions and bring one to the other shore of Enlightenment.”
— The Diamond Sutra (13)
People celebrate the Buddha’s Birthday in different ways and at different times (depending on which calendar they are using). Some people celebrate the birth of Prince Siddhartha. Others celebrate the enlightenment or awakening of the Buddha. Some people celebrate both. While many of these celebrations occur in May (or even June, during a leap year) one of the birthday celebrations occurs in Japan on April 8th. While it is not a national holiday, it has been a major celebration for some Buddhist people (in Japan) since 1873.
Also known as Kanbutsu-e (Japanese: 灌仏会) or Hanamatsuri (Japanese: 花祭り) “the Flower Festival”, it is a day when some temples hold special ceremonies involving a Chinese tradition of bathing small Buddha statues with Amacha (甘茶) “sweet” “tea”, made from fermented hydrangea leaves, as if they were bathing a newborn baby. The tea is caffeine free, but the leaves contain phyllodulcin, which is “400–800 times sweeter than table sugar [and] 2 times sweeter than saccharin.”
People will also sit and breath — and perhaps contemplate and meditate on the teachings and parables of the Buddha.
“It’s not the case that when there is the view, ‘The soul & the body are the same,’ there is the living of the holy life. And it’s not the case that when there is the view, ‘The soul is one thing and the body another,’ there is the living of the holy life. When there is the view, ‘The soul & the body are the same,’ and when there is the view, ‘The soul is one thing and the body another,’ there is still the birth, there is the aging, there is the death, there is the sorrow, lamentation, pain, despair, & distress whose destruction I make known right in the here & now.”
— quoted from Cula-Malunkyovada Sutta: The Shorter Instructions Malunkya (translated from the Pali by Thanissaro Bhikkhu)
The following is excerpted directly from a 2020 post:
“‘I have heard’ two parables the Buddha used to differentiate between (physical) pain and (mental) suffering. Both parables also point to the ways in which we can alleviate our own suffering.
In one parable, a man is shot with a poisoned arrow. As the poison enters the man’s bloodstream, he is surrounded by people who can and want to help him, to save his life. The problem is that the man wants to know why he was shot. In fact, before the arrow is removed he wants to know why he was shot, by whom he was shot, and all the minutia about the archer and their life. While the information is being gathered, the poison is moving through the man’s body; the man is dying. In fact, the man will die before he has the answers to all his questions.
In another parable, a man is shot by an arrow (no poison this time) and then, in the very next breath, the man is shot by a second arrow. The Buddha explains that the first arrow is physical pain, and we can’t always escape or avoid that. The second arrow, however, is the mental suffering (or pain) that is caused when “the uninstructed run-of-the-mill person sorrows, grieves, & laments, beats his breast, becomes distraught.” How we respond to moments of pain and suffering determines how much more pain and suffering we will endure.”
“And what is declared by me? ‘This is stress,’ is declared by me. ‘This is the origination of stress,’ is declared by me. ‘This is the cessation of stress,’ is declared by me. ‘This is the path of practice leading to the cessation of stress,’ is declared by me. And why are they declared by me? Because they are connected with the goal, are fundamental to the holy life. They lead to disenchantment, dispassion, cessation, calming, direct knowledge, self-awakening, Unbinding. That’s why they are declared by me.
“So, Malunkyaputta, remember what is undeclared by me as undeclared, and what is declared by me as declared.”
— quoted from Cula-Malunkyovada Sutta: The Shorter Instructions Malunkya (translated from the Pali by Thanissaro Bhikkhu)
Click on the excerpt title below and scroll down to “So Much Suffering,” if you are interested in the ways the Buddha and Moses had parallel life experiences and journeys to freedom.
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 peer-to-peer (non-professional) support.
Peace and many blessings to all! “Nine days and nine nights of blessings and happiness if you are celebrating Chaitra Navaratri!” Peace and many blessings to those observing Lent & Great Lent!
This is the “missing” post for Saturday, April 5th.My apologies for not posting before the practice. You can request an audio recording of this practice or a previous 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.
“I find a lot of similarity between Goddess Kalaratri, who symbolizes the spiritual power of transcendence, and Goddess Chandraghanta, who represents the power of transformation (in chapter 3). While transformation happens from taking strong, consistent action to overcome our fears, transcendence results from applying spiritual knowledge to see traumas we have experienced through the eyes of wisdom. This ensures we never see ourselves as helpless victims at the mercy of a cruel world but rather as powerful manifesters of our own destinies.”
— quoted from the “Cultivating Transcendence” section of “Chapter 7 — Transcending Trauma with Wisdom” in The Way of the Goddess: Daily Rituals to Awaken Your Inner Warrior and Discover Your True Self by Ananta Ripa Ajmera
Today (Saturday) is the seventh day of Navaratri, the Hindu festival of “nine nights” celebrating divine feminine energy in various manifestations. This seventh day of Navaratri is dedicated to Kalaratri, the most ferocious form of Durga/Parvati. I will admit that I sometimes have a hard time with elements of the Divine that show up as ferocious. However, I appreciate that sometimes strong, fierce energy/medicine is needed to eliminate negative energy — and this is why Kalaratri is so strong: She eliminates negativity.
Some believe that Kalaratri destroys all demons, ghosts, evil spirits just be showing up. She is associated with nighttime (which is when plants grow) and the crown chakra (which is this present moment). Her name is sometimes used interchangeably with Kali, who is the dark-skinned Goddess associated with destruction, time, and change. Because people believes she can give her devotees siddhis (“abilities”) like knowledge, power, and wealth, she is also known as Shubankari (“Auspicious”). People also believe Kalaratri can make someone fearless.
Of course, being fearless comes in handy if you want to being about major change in the world — especially when you are committed to non-violence.
“Despite Goddess Kalaratri’s frightening appearance, I find her to e the most loving form of Goddess Durga because she removes everything that is not us: the illusions, lies, and myths we have subscribed to (without even knowing we have done so!). Because only when we are free from illusions are we truly free. This goddess brings the Gospel of John to life: ‘And you shall know the Truth, and that Truth shall set you free.’
Vedanta spiritual philosophy describes Truth, to be true, must be so at all times: past, present, and future.”
— quoted from the “Cultivating Transcendence” section of “Chapter 7 — Transcending Trauma with Wisdom” in The Way of the Goddess: Daily Rituals to Awaken Your Inner Warrior and Discover Your True Self by Ananta Ripa Ajmera
Today in 1930, Mohandas Karamchand Gandhi and other participants in the Salt Satyagraha reached Dandi. Click on the excerpt title below for the story and to how it connects to what’s happening today.
“Truth (Satya) implies love, and firmness (agraha) engenders and therefore serves as a synonym for force. I thus began to call the Indian Movement ‘Satyagraha’ , that is to say, the Force which is born of Truth and Love or non-violence, and gave up the use of the phrase ‘passive resistance’ in connection with it, so much so that even in English writing we often avoided it and used instead the word ‘Satyagraha’ itself or some other equivalent English phrase.”
— quoted from “12. THE ADVENT OF SATYAGRAHA” in Satyagraha in South Africa by M. K. Gandhi (as published in THE SELECTED WORKS OF MAHATMA GANDHI, VOLUME TWO, translated from the Gujarati by Valji Govindji Desai; General Editor Shriman Narayan)
Saturday’s playlist is available on YouTube and Spotify. [Look for “04062021 Salt Satyagraha”]
NOTE: The YouTube playlist includes extra videos of featured songs.
“Even when a man takes revenge on others who hate him, in spite of him not hating them initially, the pain caused by his vengeance will bring him inevitable sorrow.” (313)
“When a man inflicts pain upon others in the forenoon, it will come upon him unsought in the afternoon.” (319)
— quoted from the English translation of the Tamil lyrics in the song “Ahimsa” by U2 and A. R. Rahman, featuring Khatija and Raheema Rahman (translation from IntegralYoga.org)
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 peer-to-peer (non-professional) support.
Happy International Children’s Book Day! Many blessings to all! “Nine days and nine nights of blessings and happiness if you are celebrating Chaitra Navaratri!” Many blessings to those observing Lent & Great Lent!
Peace, ease, and commitment to all, throughout this “Season for Nonviolence” and all other seasons!
“Make pictures
for my poem,
and please feel free:
these words
belong to you
even though they came from me.”
— quoted from the 2025 International Children’s Book Day poem & message “The Language of Pictures” by Rian Visser (translated from Dutch by Laura Watkinson)
“[Kushmanda] also lives in our hearts. The fact that she is smiling reminds us that we too are our most creative when we are smiling and feeling positive, courageous (a quality of heart), and strong. The fact that this goddess, like Chandraghanta, rides a lion shows that the power of love is just as potent as the fire of transformation. It reminds us that the ability to love comes from inner strength. When we feel clouded by fear, anger, and grief, it can be difficult to imagine one day having the strength to love again. But Kushmanda is here to remind us that, no matter how brokenhearted we may feel at time, the power of love lives within us, and we can tap into it and become our creative best at any time.”
— quoted from the “Knowing Kushmanda” section of “Chapter 4 — The Art of Loving Your True Self” in The Way of the Goddess: Daily Rituals to Awaken Your Inner Warrior and Discover Your True Self by Ananta Ripa Ajmera
If you read a lot, you may learn more about your world (e.g., your culture and history), as well as about the world of other cultures. You may, for example, learn that Hinduism is not the only religion where the feminine aspects of the Divine are celebrated. It’s not even the only religion where an observation related to a woman, as the Divine, is associated with a period of nine days/nights. To my knowledge, however, Navaratri (“nine nights”) is unique in that it celebrates many different aspects of a single woman. Each night/day is associated with a different manifestation of Durga/Parvati, the mother goddess, and is part of nine-part story cycle/journey that ends with a demon-king being destroyed.
International Children’s Book Day is the anniversary of the birth of Hans Christian Andersen (b. 1805). This year’s celebration coincides with the fourth day of Chaitra Navaratri, which is dedicated to dedicated to the Goddess Kushmanda who, it is said, “created the world with her divine smile”— a smile that also powers the sun. She is recognized as Shakti (the creative force) and associated with good health (specifically with improving health), wealth, and strength. She is like the aspects of the Virgin Mary that are remembered on Candlemas.
Click on the excerpt titles below for other posts about International Children’s Book Day.
Please join me today (Wednesday, April 2nd) at 4:30 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.
Wednesday’s playlist is available on YouTube and Spotify. [Look for “11142021 A Day for Children”]
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 peer-to-peer (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.)
Many blessings to all on National Doctors’ Day (in the US)!
“Eid Mubarak, Blessed Festival!” to anyone celebrating the end of the holy month of Ramaḍān. “Happy Ugadi, Samvatsarādi, or Yugadi, Happy New Year!” to those who are celebrating! “Nine days and nine nights of blessings and happiness if you are celebrating Chaitra Navaratri!” Many blessings to those observing Lent & Great Lent!
Peace, ease, and intervention to all, throughout this “Season for Nonviolence” and all other seasons!
“It’s a blessing to have seen another Ramadān but it’s also a blessing to see the first day of Shawwal and every tomorrow that I will see. Don’t focus on what you don’t have. Definitely don’t focus on what others see that you have. But just take a moment and think about all that you do have and let gratitude carry you through the days.”
— quoted from a 2013 “Ramadān Reflection” (Day 30) for Huffington Post by Imam Khalid Latif
Please join me for a 65-minute virtual yoga practice on Zoom today (Sunday, March 30th) 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.
Some quick notes about the music: First, my playlists for the final days of Ramadān are not halal (“permissible”) in all Islamic traditions, because of the orchestrations. They do, however, feature musicians who are Muslim (with a few exceptions). They also include some notable exceptions. For example, this playlist includes songs related to other holidays (and events) being observed today.
Reba McEntire is another of the notable exceptions — notable, because in previous years she was the only female soloist and the only non-Muslim singer on the playlists. While this year’s playlists include several Muslim women as musicians and composers, “Pray for Peace” is still highlighted because it was re-released during the month of Ramadān in 2014 — but not just randomly in the month, the song was released in the last ten days of the month (during the holiest part of the month)!
Some songs on the playlist are Nasheeds (meaning they are religiously moral songs) that, in some traditions, are meant to be sung without instrumentation or only with percussion. I have, however, included orchestrated versions of these songs, because this seems to have worked best in an in-studio setting. I mean no disrespect by this choice. As far as I know, percussion or voice only recordings of the Nasheeds are available (if you want to build your own playlist). Alternatively, you can practice without the music — which is always a suitable option.
Finally, the YouTube version currently includes some additional before/after music.
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 peer-to-peer (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.)
“Ramaḍān Mubarak, Blessed Ramaḍān!” to anyone observing the holy month of Ramaḍān. (Keep your eyes open!) Many blessings also to all, and especially to those who are observing Great Lent and/or Lent!
Peace, ease, and responsibility to all, throughout this “Season for Nonviolence” and all other seasons!
This “missing” post for Wednesday, March 26th features new and previously posted content, as well as excerpts.Since we have entered the final days of Ramaḍān, the practice and playlists include references to Islām. You can request an audio recording of this practice or a previous 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.
“Having a clear intention (Niyyah in Arabic) and understanding your position, talents, motivation and means as an Amanah (translated as ‘trust’, or ‘responsibility towards others’) are important elements….”
— quoted from The Heart of Design interview (with Imam Khalid Latif), entitled “Building Conscious Community” by Peter Gould
We begin each practice with a purpose, an intention. On one level, there are the reasons we are on the mat — and those reasons can vary. They can be small and very personal and/or the can be multifaceted and directly affect others (i.e., communal). They can be physical, mental, emotional, energetic, spiritual, and/or religious. Either way, I believe the reason(s) we have for being on the mat are connected to our purpose and intention off the mat. In other words, I believe everyone has a purpose in life and that we should be very intentional about how we move through our day — not to mention our practice — as we go about the business of fulfilling our purpose.
Keeping our intention in mind, keeps us focused.
“‘People are in fact the sum total of the beliefs they hold in their hearts, Arjuna, and there are indeed various kinds of faith. One’s faith corresponds to one’s nature, and one’s nature is equivalent to one’s faith….’”
— Krishna speaking to Arjuna (17.2, abridged) in The Bhagavad Gita: A Walkthrough for Westerners by Jack Hawley
The idea that everyone has a purpose (in life) isn’t just my belief. It is a belief held by many people around the world. It is a belief at the heart of many spiritual, religious, and philosophical practices. One could argue that there are whole industries built around the idea of living a purpose-driven life. Furthermore, research even shows the importance of having an overreaching purpose. And while many can agree on the importance of having a purpose, on and off the mat, there is not necessarily consensus on the origin of that purpose.
Some believe we each, individually, put meaning into our lives and, therefore, give ourselves (and our lives) purpose. Others, however, believe that purpose is God-given. That latter group includes people (and faiths) that believe in having a calling. Sometimes, the idea of a calling is only applied to people within a religious and/or spiritual field. Other times, as explained in the Bhagavad Gita (“The Song of the Lord”), people believe that everyone is called to do something and that the something they are called to do serves the greater community, as well as the greater good.
In other words, we all have a responsibility to ourselves, as well as to others.
“‘Your very nature dictates that you perform the duties attuned to your disposition. Those duties are your dharma, your natural calling. It is far better to do your own dharma, even if you do it imperfectly, than to try to master the work of another. Those who perform the duties called for by their obligations, even if those duties seem of little merit, are able to do them with less effort – and this releases consciousness that can be directed Godward.’”
— Krishna speaking to Arjuna (18.47) in The Bhagavad Gita: A Walkthrough for Westerners by Jack Hawley
This week, as I have been thinking about people involved in various civil rights movements, I have also been thinking about the responsibility that comes with purpose. According to the Bhagavad Gita, “The responsibilities of people in the various segments of society can be divided under four general headings: Seers, Leaders, Providers, and Servers. No particular group of people is superior to any other, but like limbs of the body, each has a respective role to play.”(18.41)
Throughout this sacred text, the word “responsibility” is associated (and interchangeable) with the words “dharma” and “sva-dharma” (“duty” and “personal duty”). These Sanskrit words have several other literal translations into English, depending on the context, including (personal) “merit”, “eternal law”, and/or “natural law”. There is, within this sacred discussion, a very definite understanding of free will, and the possibility that someone will intentionally or inadvertently not fulfill their purpose. However, there is also an underlying concept of predestination, based on our disposition (or nature) — and this underlying concept is related to faith as well as to duty/responsibility.
“Something we were withholding made us weak Until we found out that it was ourselves We were withholding from our land of living, And forthwith found salvation in surrender.”
— quoted from the poem “The Gift Outright” by Robert Frost
“The violets in the mountains have broken the rocks. The world thirsts after sympathy, compassion, love.”
— quoted from the play Camino Real by Tennessee Williams (The first sentence is also the epitaph on his grave.)
March 26th is the anniversary of births of Robert Frost (b. 1894) and Tennessee Williams (b. 1911). Normally, I might talk about how their talents were clearly gifts and callings — that also came with responsibilities. Had I been a little more focused, I would have referenced the fact gifts like theirs (like yours) can not be held back — even by rocks and fences.
I could have made these references because, this year, this week coincided with what some consider the holiest days during the holy month of Ramaḍān: the last ten days/nights and, in particular, the odd nights. More importantly, Wednesday night might have been the holiest and most sacred night: Laylat al-Qadr (translated as “Night of Power”, “Night of Destiny”, “Night of Value”, “Night of Measure”, “Night of Decree”, or “Night of Honour”).
“We sent it [the Qur’ān] down on the Night of Power. And what can make you know what is the Night of Power? The Night of Power is better than a thousand months.
The Angels and the Spirit [the inspiration] descend therein by their Lord’s leave for every affair.
Peace! It is till the rising of the dawn.”
“Use your time wisely. Spend it only in pursuit of things that are good. Hold the world in your hand if you so desire, but never let the world use your heart as its abode. Your understanding of the world around you will be based off of how you take care of the world within you. Treat your heart as something precious and let only what is good for [it] have the privilege of receiving its love.”
— Imam Khalid Latif in a 2013 “Ramadān Reflection” for Huffington Post
Wednesday’s playlist is available on YouTube and Spotify. [Look for “Ramadan & Eid 2024”]
Some quick notes about the music: First, my playlists for the final days of Ramadān are not halal (“permissible”) in all Islamic traditions, because of the orchestrations. They do, however, feature musicians who are Muslim (with a few exceptions).
Reba McEntire is one of the notable exceptions — notable, because in previous years she was the only female soloist and the only non-Muslim singer on the playlists. While this year’s playlists include several Muslim women as musicians and composers, “Pray for Peace” is still highlighted because it was re-released during the month of Ramadān in 2014 — but not just randomly in the month, the song was released in the last ten days of the month (during the holiest part of the month)!
Some songs on the playlist are Nasheeds (meaning they are religiously moral songs) that, in some traditions, are meant to be sung without instrumentation or only with percussion. I have, however, included orchestrated versions of these songs, because this seems to have worked best in an in-studio setting. I mean no disrespect by this choice. As far as I know, percussion or voice only recordings of the Nasheeds are available (if you want to build your own playlist). Alternatively, you can practice without the music — which is always a suitable option.
Finally, the YouTube version currently includes some additional before/after music.
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 peer-to-peer (non-professional) support.
“Ramaḍān Mubarak, Blessed Ramaḍān!” to anyone observing the holy month of Ramaḍān. Many blessings also to all, and especially to those who were celebrating and/or observing the Baháʼí 19-Day Fast, Great Lent, and/or Lent!
“Nowruz Mubarak!” Happy New Year to those who are celebrating and Happy Vernal (Spring) Equinox to those in the Northern Hemisphere.
Peace, ease, dialogue, and compassion to all, throughout this “Season for Nonviolence” and all other seasons!
Pardon me while I catch up. The following is a 2-for-1 post-practice post for Monday, March 10th and Monday, March 17th.It includes some new content, excerpts, and a repost (For Those Who Missed It). There is also a bonus link to a music-related post for March 21st.
The 2025 prompt question for 3/10 was, “Who is someone to whom you can talk (about anything) and who is someone to whom you can listen?” (NOTE: It can be the same person/people.)
The 2025 prompt question for 3/17 was, “Conas a tá tu? (How are you doing?)”
You can request an audio recording of this practice or a previous 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.
“There are answers in the music And there are answers in the words And if we stopped talking in circles We might get closer to the earth”
— quoted from the song “Be Good” by Hothouse Flowers (written by Liam Tadg O’maonlai, Fiachna Seosamh O’braonain, Peter Mary O’toole, Jeremiah Michael August Fehily, Leo Barnes)
There are some people who believe music has no place in (their) yoga practice. Others practice Nāda (“sound” or “voiced”) yoga, which involves silent, internal vibrations as well as mantra and music. Then there’s kirtan (“narrating, reciting, telling, describing”), which is a form of Bhakti yoga (“union [through] devotion or love”) that incorporates chanting with music. If we pay attention to what it says in the Bhagavad Gita (which I do), then all these paths are valid and valued.
Personally, I like to practice in a lot of different ways and often find myself somewhere in the middle of these different ways to practice. In other words, I like silence… and I like a good playlist.
When I am teaching, more often than not, I am using music. Sometimes, in fact, I will build a whole practice around music — or, more specifically, the messages/answers in the music. Sometimes, I will even be inspired by the messenger(s). When I teach practices without music — for instance, if we are outside or I am teaching the Monday night class affiliated with Common Ground Meditation Center — I have to ask an important question: Does this practice (or theme) work without the music?
If the answer is no; then, I need a different focus. When the answer is yes, as it was for the last two Mondays, we just go a little deeper.
3/10 — ADVENTURES AND MUSIC
“Some ideas may resonate, others may not. A few may awaken an inner knowing you forgot you had. Use what’s helpful. Let go of the rest.
Each of these moments is an invitation to further inquiry: looking deeper, zooming out, or in. Opening possibilities for a new way of being.”
— quoted from the prelude to The Creative Act: A Way of Being by Rick Rubin
In 2024, I wondered, “What would happen if every practice — and, really, everything we did — started with the reminder above (which comes courtesy of a person who has been meditating for almost fifty years)?”
In 2025, when the “Season for Nonviolence” principle of the day (for March 10th) was “dialogue”, I focused on how different conversations would be if we all followed the aforementioned advice of Rick Rubin, who was born March 10, 1963.
For Those Who Missed It: “Beannachtaí na Féile Pádraig. (Happy Saint Patrick’s Day.)”The following was originally posted in 2024.
Take a moment to notice how you feel on the inside, knowing that how you feel on the inside affects how you move on the outside. Of course, how you move on the outside is going to affect how you feel on the inside. This is especially true today, especially in the United States, when a lot of people celebrate feeling “Irish on the inside.” Like Valentine’s Day — and, even Saint Stephen’s Day, on a certain level — Saint Patrick’s Day is celebrated more as a cultural holiday than it is celebrated as a feast day.
The way Saint Patrick’s Day is celebrated is particularly interesting when you consider three coincidences about that the fifth century (or late fourth century) priest. First, when he was sent to Ireland to minister to Christians who were there and to convert those still practicing the Celtic religions, he chose to co-opt — um, I mean, incorporate — the Irish culture into Catholicism. So, he was all about the heritage… but in a problematic way. Second, Saint Patrick was never canonized — which means that one of the most famous saints was (technically speaking) a saint in name only. While he has a feast day in several traditions, including in the Roman Catholic tradition, I find it fitting that he is remembered as a Saint because people felt like was a saint.
Finally, most of what we know about Saint Patrick comes from exaggerated stories, legends, like the one about how he ran all the snakes out of Ireland — and what would Saint Patrick’s Day be without “me good yarn?”
If you read the title of this post correctly, you know that I think Saint Patrick’s Day is a good time to have “a good time.” In keeping with the feeling, there will be music, dancing, and a story. The Irish tale I like to tell today isn’t about Saint Patrick (in fact it is most often associated with a different saint); but, it can be seen as an allegory. It is also fun to tell with the poses — because, y’all, there are a lot of bird poses in yoga!
CLICK ON THE EXCERPT BELOW FOR MORE ABOUT THOSE BIRD POSES.
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 peer-to-peer (non-professional) support.
“Ramaḍān Mubarak, Blessed Ramaḍān!” to anyone observing the holy month of Ramaḍān. Many blessings also to all, and especially to those celebrating and/or observing the Baháʼí 19-Day Fast, Great Lent, and/or Lent!
Peace, ease, and mindfulness to all, throughout this “Season for Nonviolence” and all other seasons!
This is the “missing” invitation for the “First Friday Night Special” on March 7th.It includes a short excerpt and embedded links to related posts. You can request an audio recording of this Restorative Yoga 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.
“‘I can see your continuing interest, old friend, and will now describe the distinctive qualities and practices of people with Divine tendencies and degenerate (sometimes called “demonic”) tendencies. First, the Divine traits:
‘Fearlessness, purity (of heart and emotions), steadfastness (in pursuit of Atma), charity (alms giving), and control of the senses.
‘Sacrifice (yajna, the spirit of giving), study of the [sacred texts], purification (austerity, tapas, literally to “melt” and recast), straightforwardness (integrity, sincerity), and non-injury (ahimsa, doing no mental, physical, or spiritual harm).
‘Also on the list of godlike traits are: truthfulness, absence of anger, renunciation (turning away from worldly attachments), equanimity, and not slandering.
‘Forgiveness, fortitude (courage, endurance, “putting up with”), cleanliness (suacham, clean mind and body), no hatred, and no pride.
‘All those, Arjuna, are the cardinal virtues and tendencies that reveal the real nature of human beings: their Divinity.’”
— Krishna speaking to Arjuna (16.1 – 3) in The Bhagavad Gita: A Walkthrough for Westerners by Jack Hawley
Bring your awareness to attributes you consider Divine. By Divine, I mean whatever that means to you at this moment. Maybe these are attributes you associate with God or other “bright beings”. Maybe these are attributes you consider to be Universal. You may think of them as the brahmavihārāḥ (“divine abodes”) in Buddhism; the sefirot (“emanations”) on the Tree of Life; and/or all the different types of virtues in Christianity and Islam. However, consider that all the major religious and philosophical traditions describe divine attributes or virtues — some even consider them “names of God” — and that there is a lot of overlap from one tradition to the others. Christian virtues are Muslim virtues are Jewish virtues are Buddhist virtues are Yoga virtues… and so on.
The opposites of the Divine tendencies are referred to as degenerate or “demonic” tendencies in the Bhagavad Gita. As Krishna points out in the Bhagavad Gita (16:5), the list of degenerate or “demonic” tendencies is significantly shorter than the list of Divine tendencies and include “pride (ostentation, hypocrisy), pompousness (arrogance), vanity (self-conceit), anger, harshness (coarseness, sternly judgmental), and absence of discrimination (between right and wrong, Truth and not-truth, Real and not-Real)”. Unfortunately, these are things we see in ourselves and others every day. They are things that seem to arise without any effort on our part — although, some people may seem to go out of their way to embody such traits.
The Divine attributes also manifest inside us and all around us. Sometimes, however, we need to be very deliberate, very intentional, and very mindful in cultivating them. In fact, there are times when people are very deliberate and intentional (i.e., mindful) about cultivating these attributes. For example, the Baháʼí 19-Day Fast, the holy month of Ramaḍān,Great Lent, and Lent (which are all currently ongoing) — as well as Purim, Passover, and the Counting of the Omer (which are all upcoming) — are religious observations during which people specifically cultivate and embody the Divine attributes, while guarding against the degenerate ones.
Today in 1965, on “Sunday Bloody Sunday”, we also saw how critical it is to practice in this way on regular days (and even, one could argue, on a daily basis).
The following (revised) excerpt is from a 2024 post:
“Three of those Civil Rights marches started in Selma, Alabama in March 1965. They were in direct response to the murder of activist and deacon Jimmie Lee Jackson. The first of the Selma marches, on March 7th, was led by Reverend Hosea Williams and (the future congressman) John Lewis. Horrific images from that “Sunday, Bloody, Sunday” march were televised all over the world [ — interrupting the television network premiere (on ABC) of Judgment at Nuremberg].”
“When people pull back from worldly pleasures their knowledge of the Divine grows, and this knowing causes the yearning for pleasure to gradually fade away. But inside, they may still hanker for pleasures. Even those minds that know the path can be dragged away from it by unruly senses.
Much of one’s spiritual discipline must therefore focus on taming wayward senses and being ever vigilant against the treacherousness of the senses. The refinement of an individual or a society is measured by the yardstick of how well greed and desires are controlled.”
— Krishna speaking to Arjuna (2.59 – 60) in The Bhagavad Gita: A Walkthrough for Westerners by Jack Hawley
The March First Friday Night Special features a (very hip-y) Yin Yoga practice. It is accessible and open to all.
(NOTE: There will be a little bit of quiet space in this practice.)
Friday’s playlist is available on YouTube and Spotify. [Look for “03032023 Liminal & Lofty Redux”]
Prop wise, this is a kitchen sink practice and there are times when I suggest using a wall, chair, sofa, or coffee table. You may want extra layers (as your body may cool down during this practice). Having a wall, chair, sofa, or coffee table will be handy for this practice. Example of “Studio” props: 1 – 2 blankets, 2 – 3 blocks, a bolster, a strap, and an eye pillow. Examples of “householder” props: 1 – 2 blankets or bath towels, 2 – 3 books (similar in size), 2 standard pillows (or 1 body pillow), a belt/tie/sash, and a face towel.
You may want extra layers (as your body may cool down during this practice). Having a wall, chair, sofa, or coffee table may be handy for this practice.
RAMADĀN [Arabic] – derived from root word meaning “scorching heat” or “dryness” and refers to the 9th month of the Islamic calendar, which is a month of fasting, prayer, reflection, and community. It is also one of the 99 “Beautiful Names of Allāh” (also known as “99 Attributes of Allāh”).
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 peer-to-peer (non-professional) support.
“Ramadān Mubarak, Blessed Ramaḍān!” to anyone observing the holy month of Ramaḍān. Many blessings to all, and especially to those celebrating and/or observing the Baháʼí 19-Day Fast, Great Lent, and/or Lent!
Peace, ease, and love to all, throughout this “Season for Nonviolence” and all other seasons!
This “missing” post for Wednesday, March 5th is a compilation post. It includes some new material, some revised material, and excerpts. You can request an audio recording of this practice or a previous 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.
“Here are some of the forms in which love manifests itself. First there is reverence. Why do people show reverence to temples and holy places? Because He is worshipped there, and His presence is associated with all such places. Why do people in every country pay reverence to teachers of religion? It is natural for the human heart to do so, because all such teachers preach the Lord. At bottom, reverence is a growth out of love; we can none of us revere him whom we do not love.”
— quoted from “CHAPTER IV. THE FORMS OF LOVE — MANIFESTATION” in The Complete Works of Swami Vivekananda — Volume 3: Para-Bhakti or Supreme Devotion by Swami Vivekananda
“Love” was Wednesday’s principle of the day for the “Season for Nonviolence”. It was a particularly appropriate principle since it is at the heart of many religious faiths — and definitely a foundational element of some ongoing (and upcoming) religious observations. In addition to being the fifth day of the Baháʼí 19-Day Fast and also of the holy month of Ramaḍān, Wednesday (March 5, 2025) was also the third day of Great Lent (in Orthodox Christian traditions) and Ash Wednesday (which is the beginning of Lent in Western Christian traditions).
Even though these observations are part of different faith traditions, they have historical (and theological) ties to each other — as well as to Passover (which will be in April this year). They (and similar observations in other faith traditions) also can be seen as a kind of yoga. I realize that this may be news to a lot of people — including (and especially) to people within these faith traditions. However, have they all have the same end goals: to end suffering and to cultivate a higher, deeper, more resilient and lasting connection with the Divine (whatever that means to you at this moment). These are also the end goals of Yoga. Furthermore, these rituals and observations fit into the rubric of kriyā yoga (“union in action”) and several other yoga paths.
“The word ‘lent’ comes from the Anglo-Saxon word lenten meaning ‘spring.’ In the spring people prepare the soil and plant seeds. In Lent, Christians do something similar, but in a spiritual way. Through fasting we clear the soil of our hearts, asking God to purify them and rid them of the weeds of sin. We prepare our hearts to receive the seeds of God’s Word, both scripture and the words God speaks to our hearts during prayer. We spend more time in prayer as we prepare for Easter, Christianity’s greatest feast.
The word ‘lent’ is also the past tense of the verb ‘to loan.’ During Lent we have the opportunity to realize that our lives are not our own. They are on loan to us from God. Saint Paul writes, ‘Do you not know that your body is a temple of the Holy Spirit within you, whom you have from God, and that you are not your own? For you have been purchased at a price. Therefore glorify God in your body’ (1 Cor 6:19 – 20).”
— quoted from “March 1” in 2016 edition of A Year of Daily Offerings by James Kubicki S. J.
Before we get to deep into this discourse, it’s probably a good idea to make sure we’re talking about the same thing. For instance, most people may just think of yoga as a physical practice of postures, haṭha yoga (regardless of the style or tradition) — although some people might use the term refer to a specific style of postural yoga. Some people who have an asana (“seat” or pose) practice may or may not know that the foundational elements of yoga are two parts of an eight part philosophy and that the entire Yoga Philosophy is sometimes called Rāja yoga (“Royal union” or “Best/Highest union”) and/or aṣṭāṅga yoga (“eight limbs of union”) — which is not to be confused with the very vigorous, physical practice called Ashtanga Yoga.
In the Yoga Sūtras, Patanjali codified the eight-limbed Yoga Philosophy and described kriyā yoga (“union in action”) as a combination of the final three niyamas (internal “observations”): tapas (“heat, discipline, austerity” and the practices that cultivate them); svādhyāya (“self-study”); and īśvarapraņidhāna (“trustful surrender to higher reality”). (YS 2.1) While kriya yoga is also the term used to describe sequences in Kundalini Yoga, I am almost always using Patanjali’s definition — especially this time of year when referring to the aforementioned observations, rituals, and traditions which include these elements of kriyā yoga.
Additionally, the Yoga Philosophy is one of six Indian darshan (“view” or philosophy) and is most closely aligned with Samkhya, which is referred to in the Bhagavad Gita (“Song of the Lord”) as Samkhya Yoga or “The Path of Knowledge”. According to Krishna (in the Gita), there are several major paths to achieve the ultimate state of union:
Karma yoga (“union of action”) or “‘literally “union with God through action”’” (BG 2:40), which is technically the result of actions, is a way of living. It is a term that some studios and teachers use in reference to charitable acts.
Sanyasa yoga (“union through renunciation”) is also associated with “contemplation” and (depending on the translation) can be considered a form of karma yoga or a completely separate path.1
Dhyana Yoga is “union through meditation”.
Jnana yoga (“union through knowledge [or wisdom]”) is, in some ways, inextricably linked to the other paths and requires understanding the true nature of things.
Bhakti yoga (“union through love [or devotion]”) can be considered worship — but/and a very active and embodied worship. It is described in some translations as the highest or best path and the ultimate goal of the other paths.
Bhakti yoga is especially relevant to the aforementioned observations, rituals, and traditions, because they are all ways in which people are actively, intentionally, and very deliberately strengthening their religious and spiritual relationships and expressing their love of God (whatever that means to you at this moment).
“When people pull back from worldly pleasures their knowledge of the Divine grows, and this knowing causes the yearning for pleasure to gradually fade away. But inside, they may still hanker for pleasures. Even those minds that know the path can be dragged away from it by unruly senses.
Much of one’s spiritual discipline must therefore focus on taming wayward senses and being ever vigilant against the treacherousness of the senses. The refinement of an individual or a society is measured by the yardstick of how well greed and desires are controlled.”
— Krishna speaking to Arjuna (2.59 – 60) in The Bhagavad Gita: A Walkthrough for Westerners by Jack Hawley
— “Affliction that has pleasure as its resting ground is attachment.”
Yoga Sūtra 2.8: duhkhānuśayī dveşah
— “Affliction that has pain as its resting ground is aversion.”
Very early on in our human lives, people start to establish preferences. There are things (and people) we like and things (and people) we don’t like — and we will spend an extraordinary amount of time creating situations and environments full of the things (and people) we like and free of the things (and people) we don’t like. When things are not to our liking we experience suffering that we often attribute to things not being the way we want them. However, according to Eastern philosophies, believing things (or people) can make us happy or miserable is ignorant. Specifically, in the Yoga Philosophy, this is avidyā (“ignorance”) related to the true nature of things, which is a dysfunctional or afflicted thought pattern. Avidyā is seen as the bedrock of four other types of dysfunctional/afflicted thought patterns — two or which are rāga (“attachment” or what we like) and devşa (“aversion” or what we don’t like) and it is these afflictions (kleśāh) which lead to our suffering.
To experience freedom from craving and liberation from avidyā, and the subsequent suffering, Patanjali’s recommendations include abhyāsa (a devoted and uninterrupted “practice” done with trustful surrender devotion) and vairāgya (“non-attachment”). Throughout the Bhagavad Gita, Krishna also encourages practicing abhyāsa and vairāgya. What is always interesting to me is that when you combine abhyāsa and vairāgya with the niyamas (internal “observations”) you end up with a practice that can look very much like Lent and Great Lent (as well as the other aforementioned observations).
“Remember that you are dust, and to dust you shall return.”
— Ceremonial words used on Ash Wednesday (drawn from Genesis 3:19)
“Repent and believe in the Gospel.”
— Ceremonial words used on Ash Wednesday (drawn from The Gospel According to Mark 1:15), Roman Catholic tradition after 1969
According to Merriam-Webster Dictionary, the word “Lent comes from the Middle English word lente, meaning ‘springtime,’ which is itself descended from the Old English lencten.” (Italics are mine.) It is also the past tense and past participle of “lend”, but we will get into that symbolism in a week or so. In most Christian traditions, Lent is a 40-day period (46 when Sundays2 are counted) when people actively focus on their spiritual life and connection to God by fasting, praying, and either giving up something — something to which they have a strong attachment (or aversion) — and/or doing something positive. When people give something up they will often donate the money they would have spent on whatever they gave up.
The 40-day ritual is a mirror of the days Jesus spent in the desert. It is also an opportunity for Christian contemplation, discernment, and self-reflection. Like the ongoing observations of Great Lent (in the Orthodox Christian traditions), the holy month of Ramaḍān, and the Baháʼí Nineteen-Day Fast — as well as the upcoming observation of Passover — observing Lent falls under the rubric of what Patanjali described as kriyā yoga (“yoga in action”): a combination of tapah (“heat, austerity, or discipline”), svādhyāya (“self-study”), and īśvarapraņidhāna (“trustful surrender to [God]”).
In many Western Christian traditions, the Lenten season officially begins with Ash Wednesday, which is a day of fasting and prayer. Ash Wednesday is also the day when people truly begin to get ready for Easter. Many take a moment out of their day to attend Mass or services and to receive ashes, which are traditionally made from the previous year’s Palm Sunday fronds. In a ritual that has ties to Judaism and Biblical times, the ashes are a sign of penance and preparation. They are sometimes sprinkled on the crown of the head; however, the more common practice in modern times is for a priest or pastor to use the ashes to make the sign of the cross on a person’s forehead. People are not required to wear the mark of the cross throughout the remainder of their day; however, many choose to maintain that link and reminder.
The practice is considered sacramental in the Roman Catholic tradition, but the ashes and receiving the ashes are not sacraments; which means they serve as a symbol and preparation aide for holy sacraments, as well as a reminder of the grace of the sacraments. The fact that receiving ashes is not a sacrament also means that, in the Roman Catholic tradition, anyone (including non-Catholics and those who have been excommunicated by the Church) may receive ashes.
Of course, if you are unfamiliar with these religious traditions and rituals, you may find it odd that people are walking around with a mark on their face. Or, perhaps you recognize the mark as a symbol of their faith, but you’ve been unclear about the symbolic significance (as mentioned above) or even why the Lenten season — like the other religious observations mentioned above — can be so powerful that the rituals and traditions have endured the test of time.
To understand the latter, we need to consider the desire for spiritual nourishment and then go a little deeper into that very common aspect of being human that I mentioned before: having preferences, and the absolute freedom that comes from trustful surrender.
“When I was in college, my Jewish roommates used to tell me what to give up for Lent….
Since then, for over 20 years my friend Rob has phoned me every Ash Wednesday to assign me a Lenten sacrifice. The sacrifices have grown easier over the years since Rob is running out of things for me to give up. For a few years he favored spices. One Lent I was suppose to avoid anything with oregano. It sounded easy until it dawned on me that pizza was out of the question for six weeks. Having another person choose your sacrifice adds an extra dimension to Lent. Since my penance is not within my control, it feels a little more spiritual. As with far more serious struggles in life, like an illness or the loss of a job, things outside our control are the most difficult to deal with. They are, in traditional Christian theology, crosses that eventually need to be accepted, much as Jesus finally accepted his cross.
When I was dealing with a long illness, I once complained to an older priest that I didn’t want that particular cross. He said, well it wouldn’t be much of a cross if you wanted it, would it?”
— Father James Martin quoted from the interview “Priest Lets Friend Choose His Sacrifice for Lent” with Melissa Block on NPR’s All Things Considered (2/28/2006)
Wednesday’s playlist is available on YouTube and Spotify. [Look for “One for Ash Wednesday 2022”]
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 peer-to-peer (non-professional) support.
“Ramadān Mubarak, Blessed Ramaḍān!” to anyone observing the holy month of Ramaḍān. Many blessings to all, and especially to those celebrating and/or observing the Baháʼí 19-Day Fast, Great Lent, and/or Ash Wednesday!
Peace, ease, and love to all, throughout this “Season for Nonviolence” and all other seasons!
“Here are some of the forms in which love manifests itself. First there is reverence. Why do people show reverence to temples and holy places? Because He is worshipped there, and His presence is associated with all such places. Why do people in every country pay reverence to teachers of religion? It is natural for the human heart to do so, because all such teachers preach the Lord. At bottom, reverence is a growth out of love; we can none of us revere him whom we do not love.”
— quoted from “CHAPTER IV. THE FORMS OF LOVE — MANIFESTATION” in The Complete Works of Swami Vivekananda — Volume 3: Para-Bhakti or Supreme Devotion by Swami Vivekananda
Please join me today (Wednesday, March 5th) at 4:30 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.
Wednesday’s playlist is available on YouTube and Spotify. [Look for “One for Ash Wednesday 2022”]
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 peer-to-peer (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.)
“Ramadān Mubarak, Blessed Ramaḍān!” to anyone observing the holy month of Ramaḍān. Many blessings to all, and especially to those celebrating and/or observing the Baháʼí 19-Day Fast, Great Lent, and/or Carnival/Lundi Gras/Shrove Monday on World Hearing Day!
Peace, ease, and patience to all, throughout this “Season for Nonviolence” and all other seasons!
This post-practice compilation for Monday, March 3rd features new and previously posted content, as well as excerpts. Links to external websites are marked accordingly. The 2025 prompt question was, “What is your favorite indulgence?” (Bonus question was, “How patient are you?” You can request an audio recording of this practice or a previous 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.
“Patience and passion both come from a Latin word meaning to suffer or endure. Whenever we practice patience – cheerfully bearing with somebody who is irascible, or enduring discomfort rather than imposing it on others – we are embracing those principles and creating an opportunity to model nonviolence. By practicing patience we can respond rather than react, and by doing so, stay centered and at peace. There is only one way to create a nonviolent world, and that is by being nonviolent ourselves.”
— quoted from the “Reflection” section of the “Day 32 ~ March 3 ~ Patience” page for the “Season for Nonviolence,” provided by the Mahatma Gandhi Canadian Foundation for World Peace
Take a moment to consider the moments when you are most impatient. What are the causes and conditions? Are the certain people (or a certain person) that always seems to push your buttons? Are there people (or a particular person) to whom you extend a lot of grace and, therefore a lot of patience? Finally, how much patience do you have for yourself?
I find that I am the most impatient with myself and others when I am “hangry”; when I feel as if I (or someone I admire) is making an avoidable mistake; when I am not feeling heard/understood; and/or when I am not hearing/understanding someone else. I also see impatience arising in others for the same reasons and sometimes a perfect storm occurs and all of these things happen at once.
2024 EXCERPT (revised): “Anger and the Importance of Having ‘Treats’ Before You Speak”
I tend to think of impatience as being akin to frustration and it is important to remember that anger and frustration, fear, grief, worry, and anxiety are all normal human emotions. In fact, many Eastern philosophies, like Yoga and Taoism, consider everything — including our emotions — as manifestations of energy.
The aforementioned philosophies (and their corresponding sciences) view energy as being in or out of balance, stagnate or circulating. Since energy that is in balance and flowing appropriately is still the same energy, simply manifesting in a different way, every emotion has a near-peer and an opposite. In fact, we are often encouraged to cultivate the opposite(s) in order to flip or change the energy. For instance, the flip side of anger and frustration is kindness. So, if you are feeling angry or frustrated, doing something loving and kind — for yourself and/or someone else — can change the dynamic inside of you and all around you.
According to Patanjali’s Yoga Sūtras, when someone is “firmly grounded in non-injury (ahimsa), other people who come near will naturally lose any feelings of hostility.” (YS 1.35) That sounds lovely, doesn’t it? Well, full disclosure, I am not there yet. Sometimes my buttons get pushed and — despite staying mindful and practicing the four R’s and other mindfulness-based techniques — I think, say, or do something that contributes to someone’s suffering. Sometimes, I am the “someone” and everyone else just goes about their business. But, sometimes my actions contribute to the suffering of someone other than myself.
Forewarned is forearmed. So, if we know the causes and conditions exist for us to be irritated, we can take steps to cultivate patience. It is helpful to pause, take a breath, & maybe ask for (or offer) forgiveness. It can also help too indulge in a “treat” (or two).
Most people have go-to foods and/or beverages that could be considered their comfort food. However, sometimes the best “treat” is found on the mat or on the cushion. Just taking some time to sit and breathe can be loving and kind. For that matter, sometimes the “treat” can be found in the pews — especially if we are in the process of giving up certain treats.
“Anger is like a howling baby, suffering and crying. The baby needs his mother to embrace him. You are the mother for your baby, your anger. The moment you begin to practice breathing mindfully in and out, you have the energy of a mother, to cradle and embrace the baby. Just embracing your anger, just breathing in and breathing out, that is good enough. The baby will feel relief right away.”
— quoted from “Two – Putting Out the Fire of Anger: Embracing Anger with the Sunshine of Mindfulness” in Anger: Wisdom for Cooling the Flames by Thich Nhat Hanh
In the Western Christian tradition, the Monday before Lent may be known as Shrove Monday by people already focusing on “shriving”. Shrovetide, which includes the three weeks before Lent, is a period of self-examination, repentance, and amendments of sins. Similarly, in Eastern Orthodox traditions which use a different calendar, this Monday marks the beginning of Great Lent is sometimes referred to as Clean Monday.
On the flipside, some people will spend this same period of time — anything from three weeks to two or three days — focusing on indulging in the things they are planning to give up during Lent. For instance, the Monday before Lent is also the last Monday of Carnival (in some Western Christian communities). In places like New Orleans and other parts of the Gulf Coast, it is also known as Lundi Gras (“Fat Monday”). Rose Monday, Merry Monday, and Hall Monday are also names associated with pre-Lenten festivities around the world. In parts of the United Kingdom, people may refer to this day as Collap Monday, because their traditional breakfast will include collaps (leftover slabs of meat, like bacon) and eggs. In east Cornwall, however, people traditionally eat pea soup and, therefore, call today Peasen (or Paisen) Monday.
Each name reflects what people value and, more importantly, each name reflects the different actions people are taking in order to fulfill their mission or serve the purpose in life. Additionally, the backstories associated with the Lenten season, the Baháʼí 19-Day Fast, and the holy month of Ramaḍān are all about getting ready for a change and for a deeper relationship with the Divine (whatever that means to you at this moment).
HEARING/UNDERSTANDING & BEING HEARD/UNDERSTOOD
“Every time a Manifestation of God appears, a fuller measure of inspiration for the next stage in the awakening and progress of humanity is released into the world. A human being—ordinary in every outward respect—is called to be a mouthpiece for God. One may call to mind Moses standing before the Burning Bush, the Buddha receiving enlightenment under the Bodhi tree, the Holy Spirit descending upon Jesus in the form of a dove, or the archangel Gabriel appearing to Muḥammad.”
— quoted from the “Introduction” section of “Bahá’u’lláh – The Divine Educator” on The Official Website of the Worldwide Baháʼí Community (https://www.bahai.org)
According to every story about every divine messenger, prophet, or spiritual leader, there is a calling and, also, a period of reflection and preparation. This preparation period puts an “ordinary” person in a position to literally and figuratively hear and understand the message from the Divine. We can look at the story of Moses — or even Arjun in the Bhagavad Gita (Song of the Lord) — and notice that the message is not always automatically and instantaneously understood or believed. We can do a little svādhyāya (“self-study”) and imagine that we might feel confusion, fear, awe, disbelief… maybe even a little frustration and impatience.
Up until now, I have mostly been talking in the metaphorical and figurative sense; but, take a moment to consider what happens when we literally and physically can’t hear or have a hard time hearing. It is something that happens to billions of people every year and there is no time period that prepares us to hear (and understand) in those situations. However, there is a time when we can get our hearing checked; take measures to prevent hearing loss; invest in tools, aids, and technology that enhances our hearing; and/or learn a new language. That time is now.
The Office of Prevention of Blindness and Deafness of the World Health Organization (WHO) designated March 3rd as World Hearing Day. Celebrated annually, it is an opportunity “for raising awareness regarding hearing loss and promoting ear and hearing care, and calling for action to address hearing loss and related issues.” In addition to various events hosted by WHO and partner organization, the WHO website has a HearWho app that “gives the general public access to a hearing screener to check their hearing status and monitor it over time….clearly [displays] the users’ results and keeps a personalized track record of their hearing status over time.”
“Changing mindsets: empower yourself to make ear and hearing care a reality for all”
— The 2025 theme for World Hearing Day
2025 UPDATE: World Hearing Day coincides with the anniversary of the birth of Alexander Graham (b. 1847), which is also the feast day of Saint Katharine (Drexel) (d.1955) Click on the excerpt title below for more about their lives.
There is no playlist for the Common Ground Meditation Center practices.
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 peer-to-peer (non-professional) support.
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