The Powerful Thing We Do When We Come Together… Waiting (the Tuesday post) April 18, 2023

Posted by ajoyfulpractice in Books, Changing Perspectives, Faith, Gratitude, Healing Stories, Hope, Lent / Great Lent, Life, Music, Mysticism, One Hoop, Pain, Peace, Philosophy, Poetry, Ramadan, Religion, Science, Suffering, Tragedy, Wisdom, Yoga.
Tags: Constitution, David DeSteno, DHIMMĪ, gevurah, Henry Wadsworth Longfellow, Imam Khalid Latif, inspiration, khorasan, kriya yoga, Laylat al-Qadr, Marcus Aurelius, nasheeds, Octave of Easter, Paul Revere, Qur'an, Ramadan, Reba McEntire, Religion, Rod Stryker, Ryan Holiday, Sami Yusuf, sha’b, Sunnah, truth, ummah, yesod
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“Ramadān Mubarak, Blessed Ramadān!” to anyone who observing the holy month of Ramadān. (Keep your eyes open!) Many blessings to anyone Counting the Omer or celebrating/observing Eastertide / the Octave of Easter!

“I know I’m waiting
Waiting for something
Something to happen to me
But this waiting comes with
Trials and challenges
Nothing in life is free”

“My Lord, show me right from wrong
Give me light, make me strong
I know the road is long
Make me strong”

– quoted from the song “Make Me Strong” by Sami Yusuf

There’s a lot in my head and heart today, a lot I want to share. But, it’s a lot. So, I’m going to ask you to wait a moment and, while you’re waiting, I’m going to ask you to send me some strength… as I send you some strength.

All over the world, people come together. Sometimes physically; sometimes virtually; sometimes spiritual; and sometimes religiously. It happens a lot when Nature cooperates – and/or when people work together to overcome natural (and man-made) disasters. It also happens this time of year, because so many communities are engaged in holy obligations, observations, and celebrations. I’ve talked about such things quite a bit recently and, this week, I again focus on a holy time – this time on the holy month of Ramadān.*

However, in addition to using this time (wisely) to share information that can bring us all closer together; I also want to use today to bring awareness to how powerful we all are (and can be) when we come together. Because, there is so much power in what we do when we come together – even virtually. There is power in coming together and waiting together. What is especially powerful is what we do, in community, when we come together and wait together. People have known about this power for eons upon eons. We see it in rituals and traditions around the world: in people coming together, as a community, during different sacred times throughout the year.

What is funny (ironic) to me is how, despite years of proof, Western science is only recently figuring out and acknowledging this power.

“But if we remove the theology—views about the nature of God, the creation of the universe, and the like—from the day-to-day practice of religious faith, the animosity in the debate evaporates. What we’re left with is a series of rituals, customs, and sentiments that are themselves the results of experiments of sorts. Over thousands of years, these experiments, carried out in the messy thick of life as opposed to sterile labs, have led to the design of what we might call spiritual technologies—tools and processes meant to sooth, move, convince, or otherwise tweak the mind. And studying these technologies has revealed that certain parts of religious practices, even when removed from a spiritual context, are able to influence people’s minds in the measurable ways psychologists often seek.”

– quoted from the (09/14/2021) Wired article entitled, “Psychologists Are Learning What Religion Has Known for Years: Social scientists are researching what humans can do to improve their quality of life. Their findings echo what religious practices perfected centuries ago.” by David DeSteno

In Yoga Sūtra 2.1, Patanjali described a spiritual technology that he called it kriyā yoga: a cleansing ritual consisting of tapas (“heat”, “discipline”, and “austerity”, as well as the practices that build heat, discipline, and austerity); svādyāya (“self-study” – which is reflection); and īshvarapraņidhāna (“trustful surrender to the Divine”). I often note that rituals made up of these exact three elements exist outside of yoga – and include observing a silent retreat (Buddhism), giving up leavened bread during Passover (Judaism), fasting for Yom Kippur (Judaism), fasting during Lent (Christianity), observing the 19-Day Fast (Bahá’í), and fasting during the holy month of Ramadān, which is ending this week.

More often than not, I contemplate and talk about the power of these rituals, of community, and of waiting in a positive way. For example, this month I have talked about the kindness in the waiting; I have referenced strength cultivated while waiting; and I have focused on the positive “destinations” we are looking forward to arriving/experiencing. I have not focused (much) on the fact that there is so much trauma that many of us are waiting for the next negative.

Yes, we can be (and are) excited about visiting new places; reconnecting with friends and family; starting new jobs and new relationships; having babies and seeing those babies hit new milestones (like taking first steps and graduating, which can be their first steps into adulthood); and hitting our own milestones. However, if we’re being honest, we are simultaneously waiting for those positives and, also, waiting for the next mass shooting, the next random shooting, the next assault, the next insult, the next ban, and the next law that keeps people from accessing “certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.”

Let’s be honest: We’re all waiting for the next trauma.

But, what are doing while we’re waiting?

“Take a moment to break your mind free of any distraction that causes your heart to be shackled in anxiety or pain. Remove from yourself any feeling of emptiness or remorse that comes from having to put on a face that is not your own to gain acceptance from a society that won’t take you as you are. Let your thoughts move away from those who can’t look beyond the color of your skin, the texture of your hair, the accent that you speak with, or anything else that makes you beautiful. Don’t chase after words that are unfamiliar to you but seek and speak with words that are sincerely your own. Be with those who give you hope and courage, who help you to be bold in your prayer. Forget the judgments and harshness of any who have lead you to believe that you cannot ask of your Creator for whatever your heart wishes. Don’t inhibit yourself in anyway. God is Most Generous and Most Merciful, and we all are entitled to benefit from that generosity and mercy. You are going to stand in front of the Creator of the Heavens and the Earth, One who looks for a reason to accept from you, not push you away.”

– quoted from a 2012 “Ramadān Reflection” (Day 26) for Huffington Post by Imam Khalid Latif

Given that the Western science community has only recently started to catch up with the religious and spiritual communities, I should not be surprised that so many of us have taken spiritual, energetic, and psychological power for granted. Some of us scoff at people who talk about “thoughts and prayers” every time there is a shooting in the United States. But what are we doing? That is an important question: What are we doing?

I am asking that question in the context of each individual person’s civic duty, moral duty, and physical/material duty – and I am also asking in the context of energy, emotion, and spirit. Because, here’s the thing, the bottom line: Thoughts and prayers can create resistance; thoughts and prayers can create obstacles. Thoughts and prayers can create despair.

I know, I know, that’s not the way it’s “supposed” to work. Except it is.

It is supposed to work exactly like that. It is the way it has always worked. That’s one of the reasons the stoic Emperor Marcus Aurelius** wrote, “Our actions may be impeded… but there can be no impeding our intentions or dispositions. Because we can accommodate and adapt. The mind adapts and converts to its own purposes the obstacle to our acting…. The impediment to action advances action. What stands in the way becomes the way.”

So, maybe those of us who want change need to take another look at thoughts and prayers. Maybe we all need to look at what it is for which we are praying/hoping/wishing/thinking and how that praying/hoping/wishing/thinking creates the energy, emotion, and spirit needed for people to engage their minds and bodies. Maybe we need to look at how all of that can create more energy towards the positive, instead of continually experiencing how it contributes to the negative.

We need to start believing in change for the better. And, while we’re waiting, we need to start doing the things that enable us to create that better – and we need to come do it in community.

“The Creation Equation states that when the intensity of desire, or shakti (I_s), plus the intensity of the energy you direct toward achieving it, or vayu (I_v), is greater than the intensity of resistance, or karma (I_k), it equals attainment of your desire, or prapti (P). Thus, the formula looks something like this:

I_s+ I_v> I_k= P.”

– quoted from “Chapter 11. The Formula For Fulfilling Your Desires” in The Four Desires: Creating a Life of Purpose, Happiness, Prosperity, and Freedom by Rod Stryker

UMMAH [Arabic] – Community, refers to a group of people who share common religious beliefs, often used as a synonym for “ummat al-Islām” (“the Islāmic Community”). Also appears in the Qur’ān as “Ummah Wāhida” (“One Nation”).

SHA’B [Arabic] – A Nation or Community which share common ancestry and geography (but not necessarily culture, language, or beliefs).

DHIMMĪ [Arabic] – Protected Person, historically used in reference to non-Muslims living within an Islamic state and conveys certain legal rights related to life, property, and religious freedom.

Please join me today (Tuesday, April 18^th) at 12:00 PM or 7:15 PM for a yoga practice on Zoom. You can use the link from the “Class Schedules” calendar if you run into any problems checking into the class. You can request an audio recording of this practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

Tuesday’s playlist is available on YouTube and Spotify. [Look for “Ramadan 2023”]

Two quick notes about the music: First, while the most of the musicians featured on the playlists during these final days of Ramadān are Muslim there are some exceptions. One of the notable exceptions – notable, because she is the only female soloist and the only non-Muslim singer on the list – is Reba McEntire. Her song “Pray for Peace” is on the playlist because she re-released it during the month of Ramadān in 2014 – but not just randomly in the month, the song was released in the last ten days of the month! Second, there are some songs on the playlist that are Nasheeds (meaning they are religiously moral songs) that, in some traditions, are meant to be sung without instrumentation or only with percussion. I have, however, included orchestrated versions of these songs, because this seems to have worked best in an in-studio setting. I mean no disrespect by this choice. As far as I know, percussion or voice only recordings of each song are available (if you want to build your own playlist). Alternatively, you can practice without the music.

I remixed the playlist because I wanted to include some new songs. One of these songs is on the playlist three (3) times and was inspired by “the stories in In Baghdad Dreaming Of Cairo: In Cairo, Dreaming Of Baghdad by Rumi and by The Alchemist by Paulo Coelho.” The song is moving in English (and as an instrumental, which is how it shows up during the practice), but it is next level in Arabic. Let’s go. Better yet, let’s make the whole world feel like home.

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.)

*NOTE: Click here if you are interested in the midnight ride of Paul Revere.

**NOTE: The Marcus Aurelius statement is from Book 5 of Meditations. The translation above appears in the preface of The Obstacle is the Way: The Timeless Art of Turning Trials into Triumphs by Ryan Holiday.

### WE ARE STRONGER TOGETHER ###

The Powerful Thing We Do When We Come Together… Waiting (mostly the music) April 18, 2023

Posted by ajoyfulpractice in Changing Perspectives, Faith, Healing Stories, Hope, Life, Music, Mysticism, One Hoop, Pain, Peace, Philosophy, Poetry, Ramadan, Religion, Science, Suffering, Tragedy, Wisdom, Yoga.
Tags: gevurah, inspiration, khorasan, kriya yoga, Laylat al-Qadr, nasheeds, Octave of Easter, Qur'an, Reba McEntire, Religion, Sami Yusuf, Sunnah, truth, ummah, yesod
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“Ramadān Mubarak, Blessed Ramadān!” to anyone observing the holy month of Ramadān. (Keep your eyes open!) Many blessings to anyone Counting the Omer or celebrating/observing Eastertide / the Octave of Easter!

“I know I’m waiting
Waiting for something
Something to happen to me
But this waiting comes with
Trials and challenges
Nothing in life is free”

“My Lord, show me right from wrong
Give me light, make me strong
I know the road is long
Make me strong”

– quoted from the song “Make Me Strong” by Sami Yusuf

Tuesday’s playlist is available on YouTube and Spotify. [Look for “Ramadan 2023”]

Two quick notes about the music: First, while the most of the musicians featured on the playlists during these final days of Ramadān are Muslim there are some exceptions. One of the notable exceptions – notable, because she is the only female soloist and the only non-Muslim singer on the list – is Reba McEntire. Her song “Pray for Peace” is on the playlist because she re-released it during the month of Ramadān in 2014 – but not just randomly in the month, the song was released in the last ten days of the month! Second, there are some songs on the playlist that are Nasheeds (meaning they are religiously moral songs) that, in some traditions, are meant to be sung without instrumentation or only with percussion. I have, however, included orchestrated versions of these songs, because this seems to have worked best in an in-studio setting. I mean no disrespect by this choice. As far as I know, percussion or voice only recordings of each song are available (if you want to build your own playlist). Alternatively, you can practice without the music.

I remixed the playlist because I wanted to include some new songs. One of them is moving in English (and as an instrumental), but it is next level in Arabic. Let’s go. Better yet, let’s make the whole world feel like home.

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 ARE STRONGER TOGETHER ###

FTWMI: A Night of Great Power & Great Peace (a “renewed” post) April 17, 2023

Posted by ajoyfulpractice in Books, Changing Perspectives, Faith, Hope, Life, Music, One Hoop, Peace, Philosophy, Ramadan, Religion, Wisdom, Yoga.
Tags: 5 Pillars of Islam, 6 Articles of Faith, asana, Hadith, Imam Khalid Latif, inspiration, kriya yoga, nasheeds, Octave of Easter, Qur'an, Reba McEntire, Religion, Sunnah, truth
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“Ramadān Mubarak, Blessed Ramadān!” to anyone observing the holy month of Ramadān. (Keep your eyes open!) Many blessings to anyone Counting the Omer or celebrating/observing Eastertide / the Octave of Easter!

For Those Who Missed It: The following was previously posted in 2020 and revised (and reposted in 2022). Holiday related dates and statistics, as well as class details have been updated. I have also revised some syntax and typos.

SUNNAH [Arabic; also “sunna” and “sunnat”] – Habit or Practice, refers to a collection of traditional social and legal practices and customs within Islām.

*

HADITH [Arabic] – Speech, Narrative, Talk, or Discourse, refers to one of the primary sources of Islamic belief, theology, and law. It contains the words and recorded actions of “the Prophet (peace and blessings of Allah be upon him)” which make up the SUNNAH.

*

QUR’ĀN [Arabic; also “Quran” and “Koran”] – The Recitation, refers to the primary sacred text of Islam as it was reveled by Allah (God). It consists of 114 “sūrahs” (or portions).

*

RAMADĀN [Arabic] – derived from root word meaning “scorching heat” or “dryness” and refers to the 9^th month of the Islamic calendar, which is a month of fasting, prayer, reflection, and community. It is also one of the 99 “Beautiful Names of Allāh” (also known as “99 Attributes of Allāh”).

In the Yoga Sutras, when Patanjali codified the 8-Limb philosophy of Yoga, he combined certain elements in order to emphasize their power. For instance, the philosophy begins with 5 Yamas (“External Restraints” or “Universal Commandments”) and 5 Niyamas (“Internal Observations”) and Patanjali combined the last five niyamas (tapas, svādyāya, īshvarapraņidhāna) to form Kriyā Yoga, which is a prescription for union. This prescription, or path, to the ultimate union – Union with Divine – is a cleansing ritual consisting of tapas (“heat”, “discipline”, and “austerity”, as well as the practices that build heat, discipline, and austerity); svādyāya (“self-study” – which is reflection); and īshvarapraņidhāna (“trustful surrender to the Divine”). Examples of kriyā yoga – that is to say, rituals made up of these exact three elements – exist outside of yoga and include observing a silent retreat (Buddhism), giving up leavened bread during Passover (Judaism), fasting for Yom Kippur (Judaism), fasting during Lent (Christianity), observing the 19 Day fast (Bahá’í), and fasting during the month of Ramadān.

“Use your time wisely. Spend it only in pursuit of things that are good. Hold the world in your hand if you so desire, but never let the world use your heart as its abode. Your understanding of the world around you will be based off of how you take care of the world within you. Treat your heart as something precious and let only what is good for [it] have the privilege of receiving its love.”

*

– Imam Khalid Latif in a 2013 “Ramadān Reflection” for Huffington Post

People who are not familiar with the tenets of Islām are often surprised to learn they believe things that Muslims believe. For instance, in Islām there are Six Articles of Faith: a belief in the Oneness of God, a belief in Revealed Books, a belief in the Prophets of Islām (which include Abraham, Jesus, and Mohammed), a belief in the Days of Resurrections, a belief in Angels, and a belief in al’aqdar (“predestination”). The Five Pillars of Islām (in Sunni order), which make up the framework of worship and signs of faith, include: the Islamic Creed (a declaration of faith, proclaiming one God); daily prayers; alms giving; fasting during the month of Ramadān; and a Pilgrimage to Mecca (the holy city). To comply with that 4^th pillar, those who are able must refrain from eating, drinking, cursing, violence, any of the vices (including sarcasm and gossip), and engaging in sexual activity from dawn to sunset during the 9^th month of the Islamic calendar, which is a lunar-based calendar. The month lasts 29 – 30 days and the fast begins with the sighting of the crescent moon. Like some of the instances mentioned above, this is a moveable feast… I mean, fast – although, at the end of each day and at the end of the month there is an eid or “feast” to break the fast.

“We sent it [the Qur’ān] down on the Night of Power.
And what can make you know what is the Night of Power?
The Night of Power is better than a thousand months.
The Angels and the Spirit [the inspiration] descend therein by their Lord’s leave for every affair.
Peace! It is till the rising of the dawn.”

– Sūrah Qadr (“Portion 97 of the Qur’ān”) 1 – 5

Even though Islām is one of the three Abrahamic religions with very definite historical (and theological) ties to Christianity and Judaism – and even though I have known Muslims throughout my life – I did not spend a lot of time studying Islām in the earlier part of my life. I did a lot of soul searching before I decided to teach a series of yoga classes focused on the theme of Islām and the observation of the month of Ramadān. Even though I sometimes have Muslim students in my classes, I knew that it was unlikely that any would attend during the month – which meant these practices would mostly be for people whose only intersection with Islām might be the news, passing someone in the locker room or some other publicly accessible space, and/or random encounters at school or work. Contrary to popular belief, there are conservatives (even conservative Christians) who attend yoga classes (even my yoga classes) and so I knew that there might be some people in the practice who were Islamophobic or regularly associated with people who were Islamophobic. So, in many ways, the practice served as an “explanatory comma,” as well as an opportunity for svādyāya (“self-study”). As I was not expecting many Muslim students, but wanted to really touch on some key elements, I decided to lead these classes at the end of the month, which is the most powerful time of the month.

Laylat al-Qadr, translated as “Night of Power,” “Night of Destiny,” “Night of Value,” Night of Measure,” Night of Decree” or “Night of Honour” is commemorated as the anniversary of the Qur’ān being reveled to the angel Gabriel in a verse-by-verse recitation, which Gabriel then recited to the Prophet Muhammad (peace and blessings of Allāh be upon him) over the last 23 years of his (the Prophet’s) life. It is also considered the night when a certain evil spirit can do no harm/evil, when past transgressions are forgiven, when alms-giving is magnified (and multiplied), and when Allāh decides everyone’s destiny. (Notice the similarity to the High Holidays in Judaism?) It is a night so powerful that people will stay up all night praying because it is believed their prayers are more powerful on this most holy night.

There’s just one problem….

No one knows which night is the holiest night.

“Many Muslims will give emphasis to the 27^th of Ramadān… but, the opinions on what day it is varies. The Qur’ān doesn’t mention a specific date for Laylat al-Qadr and the Prophet Muhammad’s recommendation: to ‘Seek it in the last 10 days, on the odd nights,’ indicates the importance of searching for it.”

*

– Imam Khalid Latif in a 2012 Ramadān Reflection” for Huffington Post

Some people set their eyes on this past Saturday, while others will be praying tonight (Monday, April 17^th) as it is the 27^th night of the holy month of Ramadān. There are at least ~~1.8~~ 2 billion Muslims in the world (~~almost~~ over a quarter of the world) and about 3.5 million Muslims (or a little over 1%) in the United States. Even when you consider that the pandemic (and the fact that illness is an exception to fasting) meant not everyone has been fasting or praying over the last few years; that’s still a lot of people fasting and praying. It’s an even larger number of people when you consider that some non-Muslims are also observing.

“Whoever establishes the prayers on the night of Qadr out of sincere faith and hoping to attain Allah’s rewards (not to show off) then all his past sins will be forgiven.”

– Sahih al-Bukhari 35 (Vol. 1 Book 2 Hadith Bukhari 35)

Please join me on the virtual mat today (Monday, April 17^th) at 5:30 PM for a 75-minute virtual yoga practice. Use the link from the “Class Schedules” calendar if you run into any problems checking into the class. You can request an audio recording of this practice via a comment below or by emailing myra (at) ajoyfulpractice.com.

There is no playlist for the Common Ground Meditation Center practices.

A 2020 playlist is available on YouTube and Spotify. [Look for “Ramadan 2020”]

Two quick notes about the music: First, while the most of the musicians featured on the playlists during these final days of Ramadān are Muslim there are some exceptions. One of the notable exceptions – notable, because she is the only female soloist and the only non-Muslim singer on the list – is Reba McEntire. Her song “Pray for Peace” is on the playlist because she re-released it during the month of Ramadān in 2014 – but not just randomly in the month, the song was released in the last ten days of the month! Second, there are some songs on the playlist that are Nasheeds (meaning they are religiously moral songs) that, in some traditions, are meant to be sung without instrumentation or only with percussion. I have, however, included orchestrated versions of these songs, because this seems to have worked best in an in-studio setting. I mean no disrespect by this choice. As far as I know, percussion or voice only recordings of each song are available (if you want to build your own playlist). Alternatively, you can practice without the music.

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

*

### PRAY FOR PEACE ###

Auspicious and Holy Stories (the “missing” Wednesday post) March 22, 2023

Posted by ajoyfulpractice in 19-Day Fast, Abhyasa, Art, Baha'i, Bhakti, Books, Buddhism, Changing Perspectives, Faith, Healing Stories, Hope, Kirtan, Lent / Great Lent, Life, Music, Mysticism, New Year, One Hoop, Pain, Philosophy, Ramadan, Religion, Suffering, Vairagya, Wisdom, Women, Yoga.
Tags: Anton Chekhov, Chaitra Navaratri, Durga, Goswami Tulsidas, kriya yoga, kriyā yoga, Lent / Great Lent, Maty Ezraty, Nandi, Nandini, nasheeds, Ramadan, Ramadān, Sami Yusuf, Season for Nonviolence, Season of Non-violence, Shailaputri, Stephen Sondheim, The Gospel According to Luke, The Gospel According to Matthew, Tom Robbins, Tony Vigorito, Ugadi, ummah
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Many blessings to all! “Happy Ugadi, Happy New Year!” to those who are celebrating! “Nine days and nine nights of blessings and happiness if you are celebrating Chaitra Navaratri!” “Ramadān Mubarak, Blessed Ramadān!” to anyone who is observing the holy month of Ramadān. Blessings to anyone observing Lent or Great Lent during this “Season for Non-violence” and all other seasons! Happy Spring to those in the Northern Hemisphere & Happy Fall to those in the Southern Hemisphere.

This is the “missing” post for Wednesday, March 22^nd. 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.

Check out the “Class Schedules” calendar for upcoming classes.)

“A good sequence is like a good story. There is a beginning (an introduction), the middle (the heart of the story), and the end (the conclusion)”

– Maty Ezraty

People often tell me that one of the things they like about my classes are the stories, as well as the way the poses and the music tell the stories. They may even wonder why I tell such stories. Bottom line: I come from a long line of teachers who think the practice is a way to tell our stories and also a way to process our stories, every time we inhale, every time we exhale. It’s a way to go deeper into our stories.

But, since we all have different stories, we need to get on the same page – and I just happen to have the privilege of turning that page.

Today is a day when I normally tell the stories of four very famous storytellers born on March 22^nd. These storytellers tell/told their stories in different ways; however, the storytellers themselves have something in common – other than the fact that they are all, as it turns out, the same gender and race and share the same profession and birthday. They all know/knew how to tell a good story. Regardless of if you read the adult novels or children’s books of one of my parents’ favorite authors; the poetry of one of my favorite poets; or listen to the brilliant lyrics and music of the two composers on the list, you will find that they follow a simple structure. It is the same structure we follow in the practice; a structure containing the three parts highlighted by Maty Ezraty and, also, a Chekhovian promise (which we’ll get to in the end).

As I said before, today is a day when I normally tell their stories. However, this year, I feel compelled to tell a few different stories. They are the stories being told, celebrated, and observed all over the world today. They are auspicious stories. They are holy stories. They are stories filled with their own promise: a promise of hope and renewal.

Some elements of the following were posted in 2020 and 2021, in a slightly different combination and context. You can click on the years to find the original posts. There are also some embedded links below, which connect to additional context.

“The truth, from my perspective, is that the world, indeed, is ending — and is also being reborn. It’s been doing that all day, every day, forever. Each time we exhale, the world ends; when we inhale, there can be, if we allow it, rebirth and spiritual renewal. It all transpires inside of us. In our consciousness, in our hearts. All the time.”

– Tom Robbins quoted in the Reality Sandwich article “The Syntax of Sorcery: An Interview with Tom Robbins” by Tony Vigorito (posted online June 6, 2012)

“Renewal” is a funny word, because I don’t think it is (technically) a homonym (i.e., a word that has multiple meanings), but it is a word that can conjure up very different sentiments. Simply stated, a “renewal” is the continuation or extension of something. Sometimes we think of it in the context of an activity or state that has been continuous, but had a set ending date – like when we borrow a book from a public library. Other times, we think of it in the context of continuing something that has been interrupted. Renewal can also be used to refer to something that has been repaired and/or restored to its original state… so that it can continue fulfilling its purpose.

Regardless of how you think of the word, “renewal” is a concept that we often associate with Spring. In fact, similar to how cultures all over the world celebrate light overcoming darkness during the darkest times of the year, cultures all over the world spend some portion of Spring celebrating renewal. In many cases, these celebrations mark a renewal of faith and a celebration of the continuation of a covenant with God.

Today, March 22, 2023, is a time when at least five different communities around the world are observing rituals related to renewal. While people within the Bahá’i Faith just finished observing the Bahá’i 19-Day Fast and celebrating the Nowruz (the New Year) – and have a few weeks before their most holy festival, Western Christian and Eastern Orthodox Christian communities are observing the last few weeks of Lent and Great Lent. At this same time, some people in India and the Indian diaspora are celebrating Ugadi, the Hindu (or Indian) New Year, which is also the beginning of Chaitra Navaratri. Finally, the holy month of Ramadān in Islām is scheduled to begin tonight at sunset. (In countries that do not have sightings of the crescent moon, the holy month will begin on Thursday or Friday). Some of these celebrations and observations will extend into April, overlapping even more auspicious and holy times for even more communities around the world. Each ritual has different customs, traditions, and significances; however, what is important to note is how each observation renews people’s connection with their faith, their community, and the deepest parts of themselves.

“Jesus, full of the Holy Spirit, left the Jordan and was led by the Spirit into the wilderness, where for forty days he was tempted by the devil. He ate nothing during those days, and at the end of them he was hungry.”

– quoted from The Gospel According to St. Luke (4:1-2, NIV)

NOTE: This is almost identical to The Gospel According to St. Matthew (4:1-2, NIV)

As I’ve mentioned before, the word “Lent” comes from the Old English word for “spring season” and is a period of 40 days meant to mirror the 40 days Jesus spent fasting in the wilderness prior to being betrayed, crucified, and resurrected. For Christians, it is seen as a period of preparation (for Easter) and involves fasting, prayer, reflection, redemption, and (yes) renewal. While the story is the same, the Roman Catholic and Western Christian traditions use a different calendar than the Eastern / Orthodox Christian traditions. The way the Sundays are counted is another difference in the way Lent and Great Lent are observed. In Roman Catholic and Protestant traditions, Sundays are considered “Feast Days” – anniversaries of Easter and the Resurrection – and, therefore, they are not counted as days of penance. In Orthodox traditions, Sundays are included in the count.

The holy month of Ramadān is another observation within an Abrahamic religion – and it also involves yet another different calendar; so, the overlap in holy times is not always the same. Ramadān is an Arabic word derived from a root word meaning “scorching heat” or “dryness.” In addition to being the name of the 9^th month of the Islāmic calendar, which is a month of fasting, prayer, reflection, and community, it is also one of the 99 “Beautiful Names of Allah” (also known as “99 Attributes of Allah”). While the fasting from sunrise to sunset during the holy month is a holy obligation (for those who are physically able) and one of the Five Pillars of Faith in Islām, I normally don’t focus on this particular ritual and tradition until the end of the holy month – which includes a night that is considered the holiest night of the month, a night of revelation and destiny.

“I know I’m waiting
Waiting for something
Something to happen to me
But this waiting comes with
Trials and challenges
Nothing in life is free”

“My Lord, show me right from wrong
Give me light, make me strong
I know the road is long
Make me strong”

– quoted from the song “Make Me Strong” by Sami Yusuf

There are several calendars used in India and Southeast Asia which may be referred to as the Hindu calendar (or, in some cases the Buddhist calendar). For the most part, these are lunisolar calendars. Some, like those used in Nepal and certain regions of India, emphasize the lunar cycles and start with the (spring) harvest season. On the flip side, the Tamil calendar emphasizes the solar cycle and begins around the Vernal (Spring) Equinox. (In fact, I have seen the Tamil calendar described as a purely solar calendar.)

The Indian calendars tend to have twelve months, however, in some areas (particularly in the North) a month begins the day after a full moon and in other areas (often in the South) the month begins at sunrise after the “no moon” or new moon. The months are usually divided into the bright half (waxing, when the crescent appears after the new moon) and the darker half (waning, the day after the full moon). Because of the different starting points, the same lunar-oriented religious holidays may start at slightly different times throughout the continent. Either way you look at it, many people are beginning their observations and celebrations of Navaratri.

Navaratri (which means “nine nights” in Sanskrit) technically occurs four times on the Hindu calendar, although extra emphasis is put on the one beginning today and the one in the fall. Like the others, the fall celebration of Sharada Navaratri is a celebration of divine feminine energy – specifically of Durga, the divine mother, in various manifestations. It is considered the most celebrated. Magha Navaratri and Ashada Navaratri are the least celebrated, although they have special significance in certain regions. The second most celebrated Navaratri is Chaitra Navaratri, which begins today and is also Ugadi, the Hindu or Indian New Year.

Like the others, Chaitra Navaratri begins by celebrating Durga as Shailaputri (“Daughter of Mountain”). Shailputri is the daughter of Himavat, the Mountain King or Guardian God of Himalayan Mountains, and is recognized as a divine manifestation of Mahadevi and a reincarnation of Sati (the wife of Shiva), who then reincarnates as Parvati. In art, she holds a trishula or trident in her right hand and a lotus in her left hand, all while riding Shiva’s bull Nandi*, whose name means “happy, joy, and satisfaction.” In some regions, this spring celebration culminates on the final day with Rama Navami – a celebration of the birth of Lord Rama.

“Lord Ram gave Hanuman a quizzical look and said, ‘What are you, a monkey or a man?’ Hanuman bowed his head reverently, folded his hands and said, ‘When I do not know who I am, I serve You and when I do know who I am, You and I are One.’”

– quoted from the epic Sanskrit poem Ramacharitmanas (Lake of the Deeds of Rama) by Goswami Tulsidas

All of the rituals and traditions mentioned above could be considered vigils (or feature vigils at some point during the observation) – as they are periods of time when people are “keeping awake during the time usually spent asleep, especially to keep watch or pray.” Even when people are not literally staying up all night, they are required to be mindful (i.e., awake) to how they can fulfill the obligations of their faith on a day-to-day basis. All of these rituals and traditions are practiced in community. Finally, they all fit into the rubric of kriyā yoga, as described by Patanjali in Yoga Sūtra 2.1-2. They all involve a combination of tapah (“heat, austerity, or discipline” and the practices that cultivate heat, discipline, and austerity on a number of levels), svādhyāya (“self-study”), and īśvarapraņidhāna (“trustful surrender to [God]”). Furthermore, they all have the intention or goal of bringing about that ultimate “union” and the end of suffering – which is, on a certain level, a promise made by all the major religious, spiritual, and/or philosophical traditions.

Which brings us back to that Chekhovian promise.

Anton Chekov said that if there is a rifle (or a pistol) hanging on the wall in the first chapter/act, it must go off in the second or third. He told another playwright, “It’s wrong to make promises you don’t mean to keep.”

Whenever we step on the mat, there’s a part of us that is making a promise (to ourselves). We are also, on a certain level, keeping a promise. Whenever I put together a sequence, there’s a part of me that thinks about that promise and how I can honor it. I also think about a song by Stephen Sondheim (“Putting it together…bit by bit…piece by piece”), as well as about Maty Ezraty’s sequencing advice about the middle (the heart) of the story. I consider how I can build up to a big heart opener (and/or a big hip opener). I also think about how we each need to process our own personal story in order to not only lift and open our hearts, but also to support our lifted and open hearts – especially in times when it is so easy to close off. Then I think about what best moves us into stillness and a period of reflection, after all that we’ve done to get to the middle (the heart). Finally, I think about rituals and traditions.

I often indicate that traditions are rituals that have lost a little bit of their meaning. Saying that may, sometimes, take away from the fact that both rituals and traditions are powerful. They have powerful affects on our minds, our bodies, and our spirits. They are part of our stories – and, also part of the ways we tell and share our stories. They can also be the ways in which we process our stories. Similarly, our practice is full of rituals and traditions that – on and off the mat – renew our connections with our beliefs, our communities, and the deepest parts of ourselves.

“Practicing yoga is a privilege. And with this privilege comes a duty to be kind, to share a smile, and to offer yoga from the mat into the rest of your life.”

– Maty Ezraty

Wednesday’s playlist is available on YouTube and Spotify.

Two quick notes about the music: First, some of the songs on the playlist are, or could be considered, Nasheeds (meaning they are religiously moral songs) that, in some traditions, are meant to be sung without instrumentation or only with percussion. I have, however, included orchestrated versions of these songs, because this seems to have worked best in an in-studio setting. I mean no disrespect by this choice. As far as I know, percussion or voice only recordings of each song are available (if you want to build your own playlist). Alternatively, you can practice without the music. Second, I broke one of my personal rules and included a song (in Hindi) for which I only have a partial translation. I’m still searching and seeking.

*CORRECTION: During the 4:30 practice, I mixed up Nandi and Nandini, the cow of plenty in the Mahabharata. My apologies for the confusion.

### Unity yields Equity and Equality ###

FTWMI: Liminal, Lofty, & Rare Days – I March 1, 2023

Posted by ajoyfulpractice in 19-Day Fast, Baha'i, Bhakti, Books, Changing Perspectives, Faith, Healing Stories, Hope, Lent / Great Lent, Life, Music, Mysticism, One Hoop, Pain, Passover, Peace, Philosophy, Ramadan, Religion, Suffering, Wisdom, Women, Writing, Yoga, Yom Kippur.
Tags: Abdul-Baha, Baháʼí, Great Lent, Jack Hawley, James Kubicki, kriya yoga, Mrs. Corinne True, niyamas, Saint David's Day
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Many blessings to all, and especially to those observing Lent, Great Lent, St. David’s Day, and/or Ayyám-i-Há and the 19-Day Fast during this “Season for Non-violence” and all other seasons! “Praising” is the word of the day.

For Those Who Missed It: This is an abridged, revised, and updated version of a 2021 post.

“‘There are yet others whose way of worship is to offer up wealth and possessions. Still others offer up self-denial, suffering, and austerities (purifications). Others take clerical or monastic vows, offering up knowledge of the scriptures. Some others make their meditation itself an offering.

‘Some offer up prana, the mysterious vital energy force within them. They do this through control of the breath, literally stopping their inhaling and exhaling.

‘Yet others abstain from food and practice sacrifice by spiritualizing their vital energy – that is, by figuratively pouring their own vital life force into the Cosmic Life Force. The whole point of all these various methods of sacrifice (worship) is to develop a certain mental attitude. Those who live with a truly worshipful attitude, whose whole lives are offered up for improvement of the world, incur no sin (no karmic debt).’”

– Krishna speaking to Arjuna (4.28 – 30) in The Bhagavad Gita: A Walkthrough for Westerners by Jack Hawley

Much of this last week has been devoted towards sacrifice and nourishment – specifically, nourishment that comes from sacrifice. I realize that, in the base case, most of us do not think of nourishment and sacrifice in the same heartbeat. Perhaps, if you are a parent without a lot of means, you have to sacrifice (go without) so that your child(ren) can eat and be nourished. But, in most other cases, “sacrifice” and “nourishment” seem to be on opposite ends of the spectrum. And they are… if we are only talking about the body. If, however, we are talking about the mind-body and the spirit within, then sacrifice and nourishment can sometimes go hand-in-hand. As we give up something, let go of our attachment, we bring awareness to how we are using our time, energy, and resources. We also bring awareness to the difference between need and desire. Finally, we find ourselves facing our greatest need/desire: the longing for belonging.

The desire to be (and feel) connected to something more than our (individual) self crosses cultural, socio-economic, and geographical boundaries. It crosses the barrier that is sometimes erected by language and age, religion and philosophy. It is, it seems, as much a part of being human as breathing… or eating. So, it might seem ironic that one of the ways in which people “feed” that need/desire to belong is to go without, to give something up. Yet, all of the major religions and philosophies have some ritualistic traditions that involve fasting and/or abstaining from certain behavior for a predetermined period of time. For certain Christians, that period is Lent (which is currently being observed by both Western and Eastern/Orthodox Christian communities). The Baha’i Faith community begins their own observation, the 19-Day Fast, at sunset on tonight.

I call these “liminal days;” because even though all days are transitional and threshold days on a certain level, these days are specifically designated by various traditions as in-between times. Not “regular” or “ordinary” days, but days when there is a heightened awareness of what’s to come and the need to be ready for what’s to come. While the customs and beliefs are different within these different traditions, people all over the world are actually preparing: Christians observe Lent to get ready for Easter; the Baháʼí community observes their fast as they prepare for a new year.

“The second wisdom is this: Fasting is the cause of awakening man. The heart becomes tender and the spirituality of man increases. This is produced by the fact that man’s thoughts will be confined to the commemoration of God, and through this awakening and stimulation surely ideal advancements follow.

Third wisdom: Fasting is of two kinds, material and spiritual. The material fasting is abstaining from food and drink, that is, from the appetites of the body. But spiritual, ideal, fasting is this, that man abstain from selfish passions, from negligence and from satanic animal traits. Therefore, the material fast is a token of the spiritual fast.”

– quoted from article entitled “The Divine Wisdom in Fasting – From Table Talks by Abdul-Baha” by Mrs. Corinne True, printed in Star of the West, Vol. IV (No. 18), dated Mulk 1, 69 (February 7, 1914)

For those who are not familiar: The Baháʼí Faith is a monotheistic faith that believes in the oneness of God and religion, as well as the oneness and nobility of humanity. The community believes that, historically, there has been a “progressive revelation of religious truth” which has been shared with the world through the voices of the prophets or Divine Messengers, known as “Manifestations of God” (which include “Braham, Krishna, Zoroaster, Moses, Buddha, Jesus Christ, Muhammad, and, in more recent times, the Báb and Bahá’u’lláh”). People within the faith are taught to honor the value of different religious and philosophical traditions as well as the value of education, especially in science (which is viewed by some faiths as being contrary to religion).

The Baháʼí calendar consists of 19 months, each with 19 days, and each month (and day) is named after an attribute of God. To maintain the integrity of the calendar, there are 4 – 5 intercalary days just before the final month. The final month, which begins tonight at sunset, is known as “‘Alá’” (“loftiness”). We often think of “lofty” as meaning something in a high or elevated position, a noble goal. When speaking of textiles, it is also something that is thick and resilient. Consider for a moment, that even those who are guided by a different calendar are spending this time focused on a higher, deeper, more resilient and lasting connection with the Divine (whatever that means to you at this moment).

Similar to Passover and Yom Kippur (in the Jewish tradition) and the holy month of Ramaḍān (in the Muslim tradition), the Lenten season and the 19-Day Fast contain elements of the Yoga Philosophy’s niyamās (internal “observations”) and also fall under the rubric that Patanjali calls kriyā yoga (“union in action”), which is a combination of the final three: tapas (“heat, discipline, austerity” and the practices that cultivate them); svādhyāya (“self-study”); and īśvarapraņidhāna (“trustful surrender to higher reality”).

“For this material fast is an outer token of the spiritual fast; it is a symbol of self-restraint, the withholding of oneself from all appetites of the self, taking on the characteristics of the spirit, being carried away by the breathings of heaven and catching fire from the love of God.”

– quoted from Selections from the Writings of ‘Abdu’l-Bahā (page 70)

On a purely physical level, fasting and/or abstaining from certain indulgences provide physical detoxification. When the elimination is done in order to achieve a higher, loftier, goal (than just physical detoxification), one can also experience mental (and sometimes emotional) detoxification. Mind-body purification is the practice of śaucāt (“cleanliness”), which is the first niyamā. A pure mind-body begins to cultivate non-attachment and a sense of peace, ease, and “contentment” – which is santoşā, the second niyamā.

In Chapter 17 of the Bhagavad Gita (Song of the Lord), which focuses on “The Path of Threefold Faith,” Krishna defines tapas (the third niyamā) as “to melt” and states, “‘The purpose of purification is not pain and penance, but to deliberately refine one’s life, to melt it down and recast in it into a higher order of purity and spirituality.’” Practices that cultivate this melting/refining experience are not easy. In fact, in most cases they can be detrimental when engaged without community; for the wrong purpose(s); and/or under the guidance of someone who is more focused on pain, punishment, and penance than on transcendence. In fact, the Gita specifically (and emphatically) reinforces the fact that these practices are not intended to be a form of self-punishment. They are not abusive – which is why every major religion has exclusions based on age and physical-mental conditions.

The fact that these practices/rituals are not intended to be abusive does not mean that they are not hard. In fact, they can be brutally challenging – which is part of the reason why (when practiced in community) people feel bonded by the experience. These challenging situations are also a great opportunity for self-study, which is the fourth niyamā. Svādhyāya is not only observing your reactions and responses to challenging situations, but also taking note of your reactions and responses to sacred text or – in the physical practice – how your body is moving (or not moving) through the poses.

Another element of self-study involves contemplating how one would react if they were in certain historical and/or biblical situations. For instance, the 40 days of Lent are meant to mirror the 40 days of prayer and fasting that Jesus experienced in preparation of the final betrayal, temptation, crucifixion, and resurrection. In sharing the wisdom of fasting, the Baháʼí teach about Moses and Jesus fasting for 40 days (and how those practices became Passover, Lent, and the holy month of Ramaḍān) and how “the Blessed Beauty [Bahá’u’lláh]” fasted when focused on receiving the teachings. To receive the teachings, each of the divine messengers or prophets had to completely and trustfully surrender to the Divine, which is īśvarapraņidhāna, the final niyamā.

“The word ‘lent’ comes from the Anglo-Saxon word lenten meaning ‘spring.’ In the spring people prepare the soil and plant seeds. In Lent, Christians do something similar, but in a spiritual way. Through fasting we clear the soil of our hearts, asking God to purify them and rid them of the weeds of sin. We prepare our hearts to receive the seeds of God’s Word, both scripture and the words God speaks to our hearts during prayer. We spend more time in prayer as we prepare for Easter, Christianity’s greatest feast.

The word ‘lent’ is also the past tense of the verb ‘to loan.’ During Lent we have the opportunity to realize that our lives are not our own. They are on loan to us from God. Saint Paul writes, ‘Do you not know that your body is a temple of the Holy Spirit within you, whom you have from God, and that you are not your own? For you have been purchased at a price. Therefore glorify God in your body’ (1 Cor 6:19 – 20).”

– quoted from “March 1” in 2016 edition of A Year of Daily Offerings by James Kubicki S. J.

It would be nice if, once committed to the path, there was no hesitation or doubt and no attachments/aversions that lead to suffering. However, even when we look at the lives of people who whole-heartedly committed to a spiritual path, we find that the challenges of the path can try even the souls of saints, prophets, and mystics. Consider, for instance, the story of Saint David, whose feast day was today (March 1^st), and how his adherence to the path he chose wasn’t well-received by some of his followers.

Saint David was a 6^th century Welsh archbishop whose recorded death date is March 1, 589. Since he is the patron saint of Wales, as well as of vegetarians and poets, Saint David’s Day (March 1^st) is a big deal in Wales. People dress up in traditional clothing – sometimes with a bit of red; wear leeks and daffodils; and (traditionally) children participate in concerts and festivals.

Saint David was known for his pilgrimages; his strict adherence to disciplined discipleship; and his miracles. He was a descendent of Welsh (Celtic) royalty and, some say, that his mother was King Arthur’s niece. He founded at least 13 monasteries and was known to enforce a strict code of conduct among his brethren that included hard physical labor, regular prayers, a minimalist vegetarian diet, and great charitable works. Furthermore, the monks were required to practice such a severe form of non-attachment that they could not even refer to the Bible as “my book.”

Saint David is known, in Welsh as “Dewi Ddyfrwr” (“David the Water Drinker”), because of stories that he mostly consumed water and the occasional bits of bread, vegetables, leeks, and herbs – sometimes even standing in a cold lake and reciting Scripture. One of the miracles attributed to Saint David is that he survived his bread being poisoned by his brethren (who were tired of his challenging regime). Legend has it that the bread was split between the bishop, a dog, and a raven – the latter two dying wretchedly and almost instantaneously.

It is said that springs of water often appeared during important moments in Saint David’s life and that he was followed by a dove. It is also said that he raised a youth from the dead and cured the blindness of his teacher, Paulinus. However, the most well-known miracle associated with Saint David is that while he was giving a sermon at Synod of Llanddwei Brefi, people complained that they could not see or hear him. Instantly, the story goes, the ground rose up – so that all could see and hear him. Then, a dove landed on his shoulder. I’m not sure what he said during that sermon “on the mount”, but some of the words from his final Sunday sermon (in 589) are well-known and a portion have become a well-utilized saying in Welsh, a reminder of what is important: “Gwnewch y pethau bychain mewn bywyd.” “Do the little things in life.”

“Brothers and sisters, Be joyful, and keep your faith and your creed, and do the little things that you have seen me do and heard about. I on the third day of the week on the first of March shall go the way of my fathers. Farewell in the Lord.”

– based on “62. The Assembly of Mourners” in Rhygyvarch’s Life of St. David (circa later 11^th century)

Please join me today (Wednesday, March 1^st) at 4:30 PM or 7:15 PM for a yoga practice on Zoom. Use the link from the “Class Schedules” calendar if you run into any problems checking into the class. You will need to register for the 7:15 PM class if you have not already done so. You can request an audio recording of this practice via a comment below or by emailing myra (at) ajoyfulpractice.com.

Wednesday’s playlist is available on YouTube and Spotify. [Look for “02282021 Lofty and Rare Days”]

NOTE: Sundays during Lent are considered anniversaries of Easter and the Resurrection; therefore, they are not counted as days of penance.

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

ERRATA & CORRECTION: Today’s post originally identified March 1^st as a Monday, when it is clearly Wednesday. During the practices, I referred to yellow and green clothing, but left out the fact that many Welsh people would associate red with St. David’s Day.

### BELIEVE IN THE LITTLE THINGS ###

Liminal & Rare Days (the “missing” Tuesday post) March 1, 2023

Posted by ajoyfulpractice in 19-Day Fast, Baha'i, Books, Changing Perspectives, Depression, Faith, Healing Stories, Health, Hope, Lent / Great Lent, Life, Love, Mathematics, Men, Music, Mysticism, One Hoop, Pain, Passover, Peace, Ramadan, Religion, Science, Suffering, Tragedy, Wisdom, Women, Yoga, Yom Kippur.
Tags: #shareyourcolours, Baha'i, Baháʼí, Bruce H. Kramer, Calendars, Cathy Wurzer, Dalia Fein, Edward Reingold, Gregorian calendar, Jessica Fein, Joan Borysenko, Julian calendar, kriya yoga, Nachum Dershowitz, niyamas, Rare Disease Day
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Many blessings to all, and especially to those observing Lent, Great Lent, Ayyám-i-Há, and/or Rare Disease Day during this “Season for Non-violence” and all other seasons!

If the colors are too much, click here for a monochromatic copy of this post.

This is the “missing” post for Tuesday, February 28^th. Some religious information was posted in 2021 and will be included in the Wednesday post. 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.)

“Through the years I’ve written and taught extensively about ‘liminal time,’ that pregnant pause between what is no longer and what is not yet. Although liminal time is a known stage in all rites of passage, most people have never heard of it. Whether we’re talking about a pandemic, a war, a refugee crisis, or even a man or womanhood ritual, a graduation, or a new job far away from family and friends, the stages (though not the intensity) of a rite of passage are the same.”

– quoted from “Running the Gauntlet of the Unknown” by Joan Borysenko, PhD (posted at joanborysenko.com, April 1, 2020)

Technically speaking, every day is a “liminal day” – a transitional or threshold day, a doorway in between moments; like the pauses in between the inhale and the exhale. However, Dr. Joan Borysenko talks about “liminal time” in a very specific context, one that fits into the paradigm of The Hero’s Journey. It is a time of ritual; the threshold between the known and the unknown; and – maybe most importantly – it is a moment time-stamped by grief, sandwiched between separation and return. All of this is why I consider the days of this week, and many of the days in the coming weeks, to be “liminal days.”

But this is not just a Myra-thing. These days are specifically designated by various traditions as in-between times. Not “regular” or “ordinary” days, but days when there is a heightened awareness of what’s to come and the need to be ready for what’s to come. On the Baháʼí Faith calendar, February 26^th – March 1^st are literally in-between days: they are intercalary days between the penultimate month of the year and the final month (which is the month of the 19-Day Fast).

For Those Who Are Not Familiar: The Baháʼí Faith is a monotheistic faith that believes in the oneness of God and religion, as well as the oneness and nobility of humanity. The community believes that, historically, there has been a “progressive revelation of religious truth” which has been shared with the world through the voices of the prophets or Divine Messengers, known as “Manifestations of God” (which include “Braham, Krishna, Zoroaster, Moses, Buddha, Jesus Christ, Muhammad, and, in more recent times, the Báb and Bahá’u’lláh”). People within the faith are taught to honor the value of different religious and philosophical traditions as well as the value of education, especially in science (which is viewed by some faiths as being contrary to religion). The Baháʼí calendar consists of 19 months, each with 19 days, and each month (and day) is named after an attribute of God. To maintain the integrity of the calendar, there are 4 – 5 intercalary days just before the final month.

While the customs and beliefs are different within these different traditions, people all over the world are actually preparing for some of the holiest times of their year: Christians observe Lent and Great Lent to get ready for Easter; the Baháʼí community observes the 19-Day Fast as they prepare for a new year – and these Springtime rituals contain very similar elements to each other and to Passover and Yom Kippur (in the Jewish tradition) and to the holy month of Ramaḍān (in the Muslim tradition). All of these rituals contain elements of the Yoga Philosophy’s niyamās (internal “observations”). They also fall under the rubric that Patanjali called kriyā yoga (“union in action”), which is a combination of the final three: tapas (“heat, discipline, austerity” and the practices that cultivate them), svādhyāya (“self-study”), and īśvarapraņidhāna (“trustful surrender to higher reality”). They involve fasting, prayers, reflection, self-study undertaken within a sacred context, and letting something go.

That last part is where the grief kicks in – because, whether you give something up for the Lenten season or you change your daily routine to accommodate a holy observation, the mind-body will experience some level of loss with some manifestation of grief. It will not be the same intensity of loss we experience when we lose a job or when we lose a loved one. Neither will it be the same level of grief.

However, no matter the intensity of the loss and/or grief, we have to figure out a way to move forward, into a new season of life – and while each person has an individual experience, they have it in community.

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

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

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

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

In addition to being (what I would consider) a “liminal day,” February 28^th can also be a “rare” day. Typically, when we think of a “rare” day on the Gregorian and Julian calendars, we think of February 29^th, Leap Day, which is rare because it only happens every four years.** Leap day is the perfect day for Rare Disease Day, which is observed on February 28^th during non-leap years like 2023. Observations on this alternate date, coincide with the anniversary of the United States House of Representatives passing the Orphan Drug Act of 1983 on February 28, 1982. The act went into effect on January 4, 1983, and it facilitated the development of “orphan drugs” (i.e., drugs for rare diseases and disorders). Japan and the European Union enacted similar acts in 1993 and 2000, respectively. Prior to the act being passed in the U. S., less than 40 drugs had been approved as treatments for rare diseases and disorders (in the whole history of the United States). In the three decades after the act went into affect, almost ten times as many drugs had been approved.

Why the difference? Why did it take an act of Congress?

Unfortunately for those who face life-threatening and life-changing diseases, research is primarily driven by pharmaceutical companies, which are mostly driven by profits – and there’s just not a lot of profit in rare diseases.

“That referral led us to the geneticist, who ended up delivering the information that changed our lives.

‘Dalia tested positive for a genetic mutation that’s associated with myoclonic epilepsy with ragged red fibers, or MERRF syndrome ― an extremely rare form of mitochondrial disease,’ the doctor said.”

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

Approximately 300 million people are living with a rare disease. That doesn’t sound very rare when you add in their family, friends, and caregivers. But, here’s the thing: those 300 million people are not living with the same disease. They are not even living with the same two or three diseases. In the medical community, a “rare disease” is typically defined as a disease that affects fewer than 1 in 2,000 people. That means it can affect one or two people, or several hundred around the world. In the United States, Huntington’s disease; myoclonus; Amyotrophic lateral sclerosis (ALS) – also known as motor neuron disease (MND); Tourette syndrome; muscular dystrophy; Postural Orthostatic Tachycardia Syndrome (POTS); Prader-Willi syndrome; and Usher syndrome are all considered rare diseases or rare disorders. Sickle cell anemia is also considered a rare disease; even though it affects approximately 100,000 people in the United States. Autosomal systemic lupus erythematosus, which is characterized by the presence of (the more common) systemic lupus erythematosus symptoms in two or more members of a single family, is also considered a rare disease.

Approximately 72 – 80% of rare diseases are known to be genetic. About 70% begin in childhood. Tragically, thirty percent of children diagnosis with a rare disease will not reach age 5. While some people have diseases that are degenerative, some people “outgrow” their disease. Another challenge, for people suffering from rare diseases and disorders, is that sometimes people can be suffering with “invisible” ailments – meaning that others perceive them as healthy. All of these differences in symptoms and situations makes it really hard to receive diagnosis and treatment – especially since healthcare practitioners (particularly here in the West) are taught to “look for horses, not zebras.” Unfortunately, rare diseases are really colorful zebras. They require patients and their family and friends to take on all the roles normally distributed between professionals.

Recently, another couple of layers have been added to the already complicated story of rare diseases. For a variety of really disturbing reasons – that I want to believe come from a lack of awareness and knowledge – people have started co-opting orphan drugs and using them for non-life threatening issues. In some cases, they are being used for purely cosmetic purposes without any regard for the people whose lives actually depend on the medication. (NOTE: This is also happening with treatments for “common diseases,” with equally devastating effects; however, those common diseases get more publicity, because they make up a larger share of the market.) On the flip side, COVID seems to have created a situation where some rare diseases are becoming more common – which means, as twisted as sounds, that some people feeling more hopefully, because more research and development is being done with regard to their ailment.

Again, it all comes down to awareness, education, perspective, compassion, and empathy. Which is the whole point of Rare Disease Day.

Established in 2008, by the European Organization for Rare Diseases, Rare Disease Day is a day dedicated to “raising awareness and generating change for the 300 million people worldwide living with a rare disease, their families and [caregivers].” The 2023 theme is “Share Your Colours” – which is an invitation to share your story. Whether you have a rare disease or whether you love and/or care for someone with a rare disease, sharing your story can be a way to raise awareness, stop the ignorance, and end stigma.

If you are not dealing with a rare disease, be open to hearing other people’s stories. As rare as they are, I have known someone dealing with almost all of the rare diseases and disorders that I used as examples (above). Or, I should say, I’ve known that I knew them, because they shared their stories. Listening, as Bruce Kramer pointed out, opens us “… a little bit more.”

“To be open is to embrace your own great big messy humanity, to cry in sadness but not despair, to recognize presence in the emptiness of the bitter moment of truth, to be afraid but not fearful. Dis ease presents the choice of being open or closed, and opening to her lessons, her gifts, her challenges, is not easy. But dis ease clarifies vision, bringing sight to the blindness of what you thought you knew about living, light to the darkness of cynicism that life’s grief piled upon itself can foster. I know ALS is a horror, yet when fully embraced, it has taught me, it has revealed to me pure unsullied, uncontaminated, unbelievable love.

In my heart of hearts, I know that love never dies.”

– quoted from “25. Faith, Part IV: What’s Love Got To Do with It?” in We Know How This Ends: Living while Dying by Bruce H. Kramer with Cathy Wurzer

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

NOTE: Not all rare diseases are blood-based, but the playlist contains a blood-borne subliminal message.

*NOTE: A follow-up article by Jessica Fein was also published by Huffington Post today, February 28, 2023.

**NOTE: According to the Julian calendar, Leap Year is every four years. On the Gregorian calendar, which is used by most people who will come across this post, it’s not that simple.

“A year is a leap year if it is divisible by 4 and is not a century year (multiple of 100) or if it is divisible by 400. For example, 1900 is not a leap year; 2000 is.”

– quoted from “2 – The Gregorian Calendar, 2.1: Structure” in Calendrical Calculations by Nachum Dershowitz, Edward Reingold

### SHARE YOUR COLOURS ###

The Meaning of Ancient Gestures and Symbols February 22, 2023

Posted by ajoyfulpractice in "Impossible" People, 19-Day Fast, Art, Books, Changing Perspectives, Faith, First Nations, Healing Stories, Hope, Lent / Great Lent, Life, Music, Mysticism, One Hoop, Passover, Philosophy, Poetry, Ramadan, Religion, Suffering, Wisdom, Women, Writing, Yoga, Yom Kippur.
Tags: Edna St. Vincent Millay, Genesis, kriya yoga, kriyā yoga, Merriam-Webster, saṃskāras, samskaras, Season for Nonviolence, Season of Non-violence, The Gospel According to Mark, vasanas, vāsanās, Zitkála-Šá
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Many blessings to all, and especially to those observing (or getting ready to observe) Lent during this “Season for Non-violence” and all other seasons!

Some elements of the following were posted in 2021 and 2022.

“I thought, as I wiped my eyes on the corner of my apron:
Penelope did this too.
And more than once: you can’t keep weaving all day
And undoing it all through the night;
Your arms get tired, and the back of your neck gets tight;
And along towards morning, when you think it will never be light,
And your husband has been gone, and you don’t know where, for years.
Suddenly you burst into tears;
There is simply nothing else to do.”

– quoted from the poem “An Ancient Gesture” by Edna St. Vincent Millay

In honor of Zitkála-Šá and Edna St. Vincent “Vincent” Millay (who were born today in 1876 and 1892, respectively), February 22^nd is normally a day when I focus on ancient gestures and movements that reflect certain aspects of the human experience. A smile, a hand brushing sweat off our brow or waving away a flying pest, a finger dashing away a tear, children laughing – these are all symbolic and can be understood across cultures and generations. Most of us have experienced these things in relation to our own mind-bodies and we have experienced these things through observation. Some of these ancient gestures and movements are so universal that performing artists, politicians, and liars fake them in order to communicate something without saying a single word – or to strengthen their words. Today, however, I’m going to focus on some symbols and gestures that may not be universally understood – even though the sentiment and motivation behind them may be shared across cultures and languages.

But, first, let’s talk about movement.

“Having gone many paces ahead I stopped, panting for breath and laughing with glee as my mother watched my every movement. I was not wholly conscious of myself, but was more keenly alive to the fire within. It was as if I were the activity, and my hands and feet were only experiments for my spirit to work upon.”

– quoted from “Impressions of An Indian Childhood – I. My Mother” in American Indian Stories and Old Indian Legends by Zitkála-Šá

It may not be scientifically correct to say that there is a symbiotic relationship between our mind-bodies and our movements; however, take a moment to consider the underlying idea. We move – or don’t move – in a certain way because of the shape and abilities of our mind-bodies. As we move – or don’t move – our movement shapes our mind, bodies, and abilities… and then the process cycles back into itself. We can think of this neurologically as hard-wiring the brain and/or we can think of this philosophically as creating saṃskāras (mental “impressions”) and vāsanās (the “dwelling places” of our habits). Either way, when we pay attention, we can see how this cycle shows up in every day life. Since the practice mirrors life, we can also see how it shows up in every practice.

Even if we just think about the practice as a physical endeavor, engaging our bodies requires us to engage our minds – which is part of the reason the practice is a mind-body exercise; it is physical and mental. It is also considered psychic and symbolic, as well as emotional and energetic. Emotional and energetic, I think, are self explanatory, especially as anyone who has practiced has probably experienced some shifting of emotions while and/or as a result of practicing; and the system of movement is based on an Ayurvedic energy mapping system of the mind-body. Just for clarification sake, we can think of psychic as being “[related to abilities] or phenomena that are apparently inexplicable by natural laws; supernormal; and relating to the soul and mind.” It is also important to remember that each pair goes hand-in-hand – which means that the symbolic aspect of the practice is related to the supernormal aspects of the practice.

What does that mean?

Well, contrary to certain conspiracy theories, it doesn’t mean that people are (trying to) turn themselves into trees (or cobras, camels, eagles, dogs, and God). However, it is possible to embody certain qualities found in trees (or cobras, camels, eagles, dogs, and God). Before anyone gets too excited about the possibility of this being sacrilegious; consider that if you are a Christian who observes Lent, you are engaged in a physical-mental + psychic-symbolic + emotional-energetic “exercise” during which you symbolically place yourself in Jesus’ shoes. In other words, you embody Divine attributes in order to inform a more spiritual life on Earth.

Given this context, there are (of course) a number of poses that immediately spring to mind as being symbolic. Take a moment, however, to consider the trees as well as the forest; the details as well as the big picture. It’s not only the shapes that are symbolic; it is also the movement that is symbolic. One of the most ancient gestures, one that is literally embedded in our bodies, is the lifting and opening of the heart when we are inspired and the settling into space (into the earth) that occurs when we expire. Yes, as we exaggerate our body’s natural tendencies, we are, in fact, engaging ancient symbolism. Furthermore, the power is not only in the movement; it is also in our understanding and recognition of the movement – as well as in our understanding and recognition of that symbiotic cycle the feeds the movement.

There are good chunks of our lives when we don’t think about that cycle. Then, there are times when we very intentionally and very mindfully create new patterns. We can do it on the mat when we practice. We can do it off the mat when we deliberately do something to change our habits. Even if we are only temporarily changing a habit or pattern, doing so can change the mind-body, the heart, and one’s engagement with spirit. In fact, those changes are some of the reasons why people practice. Those changes are also some of the reasons why people all around the world are beginning their observation of Lent or getting ready for their observation of Great Lent.

“Remember that you are dust, and to dust you shall return.”

– Ceremonial words used on Ash Wednesday (drawn from Genesis 3:19)

“Repent and believe in the Gospel.”

– Ceremonial words used on Ash Wednesday (drawn from The Gospel According to Mark 1:15), Roman Catholic tradition after 1969

According to Merriam-Webster Dictionary, the word “Lent comes from the Middle English word lente, meaning ‘springtime,’ which is itself descended from the Old English lencten.” (Italics are mine.) It is also the past tense and past participle of “lend,” but we will get into that symbolism in a week or so. In most Christian traditions, Lent is a 40-day period (46 when Sundays* are counted) during which people actively focus on their spiritual life and connection to God by fasting, praying, and either giving up something – something to which they have a strong attachment (or aversion) – and/or doing something positive. When people give something up they will often donate the money they would have spent on whatever they gave up. The 40-day ritual is a mirror of the days Jesus spent in the desert and is an opportunity for Christian contemplation, discernment, and self-reflection. Like the observation of Passover, the holy month of Ramadan, and the Baha’i Nineteen-Day Fast, observing Lent falls under the rubric of a type of practice that Patanjali called kriyā yoga (“yoga in action”): a combination of tapah (“heat, austerity, or discipline”), svādhyāya (“self-study”), and īśvarapraņidhāna (“trustful surrender to [God]”).

The Lenten season officially begins with Ash Wednesday. For many it is a day of fasting and prayer – and it is also the day when people truly begin to get ready for Easter. Many take a moment out of their day to attend Mass or services and receive ashes, which are traditionally made from the previous year’s Palm Sunday fronds. In a ritual that has ties to Judaism and Biblical times, the ashes are a sign of penance and preparation. They are sometimes sprinkled on the crown of the head, but the more common practice in modern times is for a priest or pastor to use the ashes to make the sign of the cross on a person’s forehead. People are not required to wear the mark of the cross throughout the remainder of their day; however, many choose to maintain that link and reminder.

The practice is considered sacramental in the Roman Catholic tradition, but the ashes and receiving the ashes are not sacraments; which means they serve as a symbol and preparation aide for holy sacraments, as well as a reminder of the grace of the sacraments. The fact that receiving ashes is not a sacrament also means that, in the Roman Catholic tradition, anyone (including non-Catholics and those who have been excommunicated by the Church) may receive ashes.

Of course, if you are unfamiliar with these religious traditions and rituals, you may find it odd that people are walking around today with a mark on their face. Or, perhaps you recognize the mark as a symbol of their faith, but you’ve been unclear about the symbolic significance (as mentioned above) or even why the Lenten season – like the other religious observations mentioned above – can be so powerful that the rituals and traditions have endured the test of time.

To understand the latter, we need to consider the desire for spiritual nourishment and then go a little deeper into a very common aspect of being human that I mentioned yesterday: having preferences, and the absolute freedom that comes from trustful surrender.

“When I was in college, my Jewish roommates used to tell me what to give up for Lent….

Since then, for over 20 years my friend Rob has phoned me every Ash Wednesday to assign me a Lenten sacrifice. The sacrifices have grown easier over the years since Rob is running out of things for me to give up. For a few years he favored spices. One Lent I was suppose to avoid anything with oregano. It sounded easy until it dawned on me that pizza was out of the question for six weeks. Having another person choose your sacrifice adds an extra dimension to Lent. Since my penance is not within my control, it feels a little more spiritual. As with far more serious struggles in life, like an illness or the loss of a job, things outside our control are the most difficult to deal with. They are, in traditional Christian theology, crosses that eventually need to be accepted, much as Jesus finally accepted his cross.

When I was dealing with a long illness, I once complained to an older priest that I didn’t want that particular cross. He said, ‘Well it wouldn’t be much of a cross if you wanted it, would it?’”

– Father James Martin quoted from the interview “Priest Lets Friend Choose His Sacrifice for Lent” with Melissa Block on NPR’s All Things Considered (2/28/2006)

Please join me today (Wednesday, February 22^nd) at 4:30 PM or 7:15 PM for a yoga practice on Zoom. Use the link from the “Class Schedules” calendar if you run into any problems checking into the class. You will need to register for the 7:15 PM class if you have not already done so. You can request an audio recording of this practice via a comment below or by emailing myra (at) ajoyfulpractice.com.

Wednesday’s playlist is available on YouTube and Spotify. [Look for “One for Ash Wednesday 2022”]

*NOTE: Sundays during Lent are considered anniversaries of Easter and the Resurrection; therefore, they are not counted as days of penance.

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

### FIND HARMONY ON THE INSIDE & IT SHOWS ON THE OUTSIDE ###

Laissez les bons temps rouler! February 21, 2023

Posted by ajoyfulpractice in "Impossible" People, Abhyasa, Art, Changing Perspectives, Faith, Healing Stories, Hope, Lent / Great Lent, Life, Music, Mysticism, One Hoop, Pain, Philosophy, Religion, Suffering, Vairagya, Wisdom, Yoga.
Tags: “Big Chief” of The Wild Magnolias, Brenda Jones, Carnival, John Lewis, Jon Batiste, klishtaklishta, kriya yoga, kriyā yoga, Lent / Great Lent, Mardi Gras, New Orleans, Pancake Tuesday, Rio de Janeiro, Shrove Tuesday, Shrovetide, Stay Human, Theodore “Bo” Dollis, Yardi Gras, Yoga Sutras 2.7-2.8
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It’s Mardi Gras, y’all! It’s also Shrove Tuesday and the last week of Shrovetide, for those who are feeling more prayerful!! Peace and ease to all during this “Season for Non-violence” and all other seasons!

This is an abridged, expanded, and updated version of a 2021 post.

“Laissez les bons temps rouler!”

– Louisiana French for “Let the good times roll!”

Today has many names, but for a lot of people it is Mardi Gras, French for “Fat Tuesday,” the end of the Carnival season and the day before the Lenten season in Western Christian traditions. It is also known as Shrove Tuesday or (especially in the UK) Pancake Tuesday. It is a moveable feast day of indulgence, when people treat themselves to anything and everything – but especially the things they are planning to give up during Lent.

“Shrove” comes from the word “shrive,” meaning “to absolve” and for Christians who are focused on “shriving,” today is a day of self-examination, repentance, and amendments as a way to prepare for the Lent. While people observing Shrove Tuesday or Pancake Day may indulge in “fatty foods,” they often do so with an eye on symbolism. Different countries and cultures have different traditional recipes, but the recipes generally include what can be considered symbols of the four pillars of Christianity: eggs for creation; flour as the staff of life or mainstay of the human diet; salt for wholesomeness; and milk for purity. Some churches will make a point of ringing the bells on this day to “call the faithful to confession” – and to remind people to begin frying up the pancakes.

Carnival season begins with Three Kings’ Day (also known as Twelfth Night or Epiphany in some traditions) and ends with the biggest celebrations of the season, Mardi Gras (not to mention Lundi Gras)! In much of the Americas, Carnival and Mardi Gras are traditionally celebrated with parades, beads, masks and costumes, and parties from sunrise to sunset. Of course, Brazilian Carnival in Rio de Janeiro is the largest and most well known Carnival celebration – while New Orleans is practically synonymous with Mardi Gras. However, in the mid-80’s, Sydney Gay and Lesbian Mardi Gras in Australia started drawing large numbers of celebrants from around the world.

In New Orleans, it is customary to celebrate with a King Cake, featuring a little plastic baby figurine. The person who finds the baby is promised health and wealth – and is often expected to provide the following year’s King Cake. While many people toss or “request” beads during the parades, very few people remember that there was a time when the beads were made of glass and the bead colors had special meanings: purple for justice; gold for power; and green for faith.

“… don’t tell no lie! Cause we gonna have fun, y’all, on Mardi Gras! … I’m not gonna tell no lie. We not gonna let Katrina, y’all, turn us ‘round.”

– Theodore “Bo” Dollis, “Big Chief” of The Wild Magnolias opening the song “Brother John Is Gone / Herc-Jolly-John” on Our New Orleans: A Benefit Album

Carnival and Mardi Gras have outlasted gangs, political coups, police strikes, hurricanes, and other natural disasters. In 2021, while much of New Orleans was shut down, the good times still rolled on – just not in a way that would turn Mardi Gras into a super spreader. Remember, as glutinous as the tradition may appear on the outside, its roots are deeply embedded in something more than the desires of the flesh. Thus, just as has been the case with so many other cultural traditions and religious rituals, the pandemic forced people to figure out how to honor the traditions while maintaining social distancing guidelines.

One New Orleans business owner decided to follow the normal parade route – but in his car and in the early, early morning. Of course, he was blasting New Orleans jazz all the way! Many others tweeted and created virtual events. Then there were the thousands of people who decorated their homes and businesses in the same way they would have decorated their krewe’s floats: They called it “Yardi Gras!”

In some ways, the creativity and ingenuity to work around challenging conditions while still holding on to what one values is very much part of the human spirit – and very much indicative of the spirit of New Orleans. It is is also a reflection of the seasons themselves: Shrovetide, Carnival, the “Fat” celebrations, and Lent are all about the dichotomy between what feeds the body and what feeds the soul. Of course, all this focus on wealth, indulgences, and vices, makes me think about the things we like and the things we don’t like – and how those preferences contribute to our overall experiences of life.

Yoga Sūtra 2.7: sukhānuśayī rāgah

– “Affliction that has pleasure as its resting ground is attachment.”

Yoga Sūtra 2.8: duhkhānuśayī dveşah

– “Affliction that has pain as its resting ground is aversion.”

Very early on in our human lives, people start to establish preferences. There are things (and people) we like and things (and people) we don’t like – and we will spend an extraordinary amount of time creating situations and environments full of the things (and people) we like and free of the things (and people) we don’t like. When things are not to our liking we experience suffering that we often attribute to things not being the way we want them. However, according to Eastern philosophies, believing things (or people) can make us happy or miserable is ignorant. Specifically, in the Yoga Philosophy, this is avidyā (“ignorance”) related to the true nature of things, which is a dysfunctional or afflicted thought patterns. Avidyā is seen as the bedrock of four other types of dysfunctional/afflicted thought patterns – two or which are rāga (“attachment” or what we like) and devşa (“aversion” or what we don’t like) and it is these afflictions (kleśāh) which lead to our suffering.

To experience freedom from craving and liberation from avidyā, and the subsequent suffering, Patanjali’s recommendations include abhyāsa (a devoted and uninterrupted “practice” done with trustful surrender and devotion) and vairāgya (“non-attachment”). What is always interesting to me is that when you combine abhyāsa and vairāgya with the niyamās (“internal observations”) – especially the last three, which form kriyā yoga – you end up with a practice that can looks very much like Lent. Even though it may look odd on the outside, celebrations like Carnival and Mardi Gras / Pancake Tuesday are just as valid as preparation for the observation of Lent as Shrovetide. They can all be ways in which people demonstrate (and get ready to demonstrate) their faith.

“The power of faith is transformative. It can be utilized in your own personal life to change your individual condition, and it can be used as a lifeline of spiritual strength to change a nation. Each and every one of us is imbued with a divine spark of the Creator. That spark links us to the greatest source of power in the universe. It also unites us with one another and the infinity of the Creation. If we stand on this knowledge, even if it is in direct conflict with the greatest forces of injustice around us, a host of divine help, both seen and unseen, will come to our aid. This does not mean you will not face adversity. You can be arrested, jailed, and beaten on this quest, and sometimes you must be prepared to lose all you have, even your life. But if you do not waver, your sacrifice even in death has the power to redeem a community, a people, and a nation from the untruths of separation and division and from the lies of inferiority and superiority. Once you realize your own true divinity, no one can imprison you, reject you, abuse you, or degrade you, and any attempt to do so will only be an aid to your own liberation.

You will discover that no government, no teacher, no abusive parent or spouse, not even torture or terror has the power to define you. Once you find within you the true ability to define yourself according to the dictates of your conscience and your faith, you will have come a long way down to the path that can lead to social transformation. Faith will be the lifeblood of all your activism, and it has the power to make a way out of no way. You may be in your darkest hour, it may be darker than ten thousand nights on your path to lasting change, but there is something in you that keeps you moving, feeling your way through the night until you can see a glimmer of light. That is the power of faith.

When you pray, move your feet.

– AFRICAN PROVERB”

– quoted from “Chapter 1. Faith” in Across That Bridge: A Vision for Change and the Future of America by Congressman John Lewis (b. 02/21/1940) with Brenda Jones

Please join me today (Tuesday, February 21^st) at 12:00 PM or 7:15 PM for a yoga practice on Zoom. You can use the link from the “Class Schedules” calendar if you run into any problems checking into the class. You can request an audio recording of this practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

Tuesday’s playlist is available on YouTube and Spotify.

NOTE: The first before/after music track hits different on YouTube. If you know, you know.

Virtually Mardi Gras

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.)

### NOTICE THE SPIRIT OF THINGS ###

Leadership & Kriya Yoga (the “missing” Monday post) February 21, 2023

Posted by ajoyfulpractice in Baha'i, Changing Perspectives, Dharma, Dr. Martin Luther King, Jr., Faith, Food, Gandhi, Healing Stories, Hope, Karma, Lent / Great Lent, Life, Mysticism, One Hoop, Passover, Philosophy, Ramadan, Religion, Wisdom, Yoga, Yom Kippur.
Tags: Avishai Cohen, Clean Monday, Daisy Bates, Jack Hawley, kriya yoga, kriyā yoga, Lundi Gras, Pandit Rajmani Tigunait, President's Day, Presidents' Day, Sadhguru, Season for Nonviolence, Season of Non-violence, Shrove Monday, Shrovetide, The Second Book of Chronicles, Washington's Birthday
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Many blessings to to anyone preparing for Lent. Peace and ease to all during this “Season for Non-violence” and all other seasons!

This is the “missing” post for Monday, February 20^th. Some elements of this post appeared in a different context, which you can click here to review. You can request a recording of either practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

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

Check the “Class Schedules” calendar for upcoming practices.

“There comes a time when we should be together
United in our fight to make things better.
Our world is here,
But will not be forever,
Depending on our will to change [the] matter.”

“This is a song of hope.”

– quoted the song “Song of Hope” by Avishai Cohen

During the Season for Non-violence (January 30^th – April 4^th), the Mahatma Gandhi Canadian Foundation for World Peace offers daily themes or elements for contemplation, which are derived from the teachings of Mahatma Gandhi and the Reverend Dr. Martin Luther King Jr., and the theme for February 20^th is “mission.” We can think of a mission the way some people think of a goal or desire, we can think of it as a calling – or, in the sense of the Yoga Philosophy, we can think of it as sva-dharma (“one’s personal duty in life”), which can also be called one’s personal law). No matter how we view it, the Bhagavad Gita indicates that we all have such a role – which means we all have a mission.

The Bhagavad Gita is set during a lull in battle during a great civil war. Arjuna is a prince and military leader on one side of the battle. As others magically look on, he stands in the middle of the battlefield and has a crisis of faith. He looks at his family and friends on both sides of the battlefield and he “loses his resolve.” He questions why he is fighting and what will be resolved. He shares with his best friend and charioteer that he is filled with an amalgamation of emotions, including the possibility of shame and unhappiness if he were to kill his own friends and family. As Arjuna shares his deepest worries and fears, his friend and charioteer (Krishna) reveals himself as an avatar of God and then emphasizes the importance of doing what’s right even when it (and everything else) seems wrong.

Krishna outlines several different methods by which one can live a “truth-based life” and experience ultimate fulfilment (which, spoiler alert, has nothing to do with the spoils of battle). He is very clear that there are different methods or paths for different people and (sometimes) for different situations, but that all paths ultimately lead to the Divine and to self-realization. One of the big takeaways from his explanation is that everyone has a role to play in society.

“‘Your very nature dictates that you perform the duties attuned to your disposition. Those duties are your dharma, your natural calling. It is far better to do your own dharma, even if you do it imperfectly, than to try to master the work of another. Those who perform the duties called for by their obligations, even if those duties seem of little merit, are able to do them with less effort – and this releases consciousness that can be directed Godward.”

– Krishna speaking to Arjuna (18.47) in The Bhagavad Gita: A Walkthrough for Westerners by Jack Hawley

As Krishna explains in Chapter 18 people’s different personalities play a part in determining their different roles and duties. In very general (but explicit) terms, he describes “Seers, Leaders, Providers, and Servers.” He also emphasizes that “No particular group of people is superior to any other, but like limbs of the body, each has a respective role to play.” (BG 18.41) The descriptions are clear enough that we can easily identify ourselves and also recognize that there are times when we are called to serve more than one role.

For example, a professional teacher could be described as a seer and/or a leader. But, even if someone is not a professional teacher, the way they live their life sets an example. The way any of us lives our lives teaches others – especially younger generations – how to love, how to care for each other, how to stand up for what’s right, and how to do the right thing… even when it is hard. In this way, we are all leaders.

“‘Consider them one by one. Society’s Seers are the holy ones (in some societies referred to as Brahmins). Seers are expected to establish the character and spiritual underpinnings of society. Their duties are generally of pure, unmixed sattva and are therefore congenial to a person of sattvic nature. This is what is meant by the term “born of their own nature.” Providing spiritual and moral leadership is generally “natural” to Seers.

‘Seers must have spiritual knowledge and wisdom – knowledge of God-realization obtained through devout study – and wisdom beyond knowledge, acquired through direct experience of the Atma. Seers must have purity of heart, mind, and body; and allow no perversity or corruption to creep in. They must possess serenity, calmness, forbearance, forgiveness, and patience – and hold to an unwavering faith in the divinity of all life. The primary purpose of the Seers is to help transform society’s exemplary human beings into godly beings.

‘The primary objective of society’s Leaders is to help transform ordinary human beings into exemplary human beings. The Leaders (referred to as Kshatriyas) are expected to guard the welfare and prosperity of society by serving the people. They are charged with bringing moral stamina and adherence to duty through courage, fearlessness, resourcefulness, and ingenuity in the face of changing conditions. They must be examples of law, justice, and generosity. They must lead by inspiring the populace through good example and yet be ready to enforce their authority.

‘Both groups are strong in their own ways. The strength of the Leaders lies in their courage; the strength of the Seers lies in their spiritual glow.’”

– Krishna speaking to Arjuna (18.42 – 18.43) in The Bhagavad Gita: A Walkthrough for Westerners by Jack Hawley

In the United States, the third Monday in February is a federal holiday intended to honor the country’s highest leader, the president. Officially designated by the federal government as “Washington’s Birthday,” it was named to honor George Washington (born Feb 22, 1732), who served as a general during the American Revolution and was the newly-formed country’s first president. It is also known, federally (but not officially), as “Presidents’ Day,” to honor all U. S. presidents. Some states call it “President’s Day” (singular) or some combination of “Washington and Lincoln’s Day” (since Abraham Lincoln played a prominent role in shaping the United States and also had a February birthday). In Alabama this Monday is called “George Washington/Thomas Jefferson Birthday” (even though the latter of whom was born April 12, 1743) and in Arkansas it is “George Washington’s Birthday and Daisy Bates Day” (the latter of whom was not a president; but, rather a Civil Rights activist, born in Arkansas on November 11, 1914). Many states also have other president-related celebrations at throughout the year; however, Delaware does not observe a Presidents Day at all, while New Mexico, Georgia, and Indiana have celebrations around Thanksgiving or Christmas.

In some ways, this holiday has fallen into the same trap as other federal holidays: it’s become a paid day off for federal employees, a three-day weekend, and a weekend for sales. That’s it. However, it can still be a day to reflect on what it takes to be a great leader and, maybe, even a great leader who is also a great seer. It could also be a great day to consider what kind of effort it would take for a great leader to be a wonderful human being – if that’s even a thing in our modern society.

“The literal meaning kriya is “verb.” Every verb is representative of a distinct process or function and no process of function reaches fruition without a doer.”

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

Over the last couple of days, I have mentioned a suggestion Sadhguru offered people celebrating Maha Shivaratri. The founder of the Isha Foundation suggested that people write down three things that would make them a wonderful human being and then to put those three things into action. Of course, action is a big deal in the Indian philosophies and their corresponding sacred texts.

There are two Sanskrit words that can be translated into English as “work” or “effort,” and which both apply to our thoughts, words, and deeds/actions. The first word is kriyā and the second word is karma. Most English speakers are familiar with the word karma (or kamma in Pali). Even if they are not 100% certain about the meaning, they understand the general concept of cause-and-effect. What they may miss is that karma is the effect or consequence, while kriyā is the cause. Kriyā is an ongoing process and also the steps within the process; it is active. You could also think of karma as fate and kriyā as destiny; where the former is unchangeable and the latter is the journey to your destination.

Another perspective is to think about karma as an intention. Classically, when we talk about karma, we talk about planting seeds and things coming into fruition. So, one way to think of it is that we plant seeds that already have within them the image of the final product and kriyā is what we do to nurture and harvest what’s been planted – and/or what we do when we need to uproot the poisonous weeds.

Some traditions specifically use kriyā in relation to internal action or work and speak of karma when referring to external work. In some ways, this dovetails with Yoga Sūtra 2.1, which defines kriyā yoga (“union in action”) as a combination of the final three niyamas (internal “observations”): discipline/austerity, self-study, and trustful surrender to a higher power (other than one’s self). In this context, kriyā yoga* is a purification ritual. It is an opportunity to let go of what no longer serves us and move with more strength, focus, and determination.

Of course, we all have different rituals and traditions.

Just as we all may describe the attributes of a leader, a seer, and/or a wonderful human being in different ways, the work needed to reach that potential is going to be different for everyone. However, the basic structure of Patanjaliʼs kriyā yoga remains the same and there are several religious and philosophical observations that can fit within this rubric, including Yom Kippur and Passover, the Baháʼí 19-Day Fast, and the holy month of Ramaḍān. Lent, for which people are currently preparing, can also be considered a form of kriyā yoga.

“Give me wisdom and knowledge, that I may lead this people….”

– quoted from King Solomon’s request in The Second Book of the Chronicles 1:10 (NIV)

In the Western Christian tradition, the Monday before Lent may be known as Shrove Monday by people already focusing on “shriving.” Shrovetide, which includes the three weeks before Lent, is a period of self-examination, repentance, and amendments of sins. Similarly, in Eastern Orthodox traditions, which use a different calendar, the Monday before Lent is next week and is sometimes referred to as Clean Monday.

On the flipside, some people will spend this same period of time – anything from three weeks to two or three days – focusing on indulging in the things they are planning to give up during Lent. For instance, the Monday before Lent is also the last Monday of Carnival. In places like New Orleans and other parts of the Gulf Coast, it is also known as Lundi Gras (“Fat Monday”). Rose Monday, Merry Monday, and Hall Monday are also names associated with pre-Lenten festivities around the world. In parts of the United Kingdom, people may refer to this day as Collap Monday, because their traditional breakfast will include collaps (leftover slabs of meat, like bacon) and eggs. In east Cornwall, however, people traditionally eat pea soup and, therefore, call today Peasen (or Paisen) Monday.

Just like with the aforementioned federal holiday in the United States, each name reflects what people value and, more importantly, each name reflects the different actions people are taking in order to fulfill their mission or serve the purpose in life.

“‘Wherever Divinity and humanity are found together – with humanity armed and ready to fight wickedness – there also will be found victory in the battle of life, a life expanded to Divinity and crowned with prosperity and success, a life of adherence to dharma, in tune with the Cosmic Plan. I am convinced of this.ʼ”

– Sanjaya, the minister, speaking to “the blind old King, Dhritarashtra”(18.78) in The Bhagavad Gita: A Walkthrough for Westerners by Jack Hawley

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

*NOTE: In the Kundalini Yoga tradition, “kriyā” is the term applied to sequences with specific energetic intentions.

### Do The Work (with Grace). ###

Interior Movements (the “missing” Sunday post, with Monday notes) August 2, 2022

Posted by ajoyfulpractice in "Impossible" People, 31-Day Challenge, Abhyasa, Books, Buddhism, Changing Perspectives, Faith, Healing Stories, Karma, Life, Love, Meditation, Music, Mysticism, Peace, Philosophy, Religion, Vairagya, Whirling Dervish, Wisdom, Women, Yoga.
Tags: Aimee Lehto, Boyd Croyner, Contemplation, discernment, Father Luis Gonzalez, Herman Melville, J.F.X. O'Conor S.J., Jack Kornfield, kriya yoga, Maria Mitchell, Muhammad Ali, Saint Ignatius of Loyola, spirits, Spiritual Exercises, svādhyāya, tapas, Thomas Merton, Yoga Sutra 2.1, Yoga Sutra 2.44, īśvarapraṇidhāna
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This is the “missing” post for today, Sunday, July 31^st (with notes related to Monday, August 1^st). You can request an audio recording of these practices via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

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

Check out the “Class Schedules” calendar for upcoming classes.)

“When we ask, ‘Am I following a path with heart?’ we discover that no one can define for us exactly what our path should be. Instead, we must allow the mystery and beauty of this question to resonate within our being. Then somewhere within us an answer will come and understanding will arise. If we are still and listen deeply, even for a moment, we will know if we are following a path with heart.”

– quoted from “Chapter I – Did I Love Well” in A Path with Heart: A Guide Through the Perils and Promises of Spiritual Life by Jack Kornfield

There are a lot of things that make practicing Yoga special. Perhaps one of the most extraordinary and unique things about the practice is that every time you step into your physical practice space, there is a deliberate and mindful intention to engage/move the mind-body in a way that also very deliberately and very intentionally engages/moves the spirit. Obviously, there are other times and other forms of exercises, even other activities, where we can go deeper inside of ourselves and really pay attention to how what’s moving inside of us (on many different levels) informs how we move through the world. You may even have a go-to activity that engages your mind-body-spirit even if is not recognized as exercise and/or as something spiritual. You may personally have a go-to something that puts you “in the flow” or “in the zone.” Maybe it’s something you deliberately, mindfully, and intentionally do when you need to clear your mind-body and really pay attention to your spirit. There are, after all, many ways that we can do that. However, in many cases that mind-body-spirit benefit is not the originally intention of the exercise; meaning your go-to thing is not a (recognized) spiritual exercise.

I recognize that not everyone recognizes Yoga as a spiritual exercise and, also, that it is not the only practice that could be considered a spiritual exercise. Semazen (Sufi whirling or turning), tanoura (the Egyptian version of Sufi whirling), and all other forms of traditional moving meditations could be considered spiritual exercises. The same could be said of modern practices like journey dancing and Gabrielle Roth’s “5Rhythms.” However, if you mention “the Spiritual Exercises” to a certain group of people in the world, none of the aforementioned come to mind. In fact, what comes to mind are not even physical exercises. Instead, what comes to mind for people within the Catholic community are the collection of prayers, meditations, and contemplations codified by Saint Ignatius of Loyola, whose feast day falls on July 31^st.

“To understand fully the Spiritual Exercises, we should know something of the man who wrote them. In this life of St. Ignatius, told in his own words, we acquire an intimate knowledge of the author of the Exercises. We discern the Saint’s natural disposition, which was the foundation of his spiritual character. We learn of his conversion, his trials, the obstacles in his way, the heroism with which he accomplished his great mission.

This autobiography of St. Ignatius is the groundwork of all the great lives of him that have been written.”

– quoted from the “Editor’s Preface” (dated Easter, 1900) of The Autobiography of St. Ignatius: The Account of his Life dictated to Father Gonzalez by St. Ignatius (edited by J. F. X. O’Conor, S.J.)

Born Íñigo López de Oñaz y Loyola on October 23, 1491, the future saint was the youngest of thirteen children born to Spanish nobles in the Basque region of Spain. Not long after he was born, his mother died and he became, on a certain level, an after thought. While his oldest brother died in the Italian Wars (also known as the Habsburg–Valois Wars) and his second oldest brother inherited the family estate, the youngest of the brood was expected to go into the priesthood. Yet, he was raised with most of the same privileges and luxuries as his siblings and grew accustomed to the lifestyle. By the time he was a teenager, he was completely infatuated with all the trappings of romance, fame, fortune, and power that could come from military service.

By all accounts, young Íñigo was a bit of a dandy by the time he joined the military at seventeen. He cut a fine and stylish figure in (and out of) uniform; he loved to gamble, fence, duel, and dance; and he had a reputation as a womanizer with a very fragile ego. He also loved stories that reflected his life; stories of romance, chivalry, and military victories. In fact, some have said that he deliberately emulated the stories he read about people like Rodrigo Díaz de Vivar (“El Cid”), the Frankish military governor Roland, and the knights of the Round Table. Perhaps he even believed that people would one day tell stories about him the way they told stories about his heroes.

And… they kind of do. Except for two pertinent facts. First, the young noble seemed to embody the very worst aspects of masculinity and “nobility.” Second, the trajectory of his life changed almost exactly two months before he turned 30.

After over a decade of military service in which he was never seriously injured, Íñigo López de Oñaz y Loyola’s was struck by a ricocheting cannonball during the Battle of Pamplona (May 20, 1521). His right leg was crushed and it was feared that, at worse, he would lose the leg and, at best, he would lose his military career and never walk the same again. After several surgeries, during some of which his leg was re-broken and reset, his leg was saved. He returned to the family castle to recover and thought that he would spend his convalescence reading the romance adventures that he so dearly loved. Unfortunately, he was told that such novels were no longer available in the castle. He was given the Bible and the biographies of saints and, having nothing better to do, he devoured them. Just as was his habit while reading adventures of romance and chivalry, he started imagining himself in the positions of the disciples and the saints. This type of imagination is what he would later identify as “contemplation.”

“While perusing the life of Our Lord and the saints, he began to reflect, saying to himself: ‘What if I should do what St. Francis did?’ ‘What if I should act like St. Dominic?’ He pondered over these things in his mind, and kept continually proposing to himself serious and difficult things. He seemed to feel a certain readiness for doing them, with no other reason except this thought: ‘St. Dominic did this; I, too, will do it.’ ‘St. Francis did this; therefore I will do it.’ These heroic resolutions remained for a time, and then other vain and worldly thoughts followed. This succession of thoughts occupied him for a long while, those about God alternating with those about the world. But in these thoughts there was this difference. When he thought of worldly things it gave him great pleasure, but afterward he found himself dry and sad. But when he thought of journeying to Jerusalem, and of living only on herbs, and practising [sic] austerities, he found pleasure not only while thinking of them, but also when he had ceased.”

– quoted from “Chapter I: his military life—he is wounded at the siege of Pampeluna—his cure—spiritual reading—the apparition—the gift of chastity—his longing for the journey to Jerusalem and for a holier life” of The Autobiography of St. Ignatius: The Account of his Life dictated to Father Gonzalez by St. Ignatius (edited by J. F. X. O’Conor, S.J.)

When Patanjali codified the Yoga Philosophy, he outlined eight parts of the practice. The first two parts were ethical in nature and consisted of five external “restraints” or universal commandments (known as yamas) and five internal “observations” (known as niyamas). According to Yoga Sūtra 2.44, “the opportunity to be in the company of bright beings [of our choice]” is the the benefit of practicing svādhyāya (“self-study”). Some translations refer to “angels” and still others reference “contact, communion, or concert with that underlying natural reality or force.” Either way, the practice is basically what Ignatius was intuitively doing: paying attention to his thoughts and reactions – in relation to sacred text, chants, and/or even historical scenarios.

The more he did this kind of self-study, the more he started noticing something curious. He started noticing that the feelings he felt while reading and imagining the profane romantic adventures didn’t last as long as the feelings he experienced while reading and imagining the lives of the sacred. When he could walk again, the former soldier set off on a religious pilgrimage that eventually led him to a cave in Manresa (Catalonia). It was in that cave, which is now a chapel, that Saint Ignatius started spelling out his Spiritual Exercises, a four “week” practice of ritual examination and introspection.

After years of religious study, a series of visions, and another extended pilgrimage, Ignatius and six of his seminary friends took vows and committed themselves to religious service. In 1539, Saint Ignatius de Loyola and two of those friends – Saint Francis Xavier and Saint Peter Faber – formed the Society of Jesus. Also known as the Jesuits, the order was approved by Pope Paul III in 1540, whereupon its leadership set off on missions to create educational institutions built on the foundation of discipline (specifically a “corpse-like” discipline), devotion (to the Pope and the Church), and trustful surrender. Interesting (to me), those same foundations can be found in the Yoga practices of tapas (“heat,” discipline, and austerity) and īśvarapraṇidhāna (“trustful surrender to the divine source”), which are the third and fifth niyamas.

In the Yoga Sūtras, Patanjali referred to the last three niyamas (internal “observations”) as kriya yoga, which is literally “union in action.” Some people think of kriya yoga as a prescription or cleansing ritual. As I mention throughout the year, there are a lot of religious and spiritual rituals (from different traditions) which fit within the rubric described by Patanjali. The Spiritual Exercises, published in 1548, contain one such example. It is a short booklet intended to be used by the teacher or guide who leads the spiritual retreat. Although the “Long Retreat” is broken down into four themes, which are traditionally experienced over 28-30 days, Saint Ignatius also included statements that allow people to experience a “retreat in daily life” if they are unable to leave their everyday life behind for a month. Additionally, the experience can be broken up over a couple of years. Whether one is Catholic or some other form of Christian, Saint Ignatius’s Spiritual Exercises offers the opportunity for reflection and introspection by way of prayer and meditation in the form of contemplation and discernment.

“This difference he did not notice or value, until one day the eyes of his soul were opened and he began to inquire the reason of the difference. He learned by experience that one train of thought left him sad, the other joyful. This was his first reasoning on spiritual matters. Afterward, when he began the Spiritual Exercises, he was enlightened, and understood what he afterward taught his children about the discernment of spirits.”

– quoted from “Chapter I: his military life—he is wounded at the siege of Pampeluna—his cure—spiritual reading—the apparition—the gift of chastity—his longing for the journey to Jerusalem and for a holier life” of The Autobiography of St. Ignatius: The Account of his Life dictated to Father Gonzalez by St. Ignatius (edited by J. F. X. O’Conor, S.J.)

A portion of the following description was previously posted on February 6, 2021.

In general, “discernment” is one’s “ability to judge well” and to see (or perceive) clearly and accurately. In a secular sense, that good judgement is directly tied to perception of the known world (psychologically, morally, and/or aesthetically). However, “discernment” has certain other qualities in a religious context and, in particular, in a Christian context. In Christianity, the perception related to discernment is based on spiritual guidance and an understanding of God’s will. In his Spiritual Exercises, Saint Ignatius of Loyola gets even more specific: Ignatian spirituality requires noticing the “interior movements of the heart” and, specifically, the “spirits” that motivate one’s actions.

Saint Ignatius believed in a “good spirit” and an “evil spirit” that would use similar methods to guide one either towards peace, love, and eternal bliss or towards sin and more sin. For example, if one is already in the habit of committing mortal sins, then the “evil spirit” will emphasize the mortal pleasures that might be found in a variety of vices – while simultaneously clouding awareness of the damage that is being done. On the other hand, the “good spirit” in this scenario “uses the opposite method, pricking them and biting their consciences through the process of reason.”

If however, a person is striving to live in a virtuous and sacred manner then the “evil spirit” will create obstacles, offer temptation, and in all manners of ways attempt to distract one from the sacred path; while the “good spirit” provides “courage and strength, consolations, tears, inspirations and quiet, easing, and putting away all obstacles, that one may go on in well doing.” It can get really confusing, on the outside, which is why discernment requires turning inward and taking a look at one’s self. In other words, it requires svādhyāya (“self-study”). In the context of The Spiritual Exercises, the discernment is related to the experiences of Jesus and the disciples.

During the first “week” of The Spiritual Exercises, the retreatant is instructed to reflect on “our lives in light of God’s boundless love for us.” This reflection focuses on concepts of personal sin, Divine love (which is unconditional) and Divine mercy with the intention of considering free will and how personal behavior can limit one’s ability to experience Divine love and mercy. To be clear, the idea here is not that such things will be taken away if you are bad or engage in bad behavior. Instead, the idea is that our thoughts, words, and deeds (i.e., our karma) may inhibit our ability to perceive the love and mercy being freely given. This period ends with a meditation on following in the (historical) foot steps of the Divine – which is quite literally the meaning of brahmacharya, Patanjali’s fourth yama (external “restraint”).

During the second “week,” retreatants begin to place themselves in the scenarios of the Christian scriptures as they relate to the beginning of Jesus’ life, beginning with his birth and moving through his baptism, his sermon on the mount, his ministry of healing and teaching, and his raising Lazarus from the dead. The prayers and meditations center around the idea of how one’s life and life’s work can be a reflection of God and God’s love.

The third and fourth “weeks” continue the contemplation by first contemplating the the Last Supper, the passion (or “suffering”) of the Christ, Jesus’ death, and the significance of Jesus’ last week (during the third “week”) and then contemplating Jesus’ resurrection and his appearances/apparitions to the disciples (during the fourth “week”). The final section of the retreat is also an opportunity to contemplate how one moves forward with renewed faith, commitment, and fire.

Yes, again with the tapas, because Saint Ignatius continuously told the early Jesuits, “go, set the world on fire” – words that echoed Abbot Joseph’s instructions to Abbot Lot:

“Abbot Lot came to Abbot Joseph and said: Father, according as I am able, I keep my little rule, and my little fast, my prayer, meditation and contemplative silence; and according as I am able I strive to cleanse my heart of thoughts: now what more should I do? The elder rose up in reply and stretched out his hands to heaven, and his fingers became like ten lamps of fire. He said: Why not be totally changed into fire?”

– from The Wisdom of the Desert (LXII), translated by Thomas Merton

“Lord, teach me to be generous,
to serve you as you deserve,
to give and not to count the cost,
to fight and not to heed the wounds,

to toil and not to seek for rest,
to labor and not to look for any reward,
save that of knowing that I do your holy will.“

– “The Prayer of Generosity,” often attributed to Saint Ignatius of Loyola (d. 07/31/1556)

I habitually think about discernment in terms of the “interior movements of the heart” and, while it is something I regularly do on my mat, the Feast Day of Saint Ignatius is a day when I am reminded of the power of the practice. My awareness of this powerful practice is also enhanced by the fact that I start August by focusing on the lives of “impossible” people – that is to say, people who did things others said was impossible. This year, in particular, I find my heart (and mind) moved to contemplate the will and determination that gets things done, as well as the power of the resistance that keeps certain things from happening. Mixed in with this is the idea that our will and determination is strengthened when we are surrounded (and supported) by people who are focused on the same goals and desires; focused on achieving the same “impossible” goals and desires.

August 1st is the anniversary of the birth of an “impossible” woman and a man who wrote about achieving “impossible” things. It is curious to note that Miss Maria Mitchell (b. 1818) was raised in a household where her interests and endeavors were supported – despite the fact that she was born in a time and place where some believed her sex and gender should dictate/limit her vocation and occupation – and that the greatest works of Mr. Herman Melville (b. 1819) were created and published when he was in close proximity of (and in close communion with) his dear friend, and fellow writer, Mr. Nathaniel Hawthorne. Regardless of your religious beliefs, you could put yourselves in their shoes; notice the interior movements of your own heart; and consider how your thoughts, words, and deeds can best reflect your possibilities.

“Impossible is just a big word thrown around by small men who find it easier to live in the world they’ve been given than to explore the power they have to change it. Impossible is not a fact. It’s an opinion. Impossible is not a declaration. It’s a dare. Impossible is potential. Impossible is temporary.

Impossible is nothing.”

– quoted from a 2004 Adidas ad campaign written by Aimee Lehto (with final tag line credited to Boyd Croyner), often attributed to Muhammad Ali

Sunday’s playlist is available on YouTube and Spotify. [Look for “07292020 Breathing, Noting, Here & at the UN”]

NOTE: In hindsight, I realized that the playlist we used last week works really well with today’s practice. It is still available on YouTube and Spotify. [Look for “08222021 Fire Thread”]

“First, no woman should say, ‘I am but a woman!’ But a woman! What more can you ask to be? Born a woman — born with the average brain of humanity — born with more than the average heart — if you are mortal, what higher destiny could you have? No matter where you are nor what you are, you are power.”

– quoted from Maria Mitchell: Life, Letters, and Journals by Maria Mitchell (b. 08/01/1818)

“When Herman Melville was writing Moby Dick, he wasn’t writing about a man looking for a whale. He was writing about a man trying to find his higher self. He said these words, ‘… for as this appalling ocean surrounds the verdant land, so in the soul of man lies one insular Tahiti, full of peace and joy, but encompassed by all of the horrors of the half-lived life.’

In every moment of your life, as you leave here today, you have this choice, you can either be a host to God, or a hostage to your ego.”

– Dr. Wayne Dyer

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

### “May our hearts be open” ~BC ###

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A Joyful Practice

The Powerful Thing We Do When We Come Together… Waiting (the Tuesday post) April 18, 2023

“I know I’m waiting Waiting for something Something to happen to me But this waiting comes with Trials and challenges Nothing in life is free”

“My Lord, show me right from wrong Give me light, make me strong I know the road is long Make me strong”

– quoted from the song “Make Me Strong” by Sami Yusuf

– quoted from the (09/14/2021) Wired article entitled, “Psychologists Are Learning What Religion Has Known for Years: Social scientists are researching what humans can do to improve their quality of life. Their findings echo what religious practices perfected centuries ago.” by David DeSteno

– quoted from a 2012 “Ramadān Reflection” (Day 26) for Huffington Post by Imam Khalid Latif

Is + Iv > Ik = P.”

– quoted from “Chapter 11. The Formula For Fulfilling Your Desires” in The Four Desires: Creating a Life of Purpose, Happiness, Prosperity, and Freedom by Rod Stryker

UMMAH [Arabic] – Community, refers to a group of people who share common religious beliefs, often used as a synonym for “ummat al-Islām” (“the Islāmic Community”). Also appears in the Qur’ān as “Ummah Wāhida” (“One Nation”).

SHA’B [Arabic] – A Nation or Community which share common ancestry and geography (but not necessarily culture, language, or beliefs).

DHIMMĪ [Arabic] – Protected Person, historically used in reference to non-Muslims living within an Islamic state and conveys certain legal rights related to life, property, and religious freedom.

### WE ARE STRONGER TOGETHER ###

The Powerful Thing We Do When We Come Together… Waiting (mostly the music) April 18, 2023

“I know I’m waiting Waiting for something Something to happen to me But this waiting comes with Trials and challenges Nothing in life is free”

“My Lord, show me right from wrong Give me light, make me strong I know the road is long Make me strong”

– quoted from the song “Make Me Strong” by Sami Yusuf

### WE ARE STRONGER TOGETHER ###

FTWMI: A Night of Great Power & Great Peace (a “renewed” post) April 17, 2023

SUNNAH [Arabic; also “sunna” and “sunnat”] – Habit or Practice, refers to a collection of traditional social and legal practices and customs within Islām.

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HADITH [Arabic] – Speech, Narrative, Talk, or Discourse, refers to one of the primary sources of Islamic belief, theology, and law. It contains the words and recorded actions of “the Prophet (peace and blessings of Allah be upon him)” which make up the SUNNAH.

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QUR’ĀN [Arabic; also “Quran” and “Koran”] – The Recitation, refers to the primary sacred text of Islam as it was reveled by Allah (God). It consists of 114 “sūrahs” (or portions).

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– Imam Khalid Latif in a 2013 “Ramadān Reflection” for Huffington Post

– Sūrah Qadr (“Portion 97 of the Qur’ān”) 1 – 5

*

– Imam Khalid Latif in a 2012 Ramadān Reflection” for Huffington Post

“Whoever establishes the prayers on the night of Qadr out of sincere faith and hoping to attain Allah’s rewards (not to show off) then all his past sins will be forgiven.”

– Sahih al-Bukhari 35 (Vol. 1 Book 2 Hadith Bukhari 35)

*

### PRAY FOR PEACE ###

Auspicious and Holy Stories (the “missing” Wednesday post) March 22, 2023

“A good sequence is like a good story. There is a beginning (an introduction), the middle (the heart of the story), and the end (the conclusion)”

– Maty Ezraty

– Tom Robbins quoted in the Reality Sandwich article “The Syntax of Sorcery: An Interview with Tom Robbins” by Tony Vigorito (posted online June 6, 2012)

“Jesus, full of the Holy Spirit, left the Jordan and was led by the Spirit into the wilderness, where for forty days he was tempted by the devil. He ate nothing during those days, and at the end of them he was hungry.”

– quoted from The Gospel According to St. Luke (4:1-2, NIV)

“I know I’m waiting Waiting for something Something to happen to me But this waiting comes with Trials and challenges Nothing in life is free”

“My Lord, show me right from wrong Give me light, make me strong I know the road is long Make me strong”

– quoted from the song “Make Me Strong” by Sami Yusuf

“Lord Ram gave Hanuman a quizzical look and said, ‘What are you, a monkey or a man?’ Hanuman bowed his head reverently, folded his hands and said, ‘When I do not know who I am, I serve You and when I do know who I am, You and I are One.’”

– quoted from the epic Sanskrit poem Ramacharitmanas (Lake of the Deeds of Rama) by Goswami Tulsidas

“Practicing yoga is a privilege. And with this privilege comes a duty to be kind, to share a smile, and to offer yoga from the mat into the rest of your life.”

– Maty Ezraty

### Unity yields Equity and Equality ###

FTWMI: Liminal, Lofty, & Rare Days – I March 1, 2023

“‘There are yet others whose way of worship is to offer up wealth and possessions. Still others offer up self-denial, suffering, and austerities (purifications). Others take clerical or monastic vows, offering up knowledge of the scriptures. Some others make their meditation itself an offering.

‘Some offer up prana, the mysterious vital energy force within them. They do this through control of the breath, literally stopping their inhaling and exhaling.

– Krishna speaking to Arjuna (4.28 – 30) in The Bhagavad Gita: A Walkthrough for Westerners by Jack Hawley

– quoted from article entitled “The Divine Wisdom in Fasting – From Table Talks by Abdul-Baha” by Mrs. Corinne True, printed in Star of the West, Vol. IV (No. 18), dated Mulk 1, 69 (February 7, 1914)

“For this material fast is an outer token of the spiritual fast; it is a symbol of self-restraint, the withholding of oneself from all appetites of the self, taking on the characteristics of the spirit, being carried away by the breathings of heaven and catching fire from the love of God.”

– quoted from Selections from the Writings of ‘Abdu’l-Bahā (page 70)

– quoted from “March 1” in 2016 edition of A Year of Daily Offerings by James Kubicki S. J.

“Brothers and sisters, Be joyful, and keep your faith and your creed, and do the little things that you have seen me do and heard about. I on the third day of the week on the first of March shall go the way of my fathers. Farewell in the Lord.”

– based on “62. The Assembly of Mourners” in Rhygyvarch’s Life of St. David (circa later 11th century)

### BELIEVE IN THE LITTLE THINGS ###

Liminal & Rare Days (the “missing” Tuesday post) March 1, 2023

If the colors are too much, click here for a monochromatic copy of this post.

– quoted from “Running the Gauntlet of the Unknown” by Joan Borysenko, PhD (posted at joanborysenko.com, April 1, 2020)

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

“That referral led us to the geneticist, who ended up delivering the information that changed our lives.

‘Dalia tested positive for a genetic mutation that’s associated with myoclonic epilepsy with ragged red fibers, or MERRF syndrome ― an extremely rare form of mitochondrial disease,’ the doctor said.”

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

In my heart of hearts, I know that love never dies.”

– quoted from “25. Faith, Part IV: What’s Love Got To Do with It?” in We Know How This Ends: Living while Dying by Bruce H. Kramer with Cathy Wurzer

**NOTE: According to the Julian calendar, Leap Year is every four years. On the Gregorian calendar, which is used by most people who will come across this post, it’s not that simple.

“A year is a leap year if it is divisible by 4 and is not a century year (multiple of 100) or if it is divisible by 400. For example, 1900 is not a leap year; 2000 is.”

– quoted from “2 – The Gregorian Calendar, 2.1: Structure” in Calendrical Calculations by Nachum Dershowitz, Edward Reingold

### SHARE YOUR COLOURS ###

The Meaning of Ancient Gestures and Symbols February 22, 2023

– quoted from the poem “An Ancient Gesture” by Edna St. Vincent Millay

– quoted from “Impressions of An Indian Childhood – I. My Mother” in American Indian Stories and Old Indian Legends by Zitkála-Šá

“Remember that you are dust, and to dust you shall return.”

– Ceremonial words used on Ash Wednesday (drawn from Genesis 3:19)

“Repent and believe in the Gospel.”

– Ceremonial words used on Ash Wednesday (drawn from The Gospel According to Mark 1:15), Roman Catholic tradition after 1969

“When I was in college, my Jewish roommates used to tell me what to give up for Lent….

“I know I’m waiting
Waiting for something
Something to happen to me
But this waiting comes with
Trials and challenges
Nothing in life is free”

“My Lord, show me right from wrong
Give me light, make me strong
I know the road is long
Make me strong”

I_s+ I_v> I_k= P.”

“I know I’m waiting
Waiting for something
Something to happen to me
But this waiting comes with
Trials and challenges
Nothing in life is free”

“My Lord, show me right from wrong
Give me light, make me strong
I know the road is long
Make me strong”

“I know I’m waiting
Waiting for something
Something to happen to me
But this waiting comes with
Trials and challenges
Nothing in life is free”

“My Lord, show me right from wrong
Give me light, make me strong
I know the road is long
Make me strong”

– based on “62. The Assembly of Mourners” in Rhygyvarch’s Life of St. David (circa later 11^th century)

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

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

“There comes a time when we should be together
United in our fight to make things better.
Our world is here,
But will not be forever,
Depending on our will to change [the] matter.”