The following was originally posted in December of 2020. I do not typically use music for the Monday night practice associated with Common Ground Meditation Center, but I have left the playlist links for this post. The class details have been updated.
“Every time you hear a bell ring, it means that some angel’s just got his wings.”
– Clarence Odbody (AS2) in It’s A Wonderful Life
Even people who don’t celebrate Christmas, as a religious holiday or otherwise, may have a favorite Christmas story or carol. These stories – which become such perennial favorites they are often turned into plays, ballets, musicals, and all manners of pageants – are full of not only the trappings and traditions of Christmas, but also the spirit. You may think the spirit of which I speak is the hope, the cheer, and the good tidings; but, one consistent element in these stories is grief, desolation, isolation, sadness – and yes, also SAD-ness.
The Greatest Gift was self-published by its author, Philip Van Doren Stern, in 1943 – exactly 100 years after Charles Dickens first published A Christmas Carol. In fact, Stern (who was half Jewish) was partially inspired by the Dickens-classic. Although the story takes place at Christmastime and was initially sent out as Stern’s 1943 Christmas cards, the author intend the story to be universal. The following year the story was picked up by a two different magazines (including Good Housekeeping, which called it “The Man Who Was Never Born”) and a movie production company. By 1945, the original movie rights for The Greatest Gift had been sold to director and producer Frank Capra, who would change the title and tweak some of the details.
Current fans of Frank Capra’s It’s A Wonderful Life, which premiered today in 1946, might be surprised to learn that the movie was not an instant success. The movie’s general release faced stiff competition from movies like Stairway to Heaven (released as A Matter of Life and Death in the UK) and Miracle on 34th Street – both of which shared elements of fatalism vs. free will, life vs. death, and hope vs. despair, as well as bumbling “angels” (in the former) and adorable children (in the latter). There was also drama behind the scenes and, ultimately, proceeds from the initial release barely covered the production cost. But, like A Christmas Carol, Frank Capra’s It’s A Wonderful Life featured a protagonist who could have had SAD and who experienced a major shift because of spiritual intercession. Only, in the case of the movie, the spirit was actually an angel.
“You’ve been given a great gift, George, a chance to see what the world would be like without you.”
– Clarence Odbody (AS2) in It’s A Wonderful Life
In the movie, Angel 2nd Class Clarence Odbody (portrayed by Henry Travers) must convince 38-year old George Bailey (immortalized by Jimmy Stewart) that his life is “wonderful”… or, at least worth living. Unlike Ebenezer Scrooge, Bailey has spent his life trying to help others, but a mistake – involving his good intentions and his own personal “Scrooge,” Mr. Potter (portrayed by Lionel Barrymore, who actually spent 20 years portraying “Scrooge”) – leads to criminal charges and the feeling that nothing he has ever done in his life makes a difference.
The truly ironic, and potentially tragic, part of George Bailey’s life is that he made a significant difference in his community. He saved more than one life and, on more than one occasion, gave up his savings to help others. He absolutely lived a life that was the embodiment of those last three siddhis (“powers”) unique to being human: the capacity to eliminate three-fold sorrow; the cultivation of a good heart (which is the ability to make friends); and generosity (the ability to give). Yet, in a moment of weakness, Bailey neglects to recognize his own power or potential. He has thoughts of self harm – one of the symptoms of SAD.
“Strange, isn’t it? Each man’s life touches so many other lives. And when he isn’t around he leaves an awful hole, doesn’t he?”
“You see George; you really had a wonderful life. Don’t you see what a mistake it would be to throw it away?”
– Clarence Odbody (AS2) in It’s A Wonderful Life
Real life is different from a novella by Dickens, a short story by Stern, or a movie by Capra; in part because there’s not a writer or director making sure the intervention happens. Also, not everything gets tied up at the end. However, if you or someone you know is experiencing symptoms associated with SAD, it is important to take two big lessons from these fictional works: 1. You are not alone. 2. You can get help.
The ghosts in Dickens’s classic and the angel who gets his wings by helping out a good person are (literally) inspired symbols. They are the spirits or real people. (Sometimes they are even “strange” people, like in The Greatest Gift.) In real life, we are each other’s Christmas Past, Present, and Not Yet – just as we are each other’s guardian angels. We can show up for each other – and we must show up for each other. Real life is different in that sometimes the person that needs help has to ask for help (and/or the people around them have to notice what constitutes “a cry for help.”) In real life, happy endings don’t just happen; we have to make them happen.
“Please! I want to live again. I want to live again. I want to live again. Please, God, let me live again.”
– George Bailey in It’s A Wonderful Life
Please join me today (Monday, December 20th) at 5:30 PM for a 75-minute virtual yoga practice on Zoom. Use the link from the “Class Schedules” calendar if you run into any problems checking into the class. Give yourself extra time to log in if you have not upgraded to Zoom 5.0. You can request an audio recording of this practice via a comment below.
There is no playlist for the Common Ground practice.
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.)
If you are thinking about suicide, worried about a friend or loved one, or would like emotional support, you can call 1-800-273-TALK (8255). You can also call the TALK line if you are struggling with addiction or involved in an abusive relationship. The Lifeline network is free, confidential, and available to all 24/7. YOU CAN TALK ABOUT ANYTHING.
“George Bailey: You know what the three most exciting sounds in the world are? Uncle Billy: Uh-huh. Breakfast is served, lunch is served, dinner… George Bailey: No, no, no, no! Anchor chains, plane motors, and train whistles.”
– quoted from It’s A Wonderful Life
### “Gotta love it… gotta live it… try to savor every moment” ~Anointed ###
The end of the Chanukah story was the beginning of peace and freedom for the Jewish people, right? If you know your history, then you know the answer is, “Eh, sort of.” Monday’s question connects us to the story of another group of people “crying freedom.” The following was originally posted December 6, 2020. I do not typically use music for the Monday night practice associated with Common Ground Meditation Center, but I have left the playlist links for this post. The Juneteenth 2021 playlist also works for this practice.
“As to the charge of treason, what is treason? I would ask. Treason in a people is the taking up of arms against the government or the siding of its enemies. In all revolutions the vanquished are the ones who are guilty of treason, even by the historians, for history is written by the victors and framed according to the prejudices and bias existing on their side.”
– quoted from a speech given by Missouri Senator George Graham Vest on August 21st and printed in “Vest on Succession. Speech of the Senator at the Confederate Reunion…” in the Abilene Weekly Reflector (Dickinson County, Kansas) on August 27, 1891
Then there’s that whole sticky freedom and equality thing.
It’s a sticky/problematic thing even though the Committee of Five (and eventually the Second Continental Congress) declared, “We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.” It’s a sticky/problematic thing even though Article IV, Section 2 of the newly formed nation’s Constitution promised “The Citizens of each State shall be entitled to all Privileges and Immunities of Citizens in the several States.” It’s a sticky/problematic thing even though the 5th Amendment, which was ratified along with the Bill of Rights in 1791, states, “No person shall… be deprived of life, liberty, or property, without due process of law; nor shall private property be taken for public use, without just compensation.” It’s a sticky/problematic historical thing, because everyone within the country’s borders was not free, equal, equally represented, and/or entitled to the guaranteed the most basic rights, privileges, and immunities. More to the point, the decision to exclude certain individuals was deliberate and intentional (see Article 1, Section 2, Clause 3, quoted below) – although we can argue the level of willfulness that went into the decision.
Then again, even our amendments aren’t always perfect and, more to the point, the way we remember the history of our amendments isn’t even close to perfect. Consider, for instance, the issue of freedom and representation as it pertains to slaves and their descendants. People are quick to laud and celebrate the Emancipation Proclamation, which was issued by President Abraham Lincoln September 22, 1862 and went into effect on January 1, 1863, but the document only applied to the Confederate States of America – which were still in rebellion; meaning, the document (technically) didn’t free a single slave.
In an attempt to persuade Southern states to peacefully rejoin the Union, President Lincoln issued the Proclamation for Amnesty and Reconstruction on December 8, 1863. This was an attempt to not only end the Civil War, but also strengthen his proclamation. But, there were no takers. The Emancipation Proclamation remained purely symbolic – until the end of the war. Even then, however, it would be June 19, 1865, before news of freedom reached Galveston, Texas. And, yes, some of us celebrate that day, Juneteenth.
Much more expedient in its effectiveness, but arguably symbolic in the worst possible way, was the District of Columbia Compensated Emancipation Act. Signed by President Lincoln on April 16, 1862, the Act eventually freed about 3,185 people (and paid out over $100,100,000 as compensation to former owners of those freed). But, outside of Washington D. C. (where it’s a holiday) very few people take notice of the day unless it falls on a weekend and delays the official tax deadline.
Before we get too far down this rocky road, please keep in mind that President Lincoln (and everyone around him) knew the Emancipation Proclamation was more of a symbolic gesture. They knew that, even after the Union won the Civil War, there was a possibility it would be nullified. Not only could it have been nullified if he had lost his re-election bid, some of his contemporaries worried that he might nullify it (on a certain level) in order to restore the Union. However, President Lincoln was quick to reassure the abolitionists. He campaigned on abolishing slavery and then he set out to fulfill that campaign promise.
“At the last session of Congress a proposed amendment of the Constitution abolishing slavery throughout the United States passed the Senate, but failed for lack of the requisite two-thirds vote in the House of Representatives. Although the present is the same Congress and nearly the same members, and without questioning the wisdom or patriotism of those who stood in opposition, I venture to recommend the reconsideration and passage of the measure at the present session. Of course the abstract question is not changed; but an intervening election shows almost certainly that the next Congress will pass the measure if this does not. Hence there is only a question of time as to when the proposed amendment will go to the States for their action. And as it is to so go at all events, may we not agree that the sooner the better? It is not claimed that the election has imposed a duty on members to change their views or their votes any further than, as an additional element to be considered, their judgment may be affected by it. It is the voice of the people now for the first time heard upon the question. In a great national crisis like ours unanimity of action among those seeking a common end is very desirable–almost indispensable. And yet no approach to such unanimity is attainable unless some deference shall be paid to the will of the majority simply because it is the will of the majority. In this case the common end is the maintenance of the Union, and among the means to secure that end such will, through the election, is most dearly declared in favor of such constitutional amendment.”
– quoted from State of the Union 1864, delivered to the United States Congress by President Abraham Lincoln (on 12/6/1864)
Today in 1864, during his State of the Union Address, President Abraham Lincoln urged Congress and the States to take action “the sooner the better” on an amendment to abolish slavery. He proceeded to very actively, more actively than had previously been witnessed in other presidencies, work towards securing the votes needed to pass and ratify what would become the 13th Amendment – which was, in fact, ratified today in 1865.
Ratification of the 13th Amendment “officially” made slavery illegal in the United States. It also rendered the Fugitive Slave Clause moot and created the opportunity for more representation, by eliminating certain aspects of the Three-Fifths Compromise. So, we celebrate today, right? Right??
Funny thing about that ratification: Even before we address things like the 18th Century “Tignon Laws,” the 19th Century “Black Codes” or “Black Laws,” and the “Jim Crow Laws” enacted in the late 19th and early 20 Centuries – or the fact that a 14th and 15th Amendment were needed to secure the rights, privileges, and immunities of former slaves and their descendants (let alone all the Acts) – we need to look at the how the 13th Amendment was ratified.
“Section 1. Neither slavery nor involuntary servitude, except as a punishment for crime whereof the party shall have been duly convicted, shall exist within the United States, or any place subject to their jurisdiction.
Section 2. Congress shall have power to enforce this article by appropriate legislation.”
– “Amendment XIII” of The Constitution of the United States
By the time President Lincoln was assassinated, 21 states had ratified the 13th Amendment (starting with Illinois on Feb. 1, 1865 and continuing to Arkansas on Feb. 14, 1865). When President Andrew Johnson took office, he also made it a priority to get the 13th Amendment ratified. His approach, however, was very different from his predecessor. Instead of encouraging the spirit and intention of the amendment, President Andrew Johnson spent his time assuring states that they would have the power and jurisdiction to limit the scope of the amendment. This led to states like Louisiana (Feb. 17th), South Carolina (Nov. 13th), and Alabama (Dec. 2nd) weakening the implementation and enforcement of the amendment by ratifying with caveats. Further weakening its perception, in certain areas, was the fact that ratification only required three-fourths of the states (at the time that equaled 27 out of 36).
Georgia came through today in 1865 as the 27th (and final) state needed to solidify the ratification. Five states (Oregon, California, Florida, Iowa, and New Jersey (after a 2nd vote) ratified the amendment within a few weeks. Texas would get on board over four years later (on February 18, 1870). Delaware, Kentucky, and Mississippi – all of whom, like New Jersey, initially rejected ratification – would make the amendment official in 1901, 1976, and 1995 (respectively). Curiously, Mississippi didn’t certify their 1995 vote until 2013.
Take a moment, if you are able, to imagine being a former slave – or even the descendant of a former slave – living in one of the states that only ratified the 13th Amendment with a “provisional statement” and/or didn’t ratify it until the 20th Century. You may know when you are technically free, but when does everyone around you recognize that you’re legally free? When do you feel free? Because remember, the Ashtavakra Gita says, “’If one thinks of oneself as free, one is free, and if one thinks of oneself as bound, one is bound. Here this saying is true, ‘Thinking makes it so.’” (1:11)
So, yes, we can talk all day about the fact that slavery “officially” end in 1865. However, we must also remember that for some folks, like Missouri Senator George Graham Vest, who was born today in 1830 – and was the last of the Confederate States Senators to pass, as well as an ardent supporter of the “Lost Cause” ideology – the “War of Northern Aggression” was a war about states’ rights and there was (they believed) an economic, and therefore moral, justification for slavery.
Because he once defended an African American man in a court of law, my bias is such that I would like to say that “The Gentleman from Missouri” was more faceted that I’ve just painted him. However, he is best remembered for arguing a case about the killing of a dog. So, as eloquent as he was, I’m not sure I can make a case for him. There is, however, at least one thing upon which I will agree with him:
“Look at Adam. I have very little use for Adam. When he was asked who ate the apple he said Eve ate a bit of it first. Shame on him for trying to dodge the result. I know that if Adam had been a Missouri ex-confederate soldier he would have said: ‘I ate the apple and what are you going to do about it?’”
– quoted from a speech given by Missouri Senator George Graham Vest on August 21st and printed in “Vest on Succession. Speech of the Senator at the Confederate Reunion…” in the Abilene Weekly Reflector (Dickinson County, Kansas) on August 27, 1891
Please join me for a 65-minute virtual yoga practice on Zoom today (Sunday, December 6th) at 2:30 PM. You can use the link from the “Class Schedules” calendar if you run into any problems checking into the class. Give yourself extra time to log in if you have not upgraded to Zoom 5.0.
You can always request an audio recording of this practice (or any practice) via email or a comment below.
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.)
“When the physical war ended, then the real practical problems presented themselves. How was slavery to be effectively abolished? And what was to be the status of the Negroes? What was the condition and power of the states which had rebelled? The legal solution of these questions was easy. The states that had attempted to rebel had failed. The must now resume their relations to the government. Slavery had been abolished as a war measure….
The difficulty with this legalistic formula was that it did not cling to facts. Slavery was not abolished even after the Thirteenth Amendment. There were four million freedmen and most of them on the same plantation, doing the same work they did before emancipation, except as their work had been interrupted and changed by the upheaval of war. Moreover, they were getting about the same wages and apparently were going to be subject to slave codes modified only in name. There were among them thousands of fugitives in the camps of the soldiers or on the streets of the cities, homeless, sick, and impoverished. They had been freed practically with no land nor money, and, save in exceptional cases, without legal status, and without protection.”
– quoted from Black Reconstruction in America (The Oxford W. E. B. Du Bois): An Essay Toward a History of the Part Which Black Folk Played in the Attempt to Reconstruct Democracy in America, 1860-1880 by W. E. B Du Bois
This is the “missing” post for Sunday, December 5th.You can request an audio recording of either practice via a comment belowor (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.
“You are so young, so much before all beginning, and I would like to beg you, dear Sir, as well as I can, to have patience with everything unresolved in your heart and to try to love the questions themselves as if they were locked rooms or books written in a very foreign language. Don’t search for the answers, which could not be given to you now, because you would not be able to live them. And the point is, to live everything. Live the questions now. Perhaps then, someday far in the future, you will gradually, without even noticing it, live your way into the answer.”
– quoted from Letter #4 (dated July 16, 1903) addressed to 19-year old officer cadet Franz Xaver Kappus, published in Letters to a Young Poet by Rainer Maria Rilke
During the December “First Friday Night Special,” I mentioned that the light-related questions during this year’s Chanukah classes were prompts to get us thinking about our “field of possibilities” and then, on Saturday and Sunday, I revealed that the questions were partially inspired by Rainer Maria Rilke’s advice to the young office cadet and poet Franz Xaver Kappus. If you’ve followed along with the questions, it would be natural to expect that one of the questions would be, “Do you believe in miracles?” It’s an obvious connection when the connected to something like the Chanukah – which, according to the story is all about miracles.
There’s just one problem. Your answer, regardless of what it is, begs another question: “Why?”
Why? Why? Why?
I could be like a three-year old, because all of your answers could lead to another question (albeit the same question), which all comes down to what you believe. The Chanukah story is full of a series of events that could be described or explained as miracles, serendipity, coincidences, and/or really good plot points. For those who believe in Abraham’s God, it doesn’t matter what you call the events, because “with God all things are possible.” [Matthew 19:26] For those who do not believe in God, well, anything is possible…but there’s probably a reasonable (and scientific) explanation. Either way, what you believe determines the probability of certain possibilities.
To be clear, this is not just about what you believe about miracles. This is also about what you believe about your light. Or, a better way to put it is that this is all about what you believe about yourself. Me asking you about the source of your light is really me asking about the source of your life. And what you believe matters, because what you believe bridges the gap between what you think about doing, achieving, and experience and what you actually do, achieve, and experience.
“What’s the reason we’re alive The reason we’re alive
Bound to stumble and fall But my strength comes not from man at all Bound to stumble and fall But my strength comes not from man at all
Do you believe in miracles Am I hearin’ you? Am I seein’ you? Eight nights, eight lights and these rites keep me right Bless me to the highest heights with your miracle
Eight is the number of infinity One more than what you know how to be”
– quoted from the song “Miracle” by Matisyahu
There’s a moment that happens again and again in professional sports and sometimes in the performing arts. Sometimes it even happens when someone is walking across a stage after receiving their diploma. It’s a moment that happens when someone is doing their job – but it’s their dream job, one that many aspire but few achieve – and everybody’s watching. They’ve made mistakes, but they got up, brushed themselves off, and endeavored to win the game and/or take the audience’s breath away. Then they do! they succeed! And when they do, when they score – especially in a phenomenal way – or they receive a standing ovation, we witness a moment of faith. They’ll point a finger to the heavens or make some other gesture that signifies what they believe.
Whether it is a finger to the sky or prayer hands to the sky, it’s a moment that indicates an individual believes that the source of their life (and their light) is God. We may not witness that exact moment in other arenas, like when someone finishes a big project or lands a plum assignment. There may not be witnesses when a student aces a test or a parent gets their toddler to stop climbing out of bed in the middle of the night, but there may be a similar feeling. It’s that same surge of emotion that makes us do the happy dance (even if it’s just on the inside). It’s a combination of success and a feeling of gratitude.
Of course, part of what I’m describing is a dopamine rush. It’s a feeling of greatness and it’s a heady sensation that we humans crave and chase. Here’s the thing, though: We can get that surge of feel-good brain chemicals without doing something at which we might fail. We can get it without taking any risk at all. In fact, to a certain degree, we can get if from watching other people take risks and win. We can get it from being part of a team… even if we’re the 12th man or 12th player.
So, why do some people take the risk? Why do some people do the things at which they might fail? Why do some people show up and shine (or show up and suck until they shine)? Why do some people give it all they’ve got, while others (just) watch?
It all comes back to what some one believes. Which brings us back to the Chanukah story.
Had some Jewish people not truly believed in the God of Abraham, Isaac, and Jacob it’s possible that they would have started assimilating under Alexander the Great. Had Matīṯyāhū, his sons, and the people that followed them not believed it’s probable that they would have become Hellenic Jews under King Antiochus. Had they not studied Torah or believed in the laws and commandments of God, it is possible that Matīṯyāhū would have broken the commandments and sacrificed to the idol – or maybe he would have just allowed the Hellenic Jew to do so in his stead.
Had the Maccabees not believed their history, their fate, and their destiny, perhaps they would have stayed in the wilderness and not taken on the mighty Greek army. Perhaps there would have been no battle cry. Maybe they would have fought and failed. Then, too, there’s always the possibility that they fought and won – despite the odds – and found that single vial of oil, but never considered using it because it wasn’t enough. Then, too, all these centuries later, if people didn’t believe we wouldn’t still be lighting the candles and telling an “impossible” story.
Take a moment, as we did on Sunday, and practice a little svādyāya (“self-study”). Put yourself in the shoes of the Maccabees. Consider how you might have felt and what you might have done given your current beliefs. How might the story be different simply because your beliefs might be different? Now, consider this week’s questions (see below) in that light. Consider how what is in your heart and mind determines your words, actions, and deeds.
“The Maccabees no doubt knew their options, yet decided to light the menorah in the most preferred way. This was done despite the fact that it entailed exhausting their entire supply of pure olive oil on the first day, leaving them with the probability of not being able to maintain the highest standard they so aspired to reach. But they decided to do their maximum with the resources they had, and let the Almighty take care of the rest.
There is a deep message here for us today. How many worthwhile endeavors are cast along the wayside because we are not guaranteed total success? Yet the result of inaction due to fear of failure, is failure by default. We can learn from the Maccabees that when there is a worthwhile goal to achieve, one should let go of immobilizing perfectionism, and instead capitalize on existing assets and do ones utmost under the circumstances.”
– quoted from the article “Give It All You’ve Got: The Maccabees taught us that immobilizing perfectionism leaves no room for God.” by Aliza Kramer (posted at Aish.com Dec 12, 2006)
Today’s playlist is is available on YouTube and Spotify. [“Look for “Chanukah (Day 7-8) 2021”]
NOTE: All of the YouTube playlists (for Chanukah) contain extra videos after the practice music.
“Even if you’re down there for one hour, man, you’re down there.”
– “Tommy” (Kirk Acevedo) to “Vince” (Mark Wahlberg) in the movie Invincible
In 1985, the United Nations General Assembly designated December 5th is International Volunteer Day. The 2021 theme was “Volunteer Now For Our Common Future. The Chanukah story is about people showing up and shining in a way that changed the future of their people. Remember: You too can make a difference!
### “Let me see [your] light / Give me something to live by” ~ Maccabeats ###
This is the post for Tuesday, November 23rd.There is a link at the end for a post related to November 24th. You can request an audio 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, or you can purchase class(es). Donations are tax deductible; class purchases are not necessarily deductible.
“To every thing there is a season, and a time to every purpose under the heaven:”
— Kohelet – Ecclesiastes (3:1), KJV
For many people in the United States, this week is supposed to be about gratitude — and, if you were educated in (or around) the USA, you know at least one story about how the fourth Thursday of November came to be all about gratitude. There’s just one problem… Well, ok, there’s a lot of problems; however, today I just want to mention the fact that the story most of us were taught about the Pilgrims and the “Indians” was only part of the story: the part about gratitude. But, for a very long time we weren’t taught the part about greed.
Now, I know, I’m about to lose some of you — or maybe I’ve already lost you. But, if you stick with me for a moment, you might actually thank me.
Some wise person once said, “History is written by the victors.” We can spend a lot of time contemplating the many weird ways that manifests when it comes to the history of the USA in general, but it’s pretty clear cut when it comes to Thanksgiving. The Pilgrims were the victors and, as many would not have survived 1621 without the aide of the First Nations people, they told a story of peaceful people fleeing religious persecution and then being saved by the kindness of strangers. It’s a “pretty” story — a story for kids— so it usually (and understandably) leaves out how very dire the situation was for the Pilgrims. However, that version also leaves out some pertinent facts about the identities of the people involved. Finally, it leaves out the fact that a day of thanksgiving is very common in a lot of cultures — especially religious cultures — and that other English settlers had already established an annual day of Thanksgiving in the “New World” long before the Pilgrims arrived.
Let’s start with that bit about “other English settlers”.
In 1619 — almost a year before the Pilgrims arrived in the New World — thirty-eight settlers sailed on the Margaret to what we now call Virginia. They traveled to an area of eight thousand acres established as Berkeley Hundred. The Virginia Company of London (also known as the London Company) issued the land grant and directed the settlers to establish a “yearly and perpetually kept” day of Thanksgiving as soon as they arrived. Which they did… a little over two years before the Pilgrims had their Thanksgiving. When the Powhatan people forced the remaining Berkeley Hundred settlers to move to the Jamestown (in March 1622), the settlers continued the tradition of giving thanks in/on a new land.
“Make a joyful noise unto the Lord, all ye lands.
Serve the Lord with gladness: come before his presence with singing.
Know ye that the Lord he is God: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture.
Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name.
For the Lord is good; his mercy is everlasting; and his truth endureth to all generations.”
— Tehillim – Psalms (100:1-5), KJV
Speaking of “Pilgrims”, let’s get into that bit about identity.
Many of us were taught that the Pilgrims fled religious persecution in England and arrived at “Plymouth Rock” on the Mayflower. So far as I know, that’s mostly true. What many of us were not taught, however, is that they wouldn’t have called themselves “Pilgrims” with a capital P. They were puritans, specifically “Brownists” or “Separatist Puritans” (not to be confused with capital P “Puritans”), who initially fled to Holland in the early 1600’s. This is an important note, because the settlers lived in Holland — and established a relatively stable community in Holland — for over a decade before they decided to travel to the New World.
People had different reasons for wanting to leave Holland. In fact, some of those reasons are the same reasons people today decide to immigrate to the USA. When they arrived at Plymouth Rock, however, they were not straight off the boat from England. Curiously, one of their reasons for leaving Holland was that the religious community was aging and the younger generation had started assimilating. In other words, the children of the adults who had fled religious persecution were more Dutch than English.
According to reports, 102 passengers traveled from Holland to the New World on the Mayflower in the summer of 1620. About half of those people came from Leiden, Holland, but only about 27% of that original number were adult members of the separatist church. Two people died during the 65+ days journey and two people were born — one at sea and one at the shoreline. For the sake of argument, let’s say that the two that died were not part of the congregation. Although one, probably both, of the two that were born were part of the congregation, their numbers wouldn’t have been included as “adults”. So, let’s say, against all odds, all 28 members of the Church survived the journey and participated in the thanksgiving prayer when landed was sighted on November 9, 1620. Either way, by the following month almost everyone was sick and good number (about half) would die during the first winter.
So, think about this for a moment: Heading into the planting season, the less than 50 people remaining were weakened and unprepared for the upcoming winter. Truth be told, they were unprepared from the start. According to one of those on board the Mayflower, they “borrowed” corn and beans from the existing homes they found when they first came on shore. I say “borrowed” because their intention was to pay for the seeds they intended to plant — seeds they would not have had had they not stolen borrowed them. In other words, without those seeds it is unlikely they would have had anything to eat during the winter of 1621. We can say that they were ill and desperate. We can say that they had the best of intentions. But…
The settlers first direct contact with the people from whom the most likely stole was understandably not good — although that’s not usually part of the story. What is part of the story and what is probably true is that despite having some bad encounters, there were some First Nations leaders who were willing to help the settlers.
But then there’s the whole issue of who those First Nations people were. There were hundreds of tribes in the so-called New World when settlers arrived in the 1600’s. These First Nations included a variety of groups associated with the Wampanoa (or Wôpanâak), including the Nauset, Patuxet, and Pauquunaukit (or Pokanoket) — all of whom had encountered English settlers before the Pilgrims arrived and did not necessarily have favorable history with those settlers. Past experiences had taught the First Nations people that encounters with the English would result in loss, either through theft, violence, or illness. In fact, the Pilgrims settled on land that had previously belonged to people (the Patuxet) who died from an epidemic.
In theory, the lone survivor of the infectious disease that wiped out the Patuxet was Tisquantum, who had been kidnapped and sold into slavery in Spain; taken to England in the early 1600’s; and then returned to his village in 1619 (after being “anglicized” and possibly baptized) — only to find his village decimated. Probably for a variety of reasons, he helped the Pilgrims survive. However, there is some discrepancy about the Pilgrims’ first Thanksgiving. Some accounts say that the First Nations people were not initially/officially invited, but were welcomed once they arrived. Other accounts suggest the table was always blended.
Why are there different accounts? Because they were told by different people.
“There were 60 million American Indians in 1491. In the census, in 1910, there were 200,000. And a lot of that population loss is due to diseases: measles, smallpox, and so forth. For the colonizers who were greedy for Indian lands, there were two ways to get it: Either by killing people or by making them ‘non-Indians.’”
— P. Jane Hafen (Taos Pueblo), Professor Emirata of English, University of Nevada-Las Vegas in a PBS “Unladylike 2020” interview about Zitkála-Šá
“When desires invade our faculty of discernment – our buddhi – we become consumed by fulfilling them at any cost. Because our buddhi is compromised, we neither see nor care to see the difference between right and wrong. Ethics and morality no longer matter – we are determined to get what we want. To accomplish this, we may involve others directly in achieving what is not ours, employ others to get it for us, or give tacit consent. To some extent, this has been accepted as a standard business practice.”
— commentary on Yoga Sūtra 2.37 from The Practice of the Yoga Sūtra: Sadhana Pada by Pandit Rajmani Tigunait, PhD
At the end of Tuesday’s practices, I asked if people would rather be grateful or greedy. It’s a question for those of us living in a material world, but I also think it’s a great question because of the times in which we are living. It is so easy to view things we want as things we need and, in the process, lose sight of the things we have. We might even lose the opportunity to “get what we need”, because we are so focused on the things we want (and remember “we can’t always get what we want”). Sometimes, we’re so busy waiting for something to happen that we forget about what is happening, right here and right now.
During the 2015 Sukkot retreat, some of us started saying, “Don’t be greedy, be grateful.” First, it was a much needed reminder because the food was so amazing! Later, for me, it became a great little mantra when I found myself wanting more of something — whether that was more of my favorite treat, more yoga with a certain teacher, and/or more time with a special person in my life. Moving the focus from desire to appreciation changed my behavior around those specific elements, and also changed the way I interacted with all the other aspects of myself and my life. Turns out, that’s part of the practice.
In the Yoga Sūtras, Patanjali classified attachment rooted in pleasure (which we referred to as attachment) and attachment rooted in pain (which we referred to as aversion) as afflicted/dysfunctional thought patterns that are rooted in avidyā (“ignorance”) and lead to suffering. Part of that suffering comes from the fact that things and people change in ways that are not consistent with our desires and expectations. Another part of that suffering comes from the fact that we can spend so much time and energy focused on obtaining and achieving what we want and avoiding what we don’t want that our judgement becomes cloudy. We find ourselves, like the religious colonizers, acting in ways that are in direct opposition of our beliefs. In fact, we can get so greedy — so covetous, if you will — that we forget that laws that govern us.
Religions (like all of the Abrahamic faiths) and philosophies (like Yoga and Buddhism) have laws, rules, and/or precepts related to stealing. We can look at these as guidelines that keep order within a society, but if we dig deeper we start to notice that they also keep order within an individual. For example, the Yoga Philosophy begins with an ethical component comprised of five yamas (“external restraints” or universal commandments) and five niyamas (internal “observations”). All ten are interconnected, but there is a direct connection between the third yama and the second niyama. The third yama is asteya (“non-stealing”) and the second niyama is santosha (“contentment”). We can easily see how being satisfied, even happy, with what we have curbs the urge to desire what belongs to someone else. It turns out, however, that accepting what we have with a sense of awe, wonder, and gratitude can also lead to happiness.
“Logically, there is no reason why contentment should cause happiness. One might – if one had never experience it – reasonably suppose that an absence of desire would merely produce a dull, neutral mood, equally joyless and sorrowless. The fact that this is not so is a striking proof that intense happiness, the joy of Atman [the Soul], is always within us; that it can be released at any time by breaking down the barriers of desire and fear which we have built around it. How, otherwise, could we be so happy without any apparent reason?”
— quoted from How to Know God: The Yoga Aphorisms of Patanjali (2:42), translated and with commentary by Swami Prabhavananda and Christopher Isherwood
Modern research has shown again, and again, that giving thanks — or even trying to come up with something for which you are grateful — changes your brain chemistry and, over time, can elevate your baseline for happiness. Practicing gratitude is a game changer and an attitude changer. So, while there are certain times in the year that we’ve designated as a day of thanks, the truth is that we can benefit from practicing gratitude every day.
The 16th century rabbi Moshe ben Machir (or Moshe ben Yehudah haMachiri) was the author of Seder haYom, first published in 1598/1599. The title literally means “Today’s Order” and gives a detailed outline of how an observant Jew should move through the days of their life. The day starts with a prayer, a prayer of thanks. This prayer (“Modeh Ani” / “Modah Ani”) is very interesting on several different levels. First, it is described as the very first thing one does. Can you imagine saying, “Thank you” before doing anything else? Even before washing one’s hands or brushing one’s teeth, even before checking one’s phone (in a modern context).
Think for a moment about that old adage about waking up on the wrong side of the bed. That implies that there is a right or correct side of the bed. It’s all about how you start your day.
Now, imagine what happens if you start your day with gratitude.
Second interesting thing: This is not a generic thank you. It is specifically a thank you, to G-d, for keeping one’s soul safe and then returning it to one’s body. Here’s two more things to keep in mind. First, most Jewish prayers are said after one washes their hands. So this prayer is different in that it doesn’t use the name of G-d. Second, just like with a lot of sacred languages, Hebrew uses the same word(s) for spirit/soul as for breath. Hebrew is different from some other languages, however, in that it has specific words for spirit/soul/breath in the body (inhale) versus outside of the body (exhale). So this prayer is about being grateful for being given this day and this breath. It is an acknowledgement that this day, this present moment, is not promised. It is a gift. It is a gift, in the religious context, of faith — given with the belief that one will do something with the time they have been given.
Outside, of a religious context, starting the day by saying, “Thank you for this day. Thank you for the air I breathe…” is a reminder that this day and this breath are valuable and worthy of appreciation. That specific phrasing is courtesy of Jess, a person in the UK who uploads guided meditations on YouTube. I really appreciate their vocal tone and accent and find that, even after a few weeks of using the recording, the best parts of the practice have taken root. And, just like other things that take root, more gratitude blossoms from there.
Try it. Even without the recording below. I bet if you say the first two, you’ll start to think of other things — even people — for which you are grateful. I feel pretty comfortable in betting you that if you consistently appreciate the things and people you have in your life, you will gain new appreciation of your life.
“You don’t start by the action; you start by the motivation, and motivation is something that can be cultivated…..
It is the inner quality that you need to cultivate first, and then the expression in speech and action will just naturally follow. The mind is the king. The speech and the activities are the servants. The servants are not going to tell the king how it is going to be. The king has to change, and then the other ones follow up.”
— Matthieu Ricard, speaking about generosity and other mental attitudes in a 2011 Sounds True interview with Tami Simon, entitled “Happiness is a Skill”
Tuesday’s playlist is available on YouTube and Spotify. [Look for “02072021 Santosha on the 7th”]
Just a reminder that there was no class on Wednesday, November 24th, but I sent out substitute recordings related to this date-specific practice. I will also send out substitute recordings for Saturday. Classes will “re-zoom” on Sunday, November 28th.
This is the post for Sunday, November 21st.You can request an audio recording of Sunday’s practice via a comment belowor (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.
“277. The heart has its reasons, which reason doesn’t know; we know this in a thousand things. I say that the heart—if it works at it—naturally loves the universal being, and also naturally loves itself; and it hardens itself against one or the other as it chooses”
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– quoted from “Section 4: The routes to belief” in Pensées (Thoughts) by Blaise Pascal*
There’s a moment we probably all experienced at least once or twice as a child – possibly even as an adult. It’s that moment when we lose something we thought or felt we had been promised. I think of it as the “fallen ice cream” moment. You know, that moment when you’re enjoying something – like your favorite ice cream cone on a hot day – and then a good majority of the ice cream falls and goes splat on the ground. Maybe it’s in the middle of an intersection or may there’s a dog that very “helpfully” starts cleaning it up.
Either way, that ice cream is gone.
Sometimes it’s even worse if the bottom falls out and it’s the last bit that you lose. Still, either way, for a moment, you forget all about the ice cream you had and/or have left. For a moment, all you’re thinking about is the loss. What’s even worse is if you were told it would fall if you didn’t stop licking on the one side; or if you were told you had to be careful of the bottom; or if you and your siblings had been told to stop horsing around. It’s worse, because that warning means that someone (usually you) are responsible for the inevitable consequences. So, then there’s some anger, blame, shame, and guilt, mixed in with the grief.
Sure, we can say it’s a kid’s grief over something inconsequential and sure we can say we’re going to get over it – and we do. However, for a moment, we’re only focused on the loss. And even after we finish the ice cream we still had left, we can feel like we missed out on something. There’s a hollowness; that too is grief.
Ever have that experience? Ever consider that that experience – an experience that can ruin your whole day – was all in your head? It’s true. I’m not saying that the thing didn’t happen. Whatever happened absolutely happened. The loss was real. The grief was real. Even the way you physically embodied that experience, the hollowness, was real. But the whole experience was based on the fact that you lost something you valued. In other words, the whole experience was based on the fact that you lost something you appreciated and something to which you had an attachment.
Consider how extreme that feeling can be. Not only that feeling you had as a child; consider that there is something (or someone) you have lost as an adult that left you with that same “if I just had more…” feeling. Wanting, desire, passion – which comes from the Latin word meaning “to suffer” – are part of life. Loss and the physical and emotional sensations associated with it are part of life. Philosophically, part of the Yoga practice is about opposites. So, as you think about that extreme reaction to unexpectedly losing something or someone, consider the opposite.
How do you feel when you unexpectedly receive something you value and appreciate?
“We picked up one excellent word—a word worth travelling to New Orleans to get; a nice limber, expressive, handy word—’lagniappe.’ They pronounce it lanny-yap. It is Spanish—so they said. We discovered it at the head of a column of odds and ends in the Picayune, the first day; heard twenty people use it the second; inquired what it meant the third; adopted it and got facility in swinging it the fourth. It has a restricted meaning, but I think the people spread it out a little when they choose. It is the equivalent of the thirteenth roll in a ‘baker’s dozen.’ It is something thrown in, gratis, for good measure. The custom originated in the Spanish quarter of the city. When a child or a servant buys something in a shop—or even the mayor or the governor, for aught I know—he finishes the operation by saying—’Give me something for lagniappe.’
*
The shopman always responds; gives the child a bit of licorice-root, gives the servant a cheap cigar or a spool of thread, gives the governor—I don’t know what he gives the governor; support, likely.
*
When you are invited to drink, and this does occur now and then in New Orleans—and you say, ‘What, again?—no, I’ve had enough;’ the other party says, ‘But just this one time more—this is for lagniappe.’”
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– quoted from “Chapter XLIV. City Sights” in Life on the Mississippi by Mark Twain
I grew up in and around the Gulf Coast, where you are just as likely to hear someone refer to “lagniappe” as you are to hear them refer to “baker’s dozen.” Lagniappe is a Louisiana French word for that little something extra a customer receives for free when they make a purchase. Think of a free beignet with your café au lait or hot chocolate; a little cookie beside your gelato; or a bundle of peppers from a roadside vegetable stand. Like so much of Louisiana’s culture, the word is a mixture of Spanish, French, and Quechua – an indigenous language found in Peru and parts of Bolivia, Chile, Colombia, and Ecuador. It’s a word, and practice, that you will find in other areas of the world that have been exposed to a similar mixture of cultures.
While lagniappe is often associated with hospitality, “a baker’s dozen” is whole-heartedly connected to commerce. In a modern context we think of it as 13, but at least one source marks it as 14. According to The Oxford Companion to Sugar and Sweets (2015) and other sources, the practice of adding an extra loaf (or two), to an order of a dozen dates back at least to the thirteenth century England. Some attribute the practice to the Assize of Bread and Ale, which regulated the price, weight, and quality of bread and beer. Some say that because homemade bread and rolls varied in size and weight, bakers would add a little extra in order to guarantee they were not selling below the standard. When John Camden Hotten published his 1864 edition of A dictionary of modern slang, cant, and vulgar words, he indicated that the bakers were incentivized to add that little extra because the penalties for underselling goods included fines, destruction of the baker’s oven, and being placed in the stocks (or pillory) and subjected to public humiliation.
However, in The Oxford Companion to Sugar and Sweets, Darra Goldstein notes that the original practice of adding a loaf (or two) to an order of a dozen, may actually be connected to “hucksters.” If you only know the word in a modern context, especially in the United States, then you may associate the word with someone who is out to trick you. However, the etymology of the word can be traced to medieval words meaning “to haggle” and vendors who either sold things door-to-door or from roadside stands. Hucksters of old not only haggle with their customers, they would also be quite loud and showy as they hawked their wares. (Yes, “hawker” is another term that is sometimes applied to this type of peddler.)
Some of these peddlers would water down ale or in other ways deflated the value, which (combined with their showiness) is why the term became a pejorative. However, the original meaning of “huckster” was just someone who was trying to make a living by selling things – a job made harder by stall taxes and things like the the Assize of Bread and Ale, which required hucksters to sell goods for the same price at which they purchased them. The law meant that they only way the hucksters, who were often woman, could make any money was if they had a little extra to sell. The bakers knew that they could sell more of their baked goods with the help of the hucksters and so they would throw in a loaf (or two) to give the hucksters a little advantage. Hence the reason why the extra was sometimes called “in-bread” or the “vantage loaf.” All in all, a mutually beneficial practice that kept the economy flowing.
Speaking of flowing…
For many years, I didn’t teach for about ten days each November because I was in Texas stage managing a production of the ballet The Nutcracker. I would typically have subs while I was gone and most of the people who came to the studio classes were regular attendees who had purchased packages. If you purchased a package of six, ten, or twelve you received a price break – meaning that if you based your calculations on the drop-in rate, you received an extra class or two (depending on the size of the package). So, one could think of the class with the sub as lagniappe. I often think of subs treating people to a little something extra because people get to experience different ways of sequencing; the opportunity to practice something I don’t often cue; and/or a different perspective on some aspect of the practice. All of those are, to me, like an extra donut hole – a sweet nothing!
For the last two or three years, I’ve had these extra days to share the practice with the people with whom I love to share the practice! And, so, the question becomes: What will be the little something extra?
Or, more importantly, what will people appreciate?
I mostly teach vinyāsa practices, which means there’s movement and an inclined series that often involves some variation of a push-up. But, I also teach with a lot alignment and breath cues, not to mention the theme. If you’re someone who is familiar with a “flowing” practice that is not taught with an alignment focus, the alignment cues can be a little something extra. If you are use to an Iyengar Yoga practice, where you may not encounter an inclined series very often, the vinyāsa can be like extra green chilis thrown in your bag. Of course, a lot of people don’t cue the breath unless they notice everyone is out of breath – so that can be the lagniappe. Then too, if you typically practice a seated meditation like vipassanā, where there is heightened focus on the breath and how it feels to breath, all the movement and poses are lagniappe.
Finally, there are my themes, which some people would say are just… extra.
“I don’t know where I am going, but I am on my way.”
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– attributed to Voltaire*
November 21st is the considered the anniversary of the birth of the writer, philosopher, and historian Voltaire (whose nom de plume or “pen name” could be a class all unto its self). Born François-Marie Arouet, in 1694, this prominent figure from the Age of Enlightenment wrote in pretty much every form and about pretty much everything related to life – including science, religion, freedom of speech, love, social standings, and the hardships of life. While he wrote about tolerating others and their beliefs, his views were often couched in racism, anti-Semitism, Islamophobia, and other forms of bigotry. Just to be clear, he was an equal opportunist when it came to his opinions about how others were wrong and could (and did) use his witty to eloquently slam people who were perceived like him just as easily as people who were perceived as different.
His words (as evidenced by the ones I used here and in class) are often thought provoking, which can be a good place to start when putting together a class – if, you know, we leave out all his horrible views and actions and just focus on his words out of context. (But, to be honest, I wasn’t feeling it.) Voltaire had notoriously bad health and an autopsy revealed that had an enlarged prostate – which means he could be the entrée for a Movember theme. (To bad all the images of him are extremely clean shaven.)
In the end, I went back to that feeling of unexpected loss and how so much of what we feel – physically, mentally, emotionally, spiritually, and energetically – is in our heads. One aspect of the Yoga Philosophy is how our thoughts disempower us and how we can use our minds (and the practice) to overcome the obstacles and ailments that arise with the obstacles. Similarly, Buddhism focuses on how we can end our suffering. Ultimately, it all comes down to perspective and how we think about what we are experiencing.
As we head into this week where so many will be giving thanks, take a moment to consider how you experience and express appreciation (sometimes without saying a word). Then consider how often your appreciation, and expression, show up as attachment or aversion – which Patanjali classifies as afflicted/dysfunctional thought patterns that lead to suffering. Finally, take a moment to contemplate how much of your experience is controlled by your thoughts.
“A witty saying proves nothing.”
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– quoted from Le dîner du comte de Boulainvilliers (The Dinner at Count Boulainvillier’s) by Voltaire (pub. 1728)
Today’s playlist is is available on YouTube and Spotify. [Look for “07072021 Bread & Chocolate”]
*Errata: During Sunday’s practice, I misattributed the first quote (see above) and it’s entirely possible that one of the other quotes attributed to Voltaire is actually someone else’s statement. My apologies. Hopefully you didn’t quote me.
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### “If a picture paints a thousand words, / Then why can’t I paint you?” ~B&C ###
This is the post for Sunday, October 17th.You can request an audio recording of Sunday’s practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.
In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es). Donations are tax deductible; class purchases are not necessarily deductible.
– quoted from the poem “DIFFERENTLY” by Donna Garrett
Ancient philosophies like Yoga and Buddhism share common histories, roots and concepts, just as certain religions overlap. So, it’s not surprising to find similar recommendations in contemplative and mindfulness-based practices. For instance, it isn’t surprising that the aforementioned philosophies recommended consistency and a dedication to the practice. We find this also in religion. Hence the idea that we can do something religiously. I have heard, time and time again, that the Buddha recommended an adherence to the path even when faced with obstacles and resistance from others. For instance, according to the back story for metta (“lovingkindness”) meditation, the Buddha instructed monks to continue practicing the lovingkindness meditation even when they were being bombarded with insults (and fruit).
In Yoga Sūtra 1.12-14, Patanjali recommended abhyāsa: a dedicated, regular practice of making the “effort to retain the peaceful flow of mind….” Regular practice is also defined as something undertaken over a long period of time, without interruption, and with passion, devotion, and reverence. (As always, note that the recommendation is related to the entirety of the philosophy, not just the physical practice.) English translations of the sūtras usually include the word “ardent,” which means “enthusiastic or passionate.” This can conjure up the the picture of a hamster on a wheel, frantically working towards peace – which seems like an oxymoron.
Yet, we all find ourselves in that contradiction. We hurry up to get to yoga. We rush to slow down. We do in order to undo or not do. In some ways, it’s the human condition. The funny thing is, that in both Yoga and Buddhism, we find a balancing recommendation: vairāgya, the practice of non-attachment. Of course, letting go is easier said than done.
“Withdrawing the mind from the external world and turning it inward is difficult. There are two reasons for this. The first is our deep familiarity with the external world. This is what we know. This is where we were born. We live here and we will die here. Our concepts of loss and gain, failure and success, are defined by the external world and confined to it. We experience it as complete, solid….
The second reason we find it so hard to turn the mind inward is that we know very little about the inner dimension of life. The little we do know is based on momentary intuitive flashes or on what others have said. Because we have no direct experience of inner reality, we are not fully convinced it exists. For most of us, our inner world has no substance. Our belief in it is undermined by doubt. We are curious about it, but the idea of becoming established in it seems far-fetched.”
– commentary on Yoga Sūtra 1.14 from The Secret of the Yoga Sutra: Samadhi Pada by Pandit Rajmani Tigunait, PhD
Underlying the Metta Sutta background is the idea that the monks had to give up the idea that there was a more suitable place for them to meditate and practice lovingkindness. We sometimes think that the ideal place to meditate is quiet and the ideal place to practice lovingkindness is surrounded by people who are loving and kind – and there is some truth in that. However, as Rabbi Abraham Joshua Heschel pointed out in Between God and Man: An Interpretation of Judaism, “Our concern is not how to worship in the catacombs but how to remain human in the skyscrapers.” Remember, the Buddha was invested in offering a liberating path to everyone regardless of their class or social status. Not everyone can practice under “ideal” circumstances. Additionally, even if we could, we still bring our minds and our previous (obstacle-inducing and suffering-producing) conditioning to the practice.
Patanjali was also interested in a practical practice, not just theory. So, he recommended cultivating opposites throughout the sūtras. In the first section, he described specific meditation practices around the idea (YS 1.33-39) and in Yoga Sūtra 2.33 he specifically defined the idea as a way to practice when “perverse, unwholesome, troublesome, or deviant thoughts” prevent one from following the entirety of the practice. When we look at the effect of practicing the different limbs, as described by Patanjali, we may view the practice of non-attachment as the opposite of the ardent practice. In fact, Swami Jnaneshvara Bharati, of the Himalayan tradition, illustrates these foundational principles of the Yoga Philosophy as elements balancing each other on a scale, recommending that we put equal weight and effort into giving our all and letting everything go.
Giving our all, in the moment, and then letting go as we flow our entire awareness into the next moment is the very essence of living in the moment. And while we are, in the base case, capable of living in that way, it can seem counterintuitive to our modern (Western) society. We are taught at an early age to be the ants not the grasshoppers, to be the little pig who takes the time to build the stone house as opposed to the two who use sticks and straw because they want to party. Inherent in our concept of responsibility is the idea that we can plan ahead and have some foresight. Yet, we can get bogged down in the planning and the doing. Conversely, even when we are aware of the psychological benefits of delayed gratification, we can want our cupcake now! And where these attitudes really get us into trouble, and really steep us in suffering is when they dovetail with abhiniveśaḥ, the afflicted/dysfunctional thought pattern that is fear of loss or fear of death.
“Music seems to have a special power to animate us. Kant called music, ‘…the quickening art.’ There’s something about rhythm, as a start, compels one to move…with the beat…. There’s something about the rhythm of the music, which has a dynamic, animated, propulsive effect that gets people moving in sympathy with it; and gets people moving in sympathy with one another. So…the rhythm of music has a strong bonding thing. People dance together, move together…”
– quoted from an interview with Dr. Oliver Sacks
“There is certainly a universal and unconscious propensity to impose a rhythm even when one hears a series of identical sounds at constant intervals… We tend to hear the sound of a digital clock, for example, as “tick-tock, tick-tock” – even though it is actually “tick tick, tick tick.”
– from Musicophilia: Tales of Music and the Brain by Dr. Oliver Sacks
Remember, the brain likes patterns, repetition, and rhythm. The brain also likes solving puzzles and filling in the gaps. Even when our solutions or lacuna (gap-fillers) don’t make sense, they bring us some comfort. If we look at this from a Western science perspective, the brain creates a neural pathway when we do something for the first time and then reinforces, or hardwires, the pathway the more we repeat the activity, habit, or behavior. This is what we call muscle memory. If we look at this same thing from the perspective of the Yoga Philosophy, everything we do/experience creates “mental impressions” (samskaras) through which we view and understand every subsequent activity. Either way, we condition ourselves to feel, think, and be a certain way. In other words, we get into a groove, very much like a needle on a record.
Then something happens, our metaphorical record gets scratched and we skip a beat. Sometimes there’s enough momentum for the music to continue. But, sometimes, we get stuck. The groove becomes a rut or a rake (or a record that skips) and we resist the change that would alleviate our suffering. We find ourselves “stuck” even though we are doing the things that have helped us or others in the past. My yoga buddy Dave has a great joke about a groove, a rut, and a rake. What’s the difference? Perspective. Or how long you’ve been in it.
“Consequently, [René] Descartes has employed a Scholastic/Medieval argument to ground what is possibly the most important concept in the formation of modern physics, namely inertia. Yet, it is important to note that Descartes’ first and second laws do not correspond to the modern concept of inertia, since he incorrectly regards (uniform, non-accelerating) motion and rest as different bodily states, whereas modern theory dictates that they are the same state.”
– quoted from “4. The Laws of Motion and the Cartesian Conservation Principle” of “Descartes’ Physics” by Edward Slowik, published in The Stanford Encyclopedia of Philosophy (Winter 2021 Edition), edited by Edward N. Zalta
Sir Isaac Newton’s first Law of Motion, also called the Law of Inertia, states that “An object at rest remains at rest, and an object in motion remains in motion at a constant speed and in a straight line unless acted on by an unbalanced force.” Even before Newton codified it in this way, this natural phenomenon had been observed by people like Galileo Galilei and René Descartes. We can even observe it in ourselves and each other. Especially when we are engaged in a contemplative or mindfulness-based practice. Practices like Yoga and Buddhism allow us to notice when we are spiraling out of control and also when we are stuck. They also give us the tools, the force, to get unstuck. One of those tools is the practice of non-attachment. In fact, one of the lojong or “mind training” techniques in Tibetan Buddhism is to “Self-liberate even the antidote.” (4) That is to say, don’t hold on to or grasp anything ” – even the realization that there’s nothing solid to hold onto.”
The question is: How do you even do that? It seems impossible.
In fact, the idea that “It’s impossible,” is Arjuna’s exact argument in the Bhagavad Gita (6.33-34). His reasons (or excuses) are very relatable – that his mind is restless, turbulent, and “a nursery of waywardness, so strong it can drag an elephant, full of stubborn desires for worldly things. Indeed it’s like a mule.” He goes on, even, describing how his mind works when it doesn’t get its way. And, just like, a good kindergarten teacher, Krishna takes the time (and the crayons) to break it down – and he does so with a smile. While Krishna points to four elements (regular practice, relentless inquiry, non-attachment, and firm faith), it quickly becomes evident that Patanjali combined the first and the fourth elements in his outline. Additionally, Krishna’s explanation parallels Patanjali’s description of kriya yoga (YS 2.1), which involves discipline, self-study, and trustful surrender to a higher power (other than one’s self).
The thing to remember is that what happens in the mind, happens in the body; what happens in the body, happens in the mind; and both affect the breath. Since we can’t all automatically change the mind-body, these practices recommend we start with the breath. That’s the “force” by which we cultivate awareness and also change. Similar to the monks in the forest, the practice isn’t (only) being able to focus-concentrate-meditate on the parts of the breath when there is no distraction or interruption. Abhyāsa is about coming back again and again. Coming back to the breath, back to the ethical components, back to the mat, back to the cushion again and again – in spite of and specifically because of the distractions and interruptions. This, Krishna tells Arjuna, creates “raw force of determination, will.”
“Now begin to slowly shape your breath. Breathing through your nostrils, have the intention to lengthen the inhale and exhale. / Stay smooth and effortless. / Inhale and exhale, so as to resolve or refine any involuntary pauses. / Or any rough stages in the flow of the breath. // The slower this rhythm, the more healing it is. / The more you sense body and mind becoming quiet. / Continue to shape your breath for about one minute. // Be aware that you are using your mind to shape the breath… and the breath is shaping the mind. / Please continue. // Sense how your mind has become more calm and clear, at ease.”
– quoted from ” Para Yoga Nidra Practice 1: The Essential Steps” by Rod Stryker
Of course, when you are feeling stuck, unmotivated, and possibly unloved / unappreciated, it’s hard to get moving – even in the metaphorical sense. This is when we go back to the lojong technique, as well as to Patanjali’s recommendation to cultivate the opposites. Remember to give yourself permission to take care of yourself and then ask yourself the following questions:
What can I do, right now – today, in this moment – that is different from what I did yesterday (or in a previous moment)?
What is consistent with my practice and also shakes things up a little?
What haven’t I done in a long time?
What have I only done once?
With whom can I call, text, or otherwise engage? This is not to complain or explain what’s happening (unless that’s what you need), but to remind yourself that someone is in your corner. (Or to remember that you are in someone else’s corner.)
Once you have an answer that checks at least three out of five boxes, do it! Make a commitment to yourself. Even if it is only 2 minutes a day, those 2 minutes can change how you move through the rest of your day(s).
And, when everything is said and done, don’t forget to give thanks!
“33-34. Arjuna interrupts again: ‘It’s impossible, Krishna! My mind is so restless, so turbulent I can’t imagine ever being able to achieve the loftiness you’re teaching. The human mind is a nursery of waywardness, so strong it can drag an elephant, full of stubborn desires for worldly things. Indeed, it’s like a mule. If it doesn’t get what it wants it turns petulant and scheming. My mind can never be caught; it never halts in one place. Trying to catch and tame it is like trying to restrain the wild wind.’
35. Krishna breaks into a smile. ‘You know the nature of the mind, Arjuna. It is restless and hard to subdue, but it can be done. There are four main ways to do it : through regular practice, relentless inquiry, non-attachment, and firm faith. Let Me explain.
‘Through regular practice (abhyasa) you can draw the mind away from worldly attractions and back into the Atma. As it becomes more interior it becomes calmer. Relentless inquiry into the Self (vichara) leads to knowledge of Atma, the True Self Within. Non-attachment (vairagya) results from self-inquiry and discrimination (viveka). When you actively turn your thoughts to all the bad consequences of the desires as they arise in you, the passion for them gradually dries up. As your passion diminishes, your mind comes under control. Firm, dedicated faith (sraddha) brings you the raw force of determination, will. All four methods are subsidiaries of the practice of meditation.
36. ‘Those who have no mastery over their ego will find it difficult to control the mind. But those who struggle hard by the correct means (relentless practice and nonattachment) will prevail over their wayward minds.'”
– quoted from 6.33-36 of The Bhagavad Gita: A Walkthrough for Westerners by Jack Hawley
NOTE: This playlist contains Easter eggs! Did you find them. The three birthday ones are stacked together – and one is actually a double. But there’s one I didn’t mention in the practice. (They are all related to the date, and the theme, but don’t be surprised if you notice there’s one or two that are obviously missing.)
“It is far more creative to work with the idea of mindfulness rather than the idea of will. Too often people try to change their lives by using the will as a kind of hammer to beat their lives into proper shape. This way of approaching the sacredness of one’s own presence is externalist and violent. It brings you falsely outside yourself, and you can spend years lost in the wilderness of your own mechanical, spiritual programs. You can perish in a famine of your own making. If you work with a different rhythm, you will come easily and naturally home to yourself. Your soul knows the geography of your destiny. Your soul alone has the map of your future, therefore you can trust this indirect, oblique side of yourself. If you do, it will take you where you need to go, but more important it will teach you a kindness of rhythm in your journey. There are no general principles for this art of being. Yet the signature of this unique journey is inscribed deeply in each soul. If you attend to yourself and seek to come into your presence, you will find exactly the right rhythm for your life.”
– quoted from Anam Cara: A Book of Celtic Wisdom by John O’Donohue
Thanks, TH, for reminding me of this little bit of sweetness!
Please join me for a 65-minute virtual yoga practice on Zoom today (Sunday, October 17th) at 2:30 PM. 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 belowor (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.)
Trigger Warning: This post references mental health issues, but is not explicit.
This is the 2-for-1 “missing” post for Sunday, October 10th and Tuesday, October 12th.You can request an audio recording of either day’s practices 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.
“In Latin, redux (from the verb reducere, meaning ‘to lead back’) can mean ‘brought back’ or ‘bringing back.’ The Romans used redux as an epithet for the Goddess Fortuna with its ‘bringing back’ meaning; Fortuna Redux was ‘one who brings another safely home.’”
– quoted from Merriam-Webster.com
Redux is a word that, in my humble opinion, is severely underrated. In fact, the way it tends to be used in English – as related to “bringing [something] back into use or made popular again” – makes the meaning smaller than it was originally intended. Think of it, for a minute, in relation to Odysseus / Ulysses. Yes, one can say that when the king returned to Ithaca, his popularity increased. But, his popularity (before and after the war) are only a small part of the story. The journey, the odyssey, is about returning safely home. Home – that place where, as Robert Frost wrote, “when you have to go there, they have to take you in.” Of course, when you‘re away from home for a long time anything can happen. Things change and then processing those changes becomes part of the journey. Just like in Homer’s Odyssey.
In part because of my own “homecoming” last year, I have been thinking about Odysseus and Penelope. I have also been thinking a lot about the wide range of emotions they would have experienced. Remember, that as the years passed, certain people in Ithaca decided that Penelope should remarry. The queen told everyone she would choose a new husband after she finished weaving a burial shroud for her father-in-law.
In some ways, Penelope was establishing her own grief time table – which I wholeheartedly support. And I imagine the process of weaving and the repetition of motion, not to mention the satisfaction of creating something for a loved one, would be really cathartic. So, it’s easy to understand why she would spend her days weaving. However, Penelope then spent her nights unraveling most of the work she did during the day; because her motivation was not only about catharsis. Her weaving was not only a way to deal with her own grief (and all the emotions that come with the stages of grief); it was also part of her elaborate plan to trick her 108 suitors so she didn’t have to remarry.
Penelope used whatever agency she had to deal with a challenging and emotionally charged situation and an uncertain future; to take care of herself and do it on her timetable; and to do it (one could argue) in a way that causes the least amount of suffering to those around her. Some critics think of Penelope as being weak in mind and character; pointing to moments when she seems to waiver between meeting the suitors (or not meeting the suitors) and moments when she just wants to give up on life. But, I think these moments just point to her humanity. After all, who hasn’t questioned what would be the best thing to do when in a challenging and emotionally charged situation, facing an uncertain future? Furthermore, a lot of people find themselves in situations where they are not sure they can go on – or are not sure they want to go on. That’s why such moments are part of the Hero’s Journey/Cycle. And, to be clear, Penelope is one of the hero’s of the story specifically because of the way she dealt with her mental and emotional health.
So, yes, I’ve been thinking about Penelope and how she came up with a plan to take care of herself (and her son), on her timetable, and in a way that created as little suffering as possible. I’ve been thinking about Odysseus’ journey home and all the emotions the couple experienced – even some that are not explicitly stated in the text – and how the emotional roller coasters they experienced are similar to the ones so many people around the world have been experiencing during the pandemic: anger, fear, depression, despair, sadness, grief, a sense of isolation, disillusionment, acceptance, etc. Even the bargaining in the Odyssey mirrors the bargaining we have all been doing individually and collectively. Finally, I’ve been thinking about the original meaning of “redux” and how one’s journey (back) to mental and emotional wellness is they journey to being at home in one’s own skin.
“I thought, as I wiped my eyes on the corner of my apron: Penelope did this too. And more than once: you can’t keep weaving all day And undoing it all through the night; Your arms get tired, and the back of your neck gets tight; And along towards morning, when you think it will never be light, And your husband has been gone, and you don’t know where, for years. Suddenly you burst into tears; There is simply nothing else to do.”
– quoted from the poem “An Ancient Gesture” by Edna St. Vincent Millay
A portion of the following was previously posted on October 10, 2020.
“You don’t start by the action; you start by the motivation, and motivation is something that can be cultivated…..
It is the inner quality that you need to cultivate first, and then the expression in speech and action will just naturally follow. The mind is the king. The speech and the activities are the servants. The servants are not going to tell the king how it is going to be. The king has to change, and then the other ones follow up.”
– Matthieu Ricard, speaking about generosity and other mental attitudes in a 2011 Sounds True interview with Tami Simon, entitled “Happiness is a Skill”
During the week of Sukkot (2020), I ended each post with three things for which I am grateful. I regularly express gratitude for at least three things a day. But, let’s be honest; at the end of the day I usually have more than three things on my list.
Just out of curiosity, for what (or whom) are you grateful today?
Really take a moment, to think about it. Make a mental list, a physical list; you can even comment below.
Now that you’ve thought about it and expressed that appreciation, take a moment to notice how you feel.
This whole week of Sukkot, as I’ve talked about gratitude, happiness, ATARAXIA, and positive psychology, I’ve really just been talking about mental health. The Mental Health Foundation, the largest charity in the United Kingdom devoted to mental health, points out that “Good mental health is not simply the absence of diagnosable health problems, although good mental health is likely to protect against development of many such problems.” Like happiness, good mental health is a state of mind (smile) and while we may have different ways of describing or defining the experience, people with good mental health are capable of doing certain things that may not be possible when experiencing mental health issues.
For instance, the ability to learn; the ability to focus/concentrate; the ability to “feel, express, and manage a range of positive and negative emotions;” the ability to cope and manage change and uncertainty; and the ability to form and maintain meaningful relationships can be severely compromised when we do not have good mental health. Another way to look at it is to consider that the siddhis (“powers”) unique to being humanare diminished when our mental health is compromised. In fact, ordered the list above (partially adapted from the Mental Health Foundation’s website) to reflect the order of the “siddhis“ unique to being human.”
“I dedicate this song to recession, Depression and unemployment This song’s for you”
“Smile
See I just want don’t you to be happy ‘Cause then you have to have something you haven’t been I want you to have joy ’cause can’t nobody Take that away from you”
– quoted from “I Smile” (on the Hello Fear album) by Kirk Franklin
October 10th, is designated by the World Health Organization (WHO) as World Mental Health Day. In the best of times, one in five adults in the United States experiences mental health issues, according to the National Alliance on Mental Illness (NAMI). These issues can range from depression and anxiety to substance abuse and thoughts of harm. Over half of those who acknowledge having had issues in any given year, do not (I repeat, do not) seek treatment. Given, the stigma that can be attached to the conversation of mental health (even when it’s good, but especially when it’s not), there’s a good chance that the percentage of people who experience problems is actually higher than reported.
Not surprisingly, sexual minorities are at a greater risk – as are racial minorities – and treatment in these high risk communities may not be readily accessible. Veterans (of all genders) and men are high risk for suicide or other violent acts, but may not talk about their feelings before they hit a critical point. Additionally, statistics from a 2019 study published in JAMA Pediatrics indicates that half of children with mental health problems (including those experiencing depression, anxiety, and/or attention-deficit or hyperactive disorders) do not receive treatment. Again, part of the disparity in treatment comes from stigma; however, some of it comes from a shortage in providers.
Now, consider for a moment, that all of that (and more) is related to the “best of times.” And, as we all know, 2020-2021, have been less than the best. According to a recent “Mental Illness Awareness Week” article by Sam Romano, 51.5 million American adults reported that they experienced mental health illness within the past year. Additionally, this statistic indicates that there is a steady increase in reported mental health issues (experienced by adults) over the last few years. That’s not surprising; so, you may miss the importance. Look at it this way, a little over 13 million more adults reported experiencing mental health issues in 2019 versus 2008. On the flip side, the population increase in this same time was around 24 million.
As you let that sink in, consider what you are doing for your mental health and the mental health of those around you. Consider what is accessible to you. Remember those siddhis “unique to being human?” Start there: turn inward, use your words, understand yourself,(so you know how to) help yourself be free of three-fold sorrow, cultivate your friendships, and give away what no longer serves you – as well as what you know will serve others.
“If you’re not happy with what you have, you’ll never be happy with what you get.”
– Rabbi Noah Weinberg
Yoga Sūtra 2.42: santoşādanuttamah sukhalābhah
– “From contentment comes happiness without equal.”
In English, we have a tendency to equate “being content” with settling – as if there is something we are missing. In truth, contentment is a state of “peaceful happiness,” meaning there is no desire or craving. Rabbi Noah Weinberg points out, in “Way #27: Happiness” in 48 Ways to Wisdom, thatone of the big misconceptions about being content is that it diminishes motivation; when in fact being happy gives us energy. Or, at the very least, it doesn’t sap our energy.
The sūtra above highlights the importance of accepting what is and also of paying attention to our attitude about what is. Take a moment to notice how often you get swept up in the various forms of avidyā (“ignorance”). Notice how often we are so caught up in how we think things should work that we don’t pay attention to actual cause and effect. Notice how often negative emotions gain power over our innate abilities of the heart (like wisdom, kindness, compassion, generosity, and joy), because we feed those negative emotions by working so hard to ignore or stuff them down.
Flip the script, turn the tables; feed your heart and the positivity that lies within. You can engage joy without being delusional and creating more suffering. You just have to spend some time being present, right here and right now; accept what is; breathe deeply in, breathe deeply out; and smile.
Is that going to fix every problem in the world? Nope. But, it will help you manage whatever challenges you face.
“### People whose work makes me smile; people whose work makes me think; people whose work makes me wiggle ###”
– The three things from my gratitude list on October 10, 2020
The US-based NAMI uses the first week in October to raise awareness about mental health and mental illness. The week is highlighted by a National Day of Prayer for Mental Illness Recovery and Understanding (October 5); and National Depression Screening Day (October 7). Then it concludes with a day to walk and hope (October 9), which proceeds World Mental Health Day (October 10). All of that awareness building is great and necessary, but when we consider the statistics around mental health, the stress of the last year-plus, and how our mental and emotional health is tied to our physical health (and vice versa) it doesn’t seem like enough. Pardon me for saying so, but it seems crazy to only devoting a day, a week, or even a month (which is May in the United States) to something that is so critical to our overall well-being and survival.
That’s not to say that I don’t appreciate what a difference a day, a week, or even a month can make. Just like I don’t take for granted the importance of a mental health day – in fact, I think mental health days should be encouraged and sanctioned by major corporations, organizations, and universities. Unfortunately, it usually takes a tragedy for such actions to be taken. For instance, the University of North Carolina Chapel Hill took a moment to pause today, Tuesday, October 12,2021. There were no classes and even the school’s daily newspaper was on a “reduced schedule.” According to news reports, Chancellor Kevin M. Guskiewicz wanted the community to “[take] a moment to acknowledge and reflect on the seriousness of mental health illness and the challenges we face as we wrestle with the stress and pressures of our world today.” The chancellor also encouraged students to do some of the things we know promote good mental health: rest, check in with each other, and have honest conversations. All of this is in direct response to two students who may have died by suicide over the last few days. It’s also in recognition of all the extra stressors life currently has to offer.
Thinking about all of our current stressors, I decided to revisit Dr. Reena Kotecha’s mindfulness-based P. A. C. E. Yourself practice. I was originally inspired by the practice back in September and, in thinking about how the Tar Heels were spending the day, I realized it could also be a good reminder to P. A. U. S. E. The letters are essentially used in the same way. So, while Sunday’s theme was a direct reflection of the practice, Tuesday’s was a variation on the theme – or, a remix.
“Next, bring your awareness to your present moment experience. Notice any areas of tension or tightness in the body. Many of you have been donning PPE on shift and this may have left some residual constriction in your body. Observe any physical sensations you have, along with your thoughts and thought patterns in the here and now. If any unpleasant emotions arise as you are doing this, I invite you to anchor in the breath, breathing fully and deeply as you stay with your experience.”
– quoted from the article “P.A.C.E. Yourself: A Practice Honoring Healthcare Workers” by Reena Kotecha, MBBS, BSc Hons (posted March 30, 2021 on mindful.org)
Dr. Reena Kotecha is the London-based founder of the “Mindful Medics” Programme. She holds dual degrees in Medicine and Neuroscience & Mental from Imperial College London and, as a result of her own experiences with work-related stress and burnout, has studied Āyurvedic medicine, prāṇāyāma, and mindfulness meditation. Last March, as countries around the world were locking down because of the pandemic, Dr. Reena Kotecha offered healthcare workers a self-care practice called “P.A.C.E. Yourself.” Here’s a condensed version of the P. A. C. E. steps, which I think could be helpful to anyone. (NOTE: The descriptions below are my explanations. You can find Dr. Kotecha’s brief explanations here and her recorded meditation below.)
Permission. Give yourself permission to be who you are, as you are, in this moment – and give yourself permission to take care of yourself. Dr. Kotecha suggests using a phrase (like “I offer myself this opportunity for well-being.’’) to encourage yourself to pay attention to your own health and wellness.
Awareness and Anchor. Be present and breathe into what is. (See quote above for Dr. Kotecha’s explanation.)
Compassion. Just as we do on the mat, once you’ve noticed how you feel – and “express a little gratitude for the sensation, the information that informs your practice” – offer yourself a little kindness and self-compassion. What would feel good in this moment? What would allow you to move into the next moment with a little more peace and ease?
Envision. Just as we do in other practices, visualize yourself moving forward with peace and ease. Dr. Kotecha’s instruction includes space for visualizing how your feelings might change as you move out of the “practice space” and into the action place. Like the previous list’s steps 4 and 5, this is an opportunity to consider how you breathe through the challenges ahead.
To PAUSE, the P and A are the same (Permission, Anchor and Awareness). The U is for Understand, because I think it’s important to understand that since we all have minds and bodies, we all need to take care of our mental health. It’s helpful to understand that we’re not alone, even when we feel like we’re the only one’s having a hard time. It’s helpful to understand and remember that we’re all just trying to get through this thing called life; that we all want joy and love and an ease to our suffering. It’s also important to understand (or remember) what’s in our wellness toolkit.
My wellness toolkit, naturally, includes movement. I walk, dance, and (of course) I practice yoga. I practice yoga with what some might call a dramatic flair. Interestingly, I recently heard Dr. Bessel van der Kolk, author of The Body Keeps Score: Mind, Brain and Body in the Transformation of Trauma, outlining six ways to heal trauma. Dr. van der Kolk has studied trauma for (in his own words) “about fifty years now” and has said that “yoga” and “theatre and movement” are two of the top six ways to heal from trauma.
Bryan Kest, who has been teaching yoga since the 1980’s, has said that walking is one of the best exercises available and he sometimes encourages people to practice yoga like they’re taking a Sunday morning stroll. Most of my practices are vinyāsa practices, which are already a moving mediation, as they are a combination of sitting (since poses are actually “seats”) and breathing. Taking a deep breath in and a deep breath out is another of my favorite tools. Remember, what happens in the body happens in the mind; what happens in the mind happens in the body; and both affect the breath. Very rarely can we just snap our fingers and change our minds and bodies. However, since the breath affects the mind-body, we can harness the power of the breath in order to change the way we feel.
As I mentioned last month, practicing gratitude is another of my favorite tools and when I give thanks I often think about the people I’ve got and who’ve got me. It can be helpful to reach out to someone when we’re struggling. Maybe we reach out so we can express our suffering, to a friend or a stranger; but sometimes we reach out to help a friend (or even a stranger) who is suffering. It’s interesting that helping others can actually help us feel better. Then, too, there are times I reach out to a friend and say, “Just talk to me,” because I want a moment of “normalcy.”
Music is in my toolkit – along with friends with whom I exchange tunes (because heaven knows where I would be without those friends and our tunes). There’s music that lifts us up and music that reminds us we’re not alone. There’s music that inspires us sing and dance and music that should come with a box of tissues. There’s music that helps us stay hopeful and joyful, courageous and strong, and there’s music that hugs us when we curl up and mostly want to be alone. So, yeah, music works with some of those other wellness tools – like giving thanks, moving, and sharing yourself with others.
Finally, no wellness toolkit is complete without a smile. I’m quick to inhale and lift the corners of my mouth up towards my ears (and relax my jaw when I exhale). I believe there’s power in a smile. If you doubt that, give it a try. Smile now… and notice how you feel. Smile at a stranger (or a friend)… and see what happens. Smile at someone who speaks a different language and/or has a different culture than you. “Just smile,” as Kirk Franklin and the family sing, “for me” – and for yourself.
In English S and C can sometimes sound the same; so, the S in P. A. U. S. E. is for self-care (just as the C in P. A. C. E. is for compassion that you offer yourself). Finally, the E is the same (Envision). Just as we do in other practices, we want to move forward with more awareness, more ease, more stability, and more joy (whatever that means to you at this moment).
Again, that’s:
Permission Awareness and Anchor Compassion Envision
and
Permission Awareness and Anchor Understand Self-Care Envision
See what works for you. Just remember that mental health, like happiness, is not one-size fits all. It’s personal.
“Happiness is a sense of harmony, completion, and wholeness.”
– quoted from The Meaning of Happiness: The Quest for Freedom of the Spirit in Modern Psychology and the Wisdom of the East by Alan Watts
If you are thinking about suicide, worried about a friend or loved one, or would like emotional support, you can call 1-800-273-TALK (8255). You can also call the TALK line if you are struggling with addiction or involved in an abusive relationship. The Lifeline network is free, confidential, and available to all 24/7. YOU CAN TALK ABOUT ANYTHING.
If you are a young person in crisis, feeling suicidal, or in need of a safe and judgement-free place to talk, call the TrevorLifeline (which is staffed 24/7 with trained counselors).
### “So listen people what I tell you now / Life is hard but it’s worth keeping on” ~ Hothouse Flowers ###
“Chag sameach!” to those observing Sukkot. “Many blessings,” to everyone and especially those celebrating Ganesh Chaturthi!
[This is the “missing” post for Monday, September 20th.You can request an audio recording of either practice via a comment belowor (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.
“More and more I have come to admire resilience. Not the simple resistance of a pillow, where foam returns over and over to the same shape, but the sinuous tenacity of a tree: finding the light newly blocked on one side, it turns in another.”
– quoted from the poem “Optimism” in Given Sugar, Given Salt by Jane Hirshfield
“Resilience” is defined as “the power or ability to return to the original form or position; to recover readily from; the ability of a strained body to recover its size and shape after; buoyancy.” It comes from a Latin phrase meaning “to spring” or “leaping back” and, as some of friends can attest, it is one of my favorite subjects. I love the beauty and the power of resiliency. I’m also a big fan of stories, especially true stories, about people who fall down and then pick themselves back up – or even of stories, especially true stories, about people who have been pushed down and somehow, almost miraculously, pick themselves back up. Those stories are inspiring because we have all been there.
We have all tried something that didn’t work out the first or second (or even the thousandth time), but we kept going. Like Thomas Edison. Or, maybe like Alfred Nobel, we’ve spent our time working on things we thought would make the world a better place… only to discover that people thought of us as the epitome of evil – and then we have to go back to the drawing board in order to leave a different legacy. We have all battled our personal obstacles and readied ourselves to put our best foot forward… only to find someone else has found their groove before us. Like Ella Fitzgerald. Or, maybe in battling our personal demons, we just fell down… and had to get back up. Then too, we have all been the underdog (like David and Michelangelo) and we have all had to figure out a way to rise from “a past rooted in pain.” Like Maya Angelou.
I could go on. But the point is we all have to find our wings.
“Be like the bird, who Pausing in his flight On limb too slight Feels it give way beneath him Yet sings Knowing he has wings.”
– “Be like the bird” poem by Victor Hugo
On September 20, 1904, in a cow pasture known as “Huffman Prairie,” just outside Dayton, Ohio, Orville and Wilbur Wright completed their 49th flight. They had moved their flights from Kitty Hawk and the Kill Devil Hills of North Caroline, in part because of the windy weather and in part because cutting their (land-based) travel time gave them more opportunities to fly. For the Flyer II, they used white pine instead of spruce and added weight to strengthen the frame. They also added a more powerful engine, shifted the center of gravity forward, and adjusted the plane’s wings configuration to create more pitch stability – all of which made it easier to fly. Finally, because they had less wind than at Kitty Hawk, they devised a catapult to pull the airplane down a wooden track. The catapult dropped a 1,000-pound (544 kilograms) weight from 20 feet (6.1 meters) in order to achieve a greater speed at takeoff.
Wilbur Wright was flying the newsworthy flight, which was remarkable not only because it lasted 1 minute, 36 seconds (covering 4,080 feet), but also because it was the first time they flew in a complete circle. 360 degrees! [In other words, they returned to their original position.] Amos I. Root, a beekeeper, had driven 175 miles (from Medina, Ohio) just to see the Wright Brothers fly. He published his eyewitness account of that first circle in his magazine, Gleanings in Bee Culture.
“When it turned that circle, and came near the starting-point, I was right in front of it, and I said then and I believe still, it was . . . the grandest sight of my life. Imagine a locomotive that has left its track, and is climbing right toward you – a locomotive without any wheels . . . but with white wings instead. . . Well, now, imagine that locomotive with wings that spread 20 feet each way, coming right toward you with the tremendous flap of its propellers, and you have something like what I saw.”
– quoted from an article dated a January 1, 1905, in the Gleanings in Bee Culture by Amos I. Root
Amos Root’s words painted a vivid picture of a successful moment. He put the reader right smack dab in the middle of the moment. But what of all the crashes; what about all of the missed take offs and landings? Can we picture a moment some might consider a failure? What keeps someone going in those moments – especially when they are in the process of trying doing something that has never been done? What’s the secret to that kind of tenacity and resilience?
Some people believe resilience is all about attitude and perspective; others believe it is physiological (and genetic). Still others believe it is a combination of the two. Either way, there are keys to mental, emotional, energetic, and physical resilience. You could even call them secrets (although we all know them). These keys (or secrets) can be highlighted by inspirational stories. For example, a cursory look at the story of the Wright brothers and their quest to fly includes a little note on sleep; being in good company (which is also having a supportive community); being mindful, especially of what works and what doesn’t work; letting go of what doesn’t work; and getting good momentum. The Wright brothers’ story also pays tribute to what happens when you wake up with a little grace and a little faith.
“We could hardly wait to get up in the morning.”
– Wilbur Wright
The idea of flying, testing new modifications and soaring through the sky, energized the Wright brothers. Take a moment to consider what gets you energized, excited and grateful to wake up and greet the new day – especially if the previous day was hard. For some people it is their children, their family, or their friends that get them going. For some people it’s their pets. For some people it is a new adventure, a new possibility. For some people it is the possibility of helping others and/or fulfilling their purpose. It can even be a combination of things. For instance, in Buddhism, the practice and commitment to the practice are supported by the Three Jewels: the Buddha, or teacher; the Dharma, which are the teachings; and the Sangha, which is the community. People take refuge in these, especially when times are challenging.
What inspires you to get up and keep going when you encounter challenges and setbacks?
“‘For a righteous man can fall seven times and rise, but the wicked shall stumble upon evil.’”
– Mishlei – Proverbs (24:16)
It’s easy to say, “Well, I know what used to work. But….” And, yes, it’s true, our lives have changed; our relationships and social situations have changed – even as the world has changed – and will keep changing. However, there are some things that are constant. There are some things that change with us. Then, too, there is something in each of us that responds to a certain type of motivation. Pinpoint your motivator.
Maybe it’s been awhile and maybe you’ve forgotten what it felt like to be excited about the new day. If so, maybe you need to talk to someone about how you’re feeling. Another option is to take a moment – maybe 90 seconds – to remember the feeling, the embodied feeling, of getting up, dusting yourself off, and smiling as you get ready to do what you’re going to do.
And that’s another of my favorite “secret” tips, courtesy of Yoda: Focus on what you’re doing (not on what you’re trying)! Focus on flying – whatever that means to you at this moment.
“The desire to fly is an idea handed down to us by our ancestors who, in their grueling travels across trackless lands in prehistoric times, looked enviously on the birds soaring freely through.”
“The airplane stays up because it doesn’thave the time to fall.”
– Orville Wright
Once we get past the inspiring story, it’s easy to look at the people mentioned above and think that most of us haven’t endured the hardships some of them endured or that we haven’t accomplished the things those noteworthy people accomplished. We may not even desire what they desired. Still, we all have our trials, our tribulations, our challenges, and our obstacles. We also all have some accomplishment or experience that we keep working our way towards despite the frustration of not have achieved our goal or desire the way we expected to achieve it. Or, maybe things didn’t happen according to the timetable we had in our head. Either way, this isn’t about comparing our lot to someone else’s lot.
This is about the fact that something keeps us going.
Years ago I came across a yoga article by Christina Sell about “changing inner dialogue” and it gave me a great appreciation for the power of the word “yet.” Yes, sometimes the word can be part of self-defeating criticism, but it can also be used as a motivator. She suggested that when we’re working on something – on or off the mat – to think about it from the perspective of “I haven’t done this yet, but…. Such a little word; yet it can keep us moving in the direction that brings us closer and closer to our goals.
“A further meaning of the word yoga is ‘to attain what was previously unattainable.’ The starting point for this thought is that there is something that we are today unable to do; when we find the means for bringing that desire into action, that step is yoga. In fact, every change is yoga….
Another aspect of yoga has to do with our actions. Yoga therefore also means acting in such a way that all our attention is directed toward the activity in which we are currently engaged.”
– quoted from “1. Yoga: Concept and Meaning” in The Heart of Yoga: Developing a Personal Practice by T. K. V. Desikachar
There is no playlist for the Common Ground practice.
“‘Too much tail. All that jewelry weighs it down. Like vanity. Can’t nobody fly with all that shit. Wanna fly, you got to give up the shit that weighs you down.’”
NOTE: Randomly, coincidentally, or not, two people named Buckley created pieces entitled “The Things That Keep Us Here.” I’ve never read Carla Buckley’s novel, but I’ve used Scott Buckley’s haunting composition on more than one occasion. It is part of his Monomyth album and includes a description that also seems to fit the synopsis of the novel, “Family. Duty. The things that keep us grounded, what keep us from giving up on our hopes, but what also holds us back from stepping across the precipice into the unknown.”
As the High Holidays come to an end, I always find myself thinking about the things to which I cling even though they are no longer serving me – or never served me. I think about how the very “things that keep us grounded” and keep us from stepping into danger can also be the things that keep us from freely moving into our future.
The following reflection was originally posted on September 27, 2020 and is related to the practice from Wednesday, September 15, 2021.Some links have been added/updated.
“So I draw courage and stand face-to-face with my limitations, without shrinking or running. I allow for honest remorse. Here is my place of Now….
Of course, acceptance does not mean becoming complacent. I still need to honestly evaluate my life and reflect on how I want to act differently this coming year. It also doesn’t preclude trying my best.
But at this very moment my state of ‘now’ is my truth.”
– quoted from an article entitled “Perfectly Imperfect: The Secret of the Shofar” (09/12/2020) by Rabbi Binyomin Weisz
We have inspirational times, like the High Holidays are in the Jewish tradition, when people are getting ready for “good” (as in meaningful) days, better days. And, when those times come, I often wonder how long it’s going to take for people to really come clean. I wonder why it takes us so long to recognize the power in remembering and reflecting, starting small, and rooting down to grow up. I consider all the different possibilities that can lead us to a new beginning and a “sweet new year.”
Each part of the journey is a story-within-a-story (within-a-story). That’s the way our lives work. We are all, each of us, the hero in our own story as well as the antagonist and/or supporting character and/or “magical guide” and/or benevolent goddess and/or “father” figure in someone else’s story. Paying attention to the stories is another way to pay attention to your life.
– “A person firmly established in the non-possessiveness gains complete understanding of the “why-ness” (or essence of why) of birth.”
Like everyone else, I have my favorite stories for each season; but, I don’t get the chance to tell every story every year. (That’s why some of the highlighted words above are not yet linked to a post.) There is, however, a story I make sure to tell every year, right at the end of the High Holidays. It’s a Charlie Harary story with a timeless message. It’s a message, coincidentally, that would have worked really well with yesterday’s yoga sūtra because it is, absolutely, a story about non-attachment. (And also gold.) But I didn’t tell the story yesterday – I saved it for today.
Some people may believe that I save today’s story for the one of the final days of the high holidays because it is sometimes an intense physical practice. But, in reality, there is a bit of symbolism that plays out in the story and in the timing of the story. You see, even though I don’t talk about the significance of the Rosh Hashanah, the Ten Days of Awe / Ten Days of Atonement, and Yom Kippur until people are observing them; many people within the Jewish community start planning and observing (a time of contemplation and preparation) forty days before Yom Kippur. They listen for the call of the shofar; recite Psalm 27 twice a day; and some communities even begin a tradition of communal prayers for forgiveness (Selichot). For others, observation begins with Rosh Hashanah and the Ten Days of Repentance – even though, if they plan to go home and/or attend services, they have to make arrangements beforehand. Finally, there are people who may only fast and attend services on Yom Kippur.
There is merit to each person’s timetable. And I see this kind of timetable in other communities – including in the yoga community. I am especially aware of how it is playing out right now, as some people are transitioning back into studios and gyms, some people are holding steady to their online or individual practices, and still others are waiting….
“Had I not believed in seeing the good of the Lord in the land of the living!
Hope for the Lord, be strong and He will give your heart courage, and hope for the Lord.”
– Tehillim – Psalms (27:13-14)
There is merit to each person’s timetable. However, we ultimately come back to the question of what purpose does the practice (or observation) serve and – if it serves a meaningful purpose – why are we waiting? If we want more meaning, more purpose, more insight, and more gratitude/happiness in our lives, we have to get ready for it.
True, life can be like a standardized test – some people don’t seem to need as much preparation as others. But, the ultimate truth (in that) is that some people spend their whole lives preparing, getting ready, for more life. You will find that, as occurs in the stories from yesterday and today, if our focus is on getting that the glittery, shiny stuff, that we think enables us to live the way we want to live and be the people we want to be, we may never achieve our ultimate goal. Sometimes all the preparation keeps us from living our best lives and being our best version of our self – because all of our focus and energy is going towards the means (not the end). Furthermore, we can let the idea of everything being “perfect” hold us back.
On the flip side, some people actually live a life full of meaning, purpose, insight, and gratitude/insight because that is their ultimate purpose. They are not getting ready to get something glittery and shiny with a lot of value; they recognize that they already have it. Our lives and the lives of those around us are of the highest value. (I wonder how long it will it take for us to recognize that.)
“And the real goal of Yom Kippur is to spend one day just being you – but the real you… that soul, that you.”
– quoted from “Yom Kippur: Time to Come Home” by Charlie Harary
Wednesday’s playlist is available on YouTube and Spotify. [Look for “High Holidays: Drop Your Bags”]
You can request an audio recording of the Wednesday practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.
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