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Liminal & Rare Days (mostly the music) February 28, 2023

Posted by ajoyfulpractice in Baha'i, Changing Perspectives, Healing Stories, Health, Lent / Great Lent, Peace, Religion, Wisdom, Yoga.
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Many blessings to all, and especially to those observing Lent, Great Lent, Ayyám-i-Há, and/or Rare Disease Day during this “Season for Non-violence” and all other seasons!

“That’s the thing about a rare disease. You fight for a diagnosis for years ― on average, according to Global Genes, it takes seeing 7.3 physicians and trying for 4.8 years before getting an accurate rare disease diagnosis ― and then, even once you know, you must continue being a detective as you try to piece together the clues as to how the illness might progress. You become an expert in a disease you wish you’d never heard of.

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As a parent, you also quickly morph into a nurse, therapist, chief operating officer, educational advocate, cheerleader and warrior. You feel alone, because by definition, your child’s diagnosis is exceptional. And yet, 1 in 10 Americans and 300 million people globally are living with a rare disease.

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You find community not just in other people who share the specific diagnosis your family is facing, but in those struggling with any rare diagnosis. It doesn’t matter what the exact symptoms or disease trajectory are. What matters is the shared understanding that your dreams as a parent have forever shifted.”

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– quoted from the (February 28, 2022*) Huffington Post article entitled “My Daughter’s Rare Disease Was A Mystery For Years. Here’s How We Finally Got A Diagnosis.” by Jessica Fein

Please join me today (Tuesday, February 28th) at 12:00 PM or 7:15 PM for a yoga practice on Zoom. You can use the link from the “Class Schedules” calendar if you run into any problems checking into the class. You can request an audio recording of this practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

Tuesday’s playlist is available on YouTube and Spotify. [Look for “06142020 World Blood Donor Day”]

*NOTE: An article by Jessica Fein was also published by Huffington Post today, February 28, 2023. 

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

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Golden Tigers Made of Steel (a Black History footnote) February 28, 2023

Posted by ajoyfulpractice in "Impossible" People, Books, Changing Perspectives, Faith, Gratitude, Healing Stories, Health, Hope, Life, Loss, Men, One Hoop, Pain, Peace, Philosophy, Science, Suffering, Tragedy, Wisdom, Women, Writing, Yoga.
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Many blessings to those observing and/or preparing for Lent. Peace and ease to all during this “Season for Non-violence” and all other seasons!

This is a special post for February 12th. The “Season for Non-violence” theme for February 12th is “humility” – and this post is essentially two servings of “humble pie.” WARNING: Although not explicit, this post does contain a summary of a disturbing part of U. S. history.

“In 1982, a woman of thirty, doing just fine in Washington, D.C., let me know how things are in her precincts. ‘I can’t relate to World War Two. It’s in schoolbook texts, that’s all. Battles that were won, battles that were lost. Or costume dramas you see on TV. It’s just a story in the past. It’s so distant, so abstract. I don’t get myself up in a bunch about it.’

It appears that the disremembrance of World War Two is as disturbingly profound as the forgettery of the Great Depression: World War Two, an event that changed the psyche as well as the face of the United States and of the World”

– quoted from the oral recollections of Captain Lowell Steward, 100th Fighter Squadron, 332nd Fighter Group in “Flying High: Lowell Steward” in BOOK THREE of “The Good War” – An Oral History of World War II by Studs Terkel

Today I offer an apology (with an explanation) and an explanation (that is also an apology of sorts). First, I apologize to any e-mail subscribers who would not have seen that I updated the banner and title on the last Black History post to indicate that that post covered February 11th and 12th.  After doing a lot more research than I initially intended, I realized that it really was more than one post, covering two days. Also, I was not super excited about where I would have gone if I posted a separate February 12th note unrelated to the events I had already covered. Ergo, I updated the banner and the title and I was just going to leave it at that.

Then, however, I looked back at my notes and realized I needed a footnote – which is where the explanation that is also an apology comes in.

When I decided to post these “Black History notes,” I made the decision to focus on accomplishments made by African Americans (rather than on things done to African Americans) and on people who thrived (not just merely survived). So, focusing on what some people would call “Black Excellence.” If you read even one of these notes, I think you’ll notice what I said at the beginning of the month: every demographic in America is making history every day. I think you’ll also notice that every individual aspiration that becomes inspiration involves a struggle to survive – sometimes the struggle is about the dream surviving; sometimes the struggle is about the dreamer of surviving. Ultimately, however, I wanted these notes to be about the history-making inspirations related to each day.

All that said, I’m adding this footnote. I’m adding this footnote, because I want to mention something tangentially related to yesterday’s posts. It’s not a footnote because it lacks importance – and I apologize, because I know it may come across that way. It’s a footnote simply because it doesn’t fit the paradigm I established for myself (and because I’m not going to go into too many details).

“Institutions, like individuals, are properly judged by their ideals, their methods, and their achievements in the production of men and women who are to do the world’s work.”

– quoted from “Tuskegee And Its People: General Introduction” by Booker T. Washington, as printed in Tuskegee & Its People: Their Ideals and Achievements by Emmett Jay Scott, edited by Booker T. Washington

Established on July 4, 1881, as the Tuskegee Normal School for Colored Teachers, Tuskegee University has had several names – including the Tuskegee Institute. It is one of the many institutions of higher learning established in the United States by virtue of the Morrill Acts, the first of which was signed by President Abraham Lincoln on July 2, 1862, and it is one of the Historically Black Universities and Colleges (HBCUs) established before the Civil Rights Act of 1964. The campus (in Tuskegee, Alabama) was designed by Robert Robinson Taylor, the first African American to graduate from the Massachusetts Institute of Technology (MIT, class of 1892), and David Williston, the first professionally trained African American landscape architect, who earned an undergraduate degree from Howard University (another HBCU) before becoming the first African American to earn a degree in agriculture from Cornell University (1898).

In addition to the campus’ designers, notable members of Tuskegee’s faculty and staff have included Booker T. Washington, George Washington Carver, Josephine Turpin Washington, and Nathaniel Oglesby Calloway (PhD). Notable alumni* include Amelia Boynton Robinson, Alice Marie Coachman, The Commodores (including Lionel Richie), Milton C. Davis, Ralph Ellison, Lonnie Johnson (PhD), Betty Shabazz (Ed.D.), Danielle Spencer, and Keenen Ivory Wayans – as well as the microbiologists George C. Royal (PhD), Gladys W. Royal (PhD), and Jessica A. Scoffield (PhD). There is a much much longer list of notable faculty, staff, and alumni; however, even if you’ve only heard of half of them, there’s a good chance the reason you’ve heard of Tuskegee Institute has nothing to do with the majority of them. Many people – even here in the United States – have heard about the university for two reasons: the “experiments.”

I put “experiments” in quotes, because people don’t always think about both situations as experiments or studies. However, officially (according to the government and some of the people involved), there were two experiments conducted at Tuskegee between 1932 and 1972: a medical one conducted by the U.S. Public Health Service (beginning in 1932) and a military one conducted by the U. S. Army Air Corps (beginning in 1941). The medical study was the “The Study of Untreated Syphilis in the Negro Male in Macon County, Alabama” – which would later be known simply as the “Tuskegee Syphilis Study” – and it’s involuntary “participants” are still nameless to most people in the general population. The military study was (mostly) voluntary and officially called the “Tuskegee Experiment” (now renamed the “Tuskegee Experience”). While you may not the names of the individual men involved, you’ve probably heard of them: they are known as the Tuskegee Airmen.

“There should be no limit placed upon the development of any individual because of color, and let it be understood that no one kind of training can safely be prescribed for an entire race. Care should be taken that racial education be not one-sided for lack of adaptation to personal fitness, nor unwieldy through sheer top-heaviness. Education, to fulfil its mission for any people anywhere, should be symmetrical and sensible.”

– quoted from “Tuskegee And Its People: General Introduction” by Booker T. Washington, as printed in Tuskegee & Its People: Their Ideals and Achievements by Emmett Jay Scott, edited by Booker T. Washington

Julius Rosenwald and Booker T. Washington were two men from very different backgrounds who had similar ideas about what their country needed to move forward. In the early 1900’s, their collaboration led to the construction of the Tuskegee campus and several other schools in Alabama. When educators in other states heard about the collaboration, they wanted in on the action – and so it began. The initial agreement (up until about 1920) was that Mr. Rosenwald would fund the construction of the “Rosenwald Schools” and Tuskegee faculty, staff, and students would design, build, and train. When Booker T. Washington died (in 1915), the part-owner and president of Sears, Roebuck and Company continued his philanthropic endeavor. He and his family established the Rosenwald Fund (also known as the Rosenwald Foundation, the Julius Rosenwald Fund, and the Julius Rosenwald Foundation) for “the well-being of mankind.” 

The Rosenwald Fund was a “sunset” fund, meaning that rather than establishing equity and funding projects with the interest, it had an end date. From it’s establishment in 1917, until 1948, it donated over $70 million to public schools, colleges and universities, museums, Jewish charities, and African American institutions. The fund also issued open-ended fellowships to minority artists, writers, scientists, journalists, and civic leaders. Unlike the individuals who received fellowships, communities, organizations, and states that received grants were expected to match some (or all) of the funds and also had to employ people within the communities being served. So, each project was an investment and a collaboration.

On March 29, 1941, a trustee of the Rosenwald Fund went to Tuskegee, Alabama; had her picture taken as she sat in a Piper J-3 Cub, between the “Father of Black Aviation,” chief civilian instructor C. Alfred “Chief” Anderson, and another African American (civilian) pilot; and then went for a ride that lasted at least 60 minutes. You might have heard of this trustee: her name was Eleanor Roosevelt. Never one to let her power and privilege go to waste, the First Lady of the United States used her position as a trustee to arrange a loan of $175,000 to help finance the building of Moton Field – which was named after Tuskegee’s second principal (Robert Russa Moton); designed by David Williston (see above); and would become the home of the 99th Pursuit Squadron Training School. She would also maintain correspondence with some of the pilots for years.

But, I’m getting ahead of myself – because all of this happened several years after civilian pilots were being trained at Tuskegee Institute and several months after the military experiment began. And, yes, I’m starting with the Airmen; because their story is a little easier to tell (and a little easier to swallow).

“The United States entered the Great War on April 6, 1917, and later that year, Bullard, with other Americans of the Lafayette Flying Corps, applied for a transfer to the U. S. Army Air Corps, understanding that all that was required for a pilot to receive a commission as an officer was an application and a physical examination.

The American doctors who conducted Ballard’s physical in Paris in October 1917 questioned him about his flight training before his health. The physical showed that he had flat feet. ‘I explained that… I did not fly with my feet.’ They told him he had large tonsils. ‘To this I replied that I was… not an opera singer.’ Finally he was told that he had passed the examination.

The other American flyers were transferred to the American Army Air Corps, one after the another, while Bullard received no word. At last he realized that all the other flyers were white.”

“The discrimination hurt Bullard deeply, but he derived some comfort from the knowledge that he was able to fight on the same front and in the same cause as his fellow American citizens. ‘And so in a roundabout way, I was managing to do my duty and to serve my country,’ Bullard later wrote.” 

– quoted from the profile “Eugene Jacques Bullard” in Distinguished African Americans in Aviation and Space Science by Betty Kaplan Gubert, Miriam Sawyer, and Caroline M. Fannin

In some ways, we could say that the story of the military study at Tuskegee predates the story of the medical study; because the story of the Tuskegee Airmen is rooted in the story of men like Eugene James Bullard. When the “Black Swallow” couldn’t fly for the United States during World War I – even after being a decorated combat pilot in France – and other Black men were not even given a fighting chance to apply, the National Association for the Advancement of Colored People (NAACP) and civil rights activists like A. Philip Randolph (one of the organizers of the Brotherhood of Sleeping Car Porters) started advocating get more  more “Black wings” in the air. They were joined by Judge William H. Hastie, who would go on to become the first (openly and obviously) African American to serve as Governor of the United States Virgin Islands, but who spent part of World War II working as as a civilian aide to Henry Stimson, the United States Secretary of War.

Due to continuous pressure, the United States Congress passed Appropriations Bill Public Law 18 (on April 3, 1939), which specifically designated funds for training African American pilots. The War Department, backed by Congress, funneled the funds into the pre-existing Civilian Pilot Training Program (CPTP), which was administered by the Civil Aeronautics Authority when it was established in 1938, and had been available at Tuskegee Institute since 1939. But, at the time, the War Department was not planning to hire any CPTP pilots, regardless of their race, ethnicity, and/or gender (noted because CPTP even had women instructors). A few months later, however, with the beginning of World War II, the War Department started looking at CPTP as a resource for pilots – but, they were only interested in certain pilots.

In the fall of 1940, Congress passed (and President Franklin Delano Roosevelt signed) the Selective Training and Service Act of 1940, which required men of a certain age to register for the draft and for all departments of the military to enlist those men, regardless of race. This essentially forced the United States Army Corp – which was on the verge of rebranding as the United States Army Air Forces (USAAF or AAF) – to announce that they were already working with Civil Aeronautics Authority (later known as the Civil Aeronautics Board (CAB)) . They did not, however, announce that they were fully prepared to roll out all-Black squadrons, that would have white officers – like the other segregated forces of the time. They had no intention of doing such a thing, because the decision-makers believed a 1925 “study” which indicated that African Americans were not mentally, physically, emotionally, and/or energetically qualified to fly or maintain regular planes – let alone fighter planes. But, they had no proof and so, someone in the War Department had the “brilliant” idea to use Congress’ mandate to prove, once and for all, that African Americans did not have the right stuff.

“It was a tremendous success, beyond their wildest dreams. So they established quotas. They were gettin’ so many volunteers for the air force, qualified young men, that they had to limit the size of the classes. They had so many pilots graduating, in spite of Washington washing pilots out of flying school for ridiculous reasons, such as not wearing your hat on straight or not saying ‘Yes, sir’ to one of the instructors. You got washed out because of attitude, not flying ability. One fellow that washed out in advanced training as a pilot was hired two weeks later as a flying instructor. (Laughs.)

Mayor Coleman Young of Detroit, who was one of the Tuskegee Airmen, recalls: ‘I was washed out as a fighter pilot. I’m told it was because of FBI intervention. I had already graduated from officers’ school in October of ’42, at Fort Benning. They literally pulled guys off the stage, ’cause FBI, Birmingham, was accusin’ them of subversion, which may have been attendin’ a YMCA meeting in protest against discrimination.’”

– quoted from the oral recollections of Captain Lowell Steward, 100th Fighter Squadron, 332nd Fighter Group in “Flying High: Lowell Steward” in BOOK THREE of “The Good War” – An Oral History of World War II by Studs Terkel

By the time the general public heard that African Americans were going to serve as pilots, the War Department and the United States Army Corp had already implemented exclusionary policies and employed psychologists to administer standardized tests to quantify IQ, dexterity, and leadership qualities that would best serve each role. They also adjusted the qualification specifications as an additional barrier to entry. However, they grossly underestimated the intelligence, courage, and physical ability, as well as the sheer will and determination of men like the Golden Tigers from Tuskegee University. They also completely discounted the fact that most of the men who showed up to be tested were already civilian pilots who had trained (and, in some cases taught) through CPTP and the fact that the Tuskegee pilots who passed the test did so at higher rates than at other Southern schools.

There was another thing they did not consider: the cadets were prepared for the fact that many people in the government and in the military were working against them. So, as the upper echelon of the military ran their intelligence “study,” the pilots and their supporters were running a counterintelligence operation, one that ensured there would be “Black wings” in the air. The NAACP and the Black media rallied behind the pilots. The pilots kept showing up for training.

In what some people considered a purely political move, President Roosevelt’s public announcement about African American pilots came around the same time that Benjamin O. Davis, Sr. was promoted, becoming the first Black brigadier general in the Army, and that Judge Hastie was named as the advisor to Secretary of War Stimson. A few months later, on March 22, 1941, the first set of enlisted cadets started training to be mechanics in (at Chanute Field in Illinois). This was the beginning of the 99th Pursuit Squadron (later designated as the 99th Fighter Squadron) – and there was not a single person designated as a pilot by the military. Soon after the mechanical training began, Elmer D. Jones, Dudley Stevenson, and James Johnson (all from Washington, DC); Nelson Brooks (from Illinois); and William R. Thompson (from Pittsburgh, PA) were admitted to the Officers Training School (OTS) at Chanute Field. These were the first aviation cadets on the officer track and they would successfully complete OTS and be commissioned as the first Black Army Air Corps Officers. Then came that famous visit from First Lady Eleanor Roosevelt and her very public statements that they were “good pilots.”

“The days at Tuskegee have given me much to think about. To see a group of people working together for improvement of undesirable conditions is very heartening. The problems seem great, but at least they are understood and people are working on them. Dr. Carver, whom I saw for a few minutes, has been at work for many years; and our hosts, the present heads of Tuskegee, Dr. [Frederick Douglass Patterson] and Mrs. [Catherine Moton] Patterson, are ably carrying on the work.” 

– quoted from “My Day” (events from Monday, March 13, 1941) by Eleanor Roosevelt

Brigadier General Davis, Sr.’s son, Benjamin O. Davis, Jr., had followed in his father’s footsteps. Although, their paths’ were slightly different (because times had changed a little bit). Both men served with the Buffalo Soldiers – Sr. as an enlisted man, Jr. as an officer. Both men were initially commissioned as second lieutenants – Jr. in 1932, when he became the fourth African American man to graduate from the U. S. Military Academy (West Point); Sr. in 1901, after Lieutenant Charles Young (the third African American to graduate from West Point, class of 1889) encouraged him to take the officer candidate officer test. Both men were eventually assigned to teach military science and tactics at Tuskegee – so that they would not be seen as senior to white recruits. While Benjamin O. Davis, Jr. had applied to the Army Air Corps while he was at West Point – and been rejected because of race – the changes in regulations meant a change in his trajectory. On July 19, 1941, Captain Benjamin O. Davis, Jr. and twelve more aviation cadets begin their primary flight training.

By November, only Captain Davis, Jr. and four cadets we going through basic and advanced training courses at Tuskegee Army Air Field. Captain Davis Jr. of D. C.; Captain George S. Roberts of London, Virginia; 2nd Lt. Charles DeBow Jr. of Indianapolis, Indiana; 2nd Lt. Mac Ross of Selma, Alabama; and 2nd Lt. Lemuel R. Custis of Hartford, Connecticut became the first African American combat fighter pilots in the U.S. military. Captain Benjamin O. Davis, Jr. was promoted to lieutenant colonel soon after they graduated and. over the course of World War II, the five would serve as leadership for the 332nd Fighter Group (in particular, for the 99th Pursuit Squadron (later designated as the 99th Fighter Squadron), the 301st Fighter Squadron, and the 100th Fighter Squadron).

“I was brainwashed as a child that I would not be able to fly. This is what I wanted to do when I was a little kid. At Tuskegee, they assembled black men from all over the United States to go into this flying school. They recruited All-American athletes. They had mathematical geniuses. They had ministers, doctors, lawyers, farm boys, all down there trying to learn to fly. All the fellows we were with were of top notch caliber.

According to Mayor Coleman Young, ‘They set up this Jim Crow Air Forces OCS School in Tuskegee. They made the standards so damn high, we actually became an elite group. We were screened and super-screened. We were unquestionably the brightest and most physically fit young blacks in the country. We were super better because of the irrational laws of Jim Crow. You can’t bring that many intelligent young people together and train ’em as fighting men and expect them to supinely roll over….’”

– quoted from the oral recollections of Captain Lowell Steward, 100th Fighter Squadron, 332nd Fighter Group in “Flying High: Lowell Steward” in BOOK THREE of “The Good War” – An Oral History of World War II by Studs Terkel

In the air, they would be recognized by their Red Tails. But, at first, they just waited. Because, even after the United States entered World War II, the Army had no intention of sending the Tuskegee Airmen into combat. More pilots and ground crew were trained, and each unit was deployed to somewhere in the United States. Once again, their supporters stepped in. Judge William H. Hastie resigned as the civilian aid to the War Department, bringing public awareness to the fact that men were serving with distinction, but being treated in a way that was unbecoming of the military. First Lady Eleanor Roosevelt stepped also in to advocate for the pilots. Finally, in April 1943, some of the Tuskegee Airmen were sent to North Africa. The assignment was designed to limit their contact with the Axis forces, so they could be deemed superfluous. Eventually, however, they proved themselves – but, even that wasn’t enough for the War Department.

In September 1943, Time magazine ran an article leaking the fact that the War Department was planning to disband the Tuskegee Airmen. Colonel Benjamin O. Davis, Jr., commander of the 332nd Fighter Group, publicly stood up for his men and their record. By the end of 1943, some Black pilots had earned medals in combat and more squadrons were being sent overseas. Although they also served as bombardiers, the “Red Tails” became known for their escort record. They would fly 1,578 missions and 15,533 combat sorties.

“According to researcher/historian and DOTA Theopolis W. Johnson, the following information relates to the ‘Tuskegee Experience’:

‘That is…. anyone–man or woman, military or civilian, black or white–who serves at Tuskegee Army Air Field or any of the programs stemming from the “Tuskegee Experience” between the years 1941 and 1949 is considered to be a documented original Tuskegee Airman (DOTA)’”

– quoted from “Tuskegee Experience” as prepared by Ron Brewington, former National Public Relations Officer, Tuskegee Airmen, Inc. (TAI)

As a Tuskegee historian and DOTA, Theopolis W. “Ted” Johnson estimated that 16,000 – 19,000 people were part of the “Tuskegee Experience” – 14,632 of whom he was able to personally document before passing in 2006. This estimate included 929 American pilot graduates, 5 Haitian pilots (from the Haitian Air Force), 11 instructor pilot graduates, and 51 liaison pilot graduates. Based on other estimates, I believe the overall total also includes 1 pilot from Trinidad and at least one Hispanic or Latino airman born in the Dominican Republic. From 1941 until 1946, 84 Tuskegee Airmen were killed overseas (including 80 pilots – 68 of whom were identified as “Killed In Action” or “Missing in Action” (with 30 possible “Prisoners of War”) and 4 enlisted people killed while performing their duties. In addition to a Congressional Gold Medal, awarded to all members of the “Tuskegee Experience,” the Tuskegee Airmen individually and/or collectively received the Presidential Unit Citation (3); Legion of Merit (1); Silver Star (1); Soldier Medal (4); Distinguished Flying Cross (96); Purple Heart (60); Bronze Star (25); Air Medal (1031 = 265 Air Medals + 766 Clusters); and a Red Star of Yugoslavia.

As for the original five Tuskegee officers, all would serve with distinction; be promoted (with Benjamin O. Davis, Jr., eventually becoming the first African American brigadier general in the USAF and being promoted to a four-star general after he retired); and, in some cases, they commanded integrated squadrons. Captain Mac Ross was the only one of the original five who did not make it back home after the war; but, all are remembered and have been honored in a variety of ways.

They were Tuskegee’s Golden Tigers flying “tin cans” with Red Tails, but what really made the difference was that they had will, determination, and hearts of steel. They also had dreams and they thought – hoped and prayed – that their service would make all the difference; that coming home as veterans, heroes, and victors would mean a change in the way they were viewed and they way they were treated in the United States.

Little did they know.

Maybe, if they had known what was going on – literally in their own backyard – they would have had different dreams, hopes, and prayers.

“…I had saved money, was married, and had a little child.

I went to buy a house in Beverly Hills, advertised for sale for veterans. I had the qualifications and the financing. They told me I couldn’t buy it. So I started studying real estate. I’ve been at it thirty years. My main reason for going into real estate was to find a good home for myself. A lot of work I’ve done much of that time was finding neighborhoods and homes that blacks could buy. That’s the way I’ve made a living for thirty years.

World War Two has had a tremendous impact on black people as a whole. There have always been strides for black people after every war, especially that one. But after the war is over, they revert back to bigotry. That war has definitely changed me. Colonel [Edward C.] Gleed and I are just two of the 996 black pilots of World War Two. He’s changed as a career man and I, as a civilian minute man. We helped win the war for our country and now I’m back home.”

– quoted from the oral recollections of Captain Lowell Steward, 100th Fighter Squadron, 332nd Fighter Group in “Flying High: Lowell Steward” in BOOK THREE of “The Good War” – An Oral History of World War II by Studs Terkel

Syphilis is a venereal (i.e., sexually transmitted disease) that was first described by a European physician in the late 1400’s and known as “syphilis” by 1553. Over the centuries, incidence rates waxed and waned – but it was still mostly associated with Europe. All of that changed, however, during World War I when it came back with a vengeance and spread all over the world. By the time World War II started, leaders like President Franklin Delano Roosevelt were pushing for someone to find a solution and a cure. A cure, penicillin, had actually been discovered in 1925 – but, it would be almost two decades before anybody documented using it to cure syphilis. In the meanwhile, a whole bunch of things were tested… and not tested.

In 1929, the Rosenwald Fund decided to fund syphilis treatment pilot programs in five Southern states, including Alabama. In fact, on Wednesday, February 12, 1930, the executive committee of the Rosenwald Fund approved two grants (totaling $10,000) to the Alabama State Board of Health. The bulk of the grants ($7,750) was an outright gift. The second grant ($2,250) was “conditional upon the state’s appropriating of an equal amount toward the salary and expenses of the state v. d. control officer.” For a variety of reasons, Macon County and Tuskegee Institute were chosen as the program site. Testing and recruitment began almost immediately; but the Rosenwald Fund ended their contributions (in 1932) when the state failed to hold up their financial end of the bargain.

But, remember, the United States government was really eager to resolve the syphilis issue and so the study didn’t end when the funds dried up. The U.S. Public Health Service took over and 660 men were promised free medical care, meals, transportation, health care, and burial payments for their widows. This was at a time when many people in the rural South, regardless of ethnicity or race, were too poor to afford healthcare. People were use to making do and pushing through – until the couldn’t – and the primary nurse (a graduate of Tuskegee, who also recruited most of the men) recommended telling the men (including those in the control group, who were not infected) that they had “bad blood.”

The men were not told, however, that intention of the program had changed and that they would not actually receive treatment for their ailment. Nor were they offered penicillin when it started being widely used as a cure in the mid-1940’s. Neither were they told that the U. S. Public Health Service was working with the government in Guatemala to actually infect and “study” Guatemalan citizens (1946 – 1948); nor that the white doctor in charge, John Charles Cutler, also oversaw a “study” where prisoners in the Terre Haute federal penitentiary were being infected with strains of gonorrhea in exchange for $100, a certificate of merit, and a letter of commendation to the parole board. (1943 – 1944). Remember, they weren’t even told that they had syphilis!

“Infection rates soared as a result of the First World War. In the mid-1920s syphilis was killing 60,000 people a year in England and Wales, compared to tuberculosis, which was causing 41,000 deaths a year. An enormous propaganda effort unfolded, led by governments and a whole variety of voluntary associations, for the prevention of sexually transmitted diseases. In the USA, Roosevelt’s New Deal pushed a major public health programme centred [sic] on the disease.”

– quoted from the Microbiology Today [Issue: Sexually transmitted infections (STIs). 21 May 2013] article entitled “Syphilis – The Great Scourge” by Sir Richard Evans, Regius Professor of History and President of Wolfson College, Cambridge

While the other experiments were shut down after a year or two, the “Tuskegee Syphilis Study” continued until 1972 – when a whistleblower’s tip led to a story that appeared in the Washington Star and then landed on the front page of The New York Times. Peter Buxtun, the whistleblower, is a Prague-born American of Jewish and Czechoslovakian descent, who (in his inexperience and naivete) spent several years going through proper government channels in order to report the unethical misconduct endured by the men in Tuskegee. In the four decades of gross misconduct, at least 28 patients died directly from syphilis, 100 died from complications related to syphilis, 40 wives of patients were infected with syphilis, and 19 children were born with congenital syphilis.

The NAACP filed a class action lawsuit on behalf of the men and their descendants. As part of a 1974 settlement, the U. S. government paid the plaintiffs $10 million (the equivalent of $60,683,569.98 in 2022) and agreed to provide free medical treatment to surviving participants and surviving family members infected as a consequence of the study. The settlement also required the government to publicly disclose information about the incident and provide future oversight, which led to the National Research Act of 1974, the creation of the Belmont Report: Ethical Principles and Guidelines for the Protection of Human Subjects of Research, Report of the National Commission for the Protection of Human Subjects of Biomedical and Behavioral Research (issued on September 30, 1978; published in the Federal Register on April 18, 1979.); and the establishment of the National Commission for the Protection of Human Subjects of Biomedical and Behavioral Research, and (eventually) the Office for Human Research Protections (OHRP), which is part of the United States Department of Health and Human Services (DHHS).

While the “Tuskegee Syphilis Study” is one of the worst parts of American history and has created decades upon decades of mistrust within the African American and Southern communities, the aftermath includes oversight that can prevent such extreme (and systematic) disregards of the Hippocratic Oath from ever happening again. Or, at least that is what I would like to believe. I am not suggesting that all medical racism was resolved in the 1970’s – healthcare discrepancies today clearly show that that is not the case – neither am I suggesting that the government is completely transparent when it comes to public health issues. However, I don’t believe what happened in Tuskegee could quietly happen again. Don’t get me wrong: There’s not enough preventing it from happening today. But, today [I believe/hope/pray], someone would speak up… loudly.

Tuskegee University motto: “Scientia Principatus Opera”

– “Knowledge, Leadership, Service”

Practice Notes: See previous note for a practice that would work for a Tuskegee Airman class. As for the rest…

I do not, necessarily, steer away from hard themes. I lead classes on Holocaust Remembrance Day, Martyrs’ Day (which is also the anniversary of Bloody Sunday in Ireland), Sophie Lancaster Day, and the anniversaries of Bloody Sunday (in the U. S.), the Black Wall Street massacre, D-Day, 9/11, Kristallnacht, and Pearl Harbor. But, I also pick and choose what I bring to the mat – and, I apologize, but I don’t think I will ever do a class about the “Tuskegee Syphilis Study.”

“One school is better than another in proportion as its system touches the more pressing needs of the people it aims to serve, and provides the more speedily and satisfactorily the elements that bring them honorable and enduring success in the struggle of life. Education of some kind is the first essential of the young man, or young woman, who would lay the foundation of a career. The choice of the school to which one will go and the calling he will adopt must be influenced in a very large measure by his environments, trend of ambition, natural capacity, possible opportunities in proposed calling, and the means at his command.”

– quoted from “Tuskegee And Its People: General Introduction” by Booker T. Washington, as printed in Tuskegee & Its People: Their Ideals and Achievements by Emmett Jay Scott, edited by Booker T. Washington

*NOTE: Not all of the indicated alumni received their graduate degrees from Tuskegee.

### “Lord, I can’t condemn / The fear that they feel // … For that river of red / Could be the death of me / God, give me strength / And keep reminding me / That blood is thicker than water / Oh, but love is / Thicker than blood” ~GB ###

FTWMI: Uncovering Layers to Reveal Truth (the “missing” Monday post) February 28, 2023

Posted by ajoyfulpractice in "Impossible" People, Books, Changing Perspectives, Depression, Faith, Healing Stories, Health, Hope, Life, Mysticism, One Hoop, Pain, Peace, Philosophy, Religion, Suffering, Wisdom, Women, Writing, Yoga.
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Many blessings to all, and especially to those observing Lent or preparing to observe Great Lent during this “Season for Non-violence” and all other seasons!

For Those Who Missed It: This “missing” post for Monday, February 27th is a revised version of a 2021 post. You can request a recording of either practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

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

Check the “Class Schedules” calendar for upcoming practices.

 

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

 

– Bertha Pappenheim as quoted in The Jewish Woman: New Perspectives, edited by Elizabeth Koultun

 

Imagine that, at a very early age, you are exposed to an idea. It doesn’t have to be a big idea, stated and codified in a systematic way. It could just be a simple statement. It could be an idea (or a statement) about age, gender, race, ethnicity, religious and/or political beliefs – it could even be an idea about height or weight or hair texture (or length) or skin and/or eye hue. Or maybe it’s a statement about ability. Either way, the moment that you are exposed to the idea, some part of you questions whether it is true and even considers the validity of the idea/statement based on the source. You may not be conscious of this questioning, but it happens – sometimes quickly, in a blink – and then, as you move forward, other things (and people) either confirm the veracity of the idea or invalidate the idea.

Now, imagine that you grow up with this idea and this idea, whether you feel it is directed at you or at people around you, becomes – on a certain level – the lens through which you view yourself and the world. You may not be conscious of this lens. In fact, in most cases, this bias (whether we view it as positive or negative) is unconscious… subterranean. In the Yoga Philosophy, saṃskāra is a Sanskrit word for mental “impressions,” that can also be defined as “idea, notion, conception.” Saṃskāra are the foundation or roots of our thoughts, words, and deeds. Neurologically speaking, we can think of them as hard-wired pathways that are sometimes such an integral part of us they make habitual responses to certain situations appear instinctual. They are the beginning of the best of us… and also the worst of us.

“The conscious mind may be compared to a fountain playing in the sun and falling back into the great subterranean pool of subconscious from which it rises.”

 

– Sigmund Freud, as quoted in his New York Times obituary (09/24/1939)

We all know that if we want to get to the root of a problem, we have to start at the surface – or start with what we can see – and dig deep. This is obvious, but it’s not easy. It’s not easy because, even knowing this very basic principle about where things begin, we can easily get distracted by fruit flies, rotting trunks, fungi, and beings throwing things at us from the tree limbs because we have worn out our welcome. We can just as easily get caught up in the beauty of the blossoms or the promise of a swing. We can also get defeated by all the work/effort that it takes to get to the bottom of things.

However, being distracted (or defeated) doesn’t change the fact that to get to the bottom of something, we have to literally get to the bottom of something. It also doesn’t change the fact that if we want to grow or build something – something that has a chance of withstanding the changing of the times – we have to build from the ground up. Nor does it change the fact that when we run into a problem – as we build a life, a business, and/or a home – we may not have to tear everything down and start over from scratch; however, we do have to trace back from the top to the bottom.

This very basic principle is the reason why existential therapists, like Virginia Satir and Irvin Yalom, said that the “presenting issue,” “surface problem,” and/or life’s “givens” were not the problem. Instead, they said that people’s problems are how they deal or cope with various elements in their lives. This is commonly understood today; but, in the 1950’s and 1960’s these were still groundbreaking theories. While modern psychotherapists (and even corporate change management specialists) continue to build on the efforts of those aforementioned therapists from the mid-1900’s, the roots of their work can be found in the work of Drs. Sigmund Freud and Josef Breuer and in the life and work of Bertha Pappenheim.

She would ultimately become a feminist, education organizer, activist, writer, and translator – whose work and life often appeared in newspapers. The works she translated into German include: Mary Wollstonecraft’s The Vindication of the Rights of Women; the Western Yiddish memoirs of her own ancestor, Glückel of Hamelnl; the “Women’s Talmud;” and other Old Yiddish texts (written for and/or by women). She also founded organizations like Jüdischer Frauenbund (JFB, the Jewish Women’s Association); served as the first president of JFB and as a board member of Bund Deutscher Frauenvereine (BDF, Federation of German Women’s Associations), when JFB joined the national organization; and also served as director of an orphanage for Jewish girls that was run by Israelitischer Frauenverein (Israelite Women’s Association). She even appeared onstage as her own ancestor in a play (that she produced) based on her version of Glückel’s memoirs.  But before she made a name for herself through her efforts to improve the conditions of the world around her – especially the living and working conditions of the women and girls around her, Bertha Pappenheim was known to the psychoanalysis world as “Anna O” or “Only A Girl,” because of the work she did to improve her own internal conditions.

 

“Other details of Glückel’s life story doubtless also held great appeal for Pappenheim. As a survivor of mental illness and the inventor of the ‘talking cure,’ Pappenheim may also have been intrigued by Glückel’s disclosure that she started her memoirs as a sort of ‘writing cure’ to ward off ‘melancholy thoughts’ in the sleepless nights after her husband’s death.”

 

– quoted from Let Me Continue to Speak the Truth: Bertha Pappenheim as Author and Activist by Elizabeth Loentz

 

Born in Vienna on February 27, 1859, Bertha Pappenheim was the third daughter born into a wealthy and prestigious Jewish family, with Orthodox roots. She was born knowing that her family and her community prized sons over daughters, boys over girls. She was raised as was appropriate for her station in life – learning needlepoint and multiple languages and attending a Roman Catholic girls’ school while observing Jewish holidays. At the same time, she had to deal with the understandable emotions that came from knowing that one of her older sisters died in adolescence (before Pappenheim was born) and then experiencing the death of the second sister in adolescence (when Pappenheim was eight). Then there was the normal stress that occurred when her family moved into a primarily impoverished neighborhood (when she was eleven); the expected jealousy she felt when her younger brother went to high school (even though she had to leave school at sixteen, despite her curious mind – because of the whole being a girl thing); and then that whole being “just a girl” thing that loomed like a specter over many of her experiences.

Notice, I use words like “understandable,” “normal,” and “expected” to describe Pappenheim’s experiences and emotions. In her lived reality, however, her emotions were not recognized, acknowledged, nor honored as valid. In fact, as was common for the time and her station in life, her experiences were largely ignored… until there was a problem. Her “problems” initially presented themselves as physical and mental ailments: “a nervous cough, partial paralysis, severe neuralgia, anorexia, impaired sight and hearing, hydrophobia, frightening hallucinations, an alternation between two distinct states of consciousness, violent outbursts, and the inability to speak German, her native tongue.”

The presenting ailments started when her father became ill, when she was twenty-one, and worsened after her father died. She was diagnosed with “hysteria,” because… well, that was the most common diagnosis given to women at the time regardless of symptoms. As I mentioned on the anniversary of Freud’s birth, Breuer didn’t try to cure or “correct” the patient he would call Anna O. Instead, he started her under a new therapy he was trying out: he hypnotized her and encouraged her to talk in order to reveal the underlying causes of her symptoms. Pappenheim called it her “talking cure” or “chimney sweeping” and reported that it alleviated her symptoms. In theory (Breuer’s theory), it helped her get to the root of her problems.

Psychoanalysis in the hands of the physician is what confession is in the hands of the Catholic priest. It depends on its user and its use, whether it becomes a beneficial tool or a two-edged sword.”

 

– Bertha Pappenheim (also known as “Anna O”)

 

Breuer’s “theory” became Freud’s “therapy.” But, take a moment to notice that these ideas about how the conscious, subconscious, and unconscious mind interact and manifest in our mind-body can actually be found in ancient texts like Patanjali’s Yoga Sutras, the Bhagavad Gita, and even the Ashtavakra Gita – texts on systems and processing “therapies” that predate the births of everyone mentioned above! Patanjali even described obstacles and ailments which match up with Bertha Pappenheim’s symptoms. (Also interesting to note is the fact that modern medical scientists and historians, after reviewing her case, have diagnosed Pappenheim with everything from “complex partial seizures exacerbated by drug dependence” to tuberculosis meningitis to temporal lobe epilepsy.) Even more important than Pappenheim’s diagnosis is what she was able to achieve once she was able to get to (and address) the root of her problems – and the methods by which she got to the roots.

In describing his therapy methods in The Interpretation of Dreams, Freud wrote, “The interpretation of dreams is the royal road to knowledge of the unconscious activities of the mind.” Again, there is a parallel, as the entire 8-Limbed Philosophy of Yoga is sometimes called “Rāja Yoga” (literally “king union” or “chief union”), which is understood as “royal union.” Given her background, Bertha Pappenheim might have equated a royal path with the sefirot (or divine attribute) of Malchut, which is Queenship or Kingship on the Tree of Life and denotes mastery. While Rāja Yoga as a whole is full of tools for introspection, the ultimate tools are the last three limbs (dhāranā, dhyāna, samādhi) which combine to form the most powerful tool: Samyama, which is like a laser beam or a drill that lets you see beneath the surface.

Yoga Sūtra 3.4: trayam-ekatra samyama

 

– “Samyama is [the practice or integration of] the three together.”

Yoga Sūtra 3.5: taj-jayāt prajñālokah

 

– Through the mastery or achievement of Samyama comes higher consciousness or the light of knowledge.

 

Yoga Sūtra 3.6: tasya bhūmişu viniyogah

 

– It is to be applied or practiced in stages.

Yoga Sūtras 3.4 – 3.6 are not only instruction or guidance; they are also a warning from Patanjali. In short, no matter how excited or anxious we may get about the powers and abilities that can be achieved through the practice, it is best not to rush the practice or skip steps. Perhaps Swami Prabhavananda and Christopher Isherwood summarized it best in their commentary when they wrote, “It is no use attempting meditation before we have mastered concentration. It is no use trying to concentrate upon subtle objects until we are able to concentrate on gross ones. Any attempt to take a short cut to knowledge of this kind is exceedingly dangerous.”

The dangers are relatively obvious when we are dealing with certain poses. For instance, we would be ill-advised to practice a Sideways Floor Bow (Pārśva Dhanurāsana) if we have never practiced a regular Floor Bow (Dhanurāsana) – How would we even get into the pose?? And, it would not be very beneficial to attempt Floor Bow if a backbend like Locust (śalabhāsana) is not accessible. While we can easily see that in the physical examples, it can be a little harder to see when it comes to concepts and ideas. For instance, when we see something wrong in the world – and we know the roots of the problem – we may be in such a rush for other people to see what we see that we skip the steps that allow them to get it. Just as there is great power in the process, there is great power in being able to walk someone through the logical process.

“It only remains to say that his speech was devoid of all rhetorical imagery, with a marked suppression of the pyrotechnics of stump oratory. It was constructed with a view to the accuracy of statement, simplicity of language, and unity of thought. In some respects like a lawyer’s brief, it was logical, temperate in tone, powerful – irresistibly driving conviction home to men’s reasons and their souls.”

 

– quoted from Herndon’s Lincoln: The True Story of a Great Life (Volume 3) by William H. Herndon and Jesse William Weik

On February 27, 1860, the future President Abraham Lincoln gave a speech at Cooper Union for the Advancement of Science and Art. The address essentially walked people towards the roots of the problem of slavery and the opposition to ending slavery in the United States. He started with the Declaration of Independence and the “intention” of the Founding Fathers. Then, he elucidated on the differences between Republican and Democratic views at that time. It was one of his longest speeches and one that required a great deal of research. Many historians agree that the Cooper Union address solidified Lincoln’s selection as the Republican nominee for President and, possibly, clinched his win. It was even printed in the newspapers and distributed as part of his campaign. (William Herndon, Lincoln’s law partner at the time, stated that while it may not have actually taken campaign workers three weeks to fact check the speech – since most of the facts came from single set of sources – the fact checking was no small endeavor.)

Lincoln’s Cooper Union address has been described as “stunningly effective” and one of the “most convincing political arguments ever made in [New York] City. It did not, however, convince everyone; perhaps, in part, because while he went towards the roots, he didn’t really get to the bottom of the problem. The bottom of the problem being that, while the Founding Fathers recognized the problems and inhumanity of slavery, they compromised on the issue in order to gain the political leverage they needed to unanimously declare independence from Great Britain.

Lincoln was also willing to compromise – and in a similar fashion; however, he was very adamant in his belief that the original compromise was enacted with an understanding that slavery would end on its own (as a natural evolution of the country’s development) and/or that the there were means available for the Federal Government to step in and make the changes needed for the country to adhere to its founding principles.

“If any man at this day sincerely believes that a proper division of local from federal authority, or any part of the Constitution, forbids the Federal Government to control as to slavery in the federal territories, he is right to say so, and to enforce his position by all truthful evidence and fair argument which he can. But he has no right to mislead others, who have less access to history, and less leisure to study it, into the false belief that ‘our fathers who framed the Government under which we live’ were of the same opinion – thus substituting falsehood and deception for truthful evidence and fair argument. If any man at this day sincerely believes ‘our fathers who framed the Government under which we live,’ used and applied principles, in other cases, which ought to have led them to understand that a proper division of local from federal authority or some part of the Constitution, forbids the Federal Government to control as to slavery in the federal territories, he is right to say so. But he should, at the same time, brave the responsibility of declaring that, in his opinion, he understands their principles better than they did themselves; and especially should he not shirk that responsibility by asserting that they ‘understood the question just as well, and even better, than we do now.’”

 

– quoted from Abraham Lincoln’s address at Cooper Union for the Advancement of Science and Art, February 27. 1860 (during which he repeatedly quotes a statement made by Senator Stephen Douglas)

 

There is no music for the Common Ground Meditation Center practice.

The playlist used in 2021 is available on YouTube and Spotify. [Look for “05062020 What Dreams May Come”]

 

“This is the testimony of one who was present on that historic occasion: ‘When Lincoln rose to speak, I was greatly disappointed. He was tall, tall, – oh, how tall, and so angular and awkward that I had, for an instant, a feeling of pity for so ungainly a man. His clothes were black and ill-fitting, badly wrinkled – as if they had been jammed carelessly into a trunk. His bushy head, with the stiff black hair thrown back, was balanced on a long and lean head-stalk, and when he raised his hands in an opening gesture, I noticed that they were very large. He began in a low tone of voice – as if he were used to speaking out-doors, and was afraid of speaking too loud…. But pretty soon he began to get into his subject; he straightened up, made regular and graceful gestures; his face lighted up as with an inward fire; the whole man was transfigured. I forgot his clothes, his personal appearance, and his individual peculiarities. Presently, forgetting myself, I was on my feet like the rest, yelling…. When he reached the climax, the thunders of applause were terrific. It was a great speech. When I came out of the hall, my face was glowing with excitement and my frame all a-quiver, a friend with his eyes aglow, asked me what I thought of Abe Lincoln, the rail-splitter. I said: “He’s the greatest man since St. Paul.” And I think so yet.’”

 

– quoted from Abraham Lincoln and the Downfall American Slavery  by Noah Brooks (published 1888)

 

 

### “The mind is like an iceberg, it floats with one-seventh of its bulk above water.” ~ SF, maybe ###

The Integrity of Speaking Truth to Power, Part 1 – The Part Where We Observe, Speak, & Move Like Thunder February 15, 2023

Posted by ajoyfulpractice in "Impossible" People, Art, Books, Buddhism, Changing Perspectives, Depression, Faith, Food, Gratitude, Healing Stories, Hope, Life, Loss, Love, Music, Mysticism, Pain, Peace, Philosophy, Religion, Science, Suffering, Tragedy, Wisdom, Women, Writing, Yoga.
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Peace and ease to all during this “Season of Non-violence” and all other seasons!

For Those Who Missed It: This is an abridged version of a 2022 post, which included information about the Lantern Festival. “Part 2” will be a special Black History note.

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

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

Philosophically speaking, part of our yoga practice is about bring awareness to what we know – or what we think we know – about ourselves and the world around us. Once we do that, we have begun the process of recognizing how what we know or think we know determines our actions, our thoughts, our words, our deeds. Our beliefs influence the we interact with ourselves, with others, and with our environment. Once we really get into it, we also start to notice when – or if – we incorporate new information into our belief system; thereby adjusting our actions as we grow and mature.

At some point, we may start to notice how our experiences shape our beliefs and how our experiences and beliefs determine what we chose to do on any given day. Hopefully, we also recognize that other people make other choices based on the their beliefs and experiences. If we can see that, be open to the reality of that, and maybe dig a little deeper into that reality, we gain better understanding of ourselves (and maybe of the world). In other words, we gain insight.

Vipassanā is a Buddhist meditation technique that has also become a tradition. It literally means “to see in a special way” and can also be translated as “special, super seeing.” In English, however, it is usually translated as “insight.” This insight is achieved by sitting, breathing, and watching the mind-body without judging the mind-body. Part of the practice is even to recognize when you are judging and, therefore, recognizing when you are getting in your own way. It is a practice of observation – which is also part of our yoga practice.

“You cannot teach a man anything. You can only help him to find it within himself.”

– Galileo Galilei, as quoted in How to Win Friends and Influence People by Dale Carnegie

Born February 15,1564, in Pisa, Duchy of Florence, Tuscany, Italy,  Galileo Galilei is remembered as the Father of observational astronomy, modern physics, the scientific method, and modern science. The Indigo Girls even called him “the King of Insight,” which makes sense given the aforementioned definition of insight. Galileo was able to see things others had not seen thanks to advancements in telescope technology and also because he was willing to pay attention. He was open to new information and to how that information supported or did not support his understanding of what had previously been observed by himself and others.

Galileo was an astronomer, a physicists, an engineer, and a polymath who studied all aspects of physical science and invented the thermoscope and a variety of military compasses. He used the telescope to track and identify the moons of Jupiter; the phases of Venus (which are similar to moon phases); and the rings of Saturn. He also analyzed lunar craters and sunspots and supported Copernican heliocentrism (the idea that the Earth rotated on it’s axis and also rotated around the Sun). In fact, his observations became the basis of his book Dialogue Concerning the Two Chief World Systems (1632) – which was banned in Italy for a while and resulted in Galileo being convicted of heresy by the Catholic Church.

Despite the fact that the ban extended to the publication of his future books, Galileo wrote Discourses and Mathematical Demonstrations Relating to Two New Sciences while he was under house arrest. This latter work, which was basically a summation of thirty years worth of physics, could not find a publisher in France, Germany, or Poland. It was ultimately published in Leiden, South Holland and featured the same characters who were conversing in his Dialogue. There was one notable change in the characters, however, the “simple-minded” one that had previously been viewed as a caricature of the pope was not as foolish or stubborn. When the text made its way to Roman bookstores, it quickly sold out.

“But I do not feel obliged to believe that the same God who has endowed us with senses, reason and intellect has intended us to forego their use and by some other means to give us knowledge which we can attain by them. He would not require us to deny sense and reason in physical matters which are set before our eyes and minds by direct experience or necessary demonstrations.”

– quoted from the 1615 letter to the Grand Duchess Christina of Tuscany (mother of Cosimo II de ’Medici) by Galileo Galilei

Susan B. Anthony, who was born February 15, 1820, in Adams, Massachusetts, was also considered quite controversial by the establishment of her time. Like Galileo Galilei, she was an observer. Her primary observations, however, were related to the social interactions of humans. She was a suffragist as well as an abolitionist and is remembered for her great friendship and collaborations with Elizabeth Cady Stanton. The two women had different backgrounds made different life choices, but they were firmly united in the quest for equal rights.

The second-oldest of seven, Susan B. Anthony was born into a liberal Quaker household despite the fact that her mother (Lucy Read Anthony) was Methodist and her father (Daniel Anthony) was shunned (for marrying outside his religion) and disowned (for allowing dancing in his home). The Anthony children were taught Quaker values, as well as the importance of self-sufficiency and social responsibility. At least three of her siblings were activists. Ms. Anthony herself, attended a Quaker boarding school in Philadelphia until 1837 when the Anthony’s, like so many, faced financial ruin and depression. She left school for a bit, but ultimately became a teacher at a different Quaker boarding school. By this time, the family had moved to New York and eventually joined what would become the Congregational Friends, and offshoot of the Quakers.

The Congregational Friends were active social reformers and many attended services at First Unitarian Church of Rochester, which was also socially active. Around the late 1840’s, the Anthony farm in Rochester had become a favorite place for activists to come together. One of those activists was Frederick Douglass, with whom both Elizabeth Cady Stanton and Susan B. Anthony would develop a friendship.

“I declare to you that woman must not depend upon the protection of man but must be taught to protect herself, and there I take my stand.”

– quoted from the end of Susan B. Anthony’s “Power of the Ballot” speech (probably on July 12, 1871) as printed in “Chapter XXIII: First Trip to the Pacific Coast (1871)” from The Life and Work of Susan B. Anthony (Complete Illustrated Edition – Volumes 1&2): The Only Authorized Biography containing Letters, Memoirs and Vignettes of the life of the World Renowned Suffragist, Abolitionist and Author and Friend of Elizabeth Cady Stanton by Ida Husted Harper

In 1846, Susan B. Anthony accepted a position as headmistress of the girls’ department at Canajoharie Academy in Canajoharie, Montgomery County, New York. A year or two later, she was offered the position of superintendent or director of the women’s department. She was in Canajoharie, almost 173 miles away from her family, during the Seneca Falls Convention (July 19-20, 1948) and the Rochester Women’s Rights Convention of 1848 (on August 2nd), but at some point she was aware that her parents and her sister (Mary Stafford Anthony) had (at least) attended the latter.

The Seneca Falls Convention was the first women’s rights convention organized by women (Elizabeth Cady Stanton, Lucretia Coffin Mott, and Martha Coffin Wright) and it produced the Declaration of Sentiments. One hundred of the approximately 300 attendees to the conference signed the declaration, which Elizabeth Cady Stanton, with assistance from Mary Ann M’Clintock, had modeled after the Declaration of Independence. Mrs. Cady Stanton (and her sister, Harriet Cady Eaton), Mrs. M’Clintock (plus her daughters Elizabeth W. and Mary M’Clintock and her half-sister, Margaret Pryor), Mrs. Mott, and and Mrs. Wright were among the 68 female signers; Frederick Douglass, Thomas M’Clintock, and James Mott were among the the 32 male signers.

Several online sources indicate that the three Anthony’s signed the declaration; however, they are not listed by the National Parks Service (NPS) and their names do not appear on the original document preserved by NPS. According to a media report included in The History of Women Suffrage, edited by Susan B. Anthony and Ida Husted Harper (published in 1902), no attendees at the National-American Convention of 1898 (February 13th – 19th, in Washington, D. C.) attended the Seneca Falls Convention. However, the report indicated that Mary W. Anthony stated that she had attended the Rochester convention and signed the declaration at that time.

Between her unhappy experiences as a student and the observations she made as a teacher, Susan B. Anthony found herself more and more disenchanted with the disenfranchisement of women and enslaved people. She didn’t have the same agenda as her parents and siblings, but she wanted to be paid the same as her male counterparts – for doing the same work. When she left the Canajoharie Academy around 1849/1850, she went home and found herself feeling more and more at home with the radical ideas around her. She even started to dress less and less like a traditional Quaker woman and more and more like a radical feminist. She even wore started wearing the pantaloons associated with the publisher and editor Amelia Jenks Bloomer. In fact, it was the erudite and entre Mrs. Bloomer that introduced Susan B. Anthony and Elizabeth Cady Stanton in 1851.

“It is often said, by those who know Miss Anthony best, that she has been my good angel, always pushing and goading me to work, and that but for her pertinacity I should never have accomplished the little I have. On the other hand it has been said that I forged the thunderbolts and she fired them. Perhaps all this is, in a measure, true.”

– quoted from “X. Susan B. Anthony” in Eighty Years and More (1815 – 1897): Reminiscences of Elizabeth Cady Stanton by Elizabeth Cady Stanton

Elizabeth Cady Stanton was a writer; Susan B. Anthony was an organizer; and their friendship was the ultimate collaboration. By the time the dynamic duo met, Mrs. Cady Stanton was a proud wife and mother of four and would eventually be the mother of seven. Contrary to the social norms of the time, she believed women should control a couple’s sexual relationships and that a woman should absolutely have domain over her body when it came to childbearing. She was equally as bold about declaring her motherhood (when others were more demure silent) and would raise a red or white flag in front of her house depending on the sex of her newborn child. Of course, her “voluntary motherhood” required a compromise when it came to social reform and that compromise required her to be at home when her husband was away. Henry Brewster Stanton was a lawyer and a politician, who was traveling ten months out of the year in the 1850’s. So, Elizabeth Cady Stanton felt she was “a caged lioness.” Her partnership with Ms. Anthony made the compromise less restrictive.

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

This relationship, too, required compromise – and not only because the ladies had different personalities and working styles. Susan B. Anthony stopped wearing bloomers so people would listen to her rather than get distracted by her clothes. And the whole Stanton family made room for “Miss Anthony.”

When the Stanton family moved to New York City in 1861, the women had established a finely tuned system. Sometimes they would write together, sometimes Ms. Anthony would take care of the kids while Mrs. Cady Stanton wrote – but both methods required the pair to be in the same place. So, whenever the Stanton’s moved, the set up a room for Susan B. Anthony and she became part of the family.

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

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

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

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

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

“Miss [Anna] Shaw said: ‘On Sunday, about two hours before she became unconscious, I talked with Miss Anthony and she said: “To think I have had more than sixty years of hard struggle for a little liberty, and then to die without it seems so cruel!”’”

“I replied: ‘Your legacy will be freedom for all womankind after you are gone. your splendid struggle has changed life for women everywhere.’”

– quoted from the obituary “Susan B. Anthony” in the Union Labor Advocate (Vol. VII. May, 1906, No. 9)

Anna Shaw was correct: Susan B. Anthony’s legacy includes the 19th amendment to the United States constitution, which was ratified fourteen years after the Miss Anthony’s death. That legacy also includes United States v. Susan B. Anthony, a very public and very publicized 1873 criminal trial that changed the fight and helped change laws that had nothing to do with the suffrage movement.

In 1872, Susan B. Anthony was arrested, indicted, “tried,” and convicted after she and fourteen other women attempted to vote in Rochester, New York. The judge over the circuit court was the newly appointed Supreme Court of the United States (SCOTUS) Associate Justice Ward Hunt. The election official, a Mr. Beverly W. Jones, testified that when he said he wasn’t sure if he could register her, she asked him if he was “acquainted with the 14th amendment.” He also testified that when said that he was, and she asked if he would consider her a citizen, the Supervisor of Elections said there was no getting around her argument. After establishing that the defendant was, on the 5th of November, 1872, a woman,” the judge instructed the all male jury – all male because women were prohibited from serving on juries – to find the defendant guilty without discussion or deliberation, which they did. Ms. Anthony was instructed to pay a fine, of $100 plus court cases, which she did not.

Because the judge refused to jail her (for refusing to pay the fine), she was unable to take the case to the Supreme Court. The other women, who also registered and voted in that election, were arrested, but never tried. On the other hand, the election inspectors who allowed them to vote were arrested, tried, convicted, and jailed (for not paying their fines). President Ulysses S. Grant eventually pardoned the inspectors and all of the attention from the trials pushed suffrage to the front of the women’s rights movement. Justice Hunt’s controversial actions during Susan B. Anthony’s trial resulted in years of legal debate and, in Sparf v. United States, 156 U.S. 51 (1895), or Sparf and Hansen v. United States, the SCOTUS decision that a jury must apply the law based on the facts of the case; the court  may not direct the jury to return a guilty verdict; a jury may convict a defendant of a lesser crime if that is part of the case (in some cases); and that juries can – but do not have the explicit right to – dispute the law.

Over the years, Susan B. Anthony gave hundreds and hundreds of speeches. In addition to giving up the “bloomers” she considered more sensible and reasonable, she was subjected to yelling mobs that would throw rotten eggs and sometimes even furniture at her. People would brandish guns and knives and, of course (I say sarcastically) she had to continuously contend with questions about why she wasn’t married. Her answers to the questions changed depending on her mood, or perhaps, who was asking the question. My personal favorite answer was when she said that she had never wanted to spend the majority of her life as a housekeeper and a drudge [which she would have been had she married someone poor]” and neither had she ever wanted to be “a pet and a doll [which she would have have been had she married someone rich].” But, all that being said, she believed in a woman’s right to choose… whether she got married or not.

“Marriage, to women as to men, must be a luxury, not a necessity; an incident of life, not all of it. And the only possible way to accomplish this great change is to accord to women equal power in the making, shaping and controlling of the circumstances of life.”

– quoted from the speech “Social Purity” by Susan B. Anthony

I will update this space with a link to Part 2.

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

The Wednesday playlist that we used on Zoom is available on YouTube and Spotify. [Look for “11122022 Having A Say, redux”]

The Wednesday playlist that I remixed after the practices is available on YouTube and Spotify.

NOTE: It felt off not to have music more directly the third birthday person, so I remixed the playlist. The timing for most of the practice will be pretty close to the recording. Both YouTube playlists feature several extra videos that are not available on Spotify. Some are speeches worth hearing. Some are music videos worth seeing. To make up the difference, the Spotify playlist has its own Easter egg.

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

### Speak! ###

Being Human, the prequel (the “missing” Wednesday post) February 9, 2023

Posted by ajoyfulpractice in Bhakti, Books, Buddhism, Changing Perspectives, Dr. Martin Luther King, Jr., Faith, Healing Stories, Hope, Kirtan, Life, Loss, Love, Mantra, Music, Mysticism, One Hoop, Pain, Peace, Philosophy, Religion, Science, Suffering, Swami Vivekananda, Tragedy, Wisdom, Writing, Yoga.
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Peace and ease to all during this “Season of Non-violence” and all other seasons!

For Those Who Missed It: This is the “missing” post for Wednesday, February 8th. Most of the following information was originally included in (longer) Lunar Year celebration posts in 2021 and 2022. Some context has been edited or added and all music links have been updated. You can request a related recording via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

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

Check the “Class Schedules” calendar for upcoming practices.

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

– Martin Buber

Martin Buber, born in Vienna on February 8, 1878, did not consider himself a philosopher or a theologian (because, he said, he “was not interested in ideas, only personal experience, and could not discuss God, but only relationships with God”). Yet, he is remembered as one of the greatest existentialist in the modern era. He was, specifically, a Jewish existentialist and professor of Chasidic mysticism who grew up speaking Yiddish and German at home and would partially earn a reputation as a translator (even translating the Hebrew Bible into German) and for his thoughts on religious consciousness, modernity, the concept of evil, ethics, education, and Biblical hermeneutics.

Known for his philosophy of dialogue, he was concerned with all the questions of existential philosophy – Who am I? Why am I here? What is the meaning / purpose of my life? – but, he came at the questions from a distinctly theist point of view. To Buber we could exist in a purely transactional manner, without any real connection – or we could live, really live, which required another…a “du.”

In his seminal work, Ich und Du, Buber described a state of being that relies on relationship to have meaning and purpose. However, said relationship must be based on an equal meeting; one that requires authenticity and acceptance rather than projection and conditions. The relationship must be real and perceivable, as opposed to being something created in the mind. The classic examples of this type of encounter are two lovers, an observer and a cat, the author and a tree, or two strangers on a train. In light of the recent Lunar New Year celebrations, we can even consider a person and their in-laws or a rich person and a beggar.

In all of the aforementioned cases, there is the possibility of engaging with other individuals, inanimate objects, and all of reality in a purely transactional manner that relies on mental projection and representation – which Buber would describe as “Ich und Es” (I-and-It). However, there is also the possibility of true dialogue, encounter, or meeting whereby the two entities connect and merge – which Buber described as “Ich und Du.” The difference between the two experiences or states, however, is not always obvious on the surface.

Martin Buber’s concept of “Ich und Du” is a particularly tricky for an English reader because there is no single English word that carries all the connotations found in the German “Du.” Translators can, as Ronald Gregor Smith did, use “Thou” to represent the kind of reverence one would have towards God. Or, translators can, as Walter Kaufmann did, use “You;” because it is personal, colloquial, and intimate. The translation by Ronald Gregor Smith was the one that completed during Buber’s lifetime (and under his supervision) – and it would have been the one on the mind Dr. Martin Luther King, Jr. as a he wrote his famous “Letter from a Birmingham Jail” and at least one of his sermons. However, either translation is still tricky for English readers; because the “Du” Martin Buber intended is simultaneously personal, colloquial, intimate, and reverent.

“Alles wirkliche Leben ist Begegnung.”

“All real life is meeting.”

“All actual life is encounter.”

– quoted from Ich und Du by Martin Buber (English translations by Ronald Gregor Smith and Walter Kaufmann, respectively)

Consider that we can clearly see how falling in love with a stranger on a train – one to who we have never actually spoken – is not the same as falling in love with someone we have known all our lives. Yet, it is possible to grow up with someone and not actually know them. It is possible to live next door to someone for years and be surprised by their actions. So, it is clearly possible to marry someone and know as much about them (or as little about them) as the person who sits silently across from you during a meditation retreat – in that, we know some of their preferences and values, but we layer our impressions on top of that without knowing the inner workings of their heart and mind. Similarly, someone can marry into our family (or we can marry into theirs) and there can be an invisible barrier which prevents them from truly being family – or, we can love and accept them (be loved and accepted by them) in much the same way we love and accept someone to whom we are related by blood.

Another example would be how a parent feels about a child they adopt versus a child born from their body versus a child born to their spouse. Sure, there are less than ideal situations where there is always separation and distinction. Ideally, however, the difference a parent feels is based on personality not legality – and even then, ideally, there is love and acceptance.

Keep in mind that my examples are oversimplified. There is more to truly knowing another than time and space. We could still objectify someone and be objectified by them, no matter the time or proximity. According to Buber, moving from an “Ich und Es” relationship (to “Ich und Du”) cannot be forced. According to Buber, the change in relationship requires grace and a willingness to open to the possibility of a seamless merging, an absorption, of sorts.

And grace, which we are exploring in 2023, is often associated with faith – which is today’s point of focus for “Season of Non-violence.”

Yoga Sūtra 3.1: deśabandhah cittasya dhāranā

– “Dhāranā is the process of holding, focusing, or fixing the attention of mind onto one object or place.”

Yoga Sūtra 3.2: tatra pratyaya-ikatānatā dhyānam

– “Dhyāna is the repeated continuation, or unbroken flow of thought, toward that one object or place.”

Yoga Sūtra 3.3: tadeva-artha-mātra-nirbhāsaṁ svarūpa-śūnyam-iva-samādhiḥ

– “Samadhi [meditation in its highest form] is the state when only the essence of that object, place, or point shines forth in the mind, as if devoid even of its own form.”

Samādhi, the eighth limb of the Yoga Philosophy, is sometimes translated into English as “meditation” or “perfect meditation.” However, many traditions refer to the previous limb (dhyāna) as “mediation.” Additionally, throughout the sūtras, a distinction is made between different levels of consciousness, which Patanjali also referred to as (lower) samādhi. To distinguish the different experiences in English, some teachers will describe (higher) Samādhi as “Spiritual Absorption” or “Union with Dvine.”

No matter how it is translated, the final limb is not something that can be forced. It comes from a steady and consistent progression through the other limbs and especially through the preceding five – in that mastery of āsana (“seat” or pose) prepares one to practice prāņāyāma (awareness and control of the breath) which, over time, leads to pratyāhāra (“pulling the mind-senses from every direction to a single point”) which becomes dhāranā (“focus” or “concentration”) which, over time, becomes dhyāna (“concentration” or “meditation”) which ultimately can become Samādhi: a seamless merging of the seer and the seen.

This union between the seer and seen, is the similar to – if not exactly the same as – Martin Buber’s “Ich und Du” experience. According to Buber, life is holy and to really know one’s Self requires really knowing another and, in that knowing, one can know God / the Divine (whatever that means to you at this moment).

More often than not, to better understand the “Ich und Du” relationship, I think of Nara and Narayana, identical twins in Hindu mythology. Nara and Narayana are almost always depicted together and are identical – except that one is in a physical body and one is in a spiritual body. Nara-Narayana is referred to as “the spirit that lives on the water” or “the resting place of all living beings;” it is the ultimate goal of existence. However, until the twins become Nara-Narayana, it is Nara (in the physical body) who does the earthly work that allows for the spiritual connection. Once that connection is made, the soul is liberated and no longer burdened by the ignorance (avidyā) that leads to suffering.

“The basic word I-Thou can only be spoken with one’s whole being. The concentration and fusion into a whole being can never be accomplished by me, can never be accomplished without me. I require a You/Thou to become; becoming I, I say you.”

– quoted from Ich und Du by Martin Buber (English translation by Walter Kaufmann)

Wednesday’s playlist is available on YouTube and Spotify.

Here’s another example, straight from the 2022 headlines, that illustrates one of the many reasons why we need to stop objectifying each other!

“We find, in studying history, one fact held in common by all the great teachers of religion the world ever had. They all claim to have got their truths from beyond, only many of them did not know where they got them from. For instance, one would say that an angel came down in the form of a human being, with wings, and said to him, ‘Hear, O man, this is the message.’ Another says that a Deva, a bright being, appeared to him. A third says he dreamed that his ancestor came and told him certain things. He did not know anything beyond that. But this is common that all claim that this knowledge has come to them from beyond, not through their reasoning power. What does the science of Yoga teach? It teaches that they were right in claiming that all this knowledge came to them from beyond reasoning, but that it came from within themselves.

The Yogi teaches that the mind itself has a higher state of existence, beyond reason, a superconscious state, and when the mind gets to that higher state, then this knowledge, beyond reasoning, comes to man. Metaphysical and transcendental knowledge comes to that man.”

– quoted from “Chapter VII: Dhyana and Samadhi” in The Complete Works of Swami Vivekananda, Volume 1, Raja-Yoga by Swami Vivekananda

“Love seeks one thing only: the good of the one loved. It leaves all the other secondary effects to take care of themselves. Love, therefore, is its own reward.”

– quoted from Chapter 1, “Love Can Be Kept Only by Being Given Away” in No Man Is An Island by Thomas Merton

### As they say in Zulu, “Sawubona!” [“I see you!”] and “Yebo, sawubona!” [“I see you seeing me.”] ###

### I See Du ###

Space and the Power of Hearing(s) (a special Black History note, w/a Tuesday link) February 8, 2023

Posted by ajoyfulpractice in "Impossible" People, Art, Books, Buddhism, Changing Perspectives, Dr. Martin Luther King, Jr., Faith, Gandhi, Gratitude, Healing Stories, Hope, Life, Men, Minnesota, Music, One Hoop, Pain, Peace, Poetry, Suffering, Tragedy, Wisdom, Women, Writing, Yoga.
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Peace and ease to all during this “Season of Non-violence” and all other seasons!

This is a special post for Tuesday, February 7th Please note that only the Tuesday evening practice references this profile. You can request a recording of the Tuesday practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

WARNING: The following includes a recounting of the Scottsboro Boys trials. 

Post revised March 2024.

“It’s a bad habit we have: We tell the tale of the murder and not the murdered.” 

“I’ll also explain why my research has enraged so many people who claim to be experts in the Ripper case.”

“If you want to know how we got the Ripper story so wrong, what those mistakes tell us about ourselves, and why putting the record straight makes some people so very angry, join me, Hallie Rubenhold for Bad Women: The Ripper Retold.”

— quoted from the podcast trailer for Season 1of Bad Women: The Ripper Retold, hosted by Hallie Rubenhold

How we tell a story, especially a story about real life and real events, says a lot about how we feel about our circumstances. Same goes for what we read (if we are in the habit of reading for pleasure) and/or what other kinds of media we consume. On a certain level, it is all about escape. But, are we “escaping” because we need to decompress and give our brains a rest? Or are we “escaping” because we’re not satisfied with our lot in life? If it’s the latter, what would it take to be content, satisfied — happy even — with our lot?

These are the kinds of questions I pose during classes on February 7th. They’re questions that serve as entryways into the practice of santoşā (“contentment”), which is the second niyama (“internal observation”) in the Yoga Philosophy. (Of course, for today, you can think of it as Number 7 in the philosophy’s list of ethics.) Answering the question requires turning inward and doing a little svādhyāya (“self study”), which is the fourth niyama. One way to turn inward and take a look at yourself is to reflect on what you would do and how you would feel in certain situations. Classically, it might be understood that such reflection would be done in the context of sacred text; however, it is also possible to simply put yourself in someone else’s shoes.

For example, would you be content, satisfied — happy even, if you were a girl born in “a little house on the prairie” — or, would you dream of something more? Would you stay on the prairie, unsatisfied, like “a hard luck woman” waiting for your man? Or, would you be like Laura Ingalls Wilder (b. 02/07/1867, in Pepin Country, Wisconsin) and make your dreams come true by writing about your experiences (and all the people you knew)? Even then, how many of your dreams would need to come true for you to be grateful and, therefore, satisfied?

Or, perhaps, like Sinclair Lewis (b. 02/07/1885, in Sauk Centre, Minnesota) you were born in a northern town with “one light blinking off and on.” Would you be content, satisfied — happy even — or, would you dream of something more? Would you be the one in the song who never does the things they thought they would and never knew they could leave? Or, would you be the one, like Mr. Lewis, who left for the big city, wrote about your experiences (and all the people you knew), and became what everyone’s talking about down on Main Street? Even then, would you be grateful (and, therefore, satisfied) or would you be like Carol Milford and want to change everything?

The thing is, there is nothing wrong with dreaming, hoping, and praying for change. There is nothing inherently wrong with wanting to improve your situation and/or the situations of others. Nor is there anything wrong with wanting to change injustice laws and breakdown systems of inequity. You could be a common man, a simple man, a sweet man born in Tornado Alley — like Troyal Garth Brooks (b. 02/07/1962, in Tulsa, Oklahoma) — and dream of sharing your storytelling gifts with the world. But would you be satisfied? Would you be “happy in this modern world? Or do you need more?” And when would the “more” be enough for you to be grateful and, therefore, satisfied?

Take a moment to consider being yourself in one of those other people’s circumstances. Then, let’s go a little deeper.

Click here to read my 2021 post about practicing santoşā on the 7th.

On Monday, I referenced the daily contemplation elements offered by the Mahatma Gandhi Canadian Foundation for World Peace during this Season for Nonviolence. Remember, these are elements found in the teachings of both Mahatma Gandhi and the Reverend Dr. Martin Luther King Jr. The element for February 7th is dreaming and it brings to mind the fact that MLK (as well as Gandhi) dreamed of better worlds, more just worlds, more equitable worlds. They were committed to practicing non-violence and passive resistance, but they were not satisfied. They were not content (with the social status quo). Nor should they have been. Some things, after all, are unacceptable.

To practice santoşā, however, we must accept what is (i.e., what exists as it exists in the moment — or as we understand it to exist). Acceptance, in this case, does not mean that we just casually throw our hands up and accept violence, injustice, and inequity as basic staples of life. Neither does it mean that we ignore what is happening around us. Instead, the practice requires us to be truthful about the situation, our roles in the situation, and what we can do to change the situation. The practice also requires us to proceed with clear-minded awareness of how we are connected to everything and everybody and to be dedicated and disciplined in our practice of non-violence and non-harming. Finally, the practice requires that we practice non-attachment; meaning that we do all we can do and then let go with a kind of trustful surrender. This is basically a summary of 9 of the 10 elements that make up the ethics of the Yoga Philosophy.

The elements that make up the corner stone of the Yoga Philosophy overlap commandments found in the Abrahamic religions, precepts found in Buddhism, and values found in philosophies and indigenous religions around the world. These are shared values that stretch back into eons and yet we still have problems… big problems — which means we still need leaders, thinkers, and speakers who can hear what is needed in the world and respond wisely, safely, and justly. Such a man was born in Alabama, during the period of violence that directly preceded the Civil Rights Movement in the United States. His life and his legacy are yet another illustration of a dreamer who was not satisfied, yet made choices for which we can all be grateful.

“Editorials expressed hope that through participation in war, black citizens would gain opportunities at home. Among the outrages that the Reporter chronicled were frequent lynchings across the South, a topic that led [Oscar William Adams, Sr.] to write, ‘It is a shame before the living God and man that we should continue to preach democracy and permit such autocracy and savagery within our own borders.’”

— quoted from Bhamwiki.com (citing Gordon, Tom (May 2, 2018) “Civil decency. Human honesty.” B-Metro

Born in Birmingham, Alabama on February 7, 1925, Oscar William Adams, Jr. was the oldest of two sons born to Oscar William Adams, Sr. and Ella Virginia Adams (née Eaton). His brother, Frank “Doc” Adams became a great jazz clarinetist, saxophonist and bandleader, who was inducted into the Alabama Jazz Hall of Fame. Meanwhile, Oscar, Jr. became the first African American member of Birmingham Bar Association (in 1966) and co-founded Birmingham’s first integrated law firm and its first African American law firm. He also litigated a variety of civil rights cases before becoming the first African American to serve on an Alabama appellate court and a well respected member of the Alabama Supreme Court.

Just like with the other dreamers born on this date, to understand the story of Judge Adams, we have to look back at the causes and conditions of his circumstances — which means going a little deeper into history. And, if we are going a little deeper into Alabama history that informed the dreams of the Adams brothers, we can start with their father, Oscar William Adams, Sr., a journalist and publisher who founded The Birmingham Reporter in 1906.

Unlike Black newspapers published in the North at the time, southern media outlets like The Birmingham Reporter had to tread carefully and be circumspect in it’s coverage of race-related news. To be too critical in opinion pieces or — in many cases — too honest about the facts of certain news stories, might mean that the newspaper, the journalists, and their families could be physically attacked. By all accounts, Oscar William Adams, Sr. had a real knack for creating layouts and crafting articles that told the whole story without explicitly telling the whole story. He couldn’t always tell his readers what happened, but he could show them. He could juxtapose articles about 9 Black kids being tried for rape with articles about almost twice as many white teenagers being exonerated before a trial. His readers had to perfect the skill of reading between the lines. It was like his readers understood the practice of focusing, concentrating, and meditating on the space between the ears and the process of hearing.

“In this state of withdrawal, ‘Great Disincarnation’ the mental coverings composed of rajas and tamas dwindle away and the light of sattwa is revealed.”

— quoted from How to Know God: The Yoga Aphorisms of Patanjali (3:42), translated and with commentary by Swami Prabhavananda and Christopher Isherwood

That aforementioned example is not random; it is one of the ways Oscar William Adams, Sr. covered the Scottsboro Boys, a group of nine African Americans teenagers (age 12 – 19 years old) who were accused of raping two white women on a train full of “hoboes.” Nowadays, people might think of hoboes, tramps, and bums as one and the same. During the Great Depression, however, people very clearly understood that a hobo was someone who was traveling in order to work (but didn’t have the means to pay for their travel). On March 25, 1931, a fight broke out (in Tennessee) on a Southbound train full of Black and white hobos, because a group of white teenagers declared the train “whites only.” Even though there were reportedly the same number of hoboes of each race on the train, the white teenagers ended up leaving the train. Defeated and angry, they told the local sheriff that they had been attacked by the Black teenagers. The sheriff — plus some local residents that he deputized — intercepted the train in Paint Rock, Alabama, and arrested the Black teenagers.

They also arrested two young white women (age 17 and 21 years old).

Now, if you know anything about “bad women,” you know that two unaccompanied white women traveling in the presence of men — especially Black men — didn’t have a lot of choices. They could be labeled as prostitutes — which, in this case (because they crossed state lines) would mean they had violated The White-Slave Traffic Act of 1910, also called the Mann Act, and could face lengthy prison terms. The other option was to say they were raped. Unlike most of the men, the two women knew each other and were actually traveling together. They decided (or, possibly the older one convinced the younger one) that it was in their best interest to say they were raped. A doctor was called in to examine them, but could find no signs of rape or trauma. It would later turn out that no one could truthfully confirm if the women and the teenagers were ever even in the same car. But, none of that mattered: it was 1931; the teenagers would go to court in Scottsboro, Alabama.

At the end of three speedy trials, all eight of the nine teenagers — including one who was almost blind and another who was so disabled that he could barely walk — were convicted and sentenced to death by all-white juries. The youngest of the nine was convicted, but his trial ended in a hung jury, because they couldn’t agree on the penalty: some wanted him to receive the death penalty, despite his age. All of the cases were appealed to the Alabama Supreme Court and then the Supreme Court of the United States (SCOTUS), which overturned the convictions and sent the cases back down to Alabama. A change of venue was granted and all nine headed to court in rural Decatur, Alabama in the Spring of 1933.

Despite the decision for the cases to be re-tried, all nine were under heavy guard and the eight previously sentenced to death were in prison garb. Despite arguments from the defense attorneys (Samuel Leibowitz and Joseph Brodsky, who had also served as second chair on the earlier trials), the trials again had all-white juries. Despite the fact that the youngest of the alleged victims recanted, the defendants were again convicted. The first of the nine was convicted despite the fact that many of the jurors knew he was innocent. But, Decatur was Klan country and the Ku Klux Klan made it very clear what they thought the outcome of the trials should be and what would happen to any juror who didn’t convict and recommend the death penalty. Judge James Edwin Horton set the verdict aside and indefinitely postponed the other trials. He did this, knowing it would end his political career. He also considered a change of venue, but, in the end, the first of the Scottsboro Boys faced his third trial in Decatur.

With a new judge, but no National Guard protection, the second set of retrials took place in Winter 1933. They resulted in two more convictions. Appeals to SCOTUS, in 1935, resulted in the convictions being overturned and the Scottsboro 9 were back in court. This time, however, there was one African American juror: Creed Conyers, the first Black person to serve on an Alabama grand jury since 1877. The newly elected Attorney General served as the prosecuting attorney and the trials lasted from January of 1936 until the summer of 1937. After spending over six years in prison (as adults on death row), the legal fate of the Scottsboro Boys was as follows:

  • After 4 trials, Haywood Patterson (18 when arrested) was convicted and sentenced to 75 years in prison. This was the first time a Black man in Alabama had been convicted of raping a white woman and had not received the death penalty. He escaped in 1949; end up in Michigan; but then went back to prison on a different case in 1951.
  • After 3 trials, Clarence Norris (19 when arrested) was convicted and given the death penalty. His sentence was commuted in 1938; he was paroled (and jumped parole) in 1946. He was pardoned in 1976.
  • After 2 trials, Charlie Weems (19 when arrested) was convicted and sentenced to 105 years. He was paroled in 1943.
  • After 2 trials, Andrew “Andy” Wright (19 when arrested) was convicted and sentenced to 99 years. He was paroled; violated his parole; and then was placed on parole again (in New York) in 1950.
  • During his 2nd trial, Ozie Powell (16 when arrested) was shot by a sheriff and suffered brain damage. Somehow, he pleaded guilty to assaulting an officer and received 20 years. The initial rape charges were dropped as part of his plea agreement. He was paroled in 1946.
  • After 2 trials, the final prosecutor declared Olin Montgomery (17 when arrested) “not guilty” and dropped all charges.
  • After 2 trials, the final prosecutor declared Willie Roberson (16 when arrested) “not guilty” and dropped all charges.
  • After 2 trials, Roy Wright (12 when arrested) was deemed “too young” to be convicted and all charges were dropped.
  • After 2 trials, Eugene Williams (13 when arrested) was deemed “too young” to be convicted and all charges were dropped.

NOTE: The number of trials (noted above) does not count appeals or the fact that the defendants were often in the courtroom when others were being tried. Nor does it reflect the fact that sometimes jurors were swapped (like school kids moving between classrooms). Several of the aforementioned had additional legal issues, but I have not listed them all.

In 1938, the Governor of Alabama (Bibb Graves) made plans to pardon those who were imprisoned, but changed his mind because he didn’t like their attitude and the fact that they continued to declare themselves innocent. In 2013, 82 years after they were arrested, the state of Alabama issued posthumous pardons for Haywood Patterson, Charlie Weems, and Andy Wright.

“Remembering their sharp and pretty
Tunes for Sacco and Vanzetti,
I said:
Here too’s a cause divinely spun
For those whose eyes are on the sun,
Here in epitome
Is all disgrace
And epic wrong.
Like wine to brace
The minstrel heart, and blare it into song.

Surely, I said,
Now will the poets sing.
     But they have raised no cry.
     I wonder why.”

— quoted from the poem “Scottsboro, Too, Is, Worth Its Song” by Countee Cullen

The trials and tribulations of the Scottsboro Boys inspired a plethora of writers, including Langston Hughes (Scottsboro Limited), Harper Lee (To Kill A Mockingbird), Ellen Feldman (Scottsboro: A Novel), Richard Wright (Native Son), Allen Ginsberg (America), Countee Cullen (“Scottsboro, Too, Is, Worth Its Song”), Jean-Paul Sartre (The Respectful Prostitute [La Putain respectueuse]), Utpal Dutta (মানুষের অধিকারে [The Rights of Man]); as well as creators of the musicals The Scottsboro Boys and Direct from Death Row The Scottsboro Boys; musicians like Lead Belly (“The Scottsboro Boys”) and Rage Against the Machine (“Scottsboro, Too, Is, Worth Its Song”); and filmmakers and political cartoonists.

The events also, inevitably, shaped the thoughts and desires of Oscar William Adams, Jr. — who would have turned 6 years old shortly before the teenagers were arrested and his father started covering the story. He was 12 (the same age the youngest had been when arrested) when the final trials concluded and around 18 (the same age the first to be convicted was when arrested) when the first man was paroled. Can you imagine what it would have been like to grow up in the Birmingham at that time? Regardless of if you visualize yourself as you are, in that situation or if you see yourself as the junior Mr. Adams, can you imagine how this situation might have informed your opinions — of yourself, of people who look like you, as well as of people who don’t look like you? Can you imagine how this situation would have informed your dreams and your decisions about the world?

And, this is all without considering “The Talk.”

I can’t imagine any Black child being satisfied with these circumstances. I can’t imagine any Black kid being content with these circumstances. I can’t imagine any Black teenager not dreaming about a better world; a more just, equitable, and peaceful world.

“The black man does not wish to be the pet of the law. The more blacks become enmeshed in meaningful positions in our society, then the more that society will be come non-discriminatory. His goals and ideals will become identical with goals and ideals of the rest of society. To insist on special treatment, and demand and get integration in other aspects of society is to pursue inconsistent approaches. If a black man is allowed to go as far as his talents will carry him, he will not need special protection from the courts. If he is not, the courts will once again be asked for special protection.”

— quoted from the special concurrence opinion for Beck v. State, 396 So. 2d 645 (1980) by Alabama Supreme Court Justice Oscar W. Adams

We can never know what dreams he would have had and decisions he would have made if Oscar William Adams, Jr. had been someone else’s son and/or had experienced Birmingham in the mid-20th century through someone else’s circumstances. What we do know is that after he graduated from high school, Mr. Adams, Jr. attended two historically Black colleges and universities (HBCUs): Talladega College, Alabama’s oldest private HBCU, where he earned a degree in philosophy (1944) and Howard University, where he earned a law degree (1947). We also know that he came back to Alabama to practice.

Soon after he graduated, Mr. Adams, Jr. was admitted to the Alabama State Bar and opened up his own private practice, where he specialized in civil rights cases. He worked very closely with the Reverend Fred Shuttlesworth, founder of the Alabama Christian Movement for Human Rights (ACMHR) and co-founder of the Southern Christian Leadership Conference (SCLC), which was instrumental in organizing the Selma-to-Montgomery marches in 1965. He became the first African American member of Birmingham Bar Association (1966) and, in 1967, he and Harvey Burg co-founded the first integrated law firm in Alabama. Two years later, in 1969, he co-founded Birmingham’s first African American law firm with James Baker, an Ivy League lawyer from Philadelphia. The firm became known as Adams, Baker & Clemon, when the original partners were joined by U.W. Clemon, who would become a lot of notable firsts (including Alabama’s first African American federal judge).

Throughout his career as an attorney in private practice, Oscar William Adams, Jr. litigated various kinds of cases on behalf of Martin Luther King Jr. and the National Association for the Advancement of Colored People (NAACP), as well as cases focused on school desegregation (e.g., Armstrong v. Board of Education of City of Birmingham, Ala., 220 F. Supp. 217 (N.D. Ala. 1963)); discrimination cases (e.g., Terry v. Elmwood Cemetery, 307 F. Supp. 369 (N.D. Ala. 1969) and Pettway v. AMERICAN CAST IRON PIPE COMPANY, 332 F. Supp. 811 (N.D. Ala. 1970)); and voting rights cases.

He became the first African American to serve on an Alabama appellate court on October 10, 1980, when an Alabama Supreme Court justice retired due to health issues. Eleven days before he was sworn in, the court heard arguments for Beck v. State, 396 So. 2d 645 (1980), a case about the death penalty and how it was applied. The court’s decision would include a history of the death penalty in Alabama and highlight a period of injustices. However, the court’s statement that “during part of Alabama’s history, [what offenses authorized the imposition of death] reflected the interaction and relative position of the races, especially during the period prior to the Civil War, when slaves and free Negroes were admittedly singled out for special treatment insofar as capital punishment was concerned. Nevertheless, with that one exception…” made it sound as if the death penalty was rarely applied to innocent people purely based on their race — completely negating the fact that (in their lifetimes) it had been thusly applied multiple times. Mr. Adams, Jr. was sworn in on December 17th, listened to a recording of the argument and, two days later, wrote a special concurrence. It was his first official statement from the bench.

“In the early seventies, blacks argued for bifurcated jury trials, and this Court today has mandated such for the State of Alabama. In the seventies, blacks asked that sentences for rape and other offenses be not discriminatorily and freakishly imposed.”

— quoted from the special concurrence opinion for Beck v. State, 396 So. 2d 645 (1980) by Alabama Supreme Court Justice Oscar W. Adams

After completing the remaining two years of the unexpired term he had assumed, he decided to run for the office. The largest bar associations endorsed him, rather than his white counterparts, and in 1982, he became the first African American to be elected (by popular vote) to a statewide constitutional office in Alabama. He served on the Alabama Supreme Court until October 31, 1994, when retired from the bench. After his retirement from being behind the bench, he returned to the front: working with the Birmingham law firm of White, Dunn & Booker (now White, Arnold & Dowd). He also served as co-chairman of the Second Citizens’ Conference on Judicial Elections and Campaigns.

Oscar William Adams Jr. was replaced with the state’s second African American Supreme Court Justice, Ralph D. Cook. It would make for a great story if, in the intervening years — between 1980 and 1994 and between 1994 and today — more African American lawyers had become judges who became justices in the state of Alabama. That would be super satisfying.

Unfortunately, I can’t truthfully tell that story.

Associate Justice Cook retired from the bench in 2001. John H. England Jr served as a justice on the  Alabama Supreme Court justice from 1999 until 2001. (His son, John H. England, III is one of a handful of African American judges serving in Alabama’s federal courts.) According to the Brennan Center for Justice’s 2022 update, Alabama is currently one of 28 states with no Black justices. Furthermore, it is one of six states where Black residents make up at least 10% of the population. Specifically, 35% of Alabama’s population is classified as people of color and 27% of the total population identifies as Black. Yet, all nine of the Supreme Court justices, all five members of the Court of Criminal Appeals, and all five of the Court of Civil Appeals are white.

Quite often, when statistics like these are presented, some people will say representation doesn’t matter as much as education and experience. Well, I am just grateful that more and more people are getting the education and the experience that puts them in the pipeline. That appreciation for the way things are changing is part of the practice of santoşā. If you ask me if I am actually satisfied and content to wait, I can honestly say that I have no choice; because I can’t (directly) do anything about it. And that acceptance (and awareness of what is and is not in my control) is the non-attachment part of the practice.

Of course, the next logical question is: Well, when will you be satisfied? When will you be content? When posed with a similar question, SCOTUS associate justice Ruth Bader Ginsberg had a pretty succinct answer. I’m not sure if it would be my answer; but it is worth considering what the country would be like — what the world would be like — if the tables turned.

“Supreme Court Justice Ruth Bader Ginsburg famously said, ‘I’m sometimes asked, “When will there be enough [women on the Supreme Court]?” And I say when there are nine. People are shocked. But there’d been nine men, and nobody’s ever raised a question about that.’ 

Asking, ‘How diverse is diverse enough?’ still represents a tick–the–box mentality rather than embracing the types of cultural, innovation, and bottom–line changes we have described here. When organizations start to embrace the breakthrough diversity can represent, we can move beyond thinking about quotas and targets. The real change we are talking about takes us far past ‘the one/the few’ to as many hires as it takes to create a culture of belonging and move our sector into the future.”

— quoted from “What Is Diverse Enough” in “Chapter 4. A Clear Case” of Creating Cultures of Belonging: Cultivating Organization where Women and Men Thrive by Beth Birmingham and Eeva Sallinen Simard (forward by Myal Greene and Emily Sarmiento)

PRACTICE NOTES: I don’t necessarily have a standard sequence for a February 7th practice, but it is a practice that leans towards having a fair amount of balance. Sometimes, after completing a portion of the practice, I pose the questions, “Would you be satisfied if this was the end of the practice? Would you grateful (if you got what you needed), or would you still be wishing, hoping, praying for what you wanted? What would cause you to be more grateful and, therefore, more joyful?”

Every once in a while, I’ll even throw in a tolāsana (scale pose).

### 7 of 9 (1857) ###

Salt of the Earth (a special Black History note for Monday) February 7, 2023

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Peace and ease to all during this “Season of Non-violence” and all other seasons!

This is a special post for Monday, February 6thYou can request a recording of the Monday practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

WARNING: A portion of this post refers to Female Genital Mutilation (FGM), but there is an opportunity to skip that section.

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“Next to air and water, salt is perhaps the greatest necessity of life. It is the only condiment of the poor. Cattle cannot live without salt. Salt is a necessary article in many manufactures. it is also a rich manure.

There is no article like salt, outside water, by taxing which the State can reach even the starving millions, the sick, the maimed and the utterly helpless. The salt tax constitutes the most inhuman poll tax that the ingenuity of man can devise.”

– quoted from a letter by M. K. Gandhi, printed in Young India, Vol. XII, Ahmedabad: February 27, 1930

Some people laughed when Mohandas Karamchanda Gandhi decided salt would be the focus of a direct action, non-violent mass protest. People who are world leaders today scoffed, because they didn’t get it and they didn’t have his insight and vision. However, Gandhi wasn’t the first radical leader to emphasize the importance of salt. Jesus did it, in the Gospel According to Matthew (5:13 – 14), when he referred to his disciples as “the salt of the earth” and “the light of the world.” In both cases, the teacher whose name would become synonymous with a worldwide religious movement indicated that there was a purpose, a usefulness, to the disciples and their roles (as salt and as light). I think it’s important to remember that Jesus was speaking to fishermen, farmers, and shepherds – people who were intimately familiar with the importance of salt (and light). They knew that (different kinds of) salt can be used for flavoring, preservation, fertilization, cleansing, and destroying, and that it could be offered as a sacrifice. They knew, as Gandhi would later point out, that people in hot, tropical climates needed salt for almost everything – including healing.

Gandhi’s “audience” was different. He was living in a time of industrialization and the beginnings of these modern times in which we find ourselves. He knew that people laughed and scoffed, because they didn’t completely understand the usefulness and vitalness of salt. He understood that some people took salt for granted and, even within the pages,, he debated with experts about the benefits and risks of salt consumption. He also knew that some people – inside and outside of British-ruled India – just didn’t get the inhumanity of charging people a tax for something that they could obtain (literally) outside their front door; something that was part of the very fiber of their being.

Remember, the human body is 60 – 75% water… and most of that water is saturated with salt.

“Such a universal force [Satyagraha] necessarily makes no distinction between kinsmen and strangers, young and old, man and woman, friend and foe. The force to be so applied can never be physical. There is in it no room for violence. The only force of universal application can, therefore, be that of ahimsa or love. In other words it is soul force.

Love does not burn others, it burns itself.”

– quoted from “Some Rules of Satyagraha” by M. K. Gandhi, printed in Young India, Vol. XII, Ahmedabad: February 27, 1930 

(NOTE: The general explanation and rules were followed by a section of rules of conduct for various situations, including for “an Individual” and for “a Prisoner.”)

As I mentioned last week, Gandhi’s grandson (Arun Gandhi) established the “Season for Nonviolence” (January 30th through April 4th) in 1998. The Mahatma Gandhi Canadian Foundation for World Peace offers daily practices based on principles of nonviolence advocated by Mahatma Gandhi (who was assassinated on January 30, 1948) and Reverend Dr. Martin Luther King Jr. (who was assassinated on April 4, 1968). We could think of these principles as little bits of salt, sprinkled throughout the days, but the thing to remember is that these principles are not unique to one culture, one philosophy, or one religion. Neither did these two great leaders/teachers invent these ideas. Ahiṃsā (non-violence or “non-harming”) is the very first yama (external “restraint” or universal commandment) in the Yoga Philosophy and one of the Ten Commandments according the Abrahamic religions. It is also one of the Buddhist precepts. Courage, smiling, appreciation, caring, believing, simplicity, education – the principles of the first week of the “Season for Nonviolence” – all predate Gandhi and MLK; they also predate Jesus. So, too, does today’s principle: Healing.

Healing is also the focus of people who are wrapping up World Interfaith Harmony Week (WIHW), which was first proposed by King Abdullah II of Jordan in 2010. The United Nations (UN) General Assembly adopted Resolution 65/5 on October 10, 2010, and designated the first week of February as a time to promote a culture of peace and nonviolence “between all religions, faiths, and beliefs.” This year’s theme is “Harmony in a World in Crisis: Working together to achieve peace, gender equality, mental health and wellbeing, and environmental preservation” and it stresses the fact that we are all better equipped to deal with future pandemics and natural catastrophes when we come together and work together.

Of course, future pandemics and natural catastrophes are not the only things that plague the world. We also have human-made disasters and catastrophic events. We’re still dealing with some of the same things Gandhi and MLK – even Jesus – fought: people who who would take away another person’s ability to be a healthy, thriving, human being. Again, we could look back at salt… or basic civil rights… or we could look at what it (sometimes) means to be like August Wilson’s Risa, “a woman in the world.”

While I do not go into explicit details, you may skip to the next big banner quote if needed.

In addition to being the penultimate day of World Interfaith Harmony Week (WIHW), February 6th is also International Day of Zero Tolerance for Female Genital Mutilation. Designated by the UN in 2012, this annual day of events aims to amplify and direct the efforts on the elimination of the practice of FGM, which is defined by the UN as “all procedures that involve altering or injuring the female genitalia for non-medical reasons and is recognized internationally as a violation of the human rights, the health and the integrity of girls and women.” People who endure FGM face short-term complications such as severe pain, shock, excessive bleeding, infections, and difficulty in passing urine, as well as long-term consequences for their sexual and reproductive health and mental health. According to the UN, 4.32 million girls around the world who are at risk of undergoing FGM and approximately 1 in 4, or 52 million worldwide, experience FGM at the hands of a medical professional.

This is not a new practice. In fact, when I was in college (about 30 years ago) I had an argument with a male student who insisted there was no such thing as FGM. He was white, from America, and (to my knowledge) had not experienced much outside of his lived experience. He only knew what it was like to be him. If I could go back, and have that discussion again, I might dig a little deeper into why he was in such denial about something that (to date) has been experienced by at least 200 million living people. NOTE: That statistic only refers to survivors.

While the UN acknowledges that cultures are different and that all are in “constant flux,” the General Assembly also recognizes that, in order for cultures to survive, the people within a society must be able to thrive, enjoy basic human rights, and have the physical and mental wellness to reach their potential. Any one of us can think of this as someone else’s problem, but the truth is that (on some level) this is everyone’s problem to solve. In fact, UN Secretary-General António Guterres called, “on men and boys everywhere to join me in speaking out and stepping forward to end female genital mutilation, for the benefit of all.”

The good news is that FGM has declined, globally, over the last 25 years and a girl is one-third less likely to experience FGM than 30 years ago. All the good news category: more awareness means that healthcare professionals are in a better position to help FGM survivors heal from the physical, mental, and/or emotional trauma.

Yoga Sūtra 2.35: ahimsāpratişţhāyām tatsannidhau vairatyāgah

– “In the company of a yogi established in non-violence, animosity disappears.”

Healing begins with people. I’ve seen this up close and personal all of my life, because I grew up around healers. My father taught in medical schools and ran research labs. My mother was a hospital administrator. Her mother went to nursing school with at least one of her sister-in-laws and a couple of her future neighbors. For the most part, they all went to HBCUs (Historically Black Universities and Colleges) in the South, because the times – and the laws at the time – didn’t give them a whole lot of other options. In some ways, my grandmother and her peers would have had very similar experiences as Black nursing students before and after them. In some ways, however, their experiences would have been very different – again, because of the opportunities that were available (or not available to them) based on the color of their skin. For instance, the nurses in my family definitely had to overcome obstacles, but (maybe) not the same walls that Inez Maxine Pitter Haynes had scale in order to become a nurse.

Born February 6, 1919, in Seattle, Washington, Inez Maxine Pitter Haynes was the second of three girls born to Edward A. Pitter and Marjorie Allen Pitter. Mr. Pitter was born in Jamaica (like Bob Marley, who was born 2/6/1945) and came to the United States in as a captain’s steward during the 1909 Alaska-Yukon-Pacific Exposition. After leaving his position on the passenger ship, he became a King County Clerk and then a book editor and publisher. He also worked with the Democratic Party (the Colored Democratic Association of Washington). Mrs. Pitter was a direct descendent of Richard Allen, founder of the African Methodist Episcopal Church in Philadelphia, and she knew how to protect her family against the hostilities they encountered. Their daughters (Constance, Maxine, and Marjorie) grew up in the tightknit household that emphasized elegance and education.

“Marjorie Pitter King remembered, ‘Politics opened doors for us and was very helpful. During the Christmas vacations, we were able to work at the post office and earn money to help with our schooling. It also helped my father obtain his job because he had been working on WPA (Works Progress Administration) projects. Then he went from there to deputy sheriff.’ (Horn)”

– quoted from “King, Marjorie Edwina Pitter (1921-1996)” by Mary T. Henry, posted on historylink.org (Juana Racquel Royster Horn cited)

All three of the Pitter girls graduated from high school and made their way to the University of Washington. Like a lot of students, especially during the Great Depression, the sisters had financial struggles. To alleviate their economic problems, the youngest of the three (Marjorie) proposed that they go into business together doing things they had learned how to do at home: typing, printing, and writing speeches. They called their business “Tres Hermanas” or “Three Sisters” – and it would have been nice if all of their troubles could have been resolved through hard work. Unfortunately, -isms and -phobias don’t work that way.

All three of the sisters had to deal with racism that manifested as name-calling and teachers ignoring them. Then, they each had their individual crosses to bear. Constance Allen Pitter Thomas, the oldest of the sisters, graduated with a Bachelor of Arts in theatre and became a student teacher in the Seattle School District, but was not offered a permanent position for many years. When she was finally offered a regular position by the school district, it was as a speech therapist. She worked with students with special needs for 18 years.

Marjorie Edwina Pitter King, the youngest of the three sisters, struggled academically and then struggled because there weren’t very many women in accounting – let alone Black women. She ended up transferring to Howard University in 1942, for her senior year; but then dropped out of school and went to work for the Pentagon (during World War II). Eventually, she got married, started a family and moved back to Seattle, where she started a successful tax company. M and M Tax and Consultant Services worked with clients all along the continental coast and Mrs. Pitter King’s support extended to language translation and letter writing. She also became the first African American to be appointed to the Washington State Legislature (in 1965); served as Chair of the 37th District Democratic Party; Vice President of the King County Democratic Party; and Treasurer of the Washington State Federation of Democratic Women, Inc. While attending the 1972 Democratic National Convention, she helped draft the National Democratic Party Platform.

Then there was Maxine… the darkest-skinned of the three sisters… who wanted to be a nurse.

“It was 1939 in Seattle, and although the city had none of the formal ‘Jim Crow’ segregation laws common in the South, the result was often the same.

Being black and finding a job often meant menial work and a lower standard of living. For some black people, discrimination crushed any hope of working at all.”

– quoted from the article in The Seattle Times entitled “Seattle In The Old Days: No ‘Jim Crow’ Laws, But Blacks Were Held Back Just The Same” by Daryl Strickland (dated Jun 27, 1994)

Like her sisters, Inez Maxine Pitter Haynes enrolled at the University of Washington. She enrolled as a pre-nursing student, but then she was rejected by the the Nursing School, because the degree required nursing students to be housed in Harborview Hall – and the Dean of Nursing would not allow an African American student to live with the white students. The future Mrs. Pitter Haynes had no choice, but to change her major during her junior year. She ended up graduating from the University of Washington, in 1941, with a degree in sociology. Then, she moved to New York City and enrolled at Lincoln School of Nursing where she earned the first of two degrees in nursing. She earned her second degree, a masters in nursing, at the University of California, Los Angeles (UCLA) and worked in the city of angels before moving back to Seattle.

Maxine Pitter Haynes become the first African American nurse at Providence Hospital (now Swedish Medical Center/Providence Campus). She also served as education director for the Odessa Brown Children’s Clinic and taught at Seattle Pacific University, from 1976, until she retired in 1981 as professor emeritus.

But, in the middle of all of that, in 1971, she went back to the University of Washington… as an assistant professor at the same nursing school that had turned her away because of her skin color.

We can look at that as progress and/or we can flip the coin and look at that as healing.

“Wounding and healing are not opposites. They’re part of the same thing. It is our wounds that enable us to be compassionate with the wounds of others. It is our limitations that make us kind to the limitations of other people. It is our loneliness that helps us to find other people or to even know they’re alone with an illness. I think I have served people perfectly with parts of myself I used to be ashamed of. ”

– Rachel Naomi Remen (b. 2/8/1938) as quoted in At Your Service: Living the Lessons of Servant Leadership by Charles E. Wheaton

PRACTICE NOTES: I decided to focus this practice on the ways the body naturally heals: with a little yin and a little yang; a little action/resistance and passive/resting. There was some dynamic motion (to engage the sympathetic nervous system) and also moments of resting and relaxing (to engage the parasympathetic nervous system). In a practice like this, I also highlighted ahimsa (as I did above) and different techniques for relaxing and getting “unhooked,” including the practice of cultivating the opposites.

I have several playlists related to Gandhi, MLK, and ahiṃsā. However, if I were going to put together a playlist specifically for today, I would throw in a little Bob Marley (see reference above) plus some Schumann played by Claudio Arrau (b. 2/6/1903), something by Natalie Cole (b. 2/6/1950), and – if I had the time – I’d look for something appropriate from the soundtracks of one of Robert Townsend’s movies (b. 2/6/1957). Also, cause I’m silly (and I could make it work), I might throw in the Guns N’ Roses cover of “Every Rose Has Its Thorn” (cause, Axl Rose, b. 2/6/1962); however, I might toss it into the before/after music along with this little ditty on YouTube, by an artist born 2/6/1966.

### “Unforgettable / That’s what you are” ~ Nat King Cole & Natalie Cole  ###

FTWMI: Focus+Concentrate+Meditate = Sweet Heaven (w/expansion) January 30, 2023

Posted by ajoyfulpractice in Bhakti, Changing Perspectives, Dr. Martin Luther King, Jr., Faith, Gandhi, Gratitude, Healing Stories, Hope, Lent / Great Lent, Life, Meditation, Mysticism, New Year, Pain, Peace, Philosophy, Religion, Suffering, Swami Vivekananda, Tragedy, Wisdom, Yoga.
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Happy New Year! Happy Carnival! Many blessings to those celebrating the Jade Emperor’s birthday! Peace and ease to all during this “Season of Non-violence” and all other seasons!

For Those Who Missed It: A version of the following was originally posted in February of 2021. Even though this was posted first, it is a continuation of yesterday’s “Getting Ready & Being Ready” post. Class details have been updated and a slight expansion has been added with regard to Martyrs’ Day / School Day of Non-violence and Peace.

“The Indriyas, the organs of the senses, are acting outwards and coming in contact with external objects. Bringing them under the control of the will is what is called Pratyahara or gathering towards oneself. Fixing the mind on the lotus of the heart, or on the centre of the head, is what is called Dharana. Limited to one spot, making that spot the base, a particular kind of mental waves rises; these are not swallowed up by other kinds of waves, but by degrees become prominent, while all the others recede and finally disappear. Next the multiplicity of these waves gives place to unity and one wave only is left in the mind. This is Dhyana, meditation. When no basis is necessary, when the whole of the mind has become one wave, one-formedness, it is called Samadhi. Bereft of all help from places and centres, only the meaning of the thought is present. If the mind can be fixed on the centre for twelve seconds it will be a Dharana, twelve such Dharanas will be a Dhyana, and twelve such Dhyanas will be a Samadhi.”

 

– quoted from “Chapter VIII: Raja-Yoga in Brief” in The Complete Works of Swami Vivekananda, Volume 1, Raja-Yoga by Swami Vivekananda

 

Take a moment to consider where you put your energy, resources, effort, and focus. How much time, money, effort, or awareness do you put into loving someone? Or, actively disliking someone? How much energy do you spend dealing with fear or grief, anger or doubt? How much on joy or gratitude? It is generally understood that what you get out of a situation or your life is partially based on what you put into a situation or life. A more nuanced understanding of such an equation would highlight the fact that our energy, resources, effort, and focus/awareness all combine to produce a certain outcome – and this is in keeping with Sir Isaac Newton’s Laws of Motion. It is also consistent with text in Ecclesiastes and with what Rod Stryker refers to as the Creation Equation.

The problem many of us run into isn’t that we don’t know or understand the formula. The problem is that we don’t pay attention to what we are putting into the equation. Our time, energy, efforts, and resources get pulled in different directions, because our attention is distracted – that is to say, our focus/awareness is pulled into different directions. But, what happens if/when we sharpen our focus? What happens when we pull all our awareness and senses in and focus/concentrate/meditate in such a way that we become completely absorbed in one direction? Consider the power of that kind of engagement.

Yoga Sūtra 3.1: deśabandhah cittasya dhāranā

 

– “Dhāranā is the process of holding, focusing, or fixing the attention of mind onto one object or place.”

 

Yoga Sūtra 3.2: tatra pratyaya-ikatānatā dhyānam

 

– “Dhyāna is the repeated continuation, or unbroken flow of thought, toward that one object or place.”

 

Yoga Sūtra 3.3: tadeva-artha-mātra-nirbhāsaṁ svarūpa-śūnyam-iva-samādhiḥ

 

– “Samadhi [meditation in its highest form] is the state when only the essence of that object, place, or point shines forth in the mind, as if devoid even of its own form.”

Yoga Sūtra 3.4: trayam-ekatra samyama

 

– “Samyama is [the practice or integration of] the three together.”

In the third section of the Yoga Sūtras, Patanjali outlined the last three limbs of the Yoga Philosophy and then, just as he did with the other elements, he broke down the benefits of practicing these final limbs. Similar to sūtra 2.1, there is a thread that highlights the power of three elements when practiced together. What is different about the final limbs, however, is that Patanjali devoted the majority of a whole chapter – “The Chapter (or Foundation) on Progressing” – to breaking down the benefits of integrating dhāranā (“focus” or concentration”), dhyāna (“concentration” or “meditation”), and Samādhi (“meditation” or “absorption”).

We can unintentionally find ourselves in a state of absorption, just as we can consciously progress into the state. We may think of it as being “in the zone” and it is something our minds are completely capable of experiencing. Even people with different types of ADHD can find themselves in this state of absorption. However, what Patanjali described, as it relates to the practice, is a very deliberate engagement of the mind – and, therefore, a very deliberate engagement of the mind-body-spirit.

There are, of course, times, when as individuals or groups we truly harness the power of our awareness and engage the mind-body-spirit in a way that could come under the heading of Samyama. Consider people coming together to raise a barn or to support a family in need. Think about grass roots efforts to register people to vote or change unjust laws. Think about how people raise money for a cause, an individual, or a community. Contemplate how someone’s focus shifts when they give something up for Lent. Although it is an extreme example, another example of a time when every fiber of someone’s being is focused on a single goal is when that goal is survival. One might do multiple tasks during such a period, but each task has the intention of ensuring survival. This is true of an individual and it can also be true of groups of people. In fact, throughout history there have been stories of individuals and groups of people who found themselves in such a situation.

One of those situations – where everyone focused every fiber of their being on survival is remembered and commemorated on the ninth and tenth days of the Lunar New Year. Legend has it that the Hokkien people (also known as Hoklo, Banlam, and Minnan people) found themselves under attack. The Hokkien were not warriors, but they came in close proximity with warriors because they were known for building great ships. One version of their story states that the events occurred during the Song Dynasty (between 960 and 1279 CE), while they were being hunted and killed; another indicates that they were caught between warring factions. Ultimately, to escape the carnage, they decided to hide in a sugar cane field – which, in some versions of the story, just miraculously appeared. They hid until there were no more sounds of horses, warriors, or battle. Legend has it that they emerged on the ninth day of the Lunar New Year, which is the Jade Emperor’s Birthday.

This year (2023), the Jade Emperor’s birthday falls on January 30th, which is one of six days designated as “Martyrs’ Day” in India. This Martyrs’ Day is the one observed on a national level, as it is the anniversary of Mahatma Gandhi’s assassination in 1948. Today is also the day, in 1956, when the Reverend Dr. Martin Luther King Jr.’s house was bombed and the day, in 1972, that became known as “Bloody Sunday” in Northern Ireland. Since 1964, when it was first established in Spain, some school children around the world observe today as a “School Day of Non-violence and Peace.” In 1998, Gandhi’s grandson (Arun Gandhi) established today as the beginning of the “Season for Nonviolence” (which ends on April 4th, the anniversary of Dr. King’s assassination in 1968. All of these remembrances and observations, just like the observation of International Holocaust Remembrance Day, are dedicated to the goal of honoring the lives of the victims (or martyrs) of past injustices and eradicating the violent tendencies that create more tragedies, crimes against humanity, and overall suffering. Today’s observations are also based on the foundation of ahimsā, one of the guiding principles of Gandhi, King, and those unarmed protesters in Northern Ireland. Click here to read more about these events and about how focusing on non-violence is part of the practice.

“‘From this story, we learn that unity, solidarity and the active participation of the community is necessary when it comes to facing challenges,’ said [Klang Hokkien Association president Datuk Teh Kim] Teh.”

 

– quoted from The Star article (about a version of the story where only some hide) entitled “Legend Behind Hokkien New Year emphasizes unity and solidarity” by Grace Chen (2/24/2018)

The Jade Emperor is sometimes referred to as “Heavenly Grandfather” and “Heavenly Duke.” He is recognized as the ruler of heaven and earth in some Chinese religion and mythology. In Taoism, he is one of the Three Pure Ones or the Three Divine Teachers. Fujian province (in China), Penang (in Malayasia), and Taiwan are three areas where there is a large concentration of Hokkien people and, therefore, places where the ninth day of the Lunar New Year is a large celebration. In some places the celebrations begin at 11 PM on the eighth night and can be so large that they eclipse the celebrations of the first day of the Lunar New Year (in those areas). In fact, the ninth day is actually called “Hokkien New Year.”

Those who are religious will go to a temple and engage in a ritual involving prostration, kneeling, bowing, incense, and offerings. For many there is a great feast full of fruits, vegetables, noodles, and (of course) sugar cane. The sugar cane is an important element of the Jade Emperor’s birthday celebrations and rituals – not only because of the aforementioned story of survival, but also because the Hokkien word for “sugarcane” (kam-chià, 甘蔗) is a homonym for (or sounds like) a Hokkien word for “thank you” (kamsiā, 感谢), which literally means “feeling thankful.”

Every version of the Hokkien people’s survival story is a great reminder that we can give thanks no matter how hard, how challenging, how infuriating, and/or how tragic our situation. Take last year – or the last few years, for instance: When we look back at all the hard stuff, all the grief, all the fear, all the anger, all the disappointment, and all of the trauma, we can get distracted and forget that there were moments of sweetness. Over the last few years, there were moments of kindness, moments of love, moments of birth and rebirth, moments of compassion, moments of hope, and moments of joy.

In other words, in spite of all the hard stuff, there were moments of sweetness. Take a moment to remember one of those moments; and feel thankful.

 

“‘Although we may not have an image of this deity in our temple, as long as devotees have the Jade Emperor in their hearts, their prayers will be heard,’ said [the Kwan Imm Temple’s] principal Shi Fa Zhuo.”

 

– quoted from The Star article entitled “Legend Behind Hokkien New Year emphasizes unity and solidarity” by Grace Chen (2/24/2018)

Please join me on the virtual mat today (Monday, January 30th) at 5:30 PM for a 75-minute virtual yoga practice. 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.

This is a 75-minute Common Ground Meditation Center practice that, in the spirit of generosity (dana), is freely given and freely received. If you are able to support the center and its teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” my other practices. Donations are tax deductible)

 

There is no playlist for the Common Ground practices.

The Lunar New Year Day 9 playlist is available on YouTube and Spotify. [Look for “Lunar New Year Day 9 2022”]

The Martys’ Day playlist is also available on YouTube and Spotify. [Look for “01302021 Peace for the Martyrs”]

 

### DON’T BE GREEDY, BE GRATEFUL ###

Seeing Red but/and Finding “Accidental Goodness” January 24, 2023

Posted by ajoyfulpractice in "Impossible" People, Abhyasa, Books, Buddhism, Changing Perspectives, Healing Stories, Life, Music, New Year, Pain, Peace, Philosophy, Suffering, Vairagya, Wisdom, Yoga.
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Happy (Lunar) New Year! Happy Carnival!

“From a practical standpoint then, svadyaya is the process of employing the power of discernment and maintaining a constant awareness of who we are, what we are trying to become, and how the objective world can help us accomplish our goal.”

*

– commentary on Yoga Sūtra 2.1 from The Practice of the Yoga Sūtra: Sadhana Pada by Pandit Rajmani Tigunait, PhD

How do you react when things don’t go your way? What happens when you are very specific about what you want and/or what you need, but then you don’t get either? Are you quick to anger? Or, do you get “hangry” when you haven’t eaten and you have to deal with irritating situations? Do you “see red” at the drop of the hat or the blink of an eye? If so, there are (obviously) practices for that.

There are also handy tips (even if you don’t have a mindfulness-based practice). For instance, it’s good to get a good night sleep, eat when you need to, and – as much as you are able – avoid situations and people that push your buttons. Of course, just to be on the safe side, you could just not leave your house on days where you might be easily irritated. You know, like today, the third day of the Lunar New Year when some people will absolutely stay home and go to bed early.

Some portions of the following were previously posted.

“恭禧发财
Gong Xi Fa Cai [Congratulations and Prosperity!]
Gong Hey Fat Choy [Congratulations and Prosperity!]

– A common New Year’s greeting in Hanzi [Chinese characters], Mandarin and Cantonese pīnyīn [“spelled sounds”], and English

According to some Chinese creation mythology the third day of the Lunar New Year is the birthday of all boars. As I mentioned yesterday, some people will spend this third day of the Year of the Rabbit/Hare visiting the temple of the God of Wealth. Others associate this day with the “marriage of mice” and – in addition to providing treats as a “dowry” for the mice – they will go to bed early to ensure the mice have a peaceful ceremony. The belief is that if the mice have a peaceful ceremony, they will not pester humans during the rest of the year. In Vietnam, where people are celebrating the year of the Cat, this third day is a day to honor teachers.

Another reason people may go to bed early on the third night of the Lunar New Year is that, in certain parts of China, this third day is the “Day of the Red Dog” or “Red Mouth” Day and there is a greater danger of conflict on this day. People may also stay home and avoid anyone outside of their primary family circle in order not to say the wrong thing in anger – as a Chinese word for “red dog” is also a description for the “God of Blazing Wrath.” Some people also associate the tendency to say the wrong thing on the third day with the demon (or monster) Nian.

The Hanzi (Chinese character) for Nian also means “year” or “new year.” According to the legends, the monster Nian would come out of the sea or the mountain once a year looking for crops, animals, or villagers to eat. All the villagers would hide at this time of year, but one time an elderly gentleman was outside during the time Nian came to visit the village. One version of the story says that the man was a Taoist monk (Hongjun Lozu) who, like Br’er Rabbit, was a bit of a trickster. He some how convinced the monster that he would taste better if he could take off his outer clothing. In the version I tell in class, there is a big chase and the monster rips the man’s outerwear with his sharp teeth and claws. Either way, when the gentleman’s bright red undergarments are revealed Nian freaks out, because he is afraid of the color red (and loud noises). Therefore, it became auspicious to start the New Year (or even a marriage) wearing red; placing red throughout the village or town; and making a lot of noise.

“You always want to make it as good as it can be, but… But when you have problems that you can’t do anything about, one after another, you start forgetting what you’re actually doing, until it’s time. And that’s one of the secrets….”

– Keith Jarrett in a 2007 interview about his (01/24/1975) Köln Concert

In the 1970’s, 15-year old Vera Brandes started organizing jazz concerts and tours. At around 17, the German teenager started organizing the New Jazz in Cologne concert series. The fifth concert was scheduled for 11:30 PM on January 24, 1975, and it was going to be the first jazz concert at the 1,400-seat Cologne Opera House. The concert would feature a twenty-nine year old jazz pianist named Keith Jarrett, performing improvised solo piano pieces. Yes, that’s right, he was going to make it up as we went along –  and the sold out concert would be recorded. (According to last.fm, the tickets were 4 DM [Deutsche Mark] or $5; Wikipedia indicates the 4 DM equaled $1.72.)

Here’s a few other salient details about the American pianist: He has perfect pitch and garnered some international attention (as a classical pianist) when he was in high school in Pennsylvania. He started playing gigs in Boston while attending Berklee College of Music and moved to New York City after about a year. In the Big Apple, he started making a name for himself, playing with jazz greats like Art Blakey and the Jazz Messengers, Jack DeJohnette, and the Charles Lloyd Quartet. By the mid-to-late 1960’s, he was playing and recording with his own trios and that’s around the time that Miles Davis invited him to join his jams (alternating and/or playing with Chick Corea).

Keith Jarrett and his own band of musicians – Charlie Haden, Paul Motian, (eventually) Dewey Redman, and a handful of other similarly accomplished musicians (including Sam Brown) – recorded over a dozen albums for Atlantic Records from 1971 to 1976. In that same time period, one iteration of the quartet recorded an album for Columbia Records; but then the label dropped him – theoretically so they could promote Herbie Hancock. Right around the same time the Columbia-door closed, another two others doors opened: Keith Jarrett and his quartet got a contract with Impulse! Records and he was contacted by Manfred Eicher, a German record producer and co-founder of ECM Records.

ECM stands for “Edition of Contemporary Music” and the label is known for high quality jazz and classic music – and musicians who give the side-eye to labels. It was a great creative dwelling place for musicians like Keith Jarrett and Steve Reich, whose music I have also used in some practices. The professional relationship between Keith Jarrett and Manfred Eicher led to the “European quartet” collaborations, solo piano albums, and, eventually, to that legendary concert in Cologne, Germany.

Here’s another important thing to know about Keith Jarrett: He has a reputation for being very, very particular about concert conditions. He doesn’t like audience distractions, especially when he is improvising, so – at the height of his career – audience members were given cough drops during winter concerts and he would sometimes play in the dark to prevent people from taking pictures. He is known for vocalizing while he plays jazz (but not, notably, when he plays classical music) and reportedly led people in group coughs.

Now, imagine you are a musician like this – one who knows their stuff and is also very particular about the instruments you play – and you are presented “the unplayable piano” just hours before you’re meant to play a groundbreaking concert. What if you were also hungry, tired, and sick?

Would you see red? Or would you “accidentally” find goodness?

A version of the following was originally posted in 2022.

“KJ: When I was a teenager, my youngest brother had a lot of issues, and didn’t go to school. He couldn’t go outside, so he couldn’t have friends, so he was basically a prisoner in my mother’s house. There was an upright piano there. And occasionally, my brother, knowing zero — meaning really zero — about piano, would work out anger or frustration, which he must have had gobs of, by going to the keyboard and just playing some shit. He didn’t know what notes he was hitting or what would come out. But I realized there were moments that were so good and they came from his ignorance. I’m not sure he even knew they were good moments. But I found myself thinking: how would a pianist ever — how do you approach that if you know the instrument?

 
DS: How do you find the accidental goodness?”

– Keith Jarrett in response to David Shenk’s question about having a willingness or eagerness to fail, in “Keith Jarrett, Part II: The Q&A” by David Shenk (published in The Atlantic, October 13, 2009) 

Keith Jarrett is known for eschewing electronic instruments and equipment. Obviously, he appreciates the “need” for recording equipment and he has recorded music while playing electronic instruments. But, it’s not his jam – and it’s definitely not the kind of thing he would request for a solo piano concert in an opera house in 1975. No, someone like Keith Jarrett, at that point in his career, for that concert, would request the piano equivalent of a Rolls-Royce. And that’s exactly what he did; he requested a Bösendorfer Model 290 Imperial, also known as the Imperial Bösendorfer or just as the 290.

The 290 is Bösendorfer’s flagship piano. It is an exquisitely beautiful concert grand piano with an equally memorable sound. In fact, it was specifically designed to be grander than any other piano on the market in 1909. And I mean that in every sense of the word grand. It has 97-keys and a full 8-range octave. For 90 years, it was the only concert grand piano of it’s kind. In 1975, it was easily recognizable by any professional pianist… but probably not by random stagehands (who hadn’t had any reason to deal with such a piano) and possibly not by a teenage concert organizer (who also hadn’t had any reason to deal with such a piano).

Keith Jarrett, however, immediately knew that something was off when he arrived at the Cologne Opera House to find a Bösendorfer baby grand on the stage. To make matters worse, he was tired after traveling and not sleeping for two days, his back hurt, and he was suffering from food poisoning. To add insult to injury, the piano was badly out-of-tune and basically broken. Some of the keys and the foot pedals, one of the distinguishing features on the 290, didn’t work properly. It was simply a rehearsal piano or something someone had put in a backstage corner to warm up their hands before the curtain went up. It was too late to find and move a new piano. Even if they could find what had been requested – or something close, like the Bösendorfer (which would have been 5 keys shorter) – it was raining and Vera Brandes was warned that moving such an instrument in that type of weather would make it impossible to tune in time for the concert.

“Don’t play what’s there. Play what’s not there.”

– Miles Davis

Improvisation – in comedy and in music – is known for things like not breaking the flow (so, not saying “no”); and the concept of “yes, and…;” staying present; and being open to change.  But, Keith Jarrett had made up his mind. He said no to that baby grand piano. He declared it categorically “unplayable” and said the concert needed to be canceled. And there’s no indication, anywhere, that he was being a diva. He was just being realistic given his history and his frame of reference. The fact that he was sick and tired just made everything worse.

But the indomitable Vera Brandes had a different history and a different field of possibility. She convinced him that she could find someone to tune (and repair) the piano onstage, which she did. She sent Keith Jarrett and Manfred Eicher to a restaurant to grab a quick bite to eat. In some interviews, Keith Jarrett has said that they didn’t eat much because (a) he wasn’t feeling well, (b) there was a mix-up at the restaurant and their meal was delayed, and (c) they had to get back to the theatre. At some point along the way, they decided to keep the recording engineers – because they were going to get paid no matter what – and record what the musician expected to be a horrible and embarrassing disaster of the first order.

But it wasn’t. It wasn’t not even close.

Instead, the three improvised movements, plus the encore of “Memories of Tomorrow,” became the best selling solo album in jazz history and one of the best-selling piano albums. In the Spring 2019 issue of Daedalus, Dr. Gerald Lyn Early, who has consulted on several Ken Burns documentaries (including Baseball and Jazz), pointed out that Keith Jarrett’s solo concerts changed the sound and people’s understanding of jazz (not to mention, who played it); “…made solo piano playing commercially viable by showing that there was a considerable audience for it[;]” and “…proved that the public was willing to take such records seriously…”

From the very first notes, which sound like the warning tones the audience heard in the lobby before the show, Keith Jarrett carried the audience on a sonorous piano journey unlike anything they had ever heard. The album has been praised by musicians, critics, and publishers alike. It was included in Robert Dimery’s book 1001 Albums You Must Hear Before You Die. Eventually, much to the composers dismay, parts of the composition became movie soundtracks. Many wanted Keith Jarrett to transcribe and publish a score of the concert, which he finally, begrudgingly, agreed to do in 1990. The transcribed score, however, came with a very intentional caveat.

“For instance, on pages 50 and 51 of Part IIa there is no way to obtain, on paper, the real rhythmic sense of this section. There is much more going on on  the recording, but this “going on” does not always translate into notes on paper. Many notes are inferred by the rhythmic sense; others depend on the harmonics or attack of the previous note(or notes). So, writing down all the notes would give more of a false view of the sense of this section than selecting some notes. And yet, even this selection cannot reveal the real sense of this section as an improvisation, where listening is what determines the music’s strength.

So – we are at, let us say, a picture of an improvisation (sort of like a print of a painting). You cannot see the depth in it, only the surface. 

As a result of all of this, I am recommending that any pianist who intends to play THE KÖLN CONCERT use the recording as the final-word reference.

Good luck!”

– quoted from the “Preface” to THE KÖLN CONCERT: Original Transcription, Piano by Keith Jarrett

Please join me today (Tuesday, January 24th) at 12:00 PM or 7:15 PM for a yoga practice on Zoom. You can use the link from the “Class Schedules” calendar if you run into any problems checking into the class. You can request an audio recording of this practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

Tuesday’s playlist is available on YouTube and Spotify. [Look for “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 practice. Even better, if you already have the album!

The original 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 theme), out of respect for the composer. ]

You can, as I did, also listen to the Cautionary Tales with Tim Harford episode entitled, “Bowie, Jazz and the Unplayable Piano” where ever you get your podcasts.

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

Errata: The spelling of Tim Harford’s name has been corrected.

### Play On! ###

FTWMI: Do You See What I See? & Your Presence Is Requested January 6, 2023

Posted by ajoyfulpractice in Art, Books, Changing Perspectives, Christmas, Dharma, Faith, Healing Stories, Hope, Life, Movies, Music, Mysticism, New Year, Pain, Peace, Religion, Suffering, Wisdom, Writing, Yoga.
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“Merry Little Christmas, Epiphany, Theophany, Three Kings Day, & Twelfth Day of Christmas (for some)!”

For Those Who Missed It: The following is a compilation of related posts from 2021 and 2022. It contains two (2) very dark different sets of playlists. Links and some language have been updated. You can request an audio recording of a related practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

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

I. Do You See What I See?

“Said the shepherd boy to the mighty king
Do you know what I know (Know what I know)
In your palace warm, mighty king
Do you know what I know (Know what I know)
A child, a child, shivers in the cold
Let us bring him silver and gold
Let us bring him silver and gold, oh yeah, oh”

 

– 2nd verse of “Do You Hear What I Hear” by Whitney Houston

 

It’s been a while, hasn’t it, since a day went by and you didn’t think how can “they” not see the truth that’s right in front of them? It’s been a while, hasn’t it, since a day went by where you didn’t think, “What don’t they understand [what I understand]?”

Funny thing is, no matter who you are and what you believe – let alone why you believe it – you may have found yourself think or even questioning what has motivated people to do the things they are doing (or not doing) over the last few months (or years); which, of course, means that almost everyone is thinking this (or saying this) about everyone else. It seems really twisted, because it is; it’s all twisted up in avidyā (“ignorance”).

In Indian philosophies, like Yoga, suffering – the same suffering that has us asking what someone else was thinking when they did the thing they did – is caused by afflicted/dysfunctional thought patterns (kleśāh). The primary one being avidyā (ignorance), which is defined in The Yoga Sūtras of Patanjali as not understanding the true nature of things. For example, believing short-lived objects are eternal; believing something impure is pure; and believing something that causes suffering brings happiness are classic examples of avidyā. (YS 2.5) This basic level of ignorance becomes the bedrock for four additional forms of afflicted/dysfunctional thinking, all of which lead to more suffering. (YS 2.3 – 2.9, 2.12 – 2.14) After putting the way people think into context (and also explaining about functional thought patterns), Patanjali indicated that everything in the known or sensed world has two-fold purpose: fulfillment and freedom. (YS 2.18) In other words, everything we sense, think, and/or in any way experience can serve the purpose of changing the way we understand the nature of things and, therefore, change the way we think. If we have a better understanding of the world, we can have less suffering. (YS 2.16 – 2.17)

Knowing this, a practitioner might feel ready to move forward in their practice or even impatient to get to the time and place where they have less suffering – especially after the last few months or years. One might even wonder why the basic knowledge is not enough to change the world. Well, turns out there is a sūtra for that…

Yoga Sutra 2.20: draşțā dŗśimātrah śuddho’pi pratyayānupaśyah

 

– “The sheer power of seeing is the seer. It is pure, and yet it sees only what the mind [brain] shows it.”

The brain (intellect) and mind-body are powerful. So powerful in fact, that they will store information (for us) without us knowing the information is there and/or without us consciously paying attention to the information. If and when our mind decides something is relevant and/or we are ready to understand it, the information moves to our conscious awareness – sometimes as if it is the first time we have ever encountered said information. On the flip side, if we consciously (or even unconsciously) deny the relevancy of information – and/or don’t have the connecting information that puts everything into context – the information gets dismissed.

Don’t get me wrong, the truth can be right in front of our nose (like the tape that was on my glasses for the last few weeks), but the brain filters it out of our conscious awareness. As a result, to us, it’s like the information does not exist. We just don’t see it – just like the tape that was sitting on the bridge of my nose. The difference here, between facts in the world and the tape, is that I put the tape on my glasses and consciously gave my brain permission to ignore it (with full awareness of the fact that the eyes can work like that). But, every now and again, it was like the tape would “magically” (re)appear; every once in a while, I just couldn’t ignore what was right in front of my face.

For the last few days of the “12 Days of Christmas,” the playlist started with an instrumental piece called “Story of My Life” and, as a joke, I would say at the beginning, “Not my life, but…someone’s life.” That someone being Jesus; and while the different parts of Jesus’ life story get told by Christian liturgy throughout the year, they get told in different ways (and sometimes at different times) depending on the tradition and/or denomination. It’s as if, 12 different writers wrote the same story, but emphasized different parts.

Of course, by using the number 12, I am oversimplifying reality and dismissing the fact that humans make bad witnesses. I am, also, mostly leaving out the fact that while Christians may have the corner market on the story of Jesus, they are not the only religious (or philosophical) traditions that tell the story.

Neither are they the only ones in the story…. But that’s another story for another day. Because today, is all about seeing the story through a Christian lens.

1. Chorus
They will all come forth out of Sheba,
bringing gold and incense
and proclaiming the price of the Lord.

 

2. Chorale
The kings came out of Sheba,
they brought gold, incense, myrrh along,
Hallelujah!”

 

– quoted from “Sie werden aus saba alle kommen” (“They will all come forth out of Sheba”), BWV 65 by Johann Sebastian Bach (translation from Pamela Dellal for Emmanuel Music, Artistic Director: Ryan Turner)

January 6th, is Epiphany, also known as Theophany (in some Eastern traditions) and Three Kings Day. As I mentioned yesterday, January 6th is almost always Epiphany, with the exception of some places in Columbia that observe this Feast Day on the second Monday of January (and countries that celebrate on the first Sunday in January). It’s also good to note that while since some Eastern Christian traditions use the Julian calendar, their January 6th falls on the Gregorian calendar’s January 19th.

“Epiphany” comes from the Greek word meaning “manifestation” or “striking appearance” and the root word meaning “to appear.” “Theophany” comes from a Greek phrase meaning “The Day of the Lights.” In Christian traditions, it is a feast day to celebrate Jesus being revealed as Divine, God incarnate, and God’s gift to the world. Some traditions specifically focus on the visit of the magi, which is why it is also known as “Three Kings Day.” In some Eastern traditions, the magi visit on December 25th and therefore the story of theophany focuses on Jesus’ baptism by his cousin John the Baptist and/or the first miracle attributed to Jesus (when he turned water into wine and during the Wedding at Cana).

There are masses and feasts on this day, as well as caroling. There is even some highly elevated singing, as several composers have written pieces for the day. In fact, Johann Sebastian Bach wrote several pieces for the various days of Christmastide and at least two pieces for Epiphany. One of those pieces, “Sie werden aus saba alle kommen” (“They will all come forth out of Sheba”), BWV 65, premiered today in 1724, to mark Bach’s first Christmas season as “Thomaskantor” (cantor at Saint Thomas) in Leipzig, Saxony, Germany. I have heard that he composed the 7-movement Christmas cantata, with lyrics inspired by The Book of the Prophet Isaiah (60:6), in the first few days of the New Year (as the piece is dated 1724 and Saxony switched the Gregorian calendar in 1699).

“‘Its final cause,’ [Bach] wrote, ‘is none other than this, that it ministers solely to the honor of God and refreshment of the spirit, whereof, if one take not heed, it is no proper music, but devilish din and discord.’”

 

– quoted from God and Music by John Harrington Edwards (published 1903)

 

“3. Recitative B
What Isaiah foresaw there,
That happened at Bethlehem.
Here the wise men appear
at Jesus’ manger
and want to praise him as their king.
Gold, frankincense, myrrh are
the delicious gifts
With which they grace this baby Jesus in
Bethlehem in the stable.
My Jesus, when I think of my duty now,
I must also turn to your manger
and also be grateful:
For this day is a day of joy for me,
Since you, O prince of life
The light of the Gentiles….”

 

– quoted from “Sie werden aus saba alle kommen” (“They will all come forth out of Sheba”), BWV 65 by Johann Sebastian Bach (translation from Pamela Dellal for Emmanuel Music, Artistic Director: Ryan Turner)

The Gospel According to Saint Matthew (2:1 – 12) is the only canonical New Testament gospel to tell the story of the “wise men” (as they are called in the King James Version). More modern versions of the text refer to them as “magi” and even “kings,” but traditionally they are only directly referred to as “kings” in a prophesy found in The Book of the Prophet Isaiah (60:1 – 6) and, perhaps indirectly, in The Book of Psalms (“Psalm 72: A Psalm for Solomon”) – both of which are in the Hebrew Bible or Christian Old Testament. None of these cited texts reference a number, but most Western Christians consider them three (based on the gifts) … while some Eastern Christians consider them 12. Still others focus on the gift bearers as neither magi nor kings, but of shepherds.

It is also interesting to note, if you will patiently think back with me, that the “12 Days of Christmas” song does not mention magicians or scholars, but definitely mentions drummers. Classically, there are “12 drummer’s drumming” – which, according to the catechism myth represents the 12 points of faith in the Apostle’s Creed. Sometimes, however, there are 9 or 10 or 11, which means they could also symbolize the nine fruits of the Holy Spirit; the Ten Commandments; or the eleven “faithful” apostles (respectively). I also find it interesting, and thematically beautiful, that the little drummer boy not only sees himself in the baby Jesus, but also brings the same gift: his presence.

“But what do I bring, you King of Heaven?
If my heart is not too little for you, then
accept it graciously,
Because I cannot bring anything noble.”

 

– quoted from the 3rd movement (Recitative B), of “Sie werden aus saba alle kommen” (“They will all come forth out of Sheba”), BWV 65 by Johann Sebastian Bach (translation from Pamela Dellal for Emmanuel Music, Artistic Director: Ryan Turner)

Some people wait until Epiphany or Theophany to add the Three Kings to their Nativity Scene – even though some cultures mark the change from Christmastide to Epiphanytide by taking their Christmas decorations down on the 7th. Some people have their King Cake or Twelfth Night Cake on this date, hoping to find the coin or the tiny baby Jesus figurine that indicates they will be extra blessed or lucky/fortunate in the year ahead. In some cultures, the person who finds the coin or baby is responsible for supplying the next year’s cake (which some people love and others think is not so lucky).

For those people who focus on Jesus’ baptism as a moment of revelation, January 6th is a day to gather by the water. Priest, pastor, or preacher led processions will make their way through the town or city until they reach the water. After blessing the water, the priest, pastor, or preacher will throw a cross into the water and some people will engage in a little “winter swimming.” In this case, the person who finds the cross is considered extra blessed. Additionally, some people will choose this date to be baptized, as it is a symbol of how they are changed.

“We often make do with looking at the ground: it’s enough to have our health, a little money and a bit of entertainment. I wonder if we still know how to look up at the sky. Do we know how to dream, to long for God, to expect the newness he brings, or do we let ourselves be swept along by life, like dry branches before the wind? The Magi were not content with just getting by, with keeping afloat. They understood that to truly live, we need a lofty goal and we need to keep looking up.”

 

– quoted from “Solemnity of the Epiphany of the Lord,” Papal Mass, Homily of Pope Francis (Vatican Basilica, Saturday, 6, January 2018)

For the faithful, a sermon or homily is a big part of Epiphany or Theophany. This is especially true in the Roman Catholic tradition. Pope Francis has (in my humble opinion) a definite knack for weaving the narrative of the story into present day application.  In 2018, his homily encouraged people to be “imitate the Magi: looking upwards, setting out, and freely offering our gifts.” The modern day gifts that the pontiff mentioned were gifts of the self: “care for a sick person, spend time with a difficult person, help someone for the sake of helping, or forgive someone who has hurt us. These are gifts freely given, and cannot be lacking the lives of Christians.” He also spoke in terms of taking a risk and the importance of sometimes following what might not always seem to be brightest thing on the horizon.

In thinking about Epiphany, in a religious context, I often think about epiphany in the context of innovative or scientific discovery. For someone to have an ah-ha, light bulb, or eureka moment – for someone to have an epiphany – they have to be prepared. They have to know what they are seeing or hearing. They have to know the importance of what’s growing on a culture plate when they get back from holiday; otherwise they throw it away. They have to understand that the light touch that wakes them from a deep sleep is the touch of an angel and not the touch of their sleep-mate or cattle. Whether it is in religion or science or humanity, one must have faith in order to take a risk.

Last year 2020 was very different from 2017 and this year, in 2021, Pope Francis again reflected the times. He spoke, in some ways, very much along my way of thinking: that one must be prepared. In speaking of the magi, he said, “Worshiping the Lord is not easy; it does not just happen. It requires a certain spiritual maturity and is the fruit of an at times lengthy interior journey.” He talked about the importance of prayer and, again, the importance of looking up – lifting up one’s eyes in order to “‘see’ beyond the veil of things visible, which often prove deceptive.” Basically, he offered three steps in the form of three phrases, from The Liturgy of the Word, for a deeper relationship with God: “to lift up our eyes,” “to set out on a journey,” and “to see.”

Of course, we can only see, what we are prepared to see – which is the whole purpose of the journey, which we can only take when we look up (and around) and get curious.

“And it concludes by saying that at the time, ‘the word of God came to John, the son of Zechariah, in the wilderness’ (Lk 3:2). To none of the magnates, it to but to a man who had withdrawn to the desert. Here is the surprise: God does not need the spotlights of the world to make himself known.

 

When we listen to that list of distinguished personages, we might be tempted to turn the spotlight on them…. But God’s light does not shine on those who shine with their own light. God ‘proposes’ himself; he does not ‘impose’ himself. He illumines; he does not blind. It is always a very tempting to confuse God’s light with the lights of the world. How many times have we pursued the seductive lights of power and celebrity, convinced that we are rendering good service to the Gospel! But by doing so, have we not turned the spotlight on the wrong place, because God was not there. His kindly light shines forth in humble love. How many times too, have we, as a Church, attempted to shine with our own light! Yet we are not the sun of humanity. We are the moon that, despite its shadows, reflects the true light, which is the Lord. He is the light of the world (cf. Jn 9:5). Him, not us.”

 

– quoted from “Solemnity of the Epiphany of the Lord,” Papal Mass, Homily of Pope Francis (Vatican Basilica, Sunday, 6, January 2019)**

 

**NOTE: During the ZOOM Wednesday’s ZOOM classes on Wednesday, January 6, 2021, I cited the incorrect date for the last quote from Pope Francis. (At the time it was also mis-dated on the Vatican’s website.) I think 2019 is correct, but I could still be mistaken. My apologies for any confusion.

The vinyasa playlist for this date is available on YouTube and Spotify. [Look for “01062021 Epiphany & Theophany”]

(Note: The playlists are slightly different for the before/after practice music. Also, I added Whitney Houston’s version of the song that was popping up in my head before the 2021 practice.)

### SEEING IS BELIEVING, BUT ONLY WHEN YOU UNDERSTAND WHAT YOU ARE SEEING ###

 

II. Your Presence Is Requested

“What I really want to get to today is why the Magi came. What was it that brought them to Bethlehem? What was it that brought them to find Jesus and his family?”

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– quoted from “The Epiphany Light: Another Reflection” by Reverend Ed Trevors (dated Jan 6, 2022)

 

On the surface, the embedded video below contains a direct message to Christians. However, if you pay attention, you will realize that the overall focus is for all: “Be a light.” Accept this invitation to be a light.

 
Please join me tonight, Friday, January 6th, 7:15 PM – 8:20 PM (CST), for First Friday Night Special #27: “Looking Up / Getting & Being Ready 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.

*

 
Friday Night’s playlist is available on YouTube and Spotify. [Look for “01062023 Looking Up / Getting & Being Ready”]

This Yin Yoga practice is accessible and open to all. 

Prop wise, this can be kitchen sink practice. You can practice without props or use “studio” props and/or “householder” props. Example of Commercial props: 1 – 2 blankets,2 – 3 blocks, a bolster, a strap, and an eye pillow. Example of Householder props: 1 – 2 blankets or bath towels, 2 – 3 books (similar in size), 2 standard pillows (or 1 body pillow), a belt/tie/sash, and a face towel.

You may want extra layers (as your body may cool down during this practice). Having a wall, chair, sofa, or coffee table may be handy for this practice.

### OHR ###