A Kitchen Story (or 2) on Day 4 (the “missing” Wednesday post) January 26, 2023
Posted by ajoyfulpractice in Books, Changing Perspectives, Confessions, Depression, Healing Stories, Hope, Life, Loss, Meditation, Movies, Music, New Year, One Hoop, Pain, Philosophy, Suffering, Tragedy, Vipassana, Wisdom, Women, Writing, Yoga.Tags: asana, Dr. Toya Webb, hatha yoga, Hatha Yoga Pradipika, Kitchen God, Lunar New Year, Metta, Michael Cunningham, Pancham Sinh, Patanjali, priviledge, Spring Festival, Virginia Woolf, Year of the Cat, Year of the Rabbit, Yoga Sutras 2.51-2.52
add a comment
“Happy (Lunar) New Year!” and “Happy Carnival!” to those who are celebrating.
This is the missing post for Wednesday, January 25th. Like the playlist, this is a remix of 2022 posts (one of which was a remix from 2021). If you click on the link in the “CODA, redux,” please note that the beginning is similar (but the posts are different).
You can request an audio recording of this practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.
In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice\. Donations are tax deductible.
Check out the “Class Schedules” calendar for upcoming classes.
CODA, redux
Do you ever think about what yoga and Virginia Woolf have in common? No? Just me? Ok, that’s fine; it’s not the first time – and will not be the last time that I make what, on the surface, appears to be a really random connection. It’s not even the first (and probably won’t be the last) time this week. However, whenever I circle back to this practice and this theme, I found myself thinking about different similarities. Last year, I found myself thinking a little more about mental health and the implications of having space, time, and the other resources to focus, concentrate, contemplate, and meditate. This year, I find myself thinking more about what it takes to tell our stories and the vantage point(s) from which we tell our stories – especially the stories we tell about our defining moments.
“A writer is a person who sits at a desk and keeps his eye fixed, as intently as he can, upon a certain object—that figure of speech may help to keep us steady on our path if we look at it for a moment. He is an artist who sits with a sheet of paper in front of him trying to copy what he sees. What is his object—his model?”
“A writer has to keep his eye upon a model that moves, that changes, upon an object that is not one object but innumerable objects. Two words alone cover all that a writer looks at—they are, human life.”
– quoted from the essay “The Leaning Tower (A paper read to the Workers’ Educational Association, Brighton, May 1940.)” as it appears in The Moment and Other Essays by Virginia Woolf
We all have defining moments in our lives. These may be moments that we use to describe the trajectory of our lives or maybe moments that we use to describe ourselves. Either way, when a single moment plays a big part in who we are and what’s important to us, we sometimes forget that that single moment – as important as it may be – is part of a sequence of moments. It is the culmination of what’s happened before and the beginning of what happens next; it’s just a single part of our ever-changing story. Even when – or especially when – that moment is the story, we have to be careful about how we frame it. It doesn’t matter if we are telling our story or someone else’s story; how we tell the story matters.
For a lot of people who are celebrating the Lunar New Year, the fourth day is the day when things start going back to normal (whatever that is these days). People go back to work and back to school. People who were able to travel to see family start heading back home (or are already home). Even though those celebrating the Spring Festival for 15 days, will reign in the festivities a bit. However, each day still has significance and special rituals. For instance, the fourth day of the Lunar New Year is not only the birthday of all sheep (in some Chinese traditions), it is also the day when the Kitchen God returns to the hearth.
According to one set of stories, the Kitchen God was at one time a man who, after gaining a certain amount of power and wealth, abandoned his first wife and married a younger woman. Years after the original couple divorced, the man fell on hard times. He lost his wealth, his power, his second wife, and his eyesight. He became a beggar on the streets. One day, the stories tell us, the man’s first wife saw her former husband begging in the streets. She was a woman of great kindness and compassion and so she invited him to her simple home and offered him a shower, some food, and a moment of warmth by the fire.
Remember, the old man could no longer see and didn’t know that this generous woman was the same woman he had treated so poorly. Full, clean, and sitting by the fire, however, he started to talk about his first wife. He lamented about his first marriage and the life they could have had if he hadn’t dumped her. In the process of soothing her now sobbing former husband, the woman revealed her identity and said that she forgave him. Miraculously, the man was suddenly able to see; but he was so distraught that he threw himself into the kitchen stove.
Legend has it, the woman could only save his leg – which became the fireplace poker – and the man became the “Kitchen God,” who leaves the kitchen alter just before the New Year and returns to heaven in order to give the Jade Emperor an accounting of each household’s activities during the previous year. In the final days of the old year, people will clean up their homes – so the alter(s) will be ready for the return of the gods and ancestors – and, sometimes, smear honey on the lips of the Kitchen God so that his report is extra sweet. Then the Kitchen God and other household gods return on the fourth day of the New Year.
I always imagine that some years the Kitchen God’s report is really, really, wild. Can you imagine? Seriously, imagine what he would say about the way we have treated each other over the last few years. Sure, some of us might not be portrayed too badly; but others of us….
More to the point, consider what happens when the Kitchen God’s report includes an update about someone’s defining moment(s). Just imagine a report from the beginning of 1882 (which would have been the end of the year of the snake); the fall of 1928 (year of the dragon); Spring of 1940 (year of the dragon); and the beginning of 2008 (the year of the boar). Imagine, even, the report from 1941 (another year of the dragon). What hard truths would have been in those reports?
“But the leaning-tower writers wrote about themselves honestly, therefore creatively. They told the unpleasant truths, not only the flattering truths. That is why their autobiography is so much better than their fiction or their poetry. Consider how difficult it is to tell the truth about oneself—the unpleasant truth; to admit that one is petty, vain, mean, frustrated, tortured, unfaithful, and unsuccessful. The nineteenth-century writers never told that kind of truth, and that is why so much of the nineteenth-century writing is worthless; why, for all their genius, Dickens and Thackeray seem so often to write about dolls and puppets, not about full-grown men and women; why they are forced to evade the main themes and make do with diversions instead. If you do not tell the truth about yourself you cannot tell it about other people.”
– quoted from the essay “The Leaning Tower (A paper read to the Workers’ Educational Association, Brighton, May 1940.)” as it appears in The Moment and Other Essays by Virginia Woolf
Born Virginia Stephen in Kensington, England, on January 25, 1882, Virginia Woolf wrote nine novels (including one published shortly after her death), five short story collections (most of which were published after her death), a hybrid novel (part fiction, part non-fiction), three book-length essays, a biography, and hundreds of articles, reviews, and essays. Some of her most famous essays and speeches addressed the labor of writing – telling stories – and why (in the Western canon) there were so few accomplished female writers. For instance, In October 1928, she gave two speeches to two different student societies at Newnham College and Girton College, which at the time were two of the all-women colleges at the University of Cambridge. (NOTE: Newnham is still an all-women’s college. Girton started accepting men in 1971 and started allowing men to be “Mistress,” or head of the college, in 1976.)
These speeches about women and fiction specifically detailed why there were so few women writers who had earned acclaimed (and, to certain degree, why those that did often did so anonymously or with “male” names). She highlighted the absurd trichotomy between the two wildly archetypical ways women are portrayed in literature and the reality of the very different types of women in the room, let alone in the world. She also speculated about the works that might have come from a woman (say, in Shakespeare’s time) who had a helpmate to take care of the cooking, cleaning, children, and other household business. In addition to talking about the social constraints that prevented a woman from devoting copious time to the practical application of her craft – writing, she also discussed the social constraints and inequalities that could result in what would amount to writer’s block. All this, she detailed, even before she addressed the issue of a market place predisposed to highlight male writers. All this, she detailed, as she highlighted two (really three) of the things a woman would need to overcome the obstacles of society: (time), space, and money.
“… a woman must have money and a room of her own if she is to write fiction…”
– quoted from the essay “A Room of One’s Own,” as it appears in A Room of One’s Own And, Three Guineas by Virginia Woolf
“surājye dhārmike deśe subhikṣhe nirupadrave |
dhanuḥ pramāṇa-paryantaṃ śilāghni-jala-varjite |
ekānte maṭhikā-madhye sthātavyaṃ haṭha-yoghinā || 12 ||
The Yogī should practise [sic] Haṭha Yoga in a small room, situated in a solitary place, being 4 cubits square, and free from stones, fire, water, disturbances of all kinds, and in a country where justice is properly administered, where good people live, and food can be obtained easily and plentifully.”
– quoted from “Chapter 1. On Āsanas” of the Haţha Yoga Pradipika, translated by Pancham Sinh (1914)
When I first started going deeper into my physical practice of yoga, I looked into some of the classic texts within the tradition. One of those texts was the Haţha Yoga Pradipika (Light on the Physical Practice of Yoga), a 15th Century text that focuses on āsanas (“seats” or poses), prāņāyāma (breath awareness and control), mudrās (“seals” or “gestures”), and Samādhi (that ultimate form of “meditation” that is absorption). Throughout the text, and in particular in the chapter on mudrās, there is a breakdown of how energy, power, or vitality moves through the body and the benefits of harnessing that power.
I would eventually appreciate how the text is almost a summary of the earlier Yoga Sūtras, but (as an English lit major), what first struck me was how similar Virginia Woolf’s advice to women writers were to these early instructions about a practice that can be used to cultivate clarity and harness the power of the mind. Additionally, the practice requires – nay demands – that we sit and turn inward (in order to consider our perspectives and vantage points), just as Ms. Woolf’s essays highlighted the importance of noticing a writer’s seat.
“But before we go on with the story of what happened after 1914, let us look more closely for a moment, not at the writer himself; nor at his model; but at his chair. A chair is a very important part of a writer’s outfit. It is the chair that gives him his attitude towards his model; that decides what he sees of human life; that profoundly affects his power of telling us what he sees. By his chair we mean his upbringing, his education. It is a fact, not a theory, that all writers from Chaucer to the present day, with so few exceptions that one hand can count them, have sat upon the same kind of chair—a raised chair. They have all come from the middle class; they have had good, at least expensive, educations. They have all been raised above the mass of people upon a tower of stucco—that is their middle-class birth; and of gold—that is their expensive education…. Those are some of them; and all, with the exception of D. H. Lawrence, came of the middle class, and were educated at public schools and universities. There is another fact, equally indisputable: the books that they wrote were among the best books written between 1910 and 1925. Now let us ask, is there any connection between those facts? Is there a connection between the excellence of their work and the fact that they came of families rich enough to send them to public schools and universities?”
– quoted from the essay “The Leaning Tower (A paper read to the Workers’ Educational Association, Brighton, May 1940.)” as it appears in The Moment and Other Essays by Virginia Woolf
According to Virginia Woolf, there was an undeniable connection between wealth, the education that wealth, and the success of [male] English writers in the eighteenth, nineteenth, and early twentieth centuries. She saw that common thread of privilege as the very foundation of (and secret to) these writers’ success and described it as a tower, stating, “He sits upon a tower raised above the rest of us; a tower built first on his parents’ station, then on his parents’ gold. It is a tower of the utmost importance; it decides his angle of vision; it affects his power of communication.” She also saw it as a blind spot (for such writers and society) and noted that the tower stood strong well into the twentieth century. While the writers supported by this metaphorical tower sometimes had empathy for those less fortunate than them, she observed that they had no desire to dismantle the tower or descend from it’s heights. Furthermore, the tower (and lack of awareness about it) perpetuated misconceptions about women and about why there were not more women – nor more people from lower income brackets – in the ranks of acclaimed authors.
Here is where I see another similarity between yoga and Virginia Woolf’s work, because some people have misconceptions about what it means to practice yoga, what happens when you practice yoga, who practices yoga, and why people practice yoga. For instance, while the instruction for the Haţha Yoga Pradipika instructed a person to practice when they were “free from…disturbances of all kinds” (HYP 1.12); “free from dirt, filth and insects” (HYP 1.13); and “free from all anxieties” (HYP 1.14), the vast majority of people practicing in the modern world do so in order to free themselves from the various maladies that plague them. More often than not, these types of misconceptions stem from a lack of knowledge about the history and practice of yoga. Unfortunately, that lack of knowledge often causes people to not practice and/or to judge people for practicing.
Just as Virginia Woolf addressed misconceptions about women in her essays and fiction, the translator Pancham Sinh addressed some misconceptions about people who practice yoga and the practice of prāņāyāma in an introduction to the Haţha Yoga Pradipika. Part of the introduction is an admonishment to people who would study the practice, but do not practice it, stating, “People put their faith implicitly in the stories told them about the dangers attending the practice, without ever taking the trouble of ascertaining the fact themselves. We have been inspiring and expiring air from our birth, and will continue to do so till death; and this is done without the help of any teacher. Prāņāyāma is nothing but a properly regulated form of the otherwise irregular and hurried flow of air, without using much force or undue restraint; and if this is accomplished by patiently keeping the flow slow and steady, there can be no danger. It is the impatience for the Siddhis which cause undue pressure on the organs and thereby causes pains in the ears, the eyes, the chest, etc. If the three bandhas be carefully performed while practicing [sic] the Prāņāyāma, there is no possibility of any danger.”
Siddhis are the powers or “accomplishments” achieved from continuous practice. They range from being able to extend peace out into the world and understanding all languages; to being able to levitate and know the inner workings of another’s heart and mind; to the six “powers unique to being human.” Bandhas are “locks” and refer to internal engagements used to seal sections of the body in order to control the flow of prāņā. The three major bandhas referred to in the text are the same engagements I encourage when I tell people to “zip up” and engage the pelvic floor and lower abdominal cavity (mūla bandha), the mid and upper abdominal cavity (uḍḍīyana bandha), and the throat (jālandhara bandha). I typically refer to a fourth – pada bandha – which is a seal for the feet; however, in classical texts the fourth bandha is the engagement of the three major bandhas (root, abdominal, and throat) at the same time.
Before anyone gets it twisted, let’s be clear that this introduction is not advice to grab a book and follow instructions without the guidance of a teacher. In fact, Pancham Sinh specifically advised people to find a teacher who practiced and indicated that while one could follow the directions from a (sacred) book, there are some things that cannot be expressed in words. There are some things that can only be felt.
This is consistent with Patanjali’s explanation that the elements and senses that make up the “objective world” can be “divided into four categories: specific, unspecific, barely describable, and absolutely indescribable.” (YS 2.19) That is to say, there are some things that have specific sense-related reference points; some things that can be referred back to the senses, but only on a personal level; some things that have no reference points, but can be understood through “a sign” or comprehension of sacred text; and some things which cannot be described, because there is no tangible reference point and/or “sign” – there is only essence. To bring awareness to all of these things, we “sit and breathe” (even when we are moving).
“athāsane dṝdhe yoghī vaśī hita-mitāśanaḥ |
ghurūpadiṣhṭa-mārgheṇa prāṇāyāmānsamabhyaset || 1 ||
Posture becoming established, a Yogî, master of himself, eating salutary and moderate food, should practise [sic] Prâṇâyâma, as instructed by his guru.”
– quoted from “Chapter 2. On Prāņāyāma” of the Haţha Yoga Pradipika, translated by Pancham Sinh (1914)
Yoga Sūtra 2.51: bāhyābhyantaravişayākşepī caturthah
– “The fourth [prāņāyāma] goes beyond, or transcends, the internal and external objects.”
Yoga Sūtra 2.52: tatah kşīyate prakāśāvaraņam
– “Then the veil over the [Inner] Light deteriorates.”
“Unconsciousness, which means presumably that the under-mind, works at top speed while the upper-mind drowses, is a state we all know. We all have experience of the work done by unconsciousness in our own daily lives. You have had a crowded day, let us suppose, sightseeing in London. Could you say what you had seen and done when you came back? Was it not all a blur, a confusion? But after what seemed a rest, a chance to turn aside and look at something different, the sights and sounds and sayings that had been of most interest to you swam to the surface, apparently of their own accord; and remained in memory; what was unimportant sank into forgetfulness. S it is with the writer. After a hard day’s work, trudging round, seeing all he can, feeling all he can, taking in the book of his mind innumerable notes, the writer becomes—if he can—unconscious. In fact, his under-mind works at top speed while his upper-mind drowses. Then, after a pause the veil lifts; and there is the thing—the thing he wants to write about—simplified, composed. Do we strain Wordsworth’s famous saying about emotion recollected in [tranquility] when we infer that by [tranquility] he meant that the writer needs to become unconscious before he can create?”
– quoted from the essay “The Leaning Tower (A paper read to the Workers’ Educational Association, Brighton, May 1940.)” as it appears in The Moment and Other Essays by Virginia Woolf
When we “sit and breathe” a lot of things bubble up: thoughts, emotions, sensations, memories. Part of the practice is noticing what comes up and part of the practice is remaining the witness to what comes up (rather than engaging every little fluctuation of the mind). Contrary to some popular misconceptions, people who practice feel a lot – they’re just not always distracted by every thing they feel. Instead, they allow the different thoughts, emotions, sensations, and memories to pass back and forth between their conscious, subconscious, and unconscious mind until the busy brain rests. They are not constantly cataloging what is specific, what is unspecific, what is barely describable, and what is absolutely indescribable; however, they are aware of all of these categories as they experience them.
One of the things we can feel, but not touch, is emotion. Emotions can come with visceral experiences and, in that way, can fall into the “unspecific” category. More often than not, however, what we feel is “barely describable” (or even indescribable) – and yet, writers are always trying to describe or capture the essence of what is felt. Virginia Woolf constantly endeavored to describe what she felt and what she felt she saw others feeling. Even more salient, she often focused on the disconnection between what her characters felt and what they could describe about what they felt. The author’s efforts were hindered, or aided (depending on one’s viewpoint), by the fact that she experienced so much trauma and heartbreak; much of which led to emotional despair.
“I feel a thousand capacities spring up in me. I am arch, gay, languid, melancholy by turns. I am rooted, but I flow.”
– quoted from “Susan” in The Waves by Virginia Woolf
Click here if you want to read the 2022 post that details some of Virginia Woolf’s trauma and heartbreak.
“vapuḥ kṝśatvaṃ vadane prasannatā
nāda-sphuṭatvaṃ nayane sunirmale |
aroghatā bindu-jayo|aghni-dīpanaṃ
nāḍī-viśuddhirhaṭha-siddhi-lakṣhaṇam || 78 ||
When the body becomes lean, the face glows with delight, Anâhatanâda manifests, and eyes are clear, body is healthy, bindu under control, and appetite increases, then one should know that the Nâdîs are purified and success in Haṭha Yoga is approaching.”
– quoted from “Chapter 1. On Āsanas” of the Haţha Yoga Pradipika, translated by Pancham Sinh (1914)
“The human frame being what it is, heart, body and brain all mixed together, and not contained in separate compartments as they will be no doubt in another million years, a good dinner is of great importance to good talk. One cannot think well, love well, sleep well, if one has not dined well.”
– quoted from the essay “A Room of One’s Own,” as it appears in A Room of One’s Own And, Three Guineas by Virginia Woolf
The Air I Breathe, one of my favorite movies, was released in the United States January 25, 2008. Inspired by the idea that emotions are like fingers on a hand, the main characters are known to the audience as Happiness, Pleasure, Sorrow, Love, and Fingers – and their stories are interconnected, even though they don’t necessarily realize it. In fact, some of the most desperate actions in the movie are motivated by fear and a sense of isolation. Promotional materials for the movie proclaimed, “We are all strangers / We are all living in fear / We are all ready to change” and in the movie Happiness asks, “So where does change come from? And how do we recognize it when it happens?” Happiness also says, “I always wondered, when a butterfly leaves the safety of its cocoon, does it realize how beautiful it has become? or does it still just see itself as a caterpillar? I think both the statement and the questions could be applied to so many, if not all, of Virginia Woolf’s characters. They could also be applied to all of us in the world right now.
This time of year, the statements and the questions also remind us that change happens every time we inhale, every time we exhale – and we can make that change happen.
“‘For,’ the outsider will say, ‘in fact as a woman, I have no country. As a woman I want no country. As a woman my country is the whole world.’ And if, when reason has had its say, still some obstinate emotion remains, some love of England dropped into a child’s ears… this drop of pure, if irrational, emotion she will make serve her to give to England first what she desires of peace and freedom for the whole world.”
– quoted from the novel-essay “Three Guineas,” as it appears in The Selected Works of Virginia Woolf by Virginia Woolf
As I have mentioned before, I consider the 8-Limbed Yoga Philosophy to have very real-time, practical applications and I normally think of the physical practice as an opportunity to practice, explore, and play with the various elements of the philosophy. I will even sometimes use aspects of alignment as a metaphor for situations in our lives off the mat. Given this last year the last few years, however, I have really started to consider how āsana instructions from classic texts like The Yoga Sūtras of Patanjali and the Haţha Yoga Pradipika, can be more practically applied to the most basic aspects of everyday life.
- For instance, if we spend our time on the mat cultivating a “steady/stable, comfortable/easy/joyful” foundation in order to breathe easier and more deeply, doesn’t it make sense to spend some time cultivating the same type of foundation in our lives?
- Going out a little more, if we do not have the luxury or privilege of practicing “in a country where justice is properly administered, where good people live, and food can be obtained easily and plentifully,” doesn’t it behoove us to create that land?
- Finally, what happens if we (to paraphrase yoga sūtras 2.46-47) establish a baseline for stability and then loosen up a little bit and focus on the infinite? Patanjali and the authors of the other sacred texts told us we would become more of who we are: leaner in body, healthier, brighter, more joyful, “clearer, stronger, and more intuitive.” In other words: peaceful and blissful.
“lōkāḥ samastāḥ sukhinōbhavantu”
– A mettā (loving-kindness) chant that translates to “May all-beings, everywhere, be happy and be free.”
Wednesday’s playlist is available on YouTube and Spotify.
“You cannot find peace by avoiding life.”
– quoted from The Hours: a novel by Michael Cunningham
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). You can also call the TALK line if you are struggling with addiction or involved in an abusive relationship. The Lifeline network is free, confidential, and available to all 24/7. YOU CAN TALK ABOUT ANYTHING.
If you are a young person in crisis, feeling suicidal, or in need of a safe and judgement-free place to talk, you can also click here to contact the TrevorLifeline (which is staffed 24/7 with trained counselors).
“Realize that there is freedom in telling your story and that there is power in your words.”
– quoted from the November 2018 TedxDelthorneWomen talk entitled, “Change Your Perspective and Change Your Story” by Dr. Toya Webb
### BRING AWARENESS TO YOUR SEAT! ###
FTWMI: Practice Responsibly July 26, 2022
Posted by ajoyfulpractice in Art, Books, Buddhism, Changing Perspectives, Confessions, Dharma, Faith, Fitness, Healing Stories, Health, Hope, Karma, Life, Men, Music, One Hoop, Pain, Peace, Philosophy, Science, Suffering, Tantra, Tragedy, Wisdom, Women, Writing, Yoga.Tags: Amazing Fantasy, Anneke Lucas, asana, B.K.S. Iyengar, David Swenson, gurus, hatha yoga, Krishnamacharya, Spiderman, Sri Pattabhi Jois, Stan Lee, The Science of Yoga, vinyasa, William J. Broad, yoga philosophy, yoga practice, Yoga Sutra
add a comment
This post from 2020 – and the one you can find here, related to yesterday’s “anger/kindness” theme – have come back to haunt me. Yet, they have also come back to bring me some comfort. I hope you, too, find some comfort and good practice reminders in the following. In addition to some format edits, class details and links have been updated for today.
“…aware at last that in this world, with great power there must also come — great responsibility!”
– quoted from Amazing Fantasy #15 by Stan Lee, et al, August 1962
In 1962, at the end of the comic book that introduced Spiderman to the world, Peter Parker is faced with the tragic and life-altering loss of his Uncle Ben Parker. This loss leads to the life-altering realization that he can never again take his actions for granted. The words above, which appear in the final panel, are perhaps the most well-known and oft quoted words in comic book history. Really, in world history, when you consider that the words (and the idea behind them date back) to the French Revolution. We’re human; so, context matters. The way we receive the message, or even internalize the lesson, is different if we first read it in the final panel of a fantasy comic book versus if we’re studying historical documents from the French National Convention in 1793. We may discount the message, or take it more seriously, when it is attributed to a beloved elder (like Ben Parker) versus when it is attributed to a British Prime Minister (like William Lamb or Winston Churchill). Especially in a situation like those referenced above, there is a certain gravitas that comes not only from the words, but also from the speaker and whether their life is a reflection of the words.
“Are you practicing?”
– David Swenson, on the cover of his Ashtanga Yoga: The Practice Manual
Do they practice what they preach? Seeing the contradiction and/or hypocrisy, do we do as they say or as they do? Or, do we completely disregard the benefit of the lesson, because it is associated with someone who behaved badly?
These are the questions a lot of people are asking right now, in regards to race, sex, sexuality, religion, and the forming of countries (in particular the United States) and companies. They are also questions some of us in spiritual and religious communities have been asking for years with regard to our practices. Part of the challenge in answering these questions, with regard to bad behavior associated with the founders of an institution, is ignorance about the true nature of thing (avidyā). We may not always know about the bad behavior when we first become associated with an institution and, sometimes, the way in which we learn about the bad behavior makes it seem not so bad. Doesn’t matter if we are born into a society or join a community as an adult, once we are involved, our experiences are very personal and, as a result, we associate these situations with our sense of self – or false sense of self (asmitā). We define ourselves based on our attachment to things we like (rāga) and our aversion to things we dislike (dveşa) – even though sometimes don’t understand the true nature of what we like and dislike (hence, more avidyā). Finally, we are challenged by these questions, because answering may mean we lose something very meaningful to us, we may lose our sense of who we are, and we fear those losses like Peter Parker fears the loss of his uncle.
Notice, all the challenges I mentioned above are identified in the Yoga Sūtra as kleśāh (“afflicted” or “dysfunctional”) and therefore they are the very things that lead to suffering. Patanjali recommends meditation (YS 2.11) and the 8-limbs of yoga (YS 2.28) as a way to end the afflicted or dysfunctional thought patterns (and therefore the words and deeds) which lead to suffering. (Note, this instruction dovetails with the Buddha’s recommendation of meditation and the noble 8-fold path of Buddhism, as well as certain theological practices found in the major religions.) There’s only one problem: For most of us in the West, the practices of yoga and meditation are mired in the muck of bad behavior and the suffering that has been caused by that bad behavior.
“I was far more hurt by the culture of silence and ignoring the victim and victim-blaming than the abuse itself. If there would’ve been support from the community, and it had been dealt with, it would have gone away.”
– Anneke Lucas, founder of Liberation Prison Yoga, quoted in The New Yorker (07/23/2019) about confronting Sri Pattabhi Jois
Almost exactly a year ago, I posted about the foundations and how on Saturdays I place a year-long emphasis on “building the practice from the ground up,” both physically and philosophically. In the post I mentioned B. K. S. Iyengar (b. 12/14/1918) and Sri Pattabhi Jois (who was born today in 1915). Both teachers are part of a small group (of mostly Indian men) who were charged by their teacher Sri Krishnamacharya with introducing the physical practice of yoga to the Western world. Both teachers introduced their personal practice as “the practice” and for many people those practices are how people define “yoga.” Thinking that yoga is a particular set of poses and/or a specific way of doing them is problematic in and of itself. However, there is a bigger problem: both of these teachers have been very credibly accused of bad behavior. And, they are not alone. There are a number of yoga (and Buddhist) teachers (male and female) who have been called out for bad behavior. (Note: I am not using the term “bad behavior” in an attempt to belay or undermine the heinous of what people have allegedly done. Instead, I am using the term as an umbrella to cover sexual misconduct, physical and psychological abuse, and financial misconduct.)
A few days after I posted, a friend and fellow yogi sent me an email, with a link to an article about Jois, and expressed concern about the allegations and “about the current Ashtanga community’s response (or lack thereof) to his abuses.” In conclusion, this friend acknowledged their own conflict about allegations related to their own practices and asked about my thoughts. I started to reply, but then didn’t finish or send the reply (because, well…life). So, with apologies to my friend and fellow yogi, here is part of my response:
Hi! How are you?
Thank you for your email (and the link). I had only heard a portion of this, and it was quite a while back – so, obviously, a lot more has come up. I appreciate the information. Interestingly enough, a friend who is also an Iyengar teacher is in town and when we were catching up she posed a similar question about the value of the teachings when the teacher (and their actions) are so clearly heinous. I ask myself this question a lot, because (unfortunately) there’s so much bad behavior.
Honestly, I’m not sure I have a good answer. In regards to individuals and their bad behaviors, this is something I have also seen in the performing arts (and obviously in Corporate America and religious organizations), and it is why I think it is so important to maintain awareness and connection to the ethical components of these practices – not as a way to condemn or ostracize others, but as a way to have checks and balances into our own practices and behaviors. Ultimately, there is a power element to the practice of yoga and a power imbalance in the (formal) teacher-student(s) relationship. It is up to the (formal) teacher to maintain awareness of this power and power imbalance in order to protect themselves AND the student(s).
I am not part of a formal tradition and have not had any direct contact with guru-predators. And I’ve never had a big-G Guru, which is itself a can of worms. That said; if I hear of someone doing something questionable I will steer people away. (Even though, in my case, I am only going by hearsay and have to step carefully.) Also, when people ask me about teacher trainings I always stress checking out the teacher/studio/situation to make sure that their comfortable with the instructors. I also stress that during teacher trainings (or intensives) people are sometimes asked to do things they may not feel comfortable doing and that it is important to feel secure in knowing when you are uncomfortable because you are outside your comfort zone (i.e., being asked to do something you haven’t ever done before) versus feeling uncomfortable because someone is doing something or asking you to do something that is just plain wrong.
Like Jubilee Cook, I often wonder why – even when people didn’t/don’t feel like they had/have the power to bring a predator down – they don’t understand that they have the power to stop others from being abused! I mean, I do get it on a certain level…and I say this not as a way to blame the victims, but to highlight an additional challenge.
Part of that additional challenge (or maybe it’s a separate challenge) is that people in formal traditions (led by big-G Gurus) experience a combination of hero worship and brain washing that can itself be a kind of trauma. In the recent past, it has taken people a bit of time to “deprogram.” My hope is that the delay in Ashtangis speaking up comes from needing to “deprogram.” Or maybe that’s my naiveté, because honestly, as more comes out, more shame and blame comes up – and people tend to want to curl up and ignore it. Especially, if/when you can pretend that sense certain people are dead the abuse has ended.
With regard to actual teachings…I found there is amazing value in the practice of yoga (on so many different levels)
That’s where I stopped. And, to a certain degree, that is where I am still stuck; because I can’t go back and learn all the valuable things about yoga through a less fractured lens. Maybe “stuck” isn’t the right word, but the bottom line is that this is an issue I confront on a fairly regular basis – not because I’ve personally encountered so much of this bad behavior, but because I can’t go back and pretend like bad behavior didn’t happen. I want people to be informed, but I don’t not always feel it is appropriate to bring certain things up in the middle of a yoga practice. Yes, yes, I do sometimes bring up a lot of controversial and horrific things that have happened in history. I also wrestle with the decision to do so.
Sometimes, I become aware of someone’s bad behavior and I change the way I teach certain things – or leave something/someone out completely, if I know of another way to make the point. Sometimes, I pivot because I’m aware of the history (or age) of someone in the room. I also, sometimes, make a misstep; I am human after all. However, I teach certain things (like religion, philosophy, science, and history) as if they were part of a history lesson or a survey course. I do this out of respect for the subject/theme and also because I think knowledge is power. And with that power…
I am not a big fan of William J. Broad’s very well researched and very well written book The Science of Yoga: The Risks and Rewards. Broad is very upfront about the fact that his book is about the physical practice – but that’s one of my big complaints about the book! By separating the physical practice from the larger context, the book does the exact same thing so many people do: it removes the ethics. Yet what Broad’s research reinforces, to me, is that one of the “rewards” of the postural practice (the increase in physical health and power) becomes a risk if some kind of ethical component is not affixed to the practice.
Let us not forget, Patanjali gave us the ethical component when he codified the system – and he didn’t give it to us as an afterthought. He gave it us first (just as the Buddha did). Most yoga teachers, and all teachers of Buddhism or the major religions, are aware of the ethics of their particular system. If they are not teaching those elements, they may not be practicing them. If they are not practicing the ethics of their system, in all aspects of their life, we end up with more suffering.
My apologies, again, to my friend and fellow yogi, for the delay. I also apologize to all for any missteps I’ve made along the way.
Please join me today (Tuesday, July 26th) at 12:00 PM or 7:15 PM for a yoga practice on Zoom. You can use the link from the “Class Schedules” calendar if you run into any problems checking into the class. If you are using and Apple device and having problems viewing the “Class Schedules,” you may need to update your browser.
You can request an audio recording of this practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.
Today’s playlist is available on YouTube and Spotify. [Look for “04192020 Noticing Things”. It is actually two playlists and you can decide which one you use.)
If you would like to know more about the history of the practices mentioned above, here is a Kiss My Asana blog post from 2016. I started to excerpt it, but trust you won’t think unkindly about the amazing yogi in the profile just because he shares a gender with people who have harmed others.
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.)
### “HOW YOU DO YOGA, IS HOW YOU DO LIFE” ###
Another Hard Working Day (the Tuesday post) June 21, 2022
Posted by ajoyfulpractice in 108 Sun Salutations, Bhakti, Books, Buddhism, Faith, Healing Stories, Japa-Ajapa, Kirtan, Life, Mala, Mantra, Meditation, Music, One Hoop, Religion, Science, Suffering, Surya Namaskar, Wisdom, Yoga.Tags: asana, Atheist Solidarity Day, Fernando Pagés Ruiz, hatha yoga, International Yoga Day, Ivan Zupa, Jack Lang, Joel Cohen, Maurice Fleuret, Mike Smith, Patricia Miller, Sadhguru, Solstice, Sri T. Krishnamacharya, T. K. V. Desikachar, viniyoga, World Handshake Day, World Humanist Day, World Music Day, yoga, yoga philosophy
add a comment
Happy… [insert everything that’s being celebrated today]!
This is an expanded and “renewed” compilation post for Tuesday, June 21st. Some information was previously posted in June and December 2020. You can request an audio recording of this practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.
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.)
“We must understand that yoga is not an Indian (thing). If you want to call yoga Indian, then you must call gravity European.”
*
– Sadhguru Jaggi Vasudev, founder of the Isha Foundation, speaking in a 2016 United Nations panel discussion about International Yoga Day
June 21st is vying with May 1st to be the hardest working day of the year. It’s International Yoga Day, World Music Day, World Handshake Day, Atheist Solidarity Day, World Humanist Day, and sometimes (including this year) it’s Summer Solstice. I feel like I’m forgetting something….
Oh yes, one of these days is also connected, inspired even, by someone’s birthday. So, let’s start with that.
Born June 21, 1938, in Mysore, India, T. K. V. Desikachar learned yoga from his father, Sri T. Krishnamacharya, who became known as “the father of modern yoga” because his teachings led to a resurgence in the physical practice of yoga in India. Eventually, a handful of Krishnamacharya’s students were charged with sharing the physical practice with the rest of the world. T. K. V. Desikachar was one of a those students and some say that his method of teaching – as well as the tradition of practice (originally called “Viniyoga”) that he taught – are is most consistent with Sri Krishnamacharya’s teachings.
Just as was the case with his father and grandfather before him, T. K. V. Desikachar’s students included his children and world leaders. Just as his father and grandfather did, he stressed the importance of teaching and practicing according to an individual’s needs – physically, mentally, emotionally, and spiritually. His teachings were so influential that a celebration of yoga was proposed to the United Nations General Assembly in 2014. The first International Yoga Day observation occurred today in 2015, with over 200 million people in almost 180 nations practicing yoga – some even extending the celebration into the entire week.
Since today was also a solstice, someone somewhere was probably practicing 108 Sun Salutations.
“One of his longtime students, Patricia Miller, who now teaches in Washington, D.C., recalls him leading a meditation by offering alternatives. He instructed students to close their eyes and observe the space between the brows, and then said, ‘Think of God. If not God, the sun. If not the sun, your parents.’ Krishnamacharya set only one condition, explains Miller: ‘That we acknowledge a power greater than ourselves.’”
*
– quoted from the Yoga Journal article entitled “Krishnamacharya’s Legacy” by Fernando Pagés Ruiz
The word “solstice” comes from the Latin words meaning “sun” and “to stand still.” The solstice marks the moment, twice a year, when one hemisphere is tilted toward the Sun while the other is tilted away and it appears as if the Sun is hovering over one of the poles – thus creating the longest day (and the longest night) of the year. In the Northern Hemisphere today was Summer Solstice, the longest day and the shortest night. It’s a moment of transition, that marks incremental changes: increasingly shorter days (i.e., more night).
I often mention the yoga “tradition” of practicing 108 Sun Salutations on the equinoxes and solstices, but I have no idea how long such traditions have existed. I do know, however, that ancient Indian texts – including some related to astronomy – highlight the auspiciousness of 108 and that all around the world various cultures have celebrations related to the changing positions of the sun. Since many of the surviving sun-related rituals and traditions from around the world involve movement (e.g. dancing around a May pole, leaping over bonfires, and cleansing rituals), it is not surprising that people still find practicing Sūrya Namaskar (“Salutes to the Sun”) so appealing. After all, it is a practice of constant change, highlighting a period of transition.
There are different types of “Sun Salutations,” but it is traditional viewed as a series of twelve poses and, therefore, a practice of six (inhale-exhale) breaths. The movement mimics the body’s natural tendencies to extend, or lift up to the sun, on the inhale – which is the solar breath – and get closer to the earth on the exhale – which is the lunar breath. It is a mālā (“ring” or “garland”) meditation practice involving ajapa-japa (“not thinking-repeat” or explained as “repeat-remember”), similar to a reciting, chanting, or praying with a rosary or beads. In fact, there are chants and prayers which are sometimes used along with the movement. Not coincidentally, 108 corresponds with the way people use mala beads and the old fashioned rosaries – which had beads to recite 10 decades (10×10) plus 8 beads (for mistakes) (and the cross as the guru bead).
Click here for more about sun-related celebrations and stories or click here learn more about the auspiciousness of 108.
If you click on the 108-related link above, you will note that 108 shows up in some traditions as the number of vedanās (“feelings” or “sensations”) that humans can experience. On one level, the calculation breaks down how we internalize vibrations. It does not, however, breakdown all the external stimuli that might result in the 108 sensations. For instance, it can be used to explain all the different feels we might have over a memory that pops up when we eat a biscuit, see someone that reminds us of someone, move our body in a certain way, and/or hear a certain tone (or combination of tones). It does not explain, however, how there is so much great music in the world – or how everyone deserves music.
The idea that “everyone deserves music / sweet music” is something very much at the heart of World Music Day. Not to be confused with International Music Day, World Music Day was started in France in 1982 and has been adopted by over 120 nations, including India. The idea for free concerts in open areas by a variety of musicians was first proposed by American Joel Cohen as far back as 1976. In 1981, however, French Minister of Culture Jack Lang appointed musician Maurice Fleuret as the Director of Music and Dance. The duo collaborated to create an event in 1985 whereby even amateurs would be encouraged to musically express themselves in public. Fleuret said there would be “music everywhere and the concert nowhere.”
According to Johann Sebastian Bach, “[Music] should have no other end and aim than the glory of God and the re-creation of the soul, where this is not kept in mind, there is no true music, but only an infernal clamour and ranting.” A quick study of music from around the world will show that, throughout history, many people have created music that is devotional in nature. In fact, kirtan (“narrating,” “praising,” or “reciting”) is a form of bhakti (or “devotional”) yoga, where chanting is combined with music. More often than not, the chanting is related to one of the names of God, mentioned in the 108-link above.
Today’s playlist, however, has no kirtan during the 65-90 minutes of practice music. Because, well…
“Why believe in a god? Just be good for goodness’ sake.”
*
– bus billboard for the American Humanist Association
There are atheists everywhere, even though many people believe they are few and far between. In 2010, Mike Smith started a Facebook group to make Atheist Solidarity Day an official holiday. Even though he deleted the group soon after, people were engaged and today atheist celebrate June 21st as a global protest, celebration, and awareness raising event for people who don’t always have the freedom to openly express their lack of belief in “god,” whatever that means to you at this moment.
To be clear, not all humanist are atheist; however Humanists (as described by the Humanist Manifesto of 1933) are atheists. While I could call myself a humanist, I am neither a Humanist nor an atheist. Still, today’s black and red theme is in solidarity of people having the freedom to believe what serves them – as long as it doesn’t harm others.
As we are finding more and more each day, that last part is the tricky part of believing in “freedom of religion.” So many people believe that other people’s belief’s are causing them to suffer, when – in fact – it is that very belief that causes suffering. Additionally, people sometimes believe that their beliefs are so correct that they should be forced on others – an attitude which can create more suffering. It’s a vicious cycle.
On Monday, with regard to personal safety, I mentioned that we are all (on a certain level) responsible for our own feelings of safety. I think the same is true about suffering. This has nothing to do with the fact that one person can harm another person or do something that causes another person to suffer. Instead, what I am saying is that if we feel unsafe in a situation, we are responsible for acknowledging that feeling and examining it to see if it is rooted in reality. Then, we act accordingly. Similarly, if we are experiencing mental and emotional anguish over another person’s belief, we owe it to ourselves to go deeper. Ask yourself: How does this other person’s belief affect me in the real world? Does this person’s belief (system) truly threaten my existence?
We have to be honest with ourselves and recognize our own kliṣṭa (“afflicted” or “dysfunctional”) thought patterns in order to see the roots of our own suffering. Doing so will also allow us to see how we are contributing to division in the world and, in the process, bring us a little closer to “coming together” – which is, ultimately the whole point of yoga, and all these celebrations.
“My son, place your hand here in the sea and you are united with the whole world.”
*
– Ivan Zupa, founder of World Handshake Day, remembering the advice of an old man
*
Tuesday’s playlist is available on YouTube and Spotify.
*
### BREATHE INTO YOUR SPINE ###
First Friday Night Special #14: “What’s at the Edge of Your Light?” (a “missing” post practice post) December 6, 2021
Posted by ajoyfulpractice in Books, Changing Perspectives, Chanukah, Dharma, Faith, Healing Stories, Hope, Life, Loss, Meditation, Music, Mysticism, Pain, Philosophy, Religion, Science, Suffering, Traditional Chinese Medicine, Tragedy, Wisdom, Writing, Yin Yoga, Yoga.Tags: Anna Freud, asana, Ayurveda, Beau Lotto, chakras, Chanukah, Elisabeth Young-Bruehl, hatha yoga, Joseph Conrad, Leviticus, light, marma, Matisyahu, nadis, Ozzy Osbourne, Rod Sterling, Sigmund Freud, Twilight Zone, Vayikra
add a comment
“Happy Chanukah!” for those who are celebrating. May everyone’s light shine long after the holiday.
This is the post for the “First Friday Night Special” #14 from December 3rd. This Chanukah-inspired practice featured a YIN Yoga sequence focusing on the Urinary Bladder and Kidney meridians.
You can request an audio recording of Friday’s practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.
In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es). Donations are tax deductible; class purchases are not necessarily deductible.
Check out the “Class Schedules” calendar for upcoming classes.]
“We have arranged and furnished the different spaces in our Cove to reflect the brain’s movement between the two poles of creativity and efficiency, as well as the fact that spaces strongly affect our perceptions while we are occupying them. For instance, dimmer light increases creativity, whereas brighter light improves analytical thinking. Ceiling height improves abstract and relational thinking, and lower ceilings do the opposite. A view of generative landscapes improves generativity, whereas mild exertion temporarily improves memory and attention.”
– quoted from “Chapter 9. Celebrate Doubt” in Deviate: The Science of Seeing Differently by Beau Lotto
An asana (“seat”) practice involves moving the body around, positioning the body in different ways to generate different effects – in much the same way one might shift around their living/working space. Of course, people have different needs and different understandings of the needs. Not to mention the fact that different configurations can produce similar effects. So, it’s no wonder that there are a lot of different ways to physically practice yoga.
The different styles and traditions of the physical practice of yoga range in intensity and quantity of movement. There are very active, solar, yang-like practices on one end of the spectrum. These are practices like Ashtanga, Power Yoga, and other forms of vinyasa (as well as Hot Yoga) that tap into the sympathetic nervous system and involve a lot of doing. Then there are very passive, lunar, yin-like practices on the other end of the spectrum. These practices stimulate the parasympathetic nervous system and are all about resting, digesting, and creating. These practices can feel the most like seated meditation and, therefore, are great for contemplation.
For the most part, these physical practices of yoga – along with their sister science, Ayurveda (as they come to us from India) – are based on the energetic mapping system consisting of nadis, marmani, and chakras. YIN Yoga, on the other hand, is based on the energetic system found in Traditional Chinese Medicine, which consists of meridians (and points along those meridians). According to each system, the vitality of the mind-body (and the mind-body’s organs) can be accessed in very specific ways. On the outside, YIN Yoga can look like Restorative Yoga; however, the intention and execution of the practices is very different. Ultimately, the effects of the practices are also very different.
Urinary bladder and kidney meridians are associated with water, the emotion of fear (which, in Eastern philosophies, is often considered the opposite of wisdom), and winter. The pair are also associated with the month of December and 12 AM, which are considered the most YIN time(s) of the year/day. From the perspective of Nature, these are times of stillness… and darkness. These are times to turn inward.
“I was always looking outside myself for strength and confidence but it comes from within. It is there all the time.”
– Anna Freud, psychoanalyst and teacher
Many people might think of Anna Freud (born December 3, 1895) as living in her father’s shadow. Really, as the youngest of six, some might think that she lived in her whole family’s shadow. It’s possible that being in everyone’s shadow gave her the perspective needed to see possibilities for other children. Either way, she didn’t stay in the shadows for long. She made a name for herself – first as a primary (or elementary) school teacher and then as a psychoanalyst. Her work as a psychoanalyst was slightly different from that of her illustrious father. She focused on the functions and benefits of a healthy ego and was able to parlay her experience in as an educator to become one of the pioneers of child psychology.
In her late twenties, Anna Freud presented a paper to the Vienna Psychoanalytical Society and then became a member. Within a year of joining the society, she was serving as its chairperson and had established her own practice (for children). In 1925, she started teaching her techniques and approach at the Vienna Psychoanalytic Training Institute. In 1927, she published her system. She spent nine years as the Secretary of the Vienna Psychoanalytic Training Institute and then, ten years after she started teaching, she became the institute’s director. A year later, in 1936, she published her groundbreaking study, The Ego and the Mechanisms of Defence, which postulated the ways by which humans protect themselves. Her ideas around these methods – including repression (which she said develop naturally and unconsciously in children); projection (of one’s own feelings onto another); directing aggressive behavior towards one’s self; identification with an overpowering aggressor; and divorcing ideas from feelings – became one of the cornerstones of adolescent psychology.
After the Nazi’s annexed Austria in March of 1938, Anna Freud was interrogated by the Gestapo. Being a Jewish woman and an intellectual, she had good reason to fear the worst and was prepared to protect herself using one of the same methods she had described in her work. She was eventually allowed to return home and, when her father was offered a way out of Vienna, she organized the Freud family’s immigration to London. In England, she not only continued her work, she broadened it. First she focused on the effects of war on children and their development. Later, after she had spent some time traveling and lecturing in the United States, she broadened her horizons and began studying the effects of being emotionally and/or social deprived and/or disadvantaged. She also did some work around how crime affected children’s development and published her collaborations with regard to laws and policies that could help children thrive.
“When she was eighty-five, a depressed young man sent her a lament about the chaotic state of the world, and she sent him a succinct statement of her credo: ‘I agree with you wholeheartedly that things are not as we would like them to be. However, my feeling is that there is only one way to deal with it, namely to try and be all right oneself, and to create around one at least a small circle where matters are arranged as one wants them to be.’“
– quoted from “Preface to the First Edition” of Anna Freud: A Biography (second edition) by Elisabeth Young-Bruehl
This week’s practices were inspired by Chanukah, the Jewish festival of light, and a series of light-related question:
1. Monday: When do you shine the brightest?
2. Tuesday: Why so much focus on light?
3. Wednesday: How do you shine (brighter)?
With the exception of question number 2 (on Tuesday), I provided some information related to the questions, but no real answers – because (spoiler alert) the questions are not for me to answer. What I mean is that they are not for me to answer on your behalf. The questions (even Tuesday’s) are for you to contemplate, meditate, live and breathe. They are a form of practice.
Just to be clear, all of these light-related questions are connected to each of our “fields of possibilities” and are an opportunity to consider how you might arrange that “small circle” that Anna Freud referenced.
Friday’s question, like Monday’s question, can be taken in more than one way. It could be asking you to consider what you can see sitting right on the edge of your light, just before there is darkness. In other words, what is an obvious possibility for you? What aren’t you doing right in this moment, but you could be doing in the next few (metaphorical) moments?
If, on the other hand, you think of the edge of light as twilight (like dusk or dawn), then the question becomes about those little whispers of possibility in the back of your mind or heart, that you’re not necessarily working towards… but in a direction that you could start working. Of course, in this case, you could also start working in a different direction.
Or, the question could be asking you to consider what you can’t (yet) see, because it is sitting on the dark, just beyond the light. This might be something that someone else might be able to see you doing – because they have a different picture of you – but you have to move (i.e., change your perspective) and/or “shine a little brighter” in order for that possibility to come into the light.
Finally, it could be asking all of the above.
“Darkness. Few things frighten us more. The fear it creates is a constant in our existence: The living darkness of our bedrooms after our parents turn out the lights. The pregnant darkness beyond the glow of the bonfire as we listen to ‘spooky’ stories. The ancient darkness of the forest as we walk past deep shadows between trees. The shivering darkness of our own home when we step inside wondering if we’re alone.
Darkness is a fundamental, existential fear because it contains all the fears that we carry with us in our brains – fears both real and imagined, engendered from living life and from the life lived in stories, from culture, from fairytales.”
– quoted from “Chapter 9. Celebrate Doubt” in Deviate: The Science of Seeing Differently by Beau Lotto
Of course, as you consider your light – and what it symbolizes – you must also consider the dark. After all, we don’t really appreciate the light, until we contrast it with the dark. During Friday’s class I shared a little fear I experienced driving my old truck in the city (where there were so many bright lights that I couldn’t see my own headlights) and how that fear was, ironically, alleviated, when I was driving in the country where there were less cars and street lights. It’s a weird scenario, I know; but in the latter case I had a better understanding of my reference points, a better (and more consistent) understanding of where the light ended and the darkness began. You can think of it as a better understanding of the safety of what is known/seen versus the danger of what is unknown/unseen.
This holds true with all the different paradigms: good and evil, life and death, love and hate, knowledge and ignorance, kindness and anger/frustration, hope and despair, wisdom and fear; etc. We appreciate what we have more when there is the possibility of not having it. However, we can’t truly appreciate what we don’t have (or can’t see ourselves having).
Another way to look at this idea is vis-à-vis proprioception. Remember, when the “brain finds the body in space” and realizes it has more room, it stretches out. When the mind-body bumps into an obstacle, it pulls back. In was very similar to the defense mechanisms described by Anna Freud, when we faced with the danger that we perceive as failure (or other people’s judgements), we pull back.
The Chanukah story (and the miracles within the story) highlight how all of the things that can be symbolized by darkness are overcome by the things that are symbolized by light. The story is very different if people – specifically Matīṯyāhū, his sons, and the people that follow them – don’t let their lights shine (metaphorically speaking). If we think of fate as history and destiny as their future, the story is really different if they don’t know (and believe) the stories of their ancestors. The story is very different if they cannot see beyond the darkness.
“‘Destiny. My destiny! Droll thing life is – that mysterious arrangement of merciless logic for a futile purpose. The most you can hope from it is some knowledge of yourself – that comes too late – a crop of inextinguishable regrets. I have wrestled with death. It is the most unexciting contest you can imagine. It takes place in an impalpable greyness, with nothing underfoot, with nothing around, without spectators, without clamour, without glory, without the great desire of victory, without the great fear of defeat, in a sickly atmosphere of tepid scepticism, without much belief in your own right, and still less in that of your adversary. If such is the form of ultimate wisdom, then life is a greater riddle than some of us think it to be.'”
– the character Charles Marlow speaking of Kurtz’s death in Heart of Darkness by Joseph Conrad
Born Józef Teodor Konrad Korzeniowski in Berdychiv, Russian Empire (in what is now Ukraine, but was originally part of the Crown of the Kingdom of Poland) in 1857, Joseph Conrad was known as “Konrad” by his Polish family. If you look at his family history, you might think that he was fated (or destined) to be a writer. Given the cultural interactions and socio-political clashes that he experienced growing up, perhaps he was even destined to write the dark plots and twisted characters that are found in his novellas. Dark plots and twisted characters that are often the subject of criticism and debate and sometimes analyzed through a (Sigmund) Freudian lens. Personally, I wonder what Anna Freud might have said about how his experiences informed his topics; but she was only three when the Heart of Darkness was serialized in Blackwood’s Magazine (February, March, and April of 1899) and only five when the last portion of Lord Jim appeared in the same magazine.
When Anna Freud said, “Creative minds have always been known to survive any kind of bad training,” she could have easily been talking about the “Prince of Darkness,” John Michael “Ozzy” Osbourne. Born in November 3, 1948, the lead singer of Black Sabbath has a reading disorder, was abused as a child, dropped out of school at 15, spent some prison (as a young man), and discovered late in life that he was suffering from an undiagnosed central nervous system disorder. He worked at a variety of trades, but was inspired to be a singer at a very young age. Despite (or maybe because of) his childhood trauma, he persevered. But, there was a cost and a toll and a lot of darkness that played out in the music and on the stage. That cost, toll, and darkness have included years of substance abuse, mixed in with periods of sobriety, and criticism about how his music and behavior have (negatively) impacted young people. That criticism has included him being banned from certain cities and several lawsuits surround death and violence that people have attributed to his music.
“People look to me and say
Is the end near, when is the final day?
What’s the future of mankind?
How do I know, I got left behind
Everyone goes through changes
Looking to find the truth
Don’t look at me for answers
Don’t ask me, I don’t know”
– quoted from the song “I Don’t Know” by Ozzy Osbourne
For some, there is only one answer to all the mysteries, coincidence, and miracles that occur within the Chanukah story: that answer is God. For others, however, the answer is like the that song and lyric by Ozzy Osbourne: “I don’t know.”
“I don’t know,” is also one of the the reason I don’t answer all the questions I ask in class. Or, at least, one of the reasons I don’t answer them for you. At the end of the day, each of us to focus on our own inner light; figure out how we show up shine in the world; notice the situations that enable us to shine our brightest; and also notices “what’s at the edge of [our] light.” There’s a few more questions in this rubric, but consider how the answers start pointing you in certain directions. Notice how the questions and their answers can start opening up your field of possibilities.
Sometimes it may seem like you are wearing a head lamp (or heart lamp) and you’re moving in a way that changes your field of awareness. And that’s fine, that happens – it’s part of life and part of the practice. But, sometimes, we experience a brightening and a widening of our field. Sometimes we find that what we couldn’t imagine was actually just outside our field of vision: It was always there, waiting for us.
Yes, eventually, what is waiting for us all is Death. But, prior to that, there is an opportunity, “one tiny moment in time / For life to shine to shine / Burn away the darkness /”
“An old woman living in a nightmare, an old woman who has fought a thousand battles with death and always won. Now she’s faced with a grim decision—whether or not to open a door. And in some strange and frightening way she knows that this seemingly ordinary door leads to the Twilight Zone.”
“There was an old woman who lived in a room. And, like all of us, was frightened of the dark. But who discovered in a minute last fragment of her life that there was nothing in the dark that wasn’t there when the lights were on. Object lesson for the more frightened amongst us in, or out of, the Twilight Zone.”
– “Opening” and “Closing” narration, quoted from “Episode 81 (3.16) – ‘Nothing in the Dark'” of The Twilight Zone (premiered January 5, 1962)
Friday’s music is available on YouTube and Spotify. [Look for “Chanukah (Eve/Day 6) for 12032021”]
Note: The YouTube and Spotify playlists are slightly different. Track 12 on YouTube is Track 1 on Spotify (and can be used interchangeably).
“‘Did he live his life again in every detail of desire, temptation, and surrender during that supreme moment of complete knowledge? He cried in a whisper at some image, some vision – he cried out twice, a cry that was no more than a breath:
“‘” The horror! The horror!’
“I blew the candle out and left the cabin….”
– the character Charles Marlow describing Kurtz’s death in Heart of Darkness by Joseph Conrad
### “…take to you pure olive oil, crushed for lighting, to kindle the lamps continually. Outside the dividing curtain of the testimony in the Tent of Meeting, Aaron shall set it up before the Lord from evening to morning continually. [This shall be] an eternal statute for your generations.” (V-L 24:2-3)
The Center of the Puzzle (the “missing” Tuesday post) July 18, 2021
Posted by ajoyfulpractice in Changing Perspectives, Healing Stories, Kundalini, Life, Mathematics, One Hoop, Philosophy, Science, Tantra, Vairagya, Wisdom.Tags: anatomy, chakras, Ernő Rubik, hatha yoga, kinesiology, Rubik's Cube, Rubik's Magic, Tantra, vinyasa, vinyasa krama, yoga
add a comment
[This is the “missing” post for Tuesday, July 13th. You can request an audio recording of Monday’s practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.
In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es). Donations are tax deductible; class purchases are not necessarily deductible.
Check out the “Class Schedules” calendar for upcoming classes. If you are using an Apple device/browser and the calendar is no longer loading, please email me at myra (at) ajoyfulpractice.com at least 20 minutes before the practice you would like to attend.]
“How is life like a puzzle? Or not like a puzzle?”
– quoted from the beginning of the practices on May 19th and July 13th
If we really think about it, it is not just our lives that are like puzzles. Our practice, our mind-body, even our relationships are like puzzles. There are all these different shaped pieces that sometimes fit together and sometimes don’t fit together. There are all these pieces that look like they could fit together, but don’t actually fit. Then there are all those little clues – like hard edges and different color schemes or patterns – that indicate what fits and what doesn’t fit.
When you are solving a puzzle (especially if it has a lot of pieces and/or it has an intricate design), it’s always helpful to have a picture of the finished product. It’s also nice to know that you have all the pieces (or, at the very least, that you know what pieces you have and which pieces are missing). In this way, our physical bodies – and, therefore, our physical practice of yoga are very much like a puzzle. We know the ankle bone is connected to the shin bone; the shin bone is connected to the knee bone; the knee bone is connected to the thigh bone; the thigh bone is connected to the hip bone; the hip bone is connected to the back bone; and that this construction is duplicated in the upper body. We also know that the muscles, nerves, tendons, and other connecting tissues fit together (and work together) in certain ways.
For instance, we know that the hamstrings and quadriceps work together to extend and flex the knee when we walk. We also know that if one leg is shorter (or stronger) than the other that that difference will affect the way we walk and will affect other parts of our bodies – even parts we don’t automatically recognize as being connected. The same is true if we are missing all or part of one leg or if all or part of one leg isn’t mobile. Even if you consider yourself “able-bodied,” you have probably had an injury that affected your mobility – or maybe you went hiking and messed up your shoe in a way that affected your gait. Or, maybe, you just got a rock in your shoe. Either way, take a moment to think back and consider how the change in one area affected all your other areas as you moved.
“The Cube is an imitation of life itself – or even an improvement on life.”
– Ernö Rubik
When it comes to our physical practice of yoga, our sequencing considers how the mind-body is mentally and physically connected and we also consider the energetic aspects of how we are connected. By building each āsana (“seat” or pose) from the ground up, we are able to ensure maximum amount of stability so that we can stretch and/or strengthen with intention and integrity. Similarly, we build the sequence from the ground up so that the mind-body is prepared to do each subsequent set of āsanas. This awareness of how things are connected is particularly important when we are practicing vinyāsa and/or implementing vinyāsa karma in order to achieve a “peak pose.”
While vinyāsa is often translated into English as “flow,” it literally means “to place in a special way.” Classically speaking, the poses are placed so that we exaggerate the body’s natural tendencies and, therefore, engage natural movement (even when moving in a way we might not normally move off the mat). When we forget the intention behind the movement we may find ourselves moving in a way that is counterintuitive and contraindicated by our basic anatomy and the fundamentals of kinesiology. Moving “in a way that is counterintuitive” can be subjective and is not always a bad thing. We definitely learn and grow when we play around with different types of movement. Also, while doing the same practice over and over again can be a great way to gauge progress and master a certain skill, getting “outside of the box” can also highlight bad habits that we’ve been “practicing.” Ultimately, one should always listen to the teacher within and consider if they are really ready to do certain things – especially since, not being mentally ready to do something can be just as dangerous as not being physically ready to do something.
On the flip side, movement that is contraindicated may not always be obvious – especially if we move fast enough and use momentum, rather than alignment and breath, to “muscle” into a pose. However, moving too much and too fast often results in injury. This can be a problem with some “flow” (or even “vinyasa”) practices that are not alignment and breath-based. Remember, just because we can do something (if we do it fast enough and with enough muscular force), doesn’t mean we it’s a good idea. Ideally, a practice works its way towards a “peak.” Maybe that peak is Śavāsana and a deep-seated meditation or maybe it’s a “peak pose” – i.e., something that a random person couldn’t walk into a room and do without being warmed up. Either way, this is where vinyāsa karma comes in handy. Vinyāsa karma literally means “to place the step in a special way.” In other words, it is a step by step progression towards a goal and it is a practice that can be utilized even in sequences where there is no “flow.”
Naturally, we can come at the physical practice of yoga (hatha yoga, regardless of the style or tradition) from a purely physical viewpoint and sequence accordingly. However, the system of yoga includes a mental and subtle body awareness which can also be accessed and harnessed through the poses and movement. Kundalini, Tantra, and Svaroopa are some of the yoga systems that specifically engage the energetic and subtle body through the practice of āsana; however, there can be tantric elements in any yoga practice that considers the way the mind-body-spirit is “woven” together. For instance, when I mention how the energy of our “first family, tribe, and community of birth” contributes to how we cultivate friendships with people we may perceive as “Other,” that is an element of tantra. When we warm up the core in order to have more stability in balancing poses, that is an element of tantra. When we open up the body in order to loosen up areas that may be holding stagnant energy, that also is an element of tantra. Notice, (especially as it relates to the last example) that any of these examples can happen outside of a “vinyasa” practice. Notice, also, that there is no reference to balancing the different types of energy associated the difference sides of the body… although, that too is tantra.
“The problems of puzzles are very near the problems of life.”
– Ernö Rubik
So, you can see how our mind-bodies and, therefore our practice, are like puzzles – like a giant Rubik’s Cubes. On a certain level, however, our lives – and relationships – are different from a physical puzzle; because we don’t start with a picture of the finished product and we don’t know if we have all the pieces. Let’s be honest, we don’t even know if all the pieces we have are for a single puzzle. Despite these differences, we can take a page from the life of the creator of one of the most popular toys of the 80’s: we can visualize the picture we want; see what fits and what doesn’t fit; be open to the possibilities that are around us and inside of us; and use the tools at hand.
Born in Budapest, Kingdom of Hungary on July 13, 1944, Ernö Rubik started off as an architect and architect professor. He studied at the Secondary School of Fine and Applied Arts, the Budapest University of Technology and Economics (where he joined the architecture faculty), and the Hungarian Academy of Applied Arts and Design, also known as the Moholy-Nagy University of Art and Design (where was a member of the Faculty of Interior Architecture and Design). As a professor, he wanted to build a three dimensional model he could use to help his architecture students develop spatial awareness and solve design problems. He started off with 27 wooden blocks, which would have worked great if he just wanted a static three dimensional model. But, Rubik wanted something he could easily move into a variety of shapes. That was his vision.
Now, one thing to keep in mind is that this particular creator didn’t just have a background in architecture (with an emphasis on sculpture). He was also the son of two parents who were themselves creators: his father being a world-renowned engineer of gliders and his mother being a poet. Although, Rubik is quick to credit his father as one of his inspirations, it’s best not to ignore the fact that he grew up watching both of his parents creating things that delighted others.
So, he had a vision and he had pieces to his “puzzle.” He even knew how everything fit together. He just didn’t know how everything would move together. Then one day, while walking on a cobblestone bridge in Budapest, he looked down and realized if the core of his model resembled the cobblestones he could twist and turn the pieces accordingly. Violá!
Ernö Rubik had the vision (a “picture” of the final product); the pieces and how they fit together; and he was open to different possibilities so that when (metaphorically speaking) he stumbled on the cobblestone, he recognized the opportunity. Finally, because of his father’s experience as an inventor, he knew how to apply for a patent and what was needed to take something to market. Even though he ran into a few problems along the way – after all, he was doing all of this under a communist regime – he eventually licensed his invention, the “Magic Cube” to the U. S. based Ideal Toys. Invented on May 19, 1974 and renamed “Rubik’s Cube” in 1979, the toy was introduced to the world in 1980. The toy was so popular that it led Ernö Rubik to create more three dimensional puzzles, including Rubik’s Magic, Rubik’s Snake, and Rubik’s 360.
“If you are curious, you’ll find the puzzles around you. If you are determined, you will solve them.”
– Ernö Rubik
Even though all of Ernö Rubik’s puzzles can be viewed through a geometric and mathematical lens – and even though they mostly rely on the engagement of a central core – there are some differences between the puzzles. Rubik’s 360 requires a certain amount of manual dexterity that is not required to manipulate the other toys and Rubik’s Snake can be a bit like origami, in that the toy can be made into different shapes. But, perhaps the most puzzling of all is the original Rubik’s Magic.
The original Rubik’s Magic has eight interwoven black tiles with rainbow rings painted on the front and the back. In its “unsolved” (flat, rectangular) state, the front of the tiles show three rings side-by-side and the back of the tiles show pieces of three rings that will be interlocking when the puzzle is solved. The puzzle can be manipulated to make a ton of different shapes, like a star, a box, a bench, and even a toy chest. In fact, in the “solved” position, the rectangle becomes heart-shaped. The tiles fold and unfold horizontally and vertically, in tandem and individually – which means they flip into each other, over each other, twist, and can be rolled like a wheel. Later iterations of the puzzle featured images (like the Simpsons going to the beach, Harry Potter playing quidditch, and dinosaurs) that create a bit of a story.
Take a moment to consider what happens if your life is like the images on a Rubik’s Magic. Yes, you might see your life as disconnected circles or you might see yourself as separate from the other people around you. Consider, however, what twists and turns, flips and rolls, get you connected. Or, more accurately, get you to recognize that you are already connected. If you see one side of you Magic as the image of how your life is at this moment, consider that the other side is the image of some goal, desire, or experience you’d like to achieve. The pieces are there, again, you just have to flip, twist, turn, and roll things so that you’re relaxing on the beach or grabbing the golden snitch.
Again, the pieces are already there; it’s all just a matter of “placing things in a special way.” When we look at our lives – or even other people’s lives (if you check out the link above) – through the energetic system of our practice, we start to develop more awareness about the puzzle. We even might start to realize that we are the center of the puzzle.
“Our whole life is solving puzzles.”
– Ernö Rubik
Tuesday’s playlist available on YouTube and Spotify. [Look for the “06032020 How Can We See, Dr. Wiesel” playlist.]
“A good puzzle, it’s a fair thing. Nobody is lying. It’s very clear, and the problem depends just on you.”
– Ernö Rubik
### Only A Little Puzzling ###
Needing to Move, a little or a lot (the Tuesday post) June 29, 2021
Posted by ajoyfulpractice in Abhyasa, Books, Changing Perspectives, Faith, Fitness, Healing Stories, Health, Hope, Life, Loss, Love, Pain, Philosophy, Suffering, Tantra, Tragedy, Vairagya, Wisdom, Yin Yoga, Yoga.Tags: Anodea Judith, asana, hatha yoga, Marcus Aurelius, Matthew Sanford, Pandit Rajmani Tigunait, Sandra Razieli, Savasana, Swami Vivekananda, Wade Imre Morissette, yoga
add a comment
“Some days or weeks when you are practicing, the mind will be calm and easily concentrated, and you will find yourself progressing fast. All of a sudden the progress will stop one day, and you will find yourself, as it were, stranded. Persevere. All progress proceeds by such rise and fall.”
– quoted from the commentary on Yoga Sūtra 1.30 from Raja Yoga by Swami Vivekananda
It happens to all of us, at one time or another: We hit a wall, an obstacle. In Yoga Sūtra 1.30, Patanjali names nine obstacles to the practice – which are really nine obstacles to anything: disease, mental inertia (or laziness), doubt, lack of enthusiasm (sometimes translated as carelessness, lethargy or sloth, clinging to sense cravings, false understanding, an inability to reach the goal of concentration, and an inability to maintain the goal. These nine obstacles coincide with four physical-mental experiences. Naming these obstacles (and the arising experiences), when we experience them, can be helpful in helping us (as Marcus Aurelius instructed himself) find the way forward.
However, there is a tendency, for some of us, to really dig into WHY we hit the wall. We want to know the “why” so that we can avoid it in the future – and there is merit in that. Such inquiry can benefit us, can directly and indirectly benefit those around us, and can also benefit people we have never met and will never meet. However, sometimes, all that digging into what was can itself become an obstacle. Sometimes, all that inquiry can keep us from moving forward.
Before I move forward with this line of thinking, let me point out that we can sometimes get stuck because of our perceptions about moving forward. Moving forward looks different to different people and/or in different circumstances. For example, I just heard about a junior Olympian who, for a variety of reasons, had to take a break from training. Moving forward for her looks like getting back to training. On the flip side, if you (or someone you know) were stuck in a toxic, maybe even physical and/or mentally abusive relationship, moving forward looks like staying out of that relationship. It also means staying away from similarly toxic relationships – because, otherwise, you’re stuck in the same pattern and not moving forward at all. Even if the people in these scenarios are getting unstuck at the same time, the way they move forward is going to look different.
So, clearly, to move forward we have to move. Right? Well…. Yes, and no.
Even before we get to the no; let’s talk about the yes. The human mind-body is designed to “flow” or move. Not only is the basic construction of the mind-body conducive to moving, one of its primary systems, the lymphatic system, functions through movement. The lymphatic system is part of the cardiovascular (or circulatory) and immune systems, and is also connected to the digestive system. It plays a crucial part in our overall health and requires muscular movement (contraction and release) in order to function.
Movement serves as the pump that moves lymphatic fluid through the lymph nodes strategically located throughout the body. The lymphatic fluid brings in the cells that kill abnormal cells and foreign substances (which cause disease); can re-circulate protein cells; washes away dead cells and debris; and carries that (liquid) waste to the kidneys so that it can be flushed out of the body. The lymphatic system also helps the body to absorb (nutritional) fat and removes excess liquid from the body, in order to prevent inflammation that can lead to disease. The very act of breathing facilitates the movement of the lymph. But, it moves it in a limited fashion; which means that, when someone is unable to move their muscles on their own, having externally provided manipulation/stimulation can be helpful (and that can occur in a lot of different ways).
So, yes, the human mind-body needs to move. The question is, on any given day, how much movement do you need? And how do you know what kind of movement you need? My friend and fellow yoga teacher Sandra Razieli once said that sometimes she starts moving and if she feels better she keeps going. On the flip side, if the movement she’s doing doesn’t make her feel better, even a little bit, she changes what she’s doing. (I identify Sandra as a “fellow yoga teacher,” but honestly she’s a movement facilitator and has a knowledge base of kinesiology and neurophysiology that exceeds a basic knowledge of āsana.) Sandra’s guideline is consistent with a similar one from Wade Imre Morissette, a Canadian yoga teacher and musician, who once said that if you finish your yoga practice and you don’t feel a little better than something went wrong.
“The nine obstacles described in the previous sutra rob the body of vitality, strength, stamina, and agility, and the mind of clarity and peace. The absence of these obstacles is the ground for joy. Their presence is the ground for pain, which in turn leads to four other debilitating conditions: mental agitation, unsteadiness in the limbs, disturbed inhalation, and disturbed exhalation.”
– quoted from the commentary on Yoga Sūtra 1.31 from The Secret of the Yoga Sutra: Samadhi Pada by Pandit Rajmani Tigunait, PhD
It makes sense that people who are, for the most part, in “the business of movement” would tell people to move. And, sometimes, you might come to a practice and be amazed that the teacher “magically” knows the kind of movement you needed to feel better. You might even be amazed when, a day or so later, you attend class with another instructor and they are “magically” leading a practice with similar elements. Of course, part of your amazement comes from (1) not considering that we all have mind-bodies that are subjected to similar external factors; (2) while there are a lot of different ways to access certain parts of the body, people in a similar region (who were trained in a similar style/tradition) are going to be most familiar with the same methods; and (3) certain things are needed in order to safe and mindfully access certain parts of the mind-body. People “in the business of movement” are also going to tell you that it’s important to be still, to not move – that’s why we have Śavāsana!
If you look at anything in nature, including your own mind-body, you will find evidence of Sir Isaac Newton’s Third Law of Motion: For every action, there is an equal and opposite reaction. This is how nature finds balance, by moving between extreme states of imbalance. Things ebb and flow; we inhale and exhale; muscles contract (eccentrically and concentrically) and then release. Just like a motorized vehicle, we have an accelerator and a brake in the form of our sympathetic and parasympathetic nervous systems.
The sympathetic nervous system, which is associated with the fight/flight/freeze response, is related to action. The parasympathetic nervous system, which is associated with our ability to rest/digest/create, is the opposite reaction. They go hand-in-hand. We need one in order to have the other. And, sometimes, we find that we are not fully engaging in one because we are not fully engaging in the other. We are out of balance. We are stuck.
Again, when we are stuck, we have to figure out what is going to move us. Maybe it’s a really vigorous vinyasa practice or a ViniYoga practice (where there’s movement, but it’s not inherently “super sweaty. ”Maybe it’s a more static “Power Yoga” vinyasa practice. That said, what we need might be a Yin Yoga practice, a Restorative Yoga practice, or something in between those aforementioned practices (like an Iyengar Yoga practice). Or maybe what we need is to dance or walk, play catch with the kids, and/or do some somersaults – and it has absolutely nothing to do with yoga. We may not always know what we need, but we know when we need something to move us forward.
“That man [my father], sitting on his plastic mat in 1970, was lonely. His search had brought him to a place he didn’t quite grasp, one that lacked the reassurance of a clearly traveled path in front of him. I have my own version of that loneliness. I, too, am searching for something transformative. While I do have a yoga teacher, we have never lived in the same city. While I do practice where yoga is more widely accepted, I do so from within a paralyzed body. I do not know where the work is going, or even what is possible. But, while the work may be solitary, the impetus comes from loving the world, from wanting to join it. I wonder if he knew this, too.”
– quoted from “Part Three: Yoga, Bodies, and Baby Boys – 12. Taking My Legs Wide” of Waking: A Memoir of Trauma and Transcendence by Matthew Sanford
Which, brings me back to yoga – or, really, any group activity (even on Zoom) – where you can tap into the collective momentum of the community. Taking a class on Zoom, YouTube, or any other virtual platform is not the same as taking a class in person. However, it can have similar advantages: there’s (still) a sense of community; someone else keeping track of time; someone keeping you accountable; and someone offering suggestions and (sometimes) “magically” knowing what you need. What happens, however, when you show up and the movement being suggested isn’t what you need?
First and foremost, it is important to remember that “This is your practice.” is not just something that we say. We say it because it’s true. Second, there are a lot of different ways to get into (and out of a pose); different ways to practice a pose/sequence; and most importantly, there’s more than one way to access a certain part of your mind-body. If your instructor/teacher doesn’t offer you options, ask for them! Finally, one of the advantages to a virtual practice, is that if you find that the movement isn’t exactly what you need in that moment, you can turn off your camera (if you’re live) and just take advantage of the other benefits to practicing in a community – and you can do so without the stigma or confusion that can sometimes occur when you do your own thing in a public setting.
“Self-nurturance is a key to taking care of the body. Resting when we need to rest, eating well, exercising, and giving the body pleasure all help to keep the first chakra happy. Massages, hot baths, good food, and pleasant exercise are all ways of nurturing ourselves and healing the mind/body split that results from the mind over matter paradigm. We cannot be integrated and whole if the two polarities are pitted against each other. Instead, through the body, we can have an experience of mind within matter.”
– quoted from “Chapter 2, Chakra One: Earth – The Body” of Wheels of Life: A User’s Guide to the Chakra System by Anodea Judith, Ph.D.
Please join me today (Tuesday, June 29th) at 12:00 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. 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.
Tuesday’s playlist is available on YouTube and Spotify. [Look for “10202020 Pratyahara”]
Last year’s post on this date came at the practice from a slightly different perspective!
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.)
If you are thinking about suicide, worried about a friend or loved one, or would like emotional support, you can call 1-800-273-TALK (8255). You can also call the TALK line if you are struggling with addiction or involved in an abusive relationship. The Lifeline network is free, confidential, and available to all 24/7. YOU CAN TALK ABOUT ANYTHING.
If you are a young person in crisis, feeling suicidal, or in need of a safe and judgement-free place to talk, call the TrevorLifeline (which is staffed 24/7 with trained counselors).
### You’ve Got To Move It, Move It! ###
Mo Betta Asana November 21, 2020
Posted by ajoyfulpractice in Abhyasa, Changing Perspectives, Healing Stories, Philosophy, Science, Vairagya, Wisdom, Yoga.Tags: A. G. Mohan, hatha yoga, Krishnamacharya, Pandit Rajmani Tigunait, Seane Corn, Sri T. Krishnamacharya, Yoga Sutra 2.46, Yoga Sutra 2.47, Yoga Sutra 2.48
add a comment
“According to Krishnamacharya, practice and knowledge must always go together. He used to say, practice without right knowledge of theory is blind. This is also because without right knowledge, one can mindfully do a wrong practice.”
– A. G. Mohan
A couple of my early yoga teachers (and my substitute Gaelic teacher) really got me thinking about what we’re “practicing” in any given moment. To break down several different encounters, let me just boil the ideas down to this: If you have anger issues and someone tells you to hit a pillow, you are practicing violence. You may argue that hitting the pillow is better than hitting a wall (which might result in damage to you and/or the wall) and that hitting a pillow or a wall is preferable to hitting a person. But, the bottom line is that you are still channeling your anger towards a violent, potentially harmful act. So, according to this premise, there is really nothing, in any given moment, that prevents you from accidentally or intentionally hitting someone – because you are preparing yourself for the moment.
In some ways, this is the whole idea behind self defense classes. You want to practice and integrate, integrate and practice, until your reaction to a dangerous situation is automatic and almost instinctual. Keep in mind, in self defense classes, you are taught defense: how to escape, evade, and defend yourself. The offense actions you are taught during a self defense class are related to awareness; because, ultimately, you are not practicing how to engage, pick a fight, and beat someone up – you are practicing and integrating how to stay safe: which is also what you’re practicing in yoga.
Yoga Sūtra 2.48: tato dvandvānabhighātāh
– “From that (perfected posture) comes lack of injury (or suffering) caused by the pairs of opposites.”
Vinyāsa is a Sanskrit word that means “to place in a special way.” It is a technique that has also become a style in yoga. But, one of the tricky things about practicing the style is that many people don’t understand the underlying theory or concept that is the technique. They think vinyāsa is what happens when they move from “high to low plank, Up’dog, Downward Facing Dog” – and that, is, in fact, one example of a vinyāsa. The reason why it is an example, however, is two-fold. First, you are linking your movement with your breath. Second, instead of moving randomly, you are moving in a way that mimics your body’s natural reaction to the breath: extending (and rising up) on the inhale, flexing (and getting closer to the earth) on the exhale.
Sometimes, like with the inclined series described above, it’s really easy to see the special way things are placed. In other examples, however, it can get a little trickier. What does “one breath, one motion” really mean? What do you do when you’re standing still, i.e., holding a pose? What do you do when some movements are big and some small? Where is my focus when different parts of my body are doing different things? What if it doesn’t make sense for my body to move like that? Can I take an extra breath?
Let’s start with the last two questions and work backwards. Yes, yes, take an extra breath if you need it, but be mindful of why you need it. Do you need an extra breath because you’re not actually breathing fully and deeply or is it because the move is too big? Bringing awareness to how you are breathing brings your awareness to the important parts of your practice. Once you focus on those important parts, you start mastering those parts. Part of that mastery is knowing when something is not an appropriate move or not an appropriate move for your body.
“Teach what is appropriate for an individual.”
– Sri T. Krishnamacharya
The physical practice of yoga (haţha yoga, regardless of style or tradition) is sometimes described as a practice of the spine and one of the foundations of vinyāsa is the idea that the spine naturally reacts to the breath in a very specific way (see above) unless something gets in the way. So, first and foremost, consider how each transition is reflected in the movement of the spine and hips. Next, consider how the movement is reflected in the movement of your big joints. Once you get an understanding of how the body moves, you bring more awareness to what is appropriate (in general and for you specifically).
Note: there are times, when you may find that a sequence moves around a joint you weren’t expecting. For instance, there are some lunging sequences where the front knee bends on the exhale and extends on the inhale – which brings focus to stretching the back of the front leg. Other times, the same sequence of poses is performed with the front knee bending on the inhale and flexing on the exhale – which brings more awareness to the spine and the hips. Keep in mind, the same parts are being affected, but in a slightly different way – and that way can make all the difference.
When you are matching the movement to the breath, with an awareness of how the body moves, then you start to mindfully and intentionally engage the muscles and the joints so that you are following the pace of the breath. This means that while an inhale from a forward fold to Mountain Pose will take the same amount of time as an inhale from forward fold to a “Half Lift,” you have to change the way you move your body by slowing down or speeding up the movement (while keeping the breath long and fine and deep). Similarly, when you are holding a pose, there is an opportunity notice how you are creating space (with the inhale) and engaging space (with the exhale). Early in your practice you may actually “do” things while holding a pose. Once you’ve mastered a pose, you may find that your awareness is drawn to what happens as you relax into the pose; letting gravity and your breath take you deeper.
Yoga Sūtra 2.46: sthirasukham āsanam
– “Cultivate a steady [or stable], easy [comfortable or joyful] seat [or pose].”
Yoga Sūtra 2.47: prayatnaśaithilyānantasamāpattibhyām
– “[The way to perfect the seat or pose] is by relaxing [or loosening] effort and by merging with the infinite.”
Ashtanga Yoga was one of the first vinyāsa practices introduced to the Western world and it’s where most people get the idea “one breath, one motion.” The Primary, Intermediate, and Advanced sequences feature vigorous continuous movement which can be incredibly therapeutic or incredibly dangerous – depending on how you practice. The sequences were set with an awareness of vinyāsa krama (which is a step-by-step progression towards a goal) and, therefore, even when one practices a “short form” your body is prepared for each subsequent pose until you reach the end. Each sequence is often taught in the West as a whole, but traditionally each sequence was taught piecemeal – meaning a teacher would give a student the beginning and the end of the sequence and only introduce new elements once the original elements were mastered.
Practicing Ashtanga in the traditional way can create an opportunity for great strength and flexibility. However, if enough attention isn’t paid to alignment and an individual’s needs, it becomes a recipe for injury. Additionally, if you study alignment and study the Ashtanga sequences, you start to understand that no matter how vigorous and challenging the sequence gets, the body really isn’t making big moves. This is why Seane Corn advises that if you are going to practice any kind of vinyāsa you should also practice an alignment-based style of yoga, like Iyengar. Combining the awareness of alignment with the awareness of breath also allows you to actually practice āsana, as opposed to just posing.
“Stability and comfort go hand in hand, allowing us to remain relaxed during the peak moments of the posture.”
– commentary on Yoga Sūtra 2.47 from The Practice of the Yoga Sūtra: Sadhana Pada by Pandit Rajmani Tigunait, PhD
Please join me for a 90-minute virtual yoga practice on Zoom today (Saturday, November 21st) at 12:00 PM. You can use the link from the “Class Schedules” calendar if you run into any problems checking into the class. Give yourself extra time to log in if you have not upgraded to Zoom 5.0.
You can request an audio recording of Saturday’s practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.
In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es). Donations are tax deductible; class purchases are not necessarily deductible.)
Today’s playlist is available on YouTube and Spotify. [Look for 07112020 An Introduction”]
“I had come to understand that yoga has never been about the stretch; it’s always been about the reach. And if I could use my reach to bring yoga’s healing powers to people everywhere and my influence to raise awareness and funds for social causes that alleviate suffering and separation, then I was all in.”
– quoted from Revolution of the Soul: Awaken to Love Through Raw Truth, Radical Healing, and Conscious Action by Seane Corn
### INHALE, EXHALE ###
Practice Responsibly July 26, 2020
Posted by ajoyfulpractice in Art, Books, Buddhism, Changing Perspectives, Confessions, Dharma, Faith, Fitness, Healing Stories, Health, Hope, Karma, Life, Men, Music, One Hoop, Pain, Peace, Philosophy, Science, Suffering, Tantra, Tragedy, Wisdom, Women, Writing, Yoga.Tags: Amazing Fantasy, Anneke Lucas, asana, B.K.S. Iyengar, David Swenson, gurus, hatha yoga, Krishnamacharya, Spiderman, Sri Pattabhi Jois, Stan Lee, The Science of Yoga, vinyasa, William J. Broad, yoga philosophy, yoga practice, Yoga Sutra
add a comment
“…aware at last that in this world, with great power there must also come — great responsibility!”
– quoted from Amazing Fantasy #15 by Stan Lee, et al, August 1962
In 1962, at the end of the comic book that introduced Spiderman to the world, Peter Parker is faced with the tragic and life-altering loss of his Uncle Ben Parker. This loss leads to the life-altering realization that he can never again take his actions for granted. The words above, which appear in the final panel, are perhaps the most well-known and oft quoted words in comic book history. Really, in world history, when you consider that the words (and the idea behind them date back) to the French Revolution. We’re human; so, context matters. The way we receive the message, or even internalize the lesson, is different if we first read it in the final panel of a fantasy comic book versus if we’re studying historical documents from the French National Convention in 1793. We may discount the message, or take it more seriously, when it is attributed to beloved elder (like Ben Parker) versus when it is attributed to British Prime Minister (like William Lamb or Winston Churchill). Especially in a situation like this, there is a certain gravitas that comes not only from the words, but also from the speaker and whether their life is a reflection of the words.
“Are you practicing?”
– David Swenson, on the cover of his Ashtanga Yoga: The Practice Manual
Do they practice what they preach? Seeing the contradiction and/or hypocrisy, do we do as they say or as they do? Or, do we completely disregard the benefit of the lesson, because it is associated with someone who behaved badly?
These are the questions a lot of people are asking right now, in regards to race, sex, sexuality, religion, and the forming of countries (in particular the United States) and companies. They are also questions some of us in spiritual and religious communities have been asking for years with regard to our practices. Part of the challenge in answering these questions, with regard to bad behavior associated with the founders of an institution, is ignorance about the true nature of thing (avidyā). We may not always know about the bad behavior when we first become associated with an institution and, sometimes, the way in which we learn about the bad behavior makes it seem not so bad. Doesn’t matter if we are born into a society or join a community as an adult, once we are involved, our experiences are very personal and, as a result, we associate these situations with our sense of self – or false sense of self (asmitā). We define ourselves based on our attachment to things we like (rāga) and our aversion to things we dislike (dveşa) – even though sometimes don’t understand the true nature of what we like and dislike (hence, more avidyā). Finally, we are challenged by these questions, because answering may mean we lose something very meaningful to us, we may lose our sense of who we are, and we fear those losses like Peter Parker fears the loss of his uncle.
Notice, all the challenges I mentioned above are identified in the Yoga Sūtra as kleśāh (“afflicted” or “dysfunctional”) and therefore they are the very things that lead to suffering. Patanjali recommends meditation (YS 2.11) and the 8-limbs of yoga (YS 2.28) as a way to end the afflicted or dysfunctional thought patterns (and therefore the words and deeds) which lead to suffering. (Note, this instruction dovetails with the Buddha’s recommendation of meditation and the noble 8-fold path of Buddhism, as well as certain theological practices found in the major religions.) There’s only one problem: For most of us in the West, the practices of yoga and meditation are mired in the muck of bad behavior and the suffering that has been caused by that bad behavior.
“I was far more hurt by the culture of silence and ignoring the victim and victim-blaming than the abuse itself. If there would’ve been support from the community, and it had been dealt with, it would have gone away.”
– Anneke Lucas, founder of Liberation Prison Yoga, quoted in The New Yorker (07/23/2019) about confronting Sri Pattabhi Jois
Almost exactly a year ago, I posted about the foundations and how on Saturdays I place a year-long emphasis on “building the practice from the ground up,” both physically and philosophically. In the post I mentioned B. K. S. Iyengar (b. 12/14/1918) and Sri Pattabhi Jois (who was born today in 1915). Both teachers are part of a small group (of mostly Indian men) who were charged by their teacher Sri Krishnamacharya with introducing the physical practice of yoga to the Western world. Both teachers introduced their personal practice as “the practice” and for many people those practices are how people define “yoga.” Thinking that yoga is a particular set of poses and/or a specific way of doing them is problematic in and of itself. However, there is a bigger problem: both of these teachers have been very credibly accused of bad behavior. And, they are not alone. There are a number of yoga (and Buddhist) teachers (male and female) who have been called out for bad behavior. (Note: I am not using the term “bad behavior” in an attempt to belay or undermine the heinous of what people have allegedly done. Instead, I am using the term as an umbrella to cover sexual misconduct, physical and psychological abuse, and financial misconduct.)
A few days after I posted, a friend and fellow yogi sent me an email, with a link to an article about Jois, and expressed concern about the allegations and “about the current Ashtanga community’s response (or lack thereof) to his abuses.” In conclusion, this friend acknowledged their own conflict about allegations related to their own practices and asked about my thoughts. I started to reply, but then didn’t finish or send the reply (because, well…life). So, with apologies to my friend and fellow yogi, here is part of my response:
Hi! How are you?
Thank you for your email (and the link). I had only heard a portion of this, and it was quite a while back – so, obviously, a lot more has come up. I appreciate the information. Interestingly enough, a friend who is also an Iyengar teacher is in town and when we were catching up she posed a similar question about the value of the teachings when the teacher (and their actions) are so clearly heinous. I ask myself this question a lot, because (unfortunately) there’s so much bad behavior.
Honestly, I’m not sure I have a good answer. In regards to individuals and their bad behaviors, this is something I have also seen in the performing arts (and obviously in Corporate America and religious organizations), and it is why I think it is so important to maintain awareness and connection to the ethical components of these practices – not as a way to condemn or ostracize others, but as a way to have checks and balances into our own practices and behaviors. Ultimately, there is a power element to the practice of yoga and a power imbalance in the (formal) teacher-student(s) relationship. It is up to the (formal) teacher to maintain awareness of this power and power imbalance in order to protect themselves AND the student(s).
I am not part of a formal tradition and have not had any direct contact with guru-predators. And I’ve never had a big-G Guru, which is itself a can of worms. That said; if I hear of someone doing something questionable I will steer people away. (Even though, in my case, I am only going by hearsay and have to step carefully.) Also, when people ask me about teacher trainings I always stress checking out the teacher/studio/situation to make sure that their comfortable with the instructors. I also stress that during teacher trainings (or intensives) people are sometimes asked to do things they may not feel comfortable doing and that it is important to feel secure in knowing when you are uncomfortable because you are outside your comfort zone (i.e., being asked to do something you haven’t ever done before) versus feeling uncomfortable because someone is doing something or asking you to do something that is just plain wrong.
Like Jubilee Cook, I often wonder why – even when people didn’t/don’t feel like they had/have the power to bring a predator down – they don’t understand that they have the power to stop others from being abused! I mean, I do get it on a certain level…and I say this not as a way to blame the victims, but to highlight an additional challenge.
Part of that additional challenge (or maybe it’s a separate challenge) is that people in formal traditions (led by big-G Gurus) experience a combination of hero worship and brain washing that can itself be a kind of trauma. In the recent past, it has taken people a bit of time to “deprogram.” My hope is that the delay in Ashtangis speaking up comes from needing to “deprogram.” Or maybe that’s my naiveté, because honestly, as more comes out, more shame and blame comes up – and people tend to want to curl up and ignore it. Especially, if/when you can pretend that sense certain people are dead the abuse has ended.
With regard to actual teachings…I found there is amazing value in the practice of yoga (on so many different levels)
That’s where I stopped. And, to a certain degree, that is where I am still stuck; because I can’t go back and learn all the valuable things about yoga through a less fractured lens. Maybe “stuck” isn’t the right word, but the bottom line is that this is an issue I confront on a fairly regular basis – not because I’ve personally encountered so much of this bad behavior, but because I can’t go back and pretend like bad behavior didn’t happen. I want people to be informed, but I don’t not always feel it is appropriate to bring certain things up in the middle of a yoga practice. Yes, yes, I do sometimes bring up a lot of controversial and horrific things that have happened in history. I also wrestle with the decision to do so.
Sometimes, I become aware of someone’s bad behavior and I change the way I teach certain things – or leave something/someone out completely, if I know of another way to make the point. Sometimes, I pivot because I’m aware of the history (or age) of someone in the room. I also, sometimes, make a misstep; I am human after all. However, I teach certain things (like religion, philosophy, science, and history) as if they were part of a history lesson or a survey course. I do this out of respect for the subject/theme and also because I think knowledge is power. And with that power…
I am not a big fan of William J. Broad’s very well researched and very well written book The Science of Yoga: The Risks and Rewards. Broad is very upfront about the fact that his book is about the physical practice – but that’s one of my big complaints about the book! By separating the physical practice from the larger context, the book does the exact same thing so many people do: it removes the ethics. Yet what Broad’s research reinforces, to me, is that one of the “rewards” of the postural practice (the increase in physical health and power) becomes a risk if some kind of ethical component is not affixed to the practice.
Let us not forget, Patanjali gave us the ethical component when he codified the system – and he didn’t give it to us as an afterthought. He gave it us first (just as the Buddha did). Most yoga teachers, and all teachers of Buddhism or the major religions, are aware of the ethics of their particular system. If they are not teaching those elements, they may not be practicing them. If they are not practicing the ethics of their system, in all aspects of their life, we end up with more suffering.
Please join me for a 65-minute “short form” virtual yoga practice on Zoom today (Sunday, July 26th) at 2:30 PM, when you can practice your ethics. You can use the link from the “Class Schedules” calendar if you run into any problems checking into the class. PLEASE NOTE: Zoom 5.0 is in effect. If you have not upgraded, you will need to give yourself extra time to log into Zoom. You can always request an audio recording of this practice (or any practice) via email or a comment below.
Today’s playlist is available on YouTube and Spotify. (This is the playlist dated 04192020. It is actually two playlists and you can decide which one you use.)
My apologies, again, to my friend and fellow yogi, for the delay. I also apologize to all for any missteps I’ve made along the way. If you would like to know more about the history of the practices mentioned above, here is a Kiss My Asana blog post from 2016. I started to excerpt it, but trust you won’t think unkindly about the amazing yogi in the profile just because he shares a gender with people who have harmed others.
### “HOW YOU DO YOGA, IS HOW YOU DO LIFE” ###
Compassion and Peace (with reference to a “separated” time) July 18, 2020
Posted by ajoyfulpractice in Uncategorized.Tags: apartheid, Ashtanga, Buddhism, compassion, compassionate abiding, freedom, hatha yoga, inspiration, Long Walk to Freedom, loving-kindness, Madiba, Nelson Mandela, peace, Pema Chodron, Rabbi Abraham Joshua Heschel, Race, Racism, Raja Yoga, separatedness, South Africa, Swami Vivekananda, The Insecurity of Freedom, vinyasa, yoga philosophy, yoga practice, Yoga Sutra 2.29
add a comment
“If one wishes suffering not to happen to people and the earth, it begins with a kind heart.”
– Pema Chödrön
“As I walked out the door toward the gate that would lead to my freedom, I knew if I didn’t leave my bitterness and hatred behind, I’d still be in prison.”
– Nelson Mandela
Can you imagine, just for a moment, living four lives in one lifetime? Imagine (yourself) simultaneously being a member of a royal family, a lawyer, and a second-class citizen of your country. Now, imagine yourself using your personal privilege to fight the injustices that make it impossible for you to live in a free, just, and equitable society. Now, imagine spending over 27 years in prison (some of it in solitary confinement and some of it with the least amount of privileges) – while simultaneously being heralded around the world as a hero. Finally, imagine being a Nobel Peace Prize winner and President of your country. It’s a lot, right? Now, go back and imagine all of it while also being a husband and father, a son and a friend.
Imagine what your physical state would be like at these different times in your life. Now imagine your mental state… your emotional state… your spiritual state. Some of this may be hard to imagine. Even though many people have compared the stay-at-home order to being in prison, the truth is that unless you are quarantined with someone who is physically and mentally abusing you (and preventing you from eating, sleeping, exercising, and reading the news when you want to), the last few months are nothing like prison. So, for some, it’s not only hard to imagine living one of these experiences (let alone all of them), it’s impossible. It’s not only hard to put ourselves in these scenarios, it’s hard to imagine anyone living all of these experiences in one lifetime – and yet this was the life experience of #46664.
Also known as Madiba and “Father of the Nation,” Nelson Mandela was born today in 1918. He was controversial throughout his life – and far from perfect (in fact, he called himself a sinner and asked not to be judged by his failures). However, it is interesting to note all he accomplished and all he overcame. It is interesting to consider, as he did in his autobiography, how each layer of experience (samskara) changed his understanding his own freedom, or “illusion” of freedom, and how his ever-changing level of conscious awareness changed the way he engaged the next experience, which in turn allowed him to achieve all that he achieved. In other words, it is interesting to note how he viewed himself and how his understanding of himself played a part in the way he engaged the world. Mandela was a man who did not let the world define him.
“… that is when the hunger for my own freedom became the greater hunger for my own people. It was this desire for the freedom of my people to live their lives with dignity and self-respect that animated my life, that transformed a frightened young man into a bold one, that drove a law-abiding attorney to become a criminal, that turned a family-loving husband into a man without a home, that forced a life-loving man to live like a monk. I am no more virtuous or self-sacrificing than the next man, but I found that I could not even enjoy the poor land-limited freedoms I was allowed when I knew my people were not free. Freedom is indivisible; the chains on any one of my people were the chains on me.
It was during those long and lonely years that my hunger for the freedom of my own people became a hunger for the freedom of all people, white and black. I knew as well as I knew anything that the oppressor must be liberated just as surely as the oppressed.”
– quoted from Long Walk to Freedom: The Autobiography of Nelson Mandela by Nelson Mandela
“We work on ourselves in order to help others, but also we help others in order to work on ourselves.”
– Pema Chödrön
“As I have said, the first thing is to be honest with yourself. You can never have an impact on society if you have not changed yourself.”
– Nelson Mandela
To be honest with oneself requires a little introspection, a little reflection, and a lot of awareness. One of these things we must be aware of as we contemplate ourselves is that our initial viewpoint is (almost always) skewed by our experiences (samskaras) and that our conscious viewpoint is layered on top of subconscious and unconscious viewpoints. So, to be honest with oneself requires unpacking the layers – which can be tricky even when you live a relatively simple life and even when you use a system of practice. Still, a system gives you a place to start.
Yoga Sūtra 1.1: atha yogānuśāsanam
– “Here, now, at this auspicious moment [having been prepared according to the ancient tradition] the instruction of union begins.”
Just as there are multiple levels of conscious awareness (four, according to Patanjali) there are also multiple levels of practice. For instance, when you are moving through an asana practice, there is a physical-mental level, an emotional-energetic level, and a psychic-symbolic level. As you use your mind to move your physical body and the movement of the body affects the mind, you affect your emotions and your energy, which in turn affect the function of your mind-body, and, ultimately gives you access to your intuition and the powers of your senses. Therefore, whether you realize it or not (and whether you believe it or not), as you practice things are happening on multiple levels: internally and externally. In truth, everything we experience happens on multiple levels, but the practice of yoga is systematic and deliberate in its intention to engage these multiple levels on the inside and the outside.
Both the physical practice of yoga (haţha yoga, regardless of the style or tradition) and the philosophy of yoga have an internal component and an external component; and both can change the way one understands themselves, the world, and how one fits in the world. Again, there are other ways – even other systems and contemplative practices – that allow someone to engage themselves on multiple levels. The practice of “compassionate abiding” for instance, is a way to take a look at one’s self on multiple levels. Remember though, that while this practice (which I’ve mentioned this week) can be a standalone practice, it is the beginning of larger practices (related to shenpa, loving-kindness, and compassion) and it is part of the bigger system that is Buddhism. To understand a single part of the system (and how that one piece fits in the whole system), you need to go deeper into the system. So, let’s go deeper into the yoga system.
Yoga Sütra 1.2: yogaścittavŗttinirodhah
– “Yoga is the mastery of the fluctuations of the mind.”
Yoga Sütra 1.3: tadā draştuh svarūpe’vasthānam
– “[When the fluctuations of the mind are mastered] the Seer abides/rests in their own true nature.”
Yoga Sütra 1.4: vŗttisārūpyamitaratra
– “At other times, the Seer identifies with the fluctuations of the mind.”
Yoga Sutra 1.5: vŗttayah pañcatayyah klişțāklişțāh
– “The tendencies that cause the mind to fluctuate (or rotate) are fivefold, and are either afflicting or non-afflicting.”
Yoga Sutra 2.3: Avidyāmitārāgadveşābhiniveśāh kleśāh
– “Ignorance (or lack of knowledge), false sense of identity, attachment (rooted in pleasure), aversion (attachment rooted in pain), and fear of death or loss are the afflictions.”
Yoga Sūtra 2.28: yogāngāuşţhānādaśuddikşaye jñānadīptirāvivekakhyāteh
– “Unshakeable discernment (or knowledge) comes from the sustained practice of the limbs of yoga, which eliminates/destroys impurities and illuminates knowledge.”
Yoga Sūtra 2.29: “yamaniyamāsanaprānāmapratyāhāradhāraņādhyānasamādhyo’şţāvangāni
– “Restraint, internal observance, seat (or physical posture), control of breath/prana, withdrawal of the senses, concentration, meditation, and the highest meditation/absorption are the eight rungs/limbs of yoga.”
I mentioned last week that sūtra 2.28 could be considered a teaser or an introduction to this week’s sūtra. And, whether you realized it or not, as we moved through the July 11th practice, I walked you through the philosophy of yoga – which is the focus of this week’s sūtra. Swami Vivekananda relayed the instruction to the Western world as Rāja Yoga, meaning “royal union,” to designate it as the highest or most complete form of the practice; however, Patanjali called it aşţāngā yoga, meaning 8-limb or 8-rung yoga. (This is different from the physical practices of “Ashtanga Yoga,” which is a vinyāsa form of haţha yoga and therefore a container in which to practice the 8-limbs). In the philosophy, each rung leads to the next rung, and also (simultaneously) acts as a limb of stability as your practice the other limbs. While some will argue that the system was intended to be practiced in a state of societal renunciation, there are aspects of the practice which make the most sense when they are held up to the light of day and practiced with some social interaction. It is easier, after all, to convince ourselves that we have mastered the fluctuations of our mind when there is nothing and no one around to “distract” us.
Don’t get me wrong, I’m not saying the mind won’t distract us if we are alone for an extended period of time – it absolutely will. However, if we have the luxury of time and space to reach a quiet mind state for an extended period of time, we may find it easier to maintain that state the longer we no longer engage with the world. The true test of our practice, as Rabbi Abraham Joshua Heschel pointed out in The Insecurity of Freedom, “is not how to worship in the catacombs but rather how to remain human in the skyscrapers.”
“For to be free is not merely to cast off one’s chains, but to live in a way that respects and enhances the freedom of others. The true test of our devotion to freedom is just beginning.
I have walked that long road to freedom. I have tried not to falter; I have made missteps along the way. But I have discovered the secret that after climbing a great hill, one only finds that there are many more hills to climb. I have taken a moment here to rest, to steal a view of the glorious vista that surrounds me, to look back on the distance I have come. But I can only rest for a moment, for with freedom come responsibilities, and I dare not linger, for my long walk is not ended.”
– quoted from Long Walk to Freedom: The Autobiography of Nelson Mandela by Nelson Mandela
Please join me for a 90-minute virtual yoga practice on Zoom today (Saturday, July 18th) at 12:00 PM. You can use the link from the “Class Schedules” calendar if you run into any problems checking into the class. Give yourself extra time to log in if you have not upgraded to Zoom 5.0. You can request an audio recording of this practice via a comment below.
Today’s playlist is available on YouTube and Spotify. (This is the playlist dated 07/11/2020.)
[Full disclosure, this will not be my typical Nelson Mandela themed class – and we may or may not do a mandala sequence, as I am still figuring out how to make that work on Zoom.]
“No one is born hating another person because of the color of his skin, or his background, or his religion. People must learn to hate, and if they can learn to hate, they can be taught to love, for love comes more naturally to the human heart than its opposite.”
– quoted from Long Walk to Freedom: The Autobiography of Nelson Mandela by Nelson Mandela
“Few of us seem to realize how insidious, how radical, how universal an evil racism is. Few of us realize that racism is man’s gravest threat to man, the maximum of hatred for a minimum of reason, the maximum of cruelty for a minimum of thinking.
Perhaps this Conference should have been called ‘Religion or Race.’ You cannot worship God and at the same time look at man as if he were a horse.”
– quoted from the “Religion and Race” speech delivered January 14, 1963, and published in The Insecurity of Freedom by Rabbi Abraham Joshua Heschel
Another man who lived 9 lives (and dressed as himself at Comic-Con), Rest in Peace / Rest in Power 1940 – 2020
### SEE YOUR PRACTICE, SEE YOUR LIFE ###
It’s About More Than Begetting A Child June 21, 2020
Posted by ajoyfulpractice in Uncategorized.Tags: asana, Atheist Solidarity Day, Dad's Big Day, Father's Day, hatha yoga, International Yoga Day, Ivan Zupa, Maurice Fleuret, Sadhguru, Sonora Smart Dodd, T. K. V. Desikachar, viniyoga, World Handshake Day, World Humanist Day, World Music Day, yoga, yoga philosophy
add a comment
“Why believe in a god? Just be good for goodness’ sake.”
– bus billboard for the American Humanist Association
Today, June 21st, is vying with May 1st to be the hardest working day of the year. It’s International Yoga Day, World Music Day, World Handshake Day, Atheist Solidarity Day, World Humanist Day, and sometimes (although not this year) it’s Summer Solstice. I feel like I’m forgetting something….
Oh yes, and this year, today is Father’s Day. Although, y’all know I prefer Daddy’s Day and have been trying to get people to switch for years; because, the day is a celebration of nourishing, not procreating. There is some traction (on Twitter) for “Dad’s Big Day” and even though I’m not on social media I am going to support that. So, Dad’s Big Day it is!
A day to honor fathers and paternal figures actually predates a day to honor mothers and maternal figures. In Europe, there were religious observations as far back as the Middle Ages. The Christian Orthodox Church commemorates the second Sunday before Nativity (usually December 11th or 17th) as the Sunday of the Forefathers and honors biblical ancestors and a variety of prophets going back as far as Adam. This observation includes Mary as Theotokos and places a special emphasis on Abraham, the “father” of three major religions and their progeny. Catholics in Europe have celebrated the May 19th feast day of Saint Joseph as a day to honor fathers and father figures. The Coptic Orthodox Church of Alexandria also observes in this way, but on July 20th. (Note that Saint Joseph has three other feast days in the Eastern and Western Christian traditions – including May 1st when he is remembered as “the Worker.”) Just like the idea for Mother’s Day, the idea for a secular Father’s Day was promoted by a daughter – who was inspired by a church sermon.
“I remember everything about him. He was both father and mother to me and my brothers and sisters.”
– Sonora Smart Dodd, speaking to the Spokane Daily Chronicle about her father
Born February 18, 1882, Sonora Smart Dodd was one of six children born to Civil War veteran William Jackson Smart (who served as a sergeant in the Union army, but had previously fought for the Confederacy) and his wife Ellen Victoria Cheek Smart, but she was one of 14 children between the couple. Both William and Ellen had been widowed with children. When Ellen died in childbirth, William became a single dad and Sonora (age 16), as their only (shared) daughter, assisted him in the raising of the younger sons. When she heard a Mother’s Day sermon at Central Methodist Episcopal Church in the early 1900’s, she suggested that her own father’s birthday become a day to honor all fathers. The Spokane Ministerial Alliance appreciated the idea – but not so much the date of June 5th (as they couldn’t pull something together that fast) – and the first secular Father’s Day was observed in Spokane, Washington on June 19, 1910. Eventually, the day was noted by Presidents Woodrow Wilson (who praised it in a telegraph), Lyndon B. Johnson (who signed a proclamation affirming the third Sunday in June as Father’s Day), and Richard Nixon (who established it as a permanent national observation).
“The foremost reason my father became a scholar of Sanskrit was because of his family tradition. In the old days, people like my father’s forbears were well known as advisors, even to the kings. Nowadays we would call my father’s grandfather something like prime minister, for example, but at that time the position of prime minister was not a political one in the way that we know it now. He was rather an advisor who told the rulers what was right and what was wrong.”
– T. K. V. Desikachar answering a question about his father, Sri T. Krishnamacharya (known as the “Father of Yoga”)
Born today in 1938, in Mysore, India, T. K. V. Desikachar is one of the students of Sri T. Krishnamacharya who was charged with spreading the practice of yoga into the Western world. Just as his father and grandfather before him, Desikachar’s students included his children and world leaders. His teaching was so influential that a celebration of yoga was proposed to the United Nations General Assembly in 2014. The first International Yoga Day observation occurred today in 2015, with over 200 million people in almost 180 nations practicing yoga – some even extending the celebration into the entire week.
“We must understand that yoga is not an Indian (thing). If you want to call yoga Indian, then you must call gravity European.”
– Sadhguru Jaggi Vasudev, founder of the Isha Foundation, speaking in a 2016 United Nations panel discussion about International Yoga Day
World Music Day, not to be confused with International Music Day, was started in France in 1982 and has been adopted by over 120 nations, including India. The idea for free concerts in open areas by a variety of musicians was first proposed by American Joel Cohen as far back as 1976. In 1981, however, French Minister of Culture Jack Lang appointed musician Maurice Fleuret as the Director of Music and Dance. The duo collaborated to create an event in 1985 whereby even amateurs would be encouraged to musically express themselves in public. Fleuret said there would be “music everywhere and the concert nowhere.”
There are atheists everywhere, even though many people believe they are few and far between. Mike Smith started a Facebook group in 2010 to make Atheist Solidarity Day an official holiday. Even though he deleted the group soon after, people were engaged and today atheist celebrate June 21st as a global protest, celebration, and awareness raising event for people who don’t always have the freedom to openly express their lack of belief in “god,” whatever that means to you at this moment. While I am not an atheist, the black and red theme today is in solidarity of people having the freedom to believe what serves them.
“My son, place your hand here in the sea and you are united with the whole world.”
– Ivan Zupa, founder of World Handshake Day, remembering the advice of an old man
Yoga is a Sanskrit word that means “union.” As today is often Summer Solstice, it is viewed as the longest day of the year in the Northern Hemisphere and therefore a great day for people to come together. Even with the challenges of the pandemic, we are still coming together.
Please join me for a 65-minute virtual yoga practice on Zoom today (Sunday, June 21st) at 2:30 PM to learn more about the aforementioned holidays, and how you can safely celebrate World Handshake Day during the pandemic. You can use the link from the “Class Schedules” calendar if you run into any problems checking into the class. PLEASE NOTE: Zoom 5.0 is in effect. If you have not upgraded, you will need to give yourself extra time to log into Zoom. You can always request an audio recording of this practice (or any practice) via email or a comment below.
Today’s playlist is available on YouTube and Spotify.
### BREATHE INTO YOUR SPINE ###
A Joyful Practice 