May your mind-body-spirit be well, be great, and be in harmony with your thoughts, words, and deeds.
This is a revised post for Monday, January 13th. In an ongoing effort to not throw the baby out with the bath water*, I have mixed some new quotes with a post from 2024. Some formatting, class details, and links have also been added or updated. The 2025 prompt question was, “Is the way you live your life a reflection of something people taught you or a reflection of your life experience?” NOTE: This post contains a passing reference to suicide.
You can request an audio recording of this practice via a comment below or (for a slightly faster reply) you can email myra(at) ajoyfulpractice.com.
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.
“‘Monks, I will teach you new & old kamma, the cessation of kamma, and the path of practice leading to the cessation of kamma. Listen and pay close attention. I will speak.
‘Now what, monks, is old kamma? The eye is to be seen as old kamma, fabricated & willed, capable of being felt. The ear… The nose… The tongue… The body… The intellect is to be seen as old kamma, fabricated & willed, capable of being felt. This is called old kamma.
‘And what is new kamma? Whatever kamma one does now with the body, with speech, or with the intellect: This is called new kamma.
‘And what is the cessation of kamma? Whoever touches the release that comes from the cessation of bodily kamma, verbal kamma, & mental kamma: This is called the cessation of kamma.’”
— quoted from “Kamma Sutta: Action” (SN 35.145), translated from the Pali by Thanissaro Bhikkhu. Access to Insight (BCBS Edition), 30 November 2013
This present moment is the culmination of all the previous moments and the beginning of all the moments that come after it. Mindfulness-based practices — like the philosophies of Yoga and Buddhism — are an opportunity to observe cause-and-effect in action. Throughout a practice, we note how one thing can lead to another. Even in this moment, you can notice…
How an inhale leads to an exhale and an exhale leads to an inhale;
How moving with the breath allows us to notice how one pose leads to another;
How what we do in one part of our body affects another part of the body (and vice versa). For example, notice how stability in the lower body allows you to extend your upper body and how extending your upper body allows you to stretch out the lower body.
If you’ve practice with me a bit, you have probably heard the aforementioned example a lot. (And, hopefully, you’ve tested it out for yourself.) You have probably also heard me state, “What happens in the body, happens in the mind; what happens in the mind, happens in the body; and both affect the breath… So we harness the power of the breath to affect the body and the mind.” At various points throughout the year, I reference saṃskāra (“mental impressions”) and vāsanā (“dwelling places” of our habits) and encourage people to notice how what happened to our hearts (and ourselves) in the past informed this present moment and how what happens in this present moment — i.e., what we do in this present moment — informs our future moments. All of this applies to our thoughts, our words, and our deeds.
What people may not immediately realize is that all of these things are related (or can be related) to karma and kriyā, two Sanskrit words that can be translated into English as “work” or “effort”.
“Although both kriya and karma can be translated as ‘action,’ there is a vast difference between them. Both are derived from the verb root kri…, which means ‘to do.’ Kriya refers to an action in process as well as to the dynamic force propelling the action. Karma refers to completed action. Unless a fresh wave of action is exerted on karma, it remains unchanged. Karma is an unchanging field of completed action waiting to be harvested by the performer of the action, while kriya is ever-moving, ever-changing energy. Kriya yoga is yoga in action, not yoga of action, and should not be confused with karma yoga.”
— quoted from the commentary on Yoga Sūtra 2.1 from The Practice of the Yoga Sutra: Sadhana Pada by Pandit Rajmani Tigunait, PhD
While karma (or kamma, in Pali) can have two different definitions in Buddhism — and while many Western practitioners of Yoga may be most familiar with some idea of “karma” — sacred texts about the Yoga Philosophy use two different words for the two different types of action/work. Karma is the effect or consequence, while kriyā is the cause. Kriyā is an ongoing process and also the steps within the process; it is active. You could also think of karma as fate and kriyā as destiny; where the former is unchangeable and the latter as the journey to your destination.
Some traditions take the latter concept a step further and specifically use kriyā in relation to internal action or work and speak of karma when referring to external work. In some ways, this dovetails with Yoga Sūtra 2.1, which defines kriyā yoga (“union in action”) as a combination of the final three niyamas (internal “observations”): discipline/austerity, self-study, and trustful surrender to a higher power (other than one’s self). In this context, kriyā yoga is a purification ritual and, as I mention throughout the year, there are several religious and philosophical observations that would fit within this rubric (including Lent, Yom Kippur and Passover, the Baháʼí 19-Day Fast, and the holy month of Ramaḍān).
Additionally, in the Kundalini Yoga tradition, “kriyā” is the term applied to sequences with specific energetic intentions.
This is where it gets (even more) convoluted, because karma can also be the intention. Classically, when we talk about karma, we talk about planting seeds and things coming into fruition. So, one way to think of it is that we plant seeds that already have within them the image of the final product and kriyā is what we do to nurture and harvest what’s been planted — and/or what we do when we need to uproot the poisonous weeds.
“The literal meaning kriya is ‘verb.’ Every verb is representative of a distinct process or function and no process of function reaches fruition without a doer.”
— quoted from the commentary on Yoga Sūtra 2.1 from The Practice of the Yoga Sutra: Sadhana Pada by Pandit Rajmani Tigunait, PhD
After the Saturday practice in 2024, someone asked me if “karma” was going to be our philosophical focus for 2024. At first, I was going to answer no. Then I thought, not exactly. Yet, when I really sat with the question, the actual answer was, sort of and partially. During the Saturday practices in 2024, we focused on how our past moments lead us to these present moments (karma) and how the things we do in this present moment can lead to certain future moments (kriyā) — and we used the chakra system as a paradigm for understanding where we are, how we got here, and where we’re going (or, all the places we could go).
Just to clarify, this practice is a moving meditation with some self-study, contemplation, and reflection. While I do not put a lot of focus/emphasis on the concept of past lives and reincarnation — although those ideas do make up part of the foundation of karma/kamma in the Buddhist and Yoga philosophies — there are times when we reflect on generational trauma — and, of course, there will always be stories… and music.
“[Verse 1] I hear the train a-comin’, it’s rolling ’round the bend And I ain’t seen the sunshine since I don’t know when I’m stuck in Folsom prison, and time keeps draggin’ on But that train keeps a-rollin’ on down to San Antone”
— quoted from the song “Folsom Prison Blues” by Johnny Cash
On January 13, 1968, Johnny Cash, June Carter (who wouldn’t become a Cash until March 1, 1968), Carl Perkins, The Tennessee Three, and the Statler Brothers performed and recorded two (2) concerts at Folsom State Prison in Folsom, California. Although, the subsequent live album made these performances the most well known, they were not the first time Johnny Cash performed at Folsom Prison, nor the last time he performed at a prison… in California, in the United States, or in the world. In fact, he performed at least 30 prison concerts in the United States — including one at Correctional Training Facility (also known as Soledad State Prison) in 1980. He also recorded live albums in places like San Quentin State Prison (now known as San Quentin Rehabilitation Center) at Österåker Prison (known as Anstalten Österåker and Österåkersanstalten), north of Stockholm, Sweden.
We could just listen (or listen and move) to the music. But, let’s put a little “cash” in our karmic bank account and look at how the performances, as well as much of the music — not to mention the stories behind the music and how the concerts came about — are great illustrations of cause-and-effect and of karma and kriyā.
“[Verse 2] When I was just a baby, my mama told me, ‘Son Always be a good boy, don’t ever play with guns’”
— quoted from the song “Folsom Prison Blues” by Johnny Cash
While serving in the United States Air Force in Germany (~ 1951/1952), Johnny Cash saw the film Inside the Walls of Folsom Prison (released in U. S. May 18, 1951) and he was inspired to write a song. Keep in mind that, even though he had more than his fair share of troubles and spent some time in county (or city) jail, he never served time as a prisoner. (Unlike Merle Haggard, who would be incarcerated and in the audience during at least one prison concert.) Mr. Cash did, however, have an imagination. So, as he sat not far from Landsberg Prison (in Bavaria), inspired by the film about Folsom and the instrumental song “Crescent City Blues” by Little Brother Montgomery (1930) as well as the lyrics by Gordon Jenkins (released by Beverly Mahr in 1953), he thought about the worst thing someone could do to wind up in prison. Keep in mind that his “worst thing” was based on his previous experiences.
Then he wrote a song that (he said) he never expected to get as big as it got: “Folsom Prison Blues”. Johnny Cash went on to write songs about prison life, in general, and about San Quentin (1969) — the latter of which he also sang as “Österåker”. In between cobbling together one of his most famous hits and some of those other prison songs, Mr. Cash decided he wanted to go to prison… not to serve time, but to serve the inmates.
By playing a series of concerts, he and the other musicians were giving back, doing a little karma yoga. The songs they sang simultaneously lifted the spirits of the inmates and spoke to/of the experiences of the inmates. In some cases, the songs, the concerts, and the live albums changed the way people perceived Johnny Cash and the inmates. They also changed the way some of the inmates saw themselves. For instance, during the first July 13th concert, the inmates at Folsom barely reacted to the music, because history had taught them that making too much noise would result in a loss of privileges. But, the musicians and their producers needed/wanted the crowd reactions for the live albums. So, perceptions and expectations changed. Consider how you would feel if you spent your days (and nights) suppressing your natural reactions because you feared punishment. Consider how you feel knowing the cheers, laughs, and applause on the live recording were re-mixed after the concerts.
The life of Glen Sherley is another example of the effect of the concerts. It is also an example of how past actions inform present actions and influence future actions. Mr. Sherley was an inmate at Folsom, who had written a song. Someone played Johnny Cash a tape of the song, thinking the morale of the inmates might be boosted if the “Man in Black” referenced the song and the songwriter. Johnny Cash and the other musicians took the idea a step further: they learned and sang the song. Glen Sherley had no idea the popular musicians were going to sing his song. Neither could he know how much his life was going to change because of that simple act; but, change it did. Even while still in prison, Glen Sherley became a popular songwriter who eventually released his own album and (for a brief period) performed under the House of Cash label.
However, despite being given a “second act” and a different way of life, Glen Sherley couldn’t handle it. He had a long history of violence, drug and alcohol abuse, and other illegal tendencies. Johnny Cash dismissed him from the House of Cash out of an abundance of caution (because people feared he would follow through on some of his threats) and, in 1978, within 7 years of his release from Folsom, those fears came to fruition when Glen Sherley shot a man while he (Mr. Sherley) was high. A couple of days later, after telling his daughter couldn’t go back to jail, the fledging musician died from a suicide. He was 42 years old.
Johnny Cash understood that, given a chance, some people could break the cycle of violence and poverty. He also understood his affect on people like Glen Sherley and on people who would judge someone like Glen Sherley. Understanding cause-and-effect is part of the reason he sometimes said he shouldn’t have singled Glen Sherley out. It is also the reason Mr. Cash met Mr. Sherley when he was released, gave him a job; and (ultimately) paid for his funeral.
“Well, you wonder why I always dress in black Why you never see bright colors on my back And why does my appearance seem to have a somber tone Well, there’s a reason for the things that I have on
I wear the black for the poor and the beaten down Livin’ in the hopeless, hungry side of town I wear it for the prisoner who is long paid for his crime But is there because he’s a victim of the times”
— quoted from the song “The Man in Black” by Johnny Cash
As they do with Martin Luther King, Jr (especially around his birthday and the holiday dedicated to him), people often quote and/or coopt Johnny Cash’s legacy. Throughout his life, he told people not to put words in his mouth — a message his children continue spreading to this day — and to, instead, pay attention to what he said and what he did. If we do that, if we really listen to what he said and what he did, we find that Johnny Cash advocated for the poor and the disenfranchised. He wrote protest songs about people in prison and how they were treated (before and after they were released); the Vietnam War (and war in general); and the oppression of Native Americans. Then he backed those lyrics up with actions/deeds.
I can’t help but wonder what he would say about other musicians being investigated and incarcerated because of their lyrics and/or the political climate here in the U. S. and around the world. Neither can I blame someone with different views from mine doing the same thing. I think such thoughts are natural, human, inclinations. However, I am very careful to come back to his words, his action, his karma, and (in a way) his kriyā.
His kriyā, because the music is still alive and still actively acting on the world.
“Each week we lose a hundred fine young men
And I wear it for the thousands who have died Believin’ that the Lord was on their side I wear it for another hundred-thousand who have died Believin’ that we all were on their side
… Well, there’s things that never will be right, I know And things need changin’ everywhere you go But ’til we start to make a move to make a few things right You’ll never see me wear a suit of white
Ah, I’d love to wear a rainbow every day And tell the world that everything’s okay But I’ll try to carry off a little darkness on my back ’Til things are brighter, I’m the man in black”
— quoted from the song “The Man in Black” by Johnny Cash
Given all of the above, take a moment to consider your first lesson in “karma”.
Was it called that or was “cause-and-effect” first taught to you in a different way, with different words (and in a different language)? Maybe it was taught to you in the scientific way. Remember this is just a different spin on the laws of nature and Sir Isaac Newton’s Laws of Motion. According to Yoga Sūtra 2.12: kleśamūlah karmāśayo dŗşţādŗşţjanmavedanīyah / “The reservoir of our actions is rooted in affliction/pain that is experienced in seen and unseen lives.” So, take a moment to consider that how you view all of this is based on your previous experiences and lessons (about the subject at hand and, also, about the historical and cultural context of these concepts). Now, take a moment to consider how you use this information (about yourself) when you are really grounded in it. Meaning:
What do you believe (or not believe)?
How much of what you believe (or don’t believe) is based on lessons you were taught (or not taught) and how much is based on what you’ve experienced/learned in the meanwhile?
How do your thoughts, words, and deeds reflect your beliefs?
Just like I wonder about his thoughts on current events, I wonder about Johnny Cash’s first lesson in karma. Again, he never served time in prison, but he spent time in prisons and that time was spent serving others — which I consider a form of karma yoga. He put his beliefs into action and is often quoted as saying, “ … I’m the biggest sinner of them all….” Then, in the very next breath, he would talk about his faith in Jesus. The Man in Black wrote a song called “The Man in Black” and, also, a historical novel called The Man in White (about how Saul became Paul). So, it is possible that his first lesson in “karma” was similar to mine, someone quoting or paraphrasing “the Teacher” (King Solomon) in Ecclesiastes 11. Even though he may not have called it karma yoga, Johnny Cash spent a lot of time doing things that came back to him.
What are you doing and how is coming back to you?
“Cast your bread upon the water and it shall return to you.”
— My great-grandmother Pam, quoting Ecclesiastes 11:1
“The law of Karma is a universal process, whereby causes lead to effects. This is something that all of us are already familiar with, whether or not we use the word Karma to describe it. Newton’s third law of motion, that every action leads to a reaction, is an application of the law of Karma.”
— Swami Jnaneshvara Bharati
There is no playlist for the Common Ground Meditation Center practices.
The playlist used in previous practices is available on YouTube andSpotify. [“01132021 Karma Cash I”]
If you are thinking about suicide, worried about a friend or loved one, or would like emotional support, you can dial 988 (in the US) or call 1-800-273-TALK (8255)for the Suicide and Crisis Lifeline. You can also call this TALK line if you are struggling with addiction or involved in an abusive relationship. The Lifeline network is free, confidential, and available to all 24/7. YOU CAN TALK ABOUT ANYTHING.
White Flag is a new app, which I have not yet researched, but which may be helpful if you need peer-to-peer (non-professional) support.
“Chag sameach!” to those celebrating Sukkot! Many blessings to everyone and especially to anyone grateful for friendship, peace, freedom, understanding, and wisdom.
May everyone be healthy and strong; may everyone be peaceful and happy. May everyone follow through on a good idea!!
This is the “missing” post for Tuesday, October 22nd (with some references to October 21st). It includes some previously posted content and an excerpt. You can request an audio recording of this practice via a comment below or (for a slightly faster reply) you can email myra(at) ajoyfulpractice.com.
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.
“Breath of breath, said the Teacher; [like the shadow of mist that passes], all is breath.*
What profit has man in all his toil that he toils under the sun?
A generation goes and a generation comes, but the earth endures forever.
The sun rises and the sun sets, and to its place it yearns and rises there.
It goes to the south and goes to the north; the will goes around and around, and the will returns to its circuits.”
— Kohelet — Ecclesiastes (1:2 – 6)
(*NOTE: The Hebrew word “hevel” (variations of which occur in K-E 1.2, 3 times in the singular and twice in the plural, for a total of 7 times) is often translated into English as “vanity,” “futility” or “meaningless,” but is literally translated as “breath.)
Once again, we are faced with that time-honored — and time-honoring — question: “How could I spend my time?”
Since last Wednesday at sunset marked the beginning of Sukkot, some people have spent time in a a sukkah, a temporary shelter consisting of three walls of any material and a roof made of natural fiber. (Natural being something grown from the earth.) As I have mentioned before (see link above), people within the Jewish community and people who observe holidays commanded in Devarim / Deuteronomy, celebrate the “Festival (or Feast) of the Tabernacles (or Booths)” for seven days, 8 in the diaspora.
People will eat, sleep, socialize, and sometimes work in their temporary shelter — but, not necessarily every day. The first two days of Sukkot are both yom tov (“good day”), meaning they are the commanded days with obligations and restrictions similar to those observed on Shabbat (the Sabbath). For some, this means that normal every day work is forbidden. Depending on ethnicity and tradition, certain prayers, rituals, and traditions are only observed on the first two days, on the first and last two days, or throughout the week. For example, in some traditions, the time in the sukkah is the time to read Kohelet / Ecclesiastes.
“Everything has an appointed season, and there is a time for every matter under the heaven.”
— Kohelet — Ecclesiastes (3:1)
While many people — even non-religious people in various religious traditions — are familiar with the third chapter of Kohelet / Ecclesiastes, they may not realize that what comes before could be translated in a less than hopeful way. For example, if “hevel” is translated as “vanity,”“futility” or “meaningless,” the beginning not only reinforces the temporal nature of life, it makes it seem as if there is no point in doing anything. When everything we do — all the work we do — is seen as pointless, then our earlier question becomes, “Why bother doing anything?” or “What’s the point of doing anything?”
Of course, the point that the Teacher (King Solomon) reaches is the same point that Krishna explains to Arjuna in the Bhagavad Gita: there is good, there is evil, there is wisdom, there is ignorance/foolishness and — perhaps most importantly — that we are “supposed to live a truth-based life, a life of dharma [duty].” (BG 2.2)
Oh, and also, “Be happy. This is your opportune moment!” (BG 2.32)
“‘The ideal, Arjuna, is to be intensely active and at the same time have no selfish motives, no thoughts of personal gain or loss. duty uncontaminated by desire leads to inner peacefulness and increased effectiveness. This is the secret art of living a life of real achievement!’” (2.47 excerpt)
“‘To work without desire may seem impossible, but the way to do it is to substitute thoughts of Divinity for thoughts of desire. Do your work in this world with your heart fixed on the Divine instead of on outcomes. Do not worry about results. Be even tempered in success or failure. This mental evenness is what is mean by yoga…. Indeed, equanimity is yoga!’” (2.48)
— Krishna speaking to Arjuna in The Bhagavad Gita: A Walkthrough for Westerners by Jack Hawley
Being “even tempered in success or failure” is easier said than done. While there are some people who seem to be born with an even-tempered disposition, many (maybe most) others have to work at it; practice, in order to cultivate the habit. We can learn a lot from either personality type, especially if we do a little svādhyāya (“self-study”) and put ourselves in their shoes.
For instance, how would you react if, like Alfred Nobel (born October 21, 1833), you spent much of your adult life working to make the world a better place — only to find out in a moment of grief that the world hated you (and your life’s work)?
Or, how would you spend your time if, after several months of working long hours (and after what others considered failures), you finally successfully tested the first (commercially viable) electric light bulb — as 32-year old Thomas Edison did in the late on the evening of October 21st, or sometime in the wee early morning hours of October 22nd, 1879?
Finally, how would you react if, after 35 years of success, all your hard work went up in smoke? Would you spend your time the way Thomas Edison and his team did in 1914? Would you give up or would you be gleeful, joyful, and grateful for what was to come?
“There’s only one thing to do, and that is to jump right in and rebuild.”
— A. H. Wilson, vice president and general manager of Thomas Edison’s Menlo Park
The following excerpt is from 2020/2023 post:
“Some would say that the ‘ah-ha’ moment came to Thomas Edison one night when he was ‘absent mindedly’ rolling a piece of lampblack (or black carbon) between his fingers. But such a depiction ignores all the previous experiments, his scientific knowledge, and the fact he had used lampblack in his telephone transmitter. Such a premise also discounts the additional changes that would be made before the bulb was commercially viable.”
“These are some sombre thoughts which amount to morbidity in one so young. Yet they ran like leitmotifs through the heart and brain of the youthful Liszt. The fifteen-year old boy kept a diary…. Containing quotations from St. Paul and St. Augustine, this journal also preserves Liszt’s own thoughts.
Wasting time is one of the worst faults of the world. Life is so short, every moment is so precious and yet, we live as if life will never end. [page 21]”
— quoted from “Book One: The Young Prodigy, 1811-1829 — Paris and the First World Tours ~ [Part] IX” of Franz Liszt: The Virtuoso Years, 1811-1847 (Revised Edition) by Alan Walker
Franz Liszt is on the 2024 remixed playlist (and the earlier playlists for this date), because he was born October 22, 1811, in Doborján, Kingdom of Hungary, Austrian Empire. During the Tuesday evening practice, I mentioned that he was on the playlist because it was the anniversary of his birth and that I knew some people found hope in his music (and his life story) during the Holocaust. I did not know, however, how he dealt with setbacks and/or “failures”.
Turns out, Franz Liszt lived a somewhat charmed life up until his father died unexpectedly, when Franz was 16. That is not to say that he didn’t have any bad days before that. In fact, he definitely struggled a bit over touring versus the possibility of religious life. However, after his father’s death, those struggles become all-consuming. His health suffered; he developed some bad habits (which made his health worse); he suffered his first romantic heartbreak; and even stopped playing and composing music. Eventually, however, he rallied, bounced back, and even played concerts that benefited people who had suffered great tragedies. Some credit his resilience to him cultivating a deeper spiritual/religious connection.
“‘Those who see Me in everything and everything in Me, know the staggering truth that the Self in the individual is the Self in all. As they live in constant spiritual awareness, I am never out of their sight or lost to them – nor are they every out of My sight or lost to Me.’” (6.30)
— Krishna speaking to Arjuna in The Bhagavad Gita: A Walkthrough for Westerners by Jack Hawley
Tuesday’s playlist is available on YouTube andSpotify. [Look for “Sukkot 6 for 10222024”]
“‘I never did anything worth doing by accident, nor did any of my inventions come indirectly through accident, except the phonograph. No, when I have, fully decided that a result is worth getting, I go about it, and make trial after trial, until it comes.’”
— Thomas Edison, as quoted in “A Photographic Talk with Edison” by Theodore Dreiser (printed in Success Magazine, Feb. 1898)
If you are thinking about suicide, worried about a friend or loved one, or would like emotional support, you can dial 988 (in the US) or call 1-800-273-TALK (8255)for the Suicide and Crisis Lifeline. You can also call this TALK line if you are struggling with addiction or involved in an abusive relationship. The Lifeline network is free, confidential, and available to all 24/7. YOU CAN TALK ABOUT ANYTHING.
White Flag is a new app, which I have not yet researched, but which may be helpful if you need peer-to-peer (non-professional) support.
“Chag sameach!” (“Happy Festival!”) to everyone observing the High Holidays. “Nine days and nine nights of blessings and happiness if you are celebrating Sharada Navaratri!” Many blessings to everyone and especially to anyone coming together with friendship, peace, freedom, understanding, and wisdom.
Stay safe! Live well! Hydrate and nourish your heart, body, and mind.
“Everything has an appointed season, and there is a time for every matter under the heaven.”
— Kohelet — Ecclesiastes (3:1)
Please join me today (Wednesday, October 9th) at 4:30 PM or 7:15 PM for a yoga practice on Zoom.You can use the link from the “Class Schedules”calendar if you run into any problems checking into the class. You can request an audio recording of this practice via a comment below or (for a slightly faster reply) you can email myra(at) ajoyfulpractice.com.
Wednesday’s playlist is available on YouTube and Spotify. [Look for “10092024 High Holidays: Good Time”]
If you are thinking about suicide, worried about a friend or loved one, or would like emotional support, you can dial 988 (in the US) or call 1-800-273-TALK (8255)for the Suicide and Crisis Lifeline. You can also call this TALK line if you are struggling with addiction or involved in an abusive relationship. The Lifeline network is free, confidential, and available to all 24/7. YOU CAN TALK ABOUT ANYTHING.
White Flag is a new app, which I have not yet researched, but which may be helpful if you need peer-to-peer (non-professional) support.
In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es).
Donations are tax deductible; class purchases are not necessarily deductible.
May you breathe deeply, with the awareness that you have what you need to be stable, steady, comfortable, at ease… and maybe even joyful.
This “missing” post for Saturday, January 13th. Some explanations (related to definitions) have previously been posted. You can request an audio recording of a related practice via a comment below or (for a slightly faster reply) you can email me at myra(at) ajoyfulpractice.com.
In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es). Donations are tax deductible; class purchases are not necessarily deductible.
“To Westerners, the doctrine of karma can be somewhat off-putting, seeming to be a mechanical law that exacts full payment from us for our moral infractions. Yet Buddhism actually takes the opposite view. Only when we see fully the ramifications of karma [can] we understand who we are and why we are here, connect with the warmth and blessing of the world, and experience genuine compassion for other people. Beyond this, to understand that there is no ‘I’-but only the operation of impersonal karmic forces-is to attain the freedom of complete liberation.”
— quoted from the Lion’s Roar article “Understanding Karma” by Reginald Rey
This present moment is the culmination of all the previous moments and the beginning of all the moments that come after it. Mindfulness-based practices — like the philosophies of Yoga and Buddhism — are an opportunity to observe cause-and-effect in action. Throughout a practice, we note how one thing can lead to another. Even in this moment, you can notice…
How an inhale leads to an exhale and an exhale leads to an inhale;
How moving with the breath allows us to notice how one pose leads to another;
How what we do in one part of our body affects another part of the body (and vice versa). For example, notice how stability in the lower body allows you to extend your upper body and how extending your upper body allows you to stretch out the lower body.
If you’ve practice with me a bit, you have probably heard the aforementioned example a lot. (And, hopefully, you’ve tested it out for yourself.) You have probably also heard me state, “What happens in the body, happens in the mind; what happens in the mind, happens in the body; and both affect the breath… So we harness the power of the breath to affect the body and the mind.” At various points throughout the year, I reference saṃskāra (“mental impressions”) and vāsanā (“dwelling places” of our habits) and encourage people to notice that what happened to our hearts (and ourselves) in the past informed this present moment and what happens in this present moment — i.e., what we do in this present moment — informs our future moments. All of this applies to our thoughts, our words, and our deeds.
What people may not immediately realize is that all of these things are related (or can be related) to karma and kriyā, two Sanskrit words that can be translated into English as “work” or “effort.”
“Buddhism highlights two types of karma. The first is the karma of result. This addresses the age-old question of why our life is this way and not some other; it shows us that every aspect of our lives is the result of actions we have performed in the past. This includes our body and its physical condition, our parentage and other elements of our history, current friends and relatives, our overall life situation, our general state of mind, and even the thoughts we think and the emotions we feel.”
“The second type is the karma of cause. This addresses the question of how or even whether we influence the future. It says that every action we perform in the present is going to produce results of some kind further down the road. Our minds and the actions that proceed from them are that powerful.”
— quoted from the Lion’s Roar article “Understanding Karma” by Reginald Rey
Dr. Reginald “Reggie” Ray is the co-founder and Spiritual Director of the Dharma Ocean Foundation and University Professor (retired) at Naropa University. While he described karma (or kamma, in Pali) as having two different definitions in Buddhism — and while many Western practitioners of Yoga may be most familiar with some idea of “karma” — sacred texts about the Yoga Philosophy use two different words for the two different types of action/work. Karma is the effect or consequence, while kriyā is the cause. Kriyā is an ongoing process and also the steps within the process; it is active. You could also think of karma as fate and kriyā as destiny; where the former is unchangeable and the latter as the journey to your destination.
Some traditions take the latter concept a step further and specifically use kriyā in relation to internal action or work and speak of karma when referring to external work. In some ways, this dovetails with Yoga Sūtra 2.1, which defines kriyā yoga (“union in action”) as a combination of the final three niyamas (internal “observations”): discipline/austerity, self-study, and trustful surrender to a higher power (other than one’s self). In this context, kriyā yoga is a purification ritual and, as I mention throughout the year, there are several religious and philosophical observations that would fit within this rubric (including Lent, Yom Kippur and Passover, the Baháʼí 19-Day Fast, and the holy month of Ramaḍān).
Additionally, in the Kundalini Yoga tradition, “kriyā” is the term applied to sequences with specific energetic intentions.
This is where it gets (even more) convoluted, because karma can also be the intention. Classically, when we talk about karma, we talk about planting seeds and things coming into fruition. So, one way to think of it is that we plant seeds that already have within them the image of the final product and kriyā is what we do to nurture and harvest what’s been planted — and/or what we do when we need to uproot the poisonous weeds.
“Although both kriya and karma can be translated as ‘action,’ there is a vast difference between them. Both are derived from the verb root kri…, which means ‘to do.’ Kriya refers to an action in process as well as to the dynamic force propelling the action. Karma refers to completed action. Unless a fresh wave of action is exerted on karma, it remains unchanged. Karma is an unchanging field of completed action waiting to be harvested by the performer of the action, while kriya is ever-moving, ever-changing energy. Kriya yoga is yoga in action, not yoga of action, and should not be confused with karma yoga.”
“The literal meaning kriya is ‘verb.’ Every verb is representative of a distinct process or function and no process of function reaches fruition without a doer.”
— quoted from the commentary on Yoga Sūtra 2.1 from The Practice of the Yoga Sutra: Sadhana Pada by Pandit Rajmani Tigunait, PhD
After the Saturday practice, someone asked me if “karma” is going to be our philosophical focus for 2024. At first, I was going to answer no. Then I thought, not exactly. Yet, when I really sit with the question, the actual answer is, sort of and partially. This year, during the Saturday practices, we are going to focus on how our past moments lead us to these present moments (karma) and how the things we do in this present moment can lead to certain future moments (kriyā) — and we’re going to use the chakra system as a paradigm for understanding where we are, how we got here, and where we’re going (or, all the places we could go).
Just to clarify, this practice is a moving meditation with some self-study, contemplation, and reflection. While I am not going to put a lot of focus on the concept of past lives and reincarnation — although those ideas do make up part of the foundation of karma/kamma in the Buddhist and Yoga philosophies — there will be times when we reflect on generational trauma — and, of course, there will be stories… and music.
“[Verse 1] I hear the train a-comin’, it’s rolling ’round the bend And I ain’t seen the sunshine since I don’t know when I’m stuck in Folsom prison, and time keeps draggin’ on But that train keeps a-rollin’ on down to San Antone”
— quoted from the song “Folsom Prison Blues” by Johnny Cash
On January 13, 1968, Johnny Cash, June Carter (who wouldn’t become a Cash until March 1, 1968), Carl Perkins, The Tennessee Three, and the Statler Brothers performed and recorded two (2) concerts at Folsom State Prison in Folsom, California. Although, the subsequent live album made these performances the most well known, they were not the first time Johnny Cash performed at Folsom Prison, nor the last time he performed at a prison… in California, in the United States, or in the world. In fact, he performed at least 30 prison concerts in the United States — including one at Correctional Training Facility (also known as Soledad State Prison) in 1980. He also recorded live albums in places like San Quentin State Prison (now known as San Quentin Rehabilitation Center) at Österåker Prison (known as Anstalten Österåker and Österåkersanstalten), north of Stockholm, Sweden.
We could just listen (or listen and move) to the music. But, let’s put a little “cash” in our karmic bank account and look at how the performances, as well as much of the music — not to mention the stories behind the music and how the concerts came about — are great illustrations of cause-and-effect and of karma and kriyā.
“[Verse 2] When I was just a baby, my mama told me, ‘Son Always be a good boy, don’t ever play with guns’”
— quoted from the song “Folsom Prison Blues” by Johnny Cash
While serving in the United States Air Force in Germany (~ 1951/1952), Johnny Cash saw the film Inside the Walls of Folsom Prison (released in U. S. May 18, 1951) and he was inspired to write a song. Keep in mind that, even though he had more than his fair share of troubles and spent some time in county (or city) jail, he never served time as a prisoner. (Unlike Merle Haggard, who would be incarcerated and in the audience during at least one prison concert.) Mr. Cash did, however, have an imagination. So, as he sat not far from Landsberg Prison (in Bavaria), inspired by the film about Folsom and the instrumental song “Crescent City Blues” by Little Brother Montgomery (1930) as well as the lyrics by Gordon Jenkins (released by Beverly Mahr in 1953), he thought about the worst thing someone could do to wind up in prison. Keep in mind that his “worst thing” was based on his previous experiences.
Then he wrote a song that (he said) he never expected to get as big as it got: “Folsom Prison Blues.” Johnny Cash went on to write songs about prison life, in general, and about San Quentin (1969) — the latter of which he also sang as “Österåker.” In between cobbling together one of his most famous hits and some of those other prison songs, Mr. Cash decided he wanted to go to prison… not to serve time, but to serve the inmates. By playing a series of concerts, he and the other musicians were giving back, doing a little karma yoga.
The songs they sang simultaneously lifted the spirits of the inmates and spoke to/of the experiences of the inmates. In some cases, the songs, the concerts, and the live albums changed the way people perceived Johnny Cash and the inmates. They also changed the way some of the inmates saw themselves. For instance, during the first July 13th concert, the inmates at Folsom barely reacted to the music, because history had taught them that making too much noise would result in a loss of privileges. But, the musicians and their producers needed/wanted the crowd reactions for the live albums. So, perceptions and expectations changed. Consider how you would feel if you spent your days (and nights) suppressing your natural reactions because you feared punishment. Consider how you feel knowing the cheers, laughs, and applause on the live recording were re-mixed after the concerts.
The life of Glen Sherley is another example of the effect of the concerts. It is also an example of how past actions inform present actions and influence future actions. Mr. Sherley was an inmate at Folsom, who had written a song. Someone played Johnny Cash a tape of the song, thinking the morale of the inmates might be boosted if the “Man in Black” referenced the song and the songwriter. Johnny Cash and the other musicians took the idea a step further: they learned and sang the song. Glen Sherley had no idea the popular musicians were going to sing his song. Neither could he know how much his life was going to change because of that simple act; but, change it did. Even while still in prison, Glen Sherley became a popular songwriter who eventually released his own album and (for a brief period) performed under the House of Cash label.
However, despite being given a “second act” and a different way of life, Glen Sherley couldn’t handle it. He had a long history of violence, drug and alcohol abuse, and other illegal tendencies. Johnny Cash dismissed him from the House of Cash out of an abundance of caution (because people feared he would follow through on some of his threats) and, in 1978, within 7 years of his release from Folsom, those fears came to fruition when Glen Sherley shot a man while he (Mr. Sherley) was high. A couple of days later, after telling his daughter couldn’t go back to jail, the fledging musician died from a suicide. He was 42 years old.
Johnny Cash understood that, given a chance, some people could break the cycle of violence and poverty. He also understood his affect on people like Glen Sherley and on people who would judge someone like Glen Sherley. Understanding cause-and-effect is part of the reason he sometimes said he shouldn’t have singled Glen Sherley out. It is also the reason Mr. Cash met Mr. Sherley when he was released, gave him a job; and (ultimately) paid for his funeral.
“… Well, you wonder why I always dress in black Why you never see bright colors on my back And why does my appearance seem to have a somber tone Well, there’s a reason for the things that I have on
… I wear the black for the poor and the beaten down Livin’ in the hopeless, hungry side of town I wear it for the prisoner who is long paid for his crime But is there because he’s a victim of the times”
— quoted from the song “The Man in Black” by Johnny Cash
As they do with Martin Luther King, Jr (especially this weekend), people often quote and/or coopt Johnny Cash’s legacy. Throughout his life, he told people not to put words in his mouth — a message his children continue spreading to this day — and to, instead, pay attention to what he said and what he did. If we do that, if we really listen to what he said and what he did, we find that Johnny Cash advocated for the poor and the disenfranchised. He wrote protest songs about people in prison and how they were treated (before and after they were released); the Vietnam War (and war in general); and the oppression of Native Americans. Then he backed those lyrics up with action/deeds.
I can’t help but wonder what he would say about other musicians being investigated and incarcerated because of their lyrics and/or the political climate here in the U. S. and around the world. Neither can I blame someone with different views from mine doing the same thing. I think such thoughts are natural, human, inclinations. However, I am very careful to come back to his words, his action, his karma, and (in a way) his kriyā.
His kriyā, because the music is still alive and still actively acting on the world.
“Each week we lose a hundred fine young men
… And I wear it for the thousands who have died Believin’ that the Lord was on their side I wear it for another hundred-thousand who have died Believin’ that we all were on their side
… Well, there’s things that never will be right, I know And things need changin’ everywhere you go But ’til we start to make a move to make a few things right You’ll never see me wear a suit of white
… Ah, I’d love to wear a rainbow every day And tell the world that everything’s okay But I’ll try to carry off a little darkness on my back ’Til things are brighter, I’m the man in black”
— quoted from the song “The Man in Black” by Johnny Cash
Given all of the above, take a moment to consider your first lesson in “karma.”
Was it called that or was “cause-and-effect” first taught to you with a different way with different words (and in a different language)? Maybe it was taught to you in the scientific way. Remember this is just a different spin on the laws of nature and Sir Isaac Newton’s Laws of Motion. According to Yoga Sūtra 2.12: kleśamūlah karmāśayo dŗşţādŗşţjanmavedanīyah / “The reservoir of our actions is rooted in affliction/pain that is experienced in seen and unseen lives.” So, take a moment to consider that how you view all of this is based on your previous experiences and lessons (about the subject at hand and, also, about the historical and cultural context of these concepts). Now, take a moment to consider how you use this information (about yourself) when you are really grounded in it. Meaning:
What do you believe (or not believe)?
How much of what you believe (or don’t believe) is based on lessons you were taught (or not taught) and how much is based on what you’ve experienced/learned in the meanwhile?
How do your thoughts, words, and deeds reflect your beliefs?
Just like I wonder about his thoughts on current events, I wonder about Johnny Cash’s first lesson in karma. He is often quoted as saying, “ … I’m the biggest sinner of them all…” and, in the very next breath, talking about his faith in Jesus. So it is possible that his first lesson in “karma” was similar to mine, someone quoting or paraphrasing “the Teacher” (King Solomon) in Ecclesiastes 11. Even though he may not have called it karma yoga, Johnny Cash spent a lot of time doing things that came back to him.
What are you doing and how is coming back to you?
“Cast your bread upon the water and it shall return to you.”
— My great-grandmother Pam, quoting Ecclesiastes 11:1
“The law of Karma is a universal process, whereby causes lead to effects. This is something that all of us are already familiar with, whether or not we use the word Karma to describe it. Newton’s third law of motion, that every action leads to a reaction, is an application of the law of Karma.”
— Swami Jnaneshvara Bharati
Saturday playlist is available on YouTube andSpotify. [“01132021 Karma Cash I”]
Looking for more? You can scroll through all my posts tagged with karma or check out one of the posts highlighted below:
“Chag sameach!” to those observing the Sukkot and Shmini Atzeret. Many blessings to everyone!!
This is the “missing” post for the First Friday Night Special on October 6th. It features some previously posted information (and some information that will be posted again). You can request an audio recording of either practice via a comment below or (for a slightly faster reply) you can email myra (at) ajoyfulpractice.com.
In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es). Donations are tax deductible; class purchases are not necessarily deductible.
“Breath of breath, said the Teacher; [like the shadow of mist that passes], all is breath.*
What profit has man in all his toil that he toils under the sun?
A generation goes and a generation comes, but the earth endures forever.
The sun rises and the sun sets, and to its place it yearns and rises there.
It goes to the south and goes to the north; the will goes around and around, and the will returns to its circuits.”
(*NOTE: The Hebrew word “hevel” (variations of which occur in K-E 1.2, 3 times in the singular and twice in the plural, for a total of 7 times) is often translated into English as “vanity,” “futility” or “meaningless,” but is literally translated as “breath.)
— Kohelet — Ecclesiastes (1:2 – 6)
If you are counting time according to the Gregorian calendar, then nothing happened today in 1582 — at least not in Italy, Spain, Portugal, France, and places like the Polish–Lithuanian Commonwealth. These Papal-governed nations were the first to switch from the Julian calendar to the Gregorian calendar (named for Pope Gregory XIII) and, therefore, skipped 10 days (October 5 — 14). The switch was primarily motivated by the Church’s desire to consistently observe Easter during the same season in which it had originally been celebrated — which would be the same season as Passover. Additionally, by the early third century, the Church had spread out to the degree that people were no longer able to rely on an annual announcement from the Pope to tell them when to celebrate.
Easter and Passover are moveable feasts on a secular calendar; so, it took some work to figure out how a new calendar would work. We will go a little deeper into the whys and the wherefores of the calendar change at a later date (or you can click here for an explanation), but take a moment to notice that in order for everything to sync up (and for things to happen in their appointed time), there had to be a handful of days when nothing happened (metaphorically speaking).
“Everything has an appointed season, and there is a time for every matter under the heaven.”
— Kohelet — Ecclesiastes (3:1)
Shabbat (the Sabbath) in the Jewish community starts at sunset every Friday night. It is a weekly time to “cease” and “desist.” For some people observing the “Festival (or Feast) of the Tabernacles (or Booths),” this particular Shabbat also marks the end of Sukkot — or the end of the 7th day and the beginning of the 8th day. Some people will celebrate this new day as Shmini Atzeret, “the Eighth [day] of Assembly,” and all of this will lead into yet another day of celebration, Simchat Torah.
For people who observed the High Holidays — and especially for those who started preparing 40 days before Rosh Hashanah — this has been (and continues to be) a busy season of remembering, reflecting, planning, doing, and change. Even though aspects of Sukkot highlight the importance of appreciating the simpler aspects of life, there is still a lot of doing (and giving thanks for future doing). One of the things people do is read Kohelet/Ecclesiastes, which highlights doing and also includes reminders to relax, to release attachments, and to rest.
These reminders to relax, release, and rest come at the same time that the seasons are changing and nature is reminding us (at least those of us in the Northern Hemisphere) to slow down and get settled. This is a time to get grounded and to restore — which is one of the things we need in order to keep going.
Remember, just like a motor vehicle, our mind-bodies have an accelerator and a brake. We have the sympathetic nervous system, that kicks in when we need to get going, and the parasympathetic nervous system, that engages when we need to pause, rest, and digest. We need to digest everything we consume — not just food and drink; we have to digest everything we experience (physically, mentally, emotionally, energetically, and spiritually). This resting and digesting process allows us to soak up and process what is useful and to eliminate what is waste, or not useful. It is essential to healing and to overall wellbeing. It is also associated with creation and is part of the process which allows us to be fueled by what we consume.
If we go and go and go, we “run out of gas.” We also run the risk of crashing. So, every now and again, we need “pitstops” in order to continue to be safe and productive. In fact, sometimes “a handful of [ease, tranquility, quietness, or rest*]” is more important than all the doing and all the planning to do more.
“And I saw all the toil and all the excellence of work, which is a man’s envy of his friend; this too is vanity and frustration.
The fool folds his hands and eats his own flesh.
Better is a handful of ease than two handfuls of toil and frustration.”
— Kohelet — Ecclesiastes (4:4 – 6)
*NOTE: There are various English translations for “ נָ֑חַת ” (which I think literally translates as “landed”).
Friday’s playlist is available on YouTubeand Spotify. [Look for “12042020 Bedtime Yoga”]
NOTE: The playlists contain a different variety of musical selections and you will only need one track/album for the practice. With one exception, the tracks play without interruption. There are more options on the YouTube playlist (and that includes my preference), but there is a different Sigur Rós option on the Spotify playlist.
This Restorative Yoga practice is accessible and open to all.
Prop wise, a small ball (e.g., tennis ball, massage ball, etc.) will be useful. Additionally, this is a kitchen sink practice.You can practice without props or you can use “studio” and/or “householder” props. Example of “Studio” props: 1 – 2 blankets, 2 – 3 blocks, a bolster, a strap, and an eye pillow. Example of “Householder” props: 1 – 2 blankets or bath towels, 2 – 3 books (similar in size), 2 standard pillows (or 1 body pillow), a belt/tie/sash, and a face towel.
You may want extra layers (as your body may cool down during this practice). Having a wall, chair, sofa, or coffee table may be handy.
“Happy (Lunar) New Year!” to those celebrating the Spring Festival.
This is the “missing” post for Sunday, February 6th.You can request an audio recording of the 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.
“Ultimately, man should not ask what the meaning of his life is, but rather must recognize that it is he who is asked. In a word, each man is questioned by life; and he can only answer to life by answering for his own life; to life he can only respond by being responsible.”
*
– quoted from “Part Two: Logotherapy in a Nutshell” in Man’s Search for Meaning by Viktor E. Frankl (b. 03/26/1905)
I don’t know about you, but this morning I woke up and I was looking for something. It took me a moment to realize that what I was looking for was someone to give me answers; someone who could make sense of things that just don’t make sense; someone who could offer me a little comfort – reassuring me that every thing is going to be OK – and a little encouragement. I was looking for a little hope.
Do you ever find yourself doing that? Scroll through your browser or your email or pulling books off of your shelf and then putting them back? Do you ever find yourself looking for the music that will fit your mood, but then deciding silence is better… only to discover the silence is a little annoying? I don’t know about you, but every once in a while I do. And, I definitely did this morning.
As soon as I realized what I was doing, I also recognized that what I was looking for was (already) inside of me. I think it’s natural – human, even – to seek answers and solace. We all do it and, more often than not, we look at something we may consider to be an external source. However, all the major religions and philosophies instruct us to turn inward. As we are part of the natural world, even turning to science can involve turning inward.
“Here, where I am surrounded by an enormous landscape, which the winds move across as they come from the seas, here I feel that there is no one anywhere who can answer for you those questions and feelings which, in their depths, have a life of their own; for even the most articulate people are unable to help, since what words point to is so very delicate, is almost unsayable. But even so, I think that you will not have to remain without a solution if you trust in Things that are like the ones my eyes are now resting upon. If you trust in Nature, in what is simple in Nature, in the small Things that hardly anyone sees and that can so suddenly become huge, immeasurable; if you have this love for what is humble and try very simply, as someone who serves, to win the confidence of what seems poor: then everything will become easier for you, more coherent and somehow more reconciling, not in your conscious mind perhaps, which stays behind, astonished, but in your innermost awareness, awakeness, and knowledge.”
*
– 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
Before we go any further, let me acknowledge the elephant (or cow) in the room: God (or gods). God, is the elephant or cow in the room, because people of certain religions – even some atheists or agnostics – may view the (big-D) Divine as something external. Without getting into a big theological debate or explanation, I’m going to humbly disagree with that perspective. I’m going to disagree, in part, because all of the major religions acknowledge that humans are created with some element of the Divine. We’re also capable of expressing those divine attributes. Additionally, I think the instructions that we find in sacred texts like the Hebrew Bible (or Christian Old Testament), as well as the Japji Sahib, support the idea that turning inward is the path outward.
And, while we’re on the subject, I will also admit that while we may differ in our conceptualization of God (whatever that means to you at this moment) I believe that every one believes in something (or someone). You can say that you don’t – but that’s a belief. You can say that you believe in Nature, community, the laws of science, or the laws of karma and I will happily point out that all of these systems have overlapping principles. In a nutshell, one of the big overlaps is the idea that what we put out into the world is what we get back.
“Cast your bread upon the water and it shall return to you.”
*
– My great-grandmother Pam, quoting Ecclesiastes 11:1
“The law of Karma is a universal process, whereby causes lead to effects. This is something that all of us are already familiar with, whether or not we use the word Karma to describe it. Newton’s third law of motion, that every action leads to a reaction, is an application of the law of Karma.”
*
– Swami Jnaneshvara Bharati
Today was the sixth day of the Lunar New Year. For many people who have been celebrating, things have gone back to the ordinary. There are, however, some people celebrating the Spring Festival who attribute special significance to this sixth day. Instead of re-opening their businesses (and welcoming the God of Wealth) on the fifth day, some shop owners will wait until the sixth day. Some folks will celebrate the birthday of all horses, based on the creation story whereby different animals were created on each day. Finally, some associate the sixth day with kicking out the Ghost of Poverty and/or welcoming the Clear-Water Grand Master.*
The Ghost of Poverty is remembered as the son of a wealthy man – possibly Zhuan Xu, one of the Three Emperor and Five Sovereigns. This son was short in stature, poor in health, and eschewed any signs of wealth. Legend has it that he ate plain food and that even when he was offered nice clothing, he would refuse the gift unless it was distressed. In other words, he was shrouded in poverty throughout his life and assigned the name “Ghost of Poverty” after his death. Since people want the exact opposite of what he had (or didn’t have), they take steps to rid themselves of things that remind them of his scarcity. Bottom line, they get rid of the rubbish.
People accumulate a lot of trash during the the initial celebrations to bring in the new year, welcome in the God of Wealth, and then welcome back the Kitchen God. However, throwing out the trash or doing a lot of cleaning before the fifth day (which is also associated with “breaking taboos”), is considered unlucky – or, just misguided, as you might throw out your good fortune. So, on the sixth day, people clean up, take out the trash, and get rid of accumulated waste. The house cleaning may be very simple and straightforward. Or, it may involve some rituals to highlight the symbolism of getting rid of what no longer serves the family (or the business) while making room for more prosperity, health, and well-being.
One such ritual involves candles lighting up the path away from the house or business (so the Ghost of Poverty can see himself out). Another ritual is cleaning the toilet – which ties back to an ancient tradition of cleaning out latrines and manure pits every three to five days. Cleaning the toilet is usually needed after big celebrations with family and friends. Additionally, a clean toilet simultaneously ushers out the Ghost of Poverty and curries favor with the Clear-Water Grand Master.
“Actually Qingshui was not a beginner. He was a monk who had already awakened to his essential nature. He engaged Coashan in a dialogue in order to see if he could refine or expand his insight. When Qingshui said he was solitary and poor, he was referring to the experience of emptiness – the experience of essential nature or ‘no thing.'”
*
– quoted from “3. Skillful Means for Nurturing Relationships: Gratitude and Generosity” in Waking Up Together: Intimate Partnership on the Spiritual Path by Ellen and Charles Birx
Born Chen Zhaoyin, Qing-Shui Zushi was a Chán Buddhist monk who lived during the Sung dynasty (960-1279 C.E.). Chán Buddhism is a Chinese form of Mahāyāna Buddhism that is rooted in meditation (or a “meditative state”) and is one of the predecessors of modern day Zen Buddhism. In addition to being called the Clear-Water Grand Master, he is also known as “Dropping Nose Ancestor” and “Black Faced Ancestor.” According to the legends, the monk** lived near Clear-Water Rock Mountain and traveled the countryside praying for rain during draughts. He also taught people to build bridges and plant trees in order to insure clean water in the villages and towns. Additionally, he was reportedly well-versed in herbal medicine and associated with the idea that ensuring the good health of one benefits those around them. When he passed, many miracles were attributed to him and to consecrated water.
Qingshui is particularly revered in Taiwan and in the Hokkien diaspora. In fact, there are temples dedicated to him in Taiwan, Malaysia, Myanmar, Thailand, and Singapore. Many people will gather at the temple to pray for what they need in the coming year. At at least one of the temples in Taiwan, the celebrations involve a lot of pageantry, traditional Chinese opera, and even a contest for the largest pig.
Given the fact that the Grand Master of Clear-Water was a vegetarian, it’s kind of odd to me that this contest involves a pig. Then again, I’m on the outside looking in. Also, maybe it’s not so odd when you consider that Qingshui was all about what sustained the people and this contest sustains the people. Furthermore, the contest is a perfect example of how cultures overlap.
“When Caoshan called Qingshui’s name , he drew Qingshui’s attention to emptiness, or essential nature, manifesting in the relative world. It manifests in the unique person of Qingshui and in his every action. Each meal he eats, each glass of water he drinks, and each breath he takes is a cup of the finest wine. He wakes us up and helps us see that when we experience the underlying unity of all creation, our eyes are opened and we are able to appreciate the uniqueness of each moment, person, and thing. The light of essential nature shines forth in myriad ways. When we appreciate our many blessings our life is rich and abundant and we are filled with gratitude.”
*
– quoted from “3. Skillful Means for Nurturing Relationships: Gratitude and Generosity” in Waking Up Together: Intimate Partnership on the Spiritual Path by Ellen and Charles Birx
Many rains ago, there were people in a valley who were routinely attacked by wild boars. They also had ongoing conflict with the people in the mountains surrounding them. So, every year, they would sacrifice a pig to the God of the Mountain and pray for safety and protection during the new year. Based on this tradition, the sixth day of the Lunar New Year became the Day of the Pig. People gather at the temple to see the pigs entered in the contest and the heaviest (real) pig earns the title “God of Pig.” The pork from the winner can earn the owner over a million Taiwanese dollars (which converts to over $36,000 USD – and is more than the average household income in Taiwan).
While I’m not sure when it became customary to decorate the slaughtered pigs and present their backs as if they were a framed painting, it is a modern tradition for the pigs to be incredibly oversized. Their abnormally large size is one reason animal rights activists have objected to the contest. It is also one of the reasons why some families have switched to big packets of rice constructed into the shape of a pig. Some believe it is also why the number of entries has diminished over the last 15-20 years.
“We who lived in concentration camps can remember the men who walked through the huts comforting others, giving away their last piece of bread. They may have been few in number, but they offer sufficient proof that everything can be taken from a man but one thing: the last of the human freedoms—to choose one’s attitude in any given set of circumstances, to choose one’s own way.”
*
– quoted from “Part One: Experiences in a Concentration Camp” in Man’s Search for Meaning by Viktor E. Frankl (b. 03/26/1905)
At the end of the day, what do a man who chose to be poor and a monk who focused on sustainability (and who could also be described as one who chose to be poor) have in common with a giant pig, a horse, and our physical practice of yoga?
More, actually, than I can cover in this post.
On the simplest level, both men looked inside of themselves to determine what was the best way to live their lives – and then they lived accordingly. Their personal decisions had profound effects on their communities (for generations) and their stories offer us a moment of svādhyāya (“self-study”), a moment to reflect on how our decisions impact ourselves and those around us. We can consider what no longer serves us and what, metaphorically speaking, constitutes getting rid of the rubbish so that we can make room for more health, more wealth, and more prosperity. In the process, we can also consider when we are overblown or too full of ourselves; when we have more than we need; and when we are doing something all for show.
Yes, we can also do all of that in a seated meditation practice. Similarly, we can let things go as we exhale in a deep-seated meditation practice. However, our moving meditation creates an opportunity to move the muscles and, in doing so, move lymph throughout the body. Remember, the lymphatic fluid washes away dead cells and carries nutrients to the healthy cells. Moving the body helps to detoxify the mind-body. Even though we didn’t do any “horse poses,” we did what constitutes as prep for one of the more challenging “Horse Poses.” We also practiced in a way that “reined in” the wild horses of the mind and (potentially) created the mental and emotional clarity to see our way forward. Finally, the physical practice is a way to engage tapas (“heat,” discipline, and “austerity” and the practices that cultivate heat, discipline, and austerity).
Some believe that engaging tapas burns away karma (past thoughts, words, and deed). In fact, one of my teachers once said that we can burn away karma even when we don’t believe in such things. Think about it like this: If every thought, word, and deed is a seed being planted; then every seed has the possibility of coming to fruition. We may plant flowers, fruit trees, shade trees, lush greens, vegetables and/or weeds. Sometimes it takes a while for things to come to fruition. And, sometimes we don’t know what we’ve planted until it pushes through the soil or we uncover it. There are things that can be both nutritious and delicious, as well as things that are deadly and toxic.
Either way, there comes a time when we nourish and harvest what we’ve planted and there are times when we dig it up and throw it away. The practice is simply a method of gardening. It’s also that good hard rain that keeps the soil hydrated and washes away what we no longer need.
“Physicist Stephen Hawking has remarked that mysticism is for those who can’t do math. In response to Hawking’s remark, my friend George Cairns retorted, ‘Mystics are people who don’t need to do math. They have direct experience!'”
*
– quoted from “Part I. Finding What Unites Us: Introduction. The Mystic Heart: Our Common Heritage – The Parliament of the World’s Religions” in The Mystic Heart: Discovering a Universal Spirituality in the World’s Religions by Wayne Teasdale (b. 01/16/1945)
Sunday’s playlist is available on YouTube and Spotify. [Look for “Lunar New Year Day 6 2022”]
*ERRATA: During the practice I misidentified both the Ghost of Poverty and the Clear-Water Grand Master as “God of….” While some people do worship the latter, many simply honor them as examples of how we can live our lives.
**NOTE: Qīng shuǐ means “fresh water, drinking water, [or] clear water.” The Clear-Water Grand Master should not be confused with Jiang Shichao, who was born poor and made his wealth by building a dam along the Qingshui River. Some said he “mastered” the water and turned it into silver, metaphorically speaking.
*
“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
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 “missing” post for Wednesday, September 22nd.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:
A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted;
A time to kill, and a time to heal; a time to break down, and a time to build up;
A time to weep, and a time to laugh; a time to mourn, and a time to dance;
A time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing;
A time to get, and a time to lose; a time to keep, and a time to cast away;
A time to rend, and a time to sew; a time to keep silence, and a time to speak;
A time to love, and a time to hate; a time of war, and a time of peace.”
– Kohelet – Ecclesiastes (3:1-8), KJV
When most Americans – especially most Christian Americans – think of Ecclesiastes (or Ecclesiastes – Or, The Preacher, as it is called in the King James Version), they think of the beginning of the third Chapter. It is no accident that this passage about the different seasons in our lives, like the whole book, sounds a lot like the liturgical poem “Unetaneh Tokef” (“Let Us Speak of the Awesomeness”), which is often recited or chanted during Rosh Hashanah services. In fact, this whole book of the Hebrew Bible (and the Christian Old Testament) focuses on how one could spend their time. So, it is not surprising that people within the Jewish community (and those who observe the commanded holidays) spend some time in the fall reviewing this book of the Torah. What may be surprising to some is that a community review of Kohelet – Ecclesiastes doesn’t happen during the High Holidays. It happens after.
Yes, after spending (at least) ten days reflecting, remembering, repenting, and planning for a New Year, people within the Jewish community then spend a little time celebrating what’s to come with the observation ofSukkot. Remember, the “Festival (or Feast) of the Tabernacles (or Booths)” is a time to give thanks for blessings that will be given and during this time people read the twelve short chapters featuring the philosophy of a teacher (or a preacher) who is identified at the beginning and only speaks directly at the beginning and the end. Some people, even some religious scholars, consider the wisdom within these pages to be rhetorical questions and musings only intended to get people to think about the meaning (or meaninglessness) of life. For these scholars, Ecclesiastes is a pessimistic meditation with a shot a fatalism. Others, even some religious scholars, view these passages as words by which we all should live: giving, allowing, and embracing each season of our lives as full as possible. For these scholars, Ecclesiastes is a life affirming meditation on the power of the gift that has been given: this present moment.
“Breath of breath, said the Teacher; [like the shadow of mist that passes], all is breath.*
What profit has man in all his toil that he toils under the sun?
A generation goes and a generation comes, but the earth endures forever.
The sun rises and the sun sets, and to its place it yearns and rises there.
It goes to the south and goes to the north; the will goes around and around, and the will returns to its circuits.”
(*NOTE: The Hebrew word “hevel” (variations of which occur 3 times in K-E 3.1) is often translated into English as “vanity,” “futility” or “meaningless,” but is literally translated as “breath.)
– Kohelet – Ecclesiastes (1:2-6)
As the sun rises and sets, as “it goes to the south and goes to north,” people around the world mark the changing seasons with a variety of rituals and traditions. This year, the second day of Sukkot (September 22nd) was also the Autumnal Equinox in the Northern Hemisphere (which is the Vernal or Spring Equinox in the Southern Hemisphere. So, while some people spent their twelve or so hours of daylight practicing a 108 Sun Salutations or finishing up mooncakes left over from Mid-Autumn Festival (a Harvest Moon festival in China that actually fell on September 21st this year), some people spent the twelve or so hours of daylight (and nighttime) eating, sleeping, reading Kohelet – Ecclesiastes, and giving thanks outdoors in their sukkah.
Giving thanks – that’s one way we can spend our time. One way we can spend our breath. Some even say it is one of the most powerful ways to spend our time, because it is a way to cultivate happiness. In fact, appreciating what is (in any given moment) is one aspect of santosha, the second niyamā (internal “observation) in the yoga philosophy.
Yoga Sūtra 2.42: santoşādanuttamah sukhalābhah
– “From contentment comes happiness without equal.”
Patanjali used variations of the Sanskrit word “sukha” throughout his treatise on the practice. For example, he used it in his explanation of the third limb of the philosophy, āsana, where it (sukham) is often translated into English as “easy,” “comfortable,” or “joyful.” (YS 2.46) Prior to that, in offering different ways to clear the mind, he suggested offering “the essence of friendship” or “friendliness” to those who are sukha and “a joyful condition of the mind” or “happiness” (muditā) when dealing with people who are virtuous (puņya). Furthermore, in our physical practice of yoga, we have Sukhāsana. A pose kids know as “criss-cross, apple sauce,” but it is often translated into English as “Easy Pose” – even though it can be quite challenging if your hips are tight and/or you have knee issues. Literally speaking, though, it could just as easily be called “Happy Seat.”
This year it really struck me that the Hebrew word for “booth” or “tabernacle,” the same word applied to an ancient farmer’s temporary shelter, sounds (and looks) like the Sanskrit word for “easy,” “comfortable,” or “joyful.” We could get into the etymology and shared roots of ancient languages, but for the moment I want to focus on context. In ancient Sanskrit and Pali texts, there are two different ways in which one can experience happiness, pleasure, and/or bliss. There’s the conditional and transitional experience that you might have after, say, eating your favorite meal or dessert. It is short term, not lasting, when you’re patting your full belly and not thinking about anyone but yourself. That is preya. On the flip side, there is an experience that is more intrinsic and more lasting, one that is associated with something that is “good” in that it serves a purpose.
Consider, for example, the feeling experienced by a farmer who, after bringing in the harvest that will feed their family and friends, has a moment in the temporary shade where they look out over all of their land and experience satisfaction that is tied to the land, tied to the work of their hands, and also tied to the future. Yes, that single moment of deep satisfaction may only happen for a single moment (then it’s time to get back to work) and it can absolutely be something that is connected to one’s ego. (Again, making it preya.) However, here I’m talking about a sensation born from living a life of purpose and living a life that requires complete commitment to the purpose. The person who cooks during and after the harvest may look around the table and recognize how their efforts are connected to the overall effort and also experience a bone deep satisfaction that comes from complete commitment.
By complete commitment, I mean mind-body-spirit aligned with thoughts, words, and deeds. When that commitment is experienced along with an awareness of how everything (and everyone) is connected and with a true understanding of how everyone (and everything) works together in order for there to be past (and future) harvests, then we are entering into the “sukha” realm. The farmer recognizes that they can’t work without the efforts of the cook; the cook recognizes that they can’t work without the farmer; both recognize that they cannot do what they do without the land, the seasons, and – especially in this context – without God (whatever that means to you at this moment).
Descriptions of this lasting type of “happiness” are found in the Upanishads as well as in Buddhist texts like the Anaņa Sutta. In the latter, the Buddha describes “four kinds of bliss that can be attained in the proper season, on the proper occasions….” (Sound familiar?) Descriptions of the first two kinds of joy – the bliss of having and the bliss of [making use of] wealth – emphasize the work (or effort) of a person and the righteousness of that work (meaning it is wise or skillful work, in the Buddhist sense). Descriptions for the latter two kinds of joy are shorter in that they simply describe how one is debtless (because they are without debt) and blameless (because they are without kamma/karma). Even though the last two have shorter descriptions, it is clear that to move through the world without owing and/or harming anyone is a skill that requires practice.
So, the question remains: How will you spend your time?
“So the whole point of that is not, sort of, to make, like, a circus thing of showing exceptional beings who can jump, or whatever. It’s more to say that mind training matters. That this is not just a luxury. This is not a supplementary vitamin for the soul. This is something that’s going to determine the quality of every instant of our lives. We are ready to spend 15 years achieving education. We love to do jogging, fitness. We do all kinds of things to remain beautiful. Yet, we spend surprisingly little time taking care of what matters most – the way our mind functions – which, again, is the ultimate thing that determines the quality of our experience.”
– quoted from a Ted2004 talk entitled “The Habits of Happiness” by Matthieu Ricard
Wednesday’s playlist is available on YouTube and Spotify. [Look for “Sukkot 3”]
“Chag sameach!” to those celebrating Sukkot. “Happy Equinox!” to everyone, everywhere.
“Breath of breath, said the Teacher; [like the shadow of mist that passes], all is breath.*
What profit has man in all his toil that he toils under the sun?
A generation goes and a generation comes, but the earth endures forever.
The sun rises and the sun sets, and to its place it yearns and rises there.
It goes to the south and goes to the north; the will goes around and around, and the will returns to its circuits.”
– Kohelet – Ecclesiastes (1:2-6)
Please join me today (Wednesday, September 22nd) at 4:30 PM or 7:15 PM for a yoga practice on Zoom.Use the link from the “Class Schedules” calendar if you run into any problems checking into the class. You will need to register for the 7:15 PM class if you have not already done so. 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 or by emailing myra (at) ajoyfulpractice.com.
Wednesday’s playlist is available on YouTube and Spotify. (Look for “Sukkot 3”)
In the spirit of generosity (“dana”), the Zoom classes, playlists, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es). If you don’t mind me knowing your donation amount you can also donate to me directly. Donations to Common Ground are tax deductible; class purchases and donations directly to me are not necessarily deductible.)
*NOTE: The Hebrew word “hevel” (variations of which occur 3 times K-E 3.1) in is often translated into English as “vanity,” “futility” or “meaningless,” but is literally translated as “breath.”
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A Joyful Practice 