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Do It, But Differently (the Sunday post) October 18, 2021

Posted by ajoyfulpractice in Abhyasa, Books, Buddhism, Changing Perspectives, Depression, Faith, Gratitude, Healing Stories, Hope, Japa-Ajapa, Life, Loss, Mantra, Meditation, Music, Oliver Sacks, Pain, Peace, Philosophy, Rabbi Abraham Joshua Heschel, Science, Suffering, Tantra, Tragedy, Vairagya, Vipassana, Wisdom, Yoga.
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This is the post for Sunday, October 17th. You can request an audio recording of Sunday’s practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

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

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

 

“Do it differently

So it won’t come out the same

Step up, be strong,

Get yourself out of pain.

 

So you don’t have a clue

Damned if you don’t

Damned if you do

Make yourself happy by checking with you

Before you make a move

To do what someone else wants you to do.

Take your time

Don’t be pressured

Know your mind

This is behavior you have never practiced before”

 

– quoted from the poem “DIFFERENTLY” by Donna Garrett

Ancient philosophies like Yoga and Buddhism share common histories, roots and concepts, just as certain religions overlap. So, it’s not surprising to find similar recommendations in contemplative and mindfulness-based practices. For instance, it isn’t surprising that the aforementioned philosophies recommended consistency and a dedication to the practice. We find this also in religion. Hence the idea that we can do something religiously. I have heard, time and time again, that the Buddha recommended an adherence to the path even when faced with obstacles and resistance from others. For instance, according to the back story for metta (“lovingkindness”) meditation, the Buddha instructed monks to continue practicing the lovingkindness meditation even when they were being bombarded with insults (and fruit).

In Yoga Sūtra 1.12-14, Patanjali recommended abhyāsa: a dedicated, regular practice of making the “effort to retain the peaceful flow of mind….” Regular practice is also defined as something undertaken over a long period of time, without interruption, and with passion, devotion, and reverence. (As always, note that the recommendation is related to the entirety of the philosophy, not just the physical practice.) English translations of the sūtras usually include the word “ardent,” which means “enthusiastic or passionate.” This can conjure up the the picture of a hamster on a wheel, frantically working towards peace – which seems like an oxymoron.

Yet, we all find ourselves in that contradiction. We hurry up to get to yoga. We rush to slow down. We do in order to undo or not do. In some ways, it’s the human condition. The funny thing is, that in both Yoga and Buddhism, we find a balancing recommendation: vairāgya, the practice of non-attachment. Of course, letting go is easier said than done.

“Withdrawing the mind from the external world and turning it inward is difficult. There are two reasons for this. The first is our deep familiarity with the external world. This is what we know. This is where we were born. We live here and we will die here. Our concepts of loss and gain, failure and success, are defined by the external world and confined to it. We experience it as complete, solid….

 

The second reason we find it so hard to turn the mind inward is that we know very little about the inner dimension of life. The little we do know is based on momentary intuitive flashes or on what others have said. Because we have no direct experience of inner reality, we are not fully convinced it exists. For most of us, our inner world has no substance. Our belief in it is undermined by doubt. We are curious about it, but the idea of becoming established in it seems far-fetched.”

 

– commentary on Yoga Sūtra 1.14 from The Secret of the Yoga Sutra: Samadhi Pada by Pandit Rajmani Tigunait, PhD

Underlying the Metta Sutta background is the idea that the monks had to give up the idea that there was a more suitable place for them to meditate and practice lovingkindness. We sometimes think that the ideal place to meditate is quiet and the ideal place to practice lovingkindness is surrounded by people who are loving and kind – and there is some truth in that. However, as Rabbi Abraham Joshua Heschel pointed out in Between God and Man: An Interpretation of Judaism, “Our concern is not how to worship in the catacombs but how to remain human in the skyscrapers.” Remember, the Buddha was invested in offering a liberating path to everyone regardless of their class or social status. Not everyone can practice under “ideal” circumstances. Additionally, even if we could, we still bring our minds and our previous (obstacle-inducing and suffering-producing) conditioning to the practice.

Patanjali was also interested in a practical practice, not just theory. So, he recommended cultivating opposites throughout the sūtras. In the first section, he described specific meditation practices around the idea (YS 1.33-39) and in Yoga Sūtra 2.33 he specifically defined the idea as a way to practice when “perverse, unwholesome, troublesome, or deviant thoughts” prevent one from following the entirety of the practice. When we look at the effect of practicing the different limbs, as described by Patanjali, we may view the practice of non-attachment as the opposite of the ardent practice. In fact, Swami Jnaneshvara Bharati, of the Himalayan tradition, illustrates these foundational principles of the Yoga Philosophy as elements balancing each other on a scale, recommending that we put equal weight and effort into giving our all and letting everything go.

Giving our all, in the moment, and then letting go as we flow our entire awareness into the next moment is the very essence of living in the moment. And while we are, in the base case, capable of living in that way, it can seem counterintuitive to our modern (Western) society. We are taught at an early age to be the ants not the grasshoppers, to be the little pig who takes the time to build the stone house as opposed to the two who use sticks and straw because they want to party. Inherent in our concept of responsibility is the idea that we can plan ahead and have some foresight. Yet, we can get bogged down in the planning and the doing. Conversely, even when we are aware of the psychological benefits of delayed gratification, we can want our cupcake now! And where these attitudes really get us into trouble, and really steep us in suffering is when they dovetail with abhiniveśaḥ, the afflicted/dysfunctional thought pattern that is fear of loss or fear of death.

“Music seems to have a special power to animate us. Kant called music, ‘…the quickening art.’ There’s something about rhythm, as a start, compels one to move…with the beat…. There’s something about the rhythm of the music, which has a dynamic, animated, propulsive effect that gets people moving in sympathy with it; and gets people moving in sympathy with one another. So…the rhythm of music has a strong bonding thing. People dance together, move together…”

 

– quoted from an interview with Dr. Oliver Sacks

“There is certainly a universal and unconscious propensity to impose a rhythm even when one hears a series of identical sounds at constant intervals… We tend to hear the sound of a digital clock, for example, as “tick-tock, tick-tock” – even though it is actually “tick tick, tick tick.”

 

– from Musicophilia: Tales of Music and the Brain by Dr. Oliver Sacks

Remember, the brain likes patterns, repetition, and rhythm. The brain also likes solving puzzles and filling in the gaps. Even when our solutions or lacuna (gap-fillers) don’t make sense, they bring us some comfort. If we look at this from a Western science perspective, the brain creates a neural pathway when we do something for the first time and then reinforces, or hardwires, the pathway the more we repeat the activity, habit, or behavior. This is what we call muscle memory. If we look at this same thing from the perspective of the Yoga Philosophy, everything we do/experience creates “mental impressions” (samskaras) through which we view and understand every subsequent activity. Either way, we condition ourselves to feel, think, and be a certain way. In other words, we get into a groove, very much like a needle on a record.

Then something happens, our metaphorical record gets scratched and we skip a beat. Sometimes there’s enough momentum for the music to continue. But, sometimes, we get stuck. The groove becomes a rut or a rake (or a record that skips) and we resist the change that would alleviate our suffering. We find ourselves “stuck” even though we are doing the things that have helped us or others in the past. My yoga buddy Dave has a great joke about a groove, a rut, and a rake. What’s the difference? Perspective. Or how long you’ve been in it.

“Consequently, [René] Descartes has employed a Scholastic/Medieval argument to ground what is possibly the most important concept in the formation of modern physics, namely inertia. Yet, it is important to note that Descartes’ first and second laws do not correspond to the modern concept of inertia, since he incorrectly regards (uniform, non-accelerating) motion and rest as different bodily states, whereas modern theory dictates that they are the same state.”

 

– quoted from “4. The Laws of Motion and the Cartesian Conservation Principle” of “Descartes’ Physics” by Edward Slowik, published in The Stanford Encyclopedia of Philosophy (Winter 2021 Edition), edited by Edward N. Zalta

Sir Isaac Newton’s first Law of Motion, also called the Law of Inertia, states that “An object at rest remains at rest, and an object in motion remains in motion at a constant speed and  in a straight line unless acted on by an unbalanced force.” Even before Newton codified it in this way, this natural phenomenon had been observed by people like Galileo Galilei and René Descartes. We can even observe it in ourselves and each other. Especially when we are engaged in a contemplative or mindfulness-based practice. Practices like Yoga and Buddhism allow us to notice when we are spiraling out of control and also when we are stuck. They also give us the tools, the force, to get unstuck. One of those tools is the practice of non-attachment. In fact, one of the lojong or “mind training” techniques in  Tibetan Buddhism is to “Self-liberate even the antidote.” (4) That is to say, don’t hold on to or grasp anything ” – even the realization that there’s nothing solid to hold onto.”

The question is: How do you even do that? It seems impossible.

In fact, the idea that “It’s impossible,” is Arjuna’s exact argument in the Bhagavad Gita (6.33-34). His reasons (or excuses) are very relatable – that his mind is restless, turbulent, and “a nursery of waywardness, so strong it can drag an elephant, full of stubborn desires for worldly things. Indeed it’s like a mule.” He goes on, even, describing how his mind works when it doesn’t get its way. And, just like, a good kindergarten teacher, Krishna takes the time (and the crayons) to break it down – and he does so with a smile. While Krishna points to four elements (regular practice, relentless inquiry, non-attachment, and firm faith), it quickly becomes evident that Patanjali combined the first and the fourth elements in his outline. Additionally, Krishna’s explanation parallels Patanjali’s description of kriya yoga (YS 2.1), which involves discipline, self-study, and trustful surrender to a higher power (other than one’s self).

The thing to remember is that what happens in the mind, happens in the body; what happens in the body, happens in the mind; and both affect the breath. Since we can’t all automatically change the mind-body, these practices recommend we start with the breath. That’s the “force” by which we cultivate awareness and also change. Similar to the monks in the forest, the practice isn’t (only) being able to focus-concentrate-meditate on the parts of the breath when there is no distraction or interruption. Abhyāsa is about coming back again and again. Coming back to the breath, back to the ethical components, back to the mat, back to the cushion again and again – in spite of and specifically because of the distractions and interruptions. This, Krishna tells Arjuna, creates “raw force of determination, will.”

“Now begin to slowly shape your breath. Breathing through your nostrils, have the intention to lengthen the inhale and exhale. / Stay smooth and effortless. / Inhale and exhale, so as to resolve or refine any involuntary pauses. / Or any rough stages in the flow of the breath. // The slower this rhythm, the more healing it is. / The more you sense body and mind becoming quiet. / Continue to shape your breath for about one minute. // Be aware that you are using your mind to shape the breath… and the breath is shaping the mind. / Please continue. // Sense how your mind has become more calm and clear, at ease.”

 

– quoted from ” Para Yoga Nidra Practice 1: The Essential Steps” by Rod Stryker 

Of course, when you are feeling stuck, unmotivated, and possibly unloved / unappreciated, it’s hard to get moving – even in the metaphorical sense. This is when we go back to the lojong technique, as well as to Patanjali’s recommendation to cultivate the opposites. Remember to give yourself permission to take care of yourself and then ask yourself the following questions:

  • What can I do, right now – today, in this moment – that is different from what I did yesterday (or in a previous moment)? 
  • What is consistent with my practice and also shakes things up a little?
  • What haven’t I done in a long time?
  • What have I only done once?
  • With whom can I call, text, or otherwise engage? This is not to complain or explain what’s happening (unless that’s what you need), but to remind yourself that someone is in your corner. (Or to remember that you are in someone else’s corner.)

Once you have an answer that checks at least three out of five boxes, do it! Make a commitment to yourself. Even if it is only 2 minutes a day, those 2 minutes can change how you move through the rest of your day(s).

And, when everything is said and done, don’t forget to give thanks!

“33-34. Arjuna interrupts again: ‘It’s impossible, Krishna! My mind is so restless, so turbulent I can’t imagine ever being able to achieve the loftiness you’re teaching. The human mind is a nursery of waywardness, so strong it can drag an elephant, full of stubborn desires for worldly things. Indeed, it’s like a mule. If it doesn’t get what it wants it turns petulant and scheming. My mind can never be caught; it never halts in one place. Trying to catch and tame it is like trying to restrain the wild wind.’

 

35. Krishna breaks into a smile. ‘You know the nature of the mind, Arjuna. It is restless and hard to subdue, but it can be done. There are four main ways to do it : through regular practice, relentless inquiry, non-attachment, and firm faith. Let Me explain.

 

‘Through regular practice (abhyasa) you can draw the mind away from worldly attractions and back into the Atma. As it becomes more interior it becomes calmer. Relentless inquiry into the Self (vichara) leads to knowledge of Atma, the True Self Within. Non-attachment (vairagya) results from self-inquiry and discrimination (viveka). When you actively turn your thoughts to all the bad consequences of the desires as they arise in you, the passion for them gradually dries up. As your passion diminishes, your mind comes under control. Firm, dedicated faith (sraddha) brings you the raw force of determination, will. All four methods are subsidiaries of the practice of meditation.

 

36. ‘Those who have no mastery over their ego will find it difficult to control the mind. But those who struggle hard by the correct means (relentless practice and nonattachment) will prevail over their wayward minds.'”

 

 

– quoted from 6.33-36 of The Bhagavad Gita: A Walkthrough for Westerners by Jack Hawley

Sunday’s playlist is available on YouTube and Spotify

NOTE: This playlist contains Easter eggs! Did you find them. The three birthday ones are stacked together – and one is actually a double. But there’s one I didn’t mention in the practice. (They are all related to the date, and the theme, but don’t be surprised if you notice there’s one or two that are obviously missing.)

A Little Metta

 

“It is far more creative to work with the idea of mindfulness rather than the idea of will. Too often people try to change their lives by using the will as a kind of hammer to beat their lives into proper shape. This way of approaching the sacredness of one’s own presence is externalist and violent. It brings you falsely outside yourself, and you can spend years lost in the wilderness of your own mechanical, spiritual programs. You can perish in a famine of your own making. If you work with a different rhythm, you will come easily and naturally home to yourself. Your soul knows the geography of your destiny. Your soul alone has the map of your future, therefore you can trust this indirect, oblique side of yourself. If you do, it will take you where you need to go, but more important it will teach you a kindness of rhythm in your journey. There are no general principles for this art of being. Yet the signature of this unique journey is inscribed deeply in each soul. If you attend to yourself and seek to come into your presence, you will find exactly the right rhythm for your life.”

 

– quoted from Anam Cara: A Book of Celtic Wisdom by John O’Donohue

Thanks, TH, for reminding me of this little bit of sweetness!

Have your voted for the Carry app today?

 

### OM OM AUM ###

The Kindest Step (the “missing” Sunday post) July 27, 2021

Posted by ajoyfulpractice in Books, Buddhism, Changing Perspectives, Confessions, Daoism, Dharma, Faith, Gratitude, Healing Stories, Hope, Karma, Life, Loss, Mantra, Meditation, Music, Pain, Peace, Pema Chodron, Philosophy, Suffering, Traditional Chinese Medicine, Tragedy, Vairagya, Wisdom, Writing, Yin Yoga, Yoga.
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[This is the “missing” post for Sunday, July 25th. You can request an audio recording of either practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

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

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

“Anger is a mental, psychological phenomenon, yet it is closely linked to biological and biochemical elements. Anger makes you tense your muscles, but when you know how to smile, you begin to relax and your anger will decrease. Smiling allows the energy of mindfulness to be born in you, helping you to embrace your anger.”

 

― quoted from “Two – Putting Out the Fire of Anger: Tools for Cooling the Flames” in Anger: Wisdom for Cooling the Flames by Thich Nhat Hanh

When I talk to people and/or watch the news these days, I see a lot of anger, a lot of frustration, and a lot of reasons for people to be angry and frustrated. Even if you don’t feel particularly angry and frustrated right now, you probably are around someone who is feeling one or both of those emotions fairly strongly. So, let’s talk about your anger (and frustration) for a moment. Or, if that feels too personal and raw, let’s talk about my anger and frustration.

I love the work of Thich Nhat Hanh and, all my life, people have told me I have a great smile. But, let’s be real, when I am feeling really anger and frustrated, my smile probably looks kind of feral – almost like I’m going in for the kill, metaphorically speaking. Even with my practices, smiling during a intense moment of conflict can feel like a big, giant leap… which I’ll get into if you don’t mind if we deviate a little (and if you don’t mind the pun). See, before we get into my feelings of anger and frustration – or even why I might not feel comfortable smiling when I am angry – we have to address the two elephants in the room: (1) the idea that I can’t/won’t have strong “negative” emotions because I practice yoga and meditate and (2) the stereotype of the angry Black woman.

Let’s start with the latter, because most people in American are familiar with the stereotype of the angry Black woman (ABW). Although I’m not sure exactly when the stereotype came into vogue, it became a standard trope (a literary or entertainment-based pop culture stereotype) during the 1800’s. The popular caricature device of an angry, sassy, rude, and domineering Black woman became even more popular in with the advent of shows like Amos n’ Andy.

First aired on January 12, 1926, as Sam n’ Henry on WGN in Chicago, the radio show featured white actors (Freeman Gosden, and Charles Correll) portraying stereotypes of Black people. The series became so popular in the Midwest that the actors wanted to expand it; however, the studio rejected the idea of radio syndication (which didn’t exist at the time). Since WGN owned the rights to the name, Gosden and Correll rebranded their show as Amos n’ Andy, which premiered on March 19, 1928 on WMAQ and became the first radio syndication in the United States. It was eventually carried by approximately 70 stations across the nation.

In 1930, the series spawned toys and a movie, which featured a racially-mixed cast… plus Gosden and Correll in blackface. Then there was a cartoon – still voiced by the original duo. By 1943, the radio show was being produced in front of a live studio audience and featured Black actors and musicians – who were backup performers to the original creators. When the Gosden and Correll started working on a television version of the series, in the late 1940’s, their previous movie and cartoon experience made them decide to move away from blackface (and to also, eventually, reject the idea of lip syncing with Black actors). When the TV show premiered on June 28, 1951, it featured a Black cast – that was directed to retain the characterized voice and speech patterns Freeman Gosden, and Charles Correll had carried over from minstrel shows. The TV show also inherited the radio show’s theme music – lifted directly from the score of what some consider the most racist and controversial movie of all times, Birth of a Nation.

While both the radio and the TV show had critics, they also had legions and legions of fans. One of those fans, surprisingly (to me), was Harvard University professor Henry Louis Gates Jr. In the 2012 American Heritage essay “Growing Up Colored,” Dr. Gates talked about his childhood in Piedmont, West Virginia and how (around first grade) he first “got to know white people as ‘people’ through their flickering images on television shows. It was the television set that brought us together at night, and the television set that brought in the world outside the valley.” He also said that he “felt as if I were getting a glimpse, at last, of the life the rich white people must be leading in their big mansions on East Hampshire Street.” Everything was so different from his life and his experience. Yet, to a young Dr. Gates, the TV show Amos n’ Andy was what I Love Lucy was to a young white girl of the same generation. And that’s the thing to keep in mind when you read the essay: perspective and awareness. Audiences only viewed comedy characters as exaggerated impressions of life if they actually knew people like the ones being caricatured. The popularity of Amos n’ Andy, however, was built around an audience that did not personally know Black people. 

“Lord knows, we weren’t going to learn how to be colored by watching television. Seeing somebody colored on TV was an event.

 

‘Colored, colored, on Channel Two,’ you’d hear someone shout. Somebody else would run to the phone, while yet another hit the front porch, telling all the neighbors where to see it. And everybody loved Amos ’n Andy—I don’t care what people say today. What was special to us was that their world was all colored, just like ours….Nobody was likely to confuse them with the colored people we knew, no more than we’d confuse ourselves with the entertainers and athletes we saw on TV or in Ebony or Jet, the magazines we devoured to keep up with what was happening with the race.”

 

– quoted from the American Heritage (Summer 2012, Volume 62, Issue 2) essay “Growing Up Colored” by Henry Louis Gates Jr.

There’s another key element to keep in mind as it relates to the ABW stereotype in relation to Amos n’ Andy. When Freeman Gosden, and Charles Correll started the radio show Sam n’ Henry, they voiced all of the characters. However, there were some reoccurring characters, like George “Kingfish” Stevens wife, who were not initially voiced. Instead of being heard, Sapphire and most of the other Black women reoccurring in the series were only talked about. Ergo, it didn’t matter if they had a legitimate reason to be upset about something done by their husband, boyfriend, or serviceperson – their anger and complaints were presented from the perspective of the person who was the target/cause of the emotion being felt and expressed. In other words, audiences only heard the male side of the conflict… and, to be fair, they only heard the white male perspective.

Now, if you grew up listening and/or watching Amos n’ Andy you might think, “No, no, that’s not how it was. They would say what they did.” To that I would ask three things:

  • First, are you more inclined to support the person who is telling the story who also happens to be your friend (or someone with whom you are familiar) or are you more inclined to support the person you have never met?
  • Second, if I (as your friend or someone with whom you are familiar) says, “I did this little thing – that yeah, was a little inconsiderate – but, dude, I was sooooo tired/hungry/sad/etc. ….” Do you commiserate with me and agree that the other person overreacted or do you point out that that other person (who, again, you’ve never met) has a point?
  • Finally, does you answer to either of the questions above (especially the last one) change if I explain why the other person was upset with me? (The flipside of this, of course, is does it matter if I don’t explain the why?)

Which brings me to my last little bits about the angry Black woman stereotype: It was a really confusing idea to me when I was a little girl. It was confusing because I didn’t know Black women who walked around angry all the time and, just as importantly, when I did see a person who was angry they had a reason to be angry. I will admit that, for most of my formative years, I was sheltered just enough to not understand – or even question – why someone might walk around angry all the time. However, if we go back to the beginnings of the trope – and acknowledge that the stereotype already existed by the 1800’s – then we have to go a little deeper into why Black women might have been angry. And, when we go a little deeper – even just taking a little look at history, regarding the conditions of being a Black woman (or any kind of woman) in the 1800’s – we don’t need to go far before we start finding reasons to be angry.

“If your house is on fire, the most urgent thing to do is to go back and try to put out the fire, not to run after the person you believe to be the arsonist. If you run after the person you suspect has burned your house, your house will burn down while you are chasing him or her. That is not wise. You must go back and put out the fire. So when you are angry, if you continue to interact with or argue with the other person, if you try to punish her, you are acting exactly like someone who runs after the arsonist while everything goes up in flames.”

 

― quoted from “Two – Putting Out the Fire of Anger: Saving Your House” in Anger: Wisdom for Cooling the Flames by Thich Nhat Hanh

 

All of which brings me back to today’s anger and frustration.

As I said before, you can look at the news and see that people are angry and frustrated. You can look at your family, neighbors, and friends. You can look inside of your own heart and mind.  While we may have some individual, personal situations about which we are angry and frustrated, we also share some anger and frustration about what we have endured over the last year and that some people, even today, continue to experience. Some of that anger and frustration is even tied to the fact that people are consistently pointing fingers at the (alleged) arsonists instead of putting out the flames. Two other issues we have, as a society, are that we don’t understand the concept of a backdraft and we keep putting matches in the hands of arsonists. (Or, maybe, we never took the matches away in the first place.)

A backdraft is fire that seems to come out of nowhere; but is actually the result of fresh oxygen fueling embers that were previously depleted of air. Embers in an enclosed space can smolder and produce heat even as the fire is dying. Sometimes a fire will burn itself out; other times, however, if the embers are not completely out – e.g., saturated in water or sand – they can reignite in an explosion. This can happen when a door or window is opened or when a portion of the side of the building caves in as the infrastructure fails. A social backdraft happens in the same way. For example, imagine an upsetting situation about which people are really angry and frustrated. The situation, as well as the anger and frustration, is fueled by additional elements – which the “firefighters” attempt to address. But maybe, unlike real-life firefighters, these social responders don’t provide a safe way to ventilate (or “air grievances”). So, the embers just keep building heat and no one notices the air getting sucked in through the cracks or how the smoke is changing colors. Now imagine the original situation gets buried so that it’s no longer in the center of attention. The eyes of the world shift to some other priority, some other injustice. Then, suddenly it seems, a “new” situation arises and the fire is raging out of control. Can you imagine?

“Anger is like a howling baby, suffering and crying. The baby needs his mother to embrace him. You are the mother for your baby, your anger. The moment you begin to practice breathing mindfully in and out, you have the energy of a mother, to cradle and embrace the baby. Just embracing your anger, just breathing in and breathing out, that is good enough. The baby will feel relief right away.”

 

― quoted from “Two – Putting Out the Fire of Anger: Embracing Anger with the Sunshine of Mindfulness” in Anger: Wisdom for Cooling the Flames by Thich Nhat Hanh

 

I think, sometimes, that if we “have a handle on” our anger and frustration, we can convince ourselves (and others) that we are not actually angry or frustrated – that it’s just something in the ether. I think, too, that some people even believe that if they don’t lash out at others or express their anger in a stereotypical way then they aren’t actually angry. But, the truth is that there are different ways to express anger and frustration just as those emotions can manifest in different ways and at different times. Some people are all about lashing out (physically and/or verbally); others express themselves in a mindful way; still others get passive-aggressive. Some people go out of their way to avoid the conflict all together and don’t resolve the situation (which may defuse their anger and frustration or it may heighten it) and still others get super-duper quiet.

Here I’m tying anger and frustration together, even though frustration is just one manifestation of anger. However, anger can also manifest as irritability, defensiveness, and resistance. Since these emotions are inevitably tied to conflict, they are mentally connected to discernment. In other words, the angrier we get, the harder it becomes to make wise, skillful decisions.

Earlier, I mentioned that there was another elephant in the room – the idea that someone can’t/won’t have strong “negative” emotions because they practice yoga and/or meditate. Like the stereotype of the ABW, this has its roots in some superficial truth, but ultimately it is just another stereotype. I say it all the time: yoga, meditation, and other mindfulness-based practices are not intended to make you numb to emotional and mental experiences. In fact, instead of being numb, you may find that these practices allow you to feel more. They also can help you see more and, therefore, enable you to make better decisions.

One way to understand this is to look at the connection between emotions and the mind-body. Emotional experiences – like anger, frustration, fear, and even joy – have the ability to hijack our central nervous system. When an emotion takes our nervous system for a ride, we either want more of the experience or we want to escape the experience. Like fear, anger and frustration can activate our sympathetic nervous system, thus engaging our fight-flight-freeze response. When this happens, we get tunnel vision and everything narrows down to what is needed for “survival.” We not only see less, we hear and feel less. In certain extreme situations, blood is diverted from our digestive and immune systems into the limbs that we need to fight, flee, or escape through collapse (which is the freeze response). Additionally, anger and frustration are often fueled and driven by fear – creating a feedback loop that leaves us highly sensitized and over-stimulated. If we get into that feedback loop, as many of us have over the last few years (and especially this last year and a half), we can become like a stick of dynamite that has been placed next to a lit match after the fuse was soaked in gasoline.

Of course, there is something really special about the emotional “elephant” that practices yoga, meditation, and/or some other mindfulness-based practice (like centering prayer). Such a person has the tools to deal with their emotions in a way that is wise, loving, and kind. I did not choose those last three randomly. In Eastern philosophies and some medical sciences, every emotion has a flip side: for fear it is wisdom; for anger it is loving-kindness.

We can think of anger and frustration as emotional pain (because that’s what suffering is) and, in this case, they are signs that something needs to change. They can fuel change in a way that is constructive or destructive. But, in order to make the decision to resolve conflict in a way that is constructive, we have to be able to see as clearly as possible. We have to be able to be able to see the possible.

Which takes us back to Thich Nhat Hanh’s suggestion to smile – and how, sometimes, that feels like a giant leap to me.

“This also, then, leads on to the idea of whether or not the brain ever does big jumps – or does it only ever do small steps? And the answer is that the brain only ever does small steps. I can only get from here to the other side of the room by passing through the space in between. I can’t teleport myself to the other side. Right? Similarly, your brain can only ever make small steps in its ideas. So, whenever you’re in a moment, it can only actually shift itself to the next most likely possible. And the next and most likely possible is determined by its assumptions. We call it ‘the space of possibility.’ Right. You can’t do just anything. Some things are just impossible for you in terms of your perception or in terms of your conception of the world. What’s possible is based on your history.”

 

– quoted from the 2017 Big Think video entitled, “The Neuroscience of Creativity, Perception, and Confirmation Bias by Beau Lotto

 

As I said before, I love the work of Thich Nhat Hanh and, if we are to believe the people around me, I have a great smile. But, I have a hard time faking a smile when I’m angry – which is kind of the point. Add to this practice, my self-awareness – or, in this case you could call it self-consciousness – about how I am perceived as a Black woman… especially when I am angry. Something that I do all the time seems like a giant leap; because suddenly smiling, even softly, during a conflict, can come across as menacing.

I know, I know, most of you who know me personally don’t think I’m scary – especially since I am so small. But, trust me when I tell you that there are people who have been scared of “me”… or, at least, their perception of me. And, sometimes, that makes me a little angry.

[Feel free to insert a hands-thrown-up-in-the-air emoji.]

When it comes to dealing with anger and frustration, I definitely use the Eastern philosophy model as a foundation. I get on the mat, the cushion, and/or the walking trail and I consider how Chinese Medicine associates anger and frustration with the energy of the Gallbladder and Liver Meridians. Gallbladder Meridian is yang and runs from the outer corner of the eyes up to the outer ears and top of the head and then DOWN the outer perimeter of the body – with some offshoots – before ending at the fourth toe. Liver Meridian is yin and runs UP from the top of the big toe up the inner leg; through the groin, liver, and gallbladder; into the lungs; and then through the throat into the head, circling the lips and finishing around the eyes. (This is an extremely basic description!) Since YIN Yoga is based on Chinese Medicine, we can hold certain poses that target the hips and side body in order to access the energy of the Gallbladder and Liver Meridians. Other times, we just bring awareness to how we feel in those areas associated with the meridians – knowing that “prāņa (‘life force’) follows awareness” – and perhaps do poses that highlight those areas (superficially) in order to cultivate more awareness. This is what we did on Sunday.

Another thing we did on Sunday was incorporate lojong (“mind training”) techniques from Tibetan Buddhism. These are statements that can be used as a starting point for meditation and/or contemplation. They can also be used, in this context, as affirmations and reminders. For instance, in Anger: Wisdom for Cooling the Flames, Thich Nhat Hanh explained one of his personal rituals: “Each morning I offer a stick of incense to the Buddha. I promise myself that I will enjoy every minute of the day that is given me to live.” This is like the lojong statement #21 “Always maintain only a joyful mind.” To me, this is not only about cheerfulness; it is also about showing up with a sense of gratitude, wonder, and awe. This activates my practice of shoshin (“beginner’s mind”) and santosha (“contentment”) – which means I am less likely to think (or say), “[That person] always does this or that.” If I can let go of past insult and injury (about which I can do nothing since it’s in the past), I can focus on the present issue. I will also consider how doing something loving and kind – for myself, for the other person/people in the conflict, and/or for some person not involved in the conflict can change the energy.

You can think of these practices as personal de-escalation techniques. They are the steps you take (and the tools you use) to offer your inner child a little comfort and to start putting out the flames so that they stay out. They can also be the tools you use to make sure there will be no backdraft and no new fires. This weekend, when I randomly stumbled on the Big Think clip quoted above, I added a new perspective to this practice: I started thinking about the “kindest” next step.

“And the idea is that, for the person being creative, all their doing is making a small step to the next most likely possibility – based on their assumptions. But, when someone on the outside sees them doing that, they think, ‘Wow! How did they put those two things that are far apart together?’ And the reason why it seems that way is because for the observer they are far apart. They have a different space of possibility.”

 

– quoted from the 2017 Big Think video entitled, “The Neuroscience of Creativity, Perception, and Confirmation Bias by Beau Lotto

 

Beau Lotto is a professor of Neuroscience, the founder and director of the Lab of Misfits, as well as the author of Deviate: The Science of Seeing Differently and the co-author of Why We See The Way We Do: An Empirical Theory of Vision.  One of his missions – in fact, the primary mission of the Lab of Misfits – is to get people to know less, but understand more. I know, I know, that sounds so weird and counterintuitive, but ultimately it is about questioning and delving deeper into what we think we know, in order to gain better understanding of our areas “not knowing.” It is about gaining better understanding of our selves by letting go of our assumptions and being open to possibilities.

The clip I ran across was specifically about creativity and perception, which got me thinking about how we perceive one another during a conflict and how that perception contributes to our ability to construct a viable resolution or, conversely, how our perceptions lead to more destruction and conflict.  How do we de-escalate a situation between people who may perceive the conflict (and each other) in different ways? One obvious answer is Thich Nhat Hanh’s suggestion to smile. It’s a really good answer… but “my” history and my perception of how I might be perceived – based on history – makes it seem like a giant leap. Even though I am in the habit of smiling all the time, I am not in the habit of being angry or being perceived as an ABW. So, to combine the two requires practice and an awareness of my “space of possibility.”

In considering my space of possibility, I started thinking about what the kindest next step might be in a certain situation. For example, let’s say that I’m getting angry at something someone keeps saying to me during a conversation and/or I am frustrated by how I react to what they are saying. To suddenly compliment the person who is insulting me might come across as disingenuous. That might be a big leap for them to understand – especially if they are insulting me on purpose. But, somehow, we need to reach an understanding between the two of us (or just between me, myself, and I). Reaching that understanding requires bridging a proverbial (and verbal) gap – which we can’t do as look as I keep getting “hooked” by the thing they keep saying and they keep getting “hooked” by the way I am reacting.

So, what’s the next step that is also kind? I could practice the four R’s (Recognize, Refrain, Relax, Resolve) and maybe even that fifth R (Remember). I could just take a couple of deep breaths and remind myself that I promised to enjoy today. I could do all of that and preface the next thing I say. After all, sometimes naming what you are experiencing – even if you just say it to yourself – can make a big difference. Of course, be mindful about how you preface and name what you are experiencing – otherwise, you might come across as snarky and sarcastic.

“3. Examine the nature of unborn awareness.”

 

“4. Self-liberate even the antidote.

Commentary: Do not hold on to anything – even the realization that there’s nothing solid to hold onto.”

 

“5. Rest in the nature of alaya, the essence.

Commentary: There is a resting place, a starting place that you can always return to. You can always bring your mind back home and rest right here, right now, in present, unbiased awareness.”

 

6. In post-meditation, be a child of illusion.”

 

– quoted from Always Maintain A Joyful Mind: And Other Lojong Teachings on Awaking Compassion and Fearlessness by Pema Chödrön

 

Sunday’s playlist is available on YouTube and Spotify. [“Look for 04102021 Si se puede & Birds”]

 

“It is a small step that begins the journey of a thousand miles.”

 

– quoted from “Chapter 64” of A Path and a Practice: Using Lao Tzu’s Tao Te Ching as a Guide to an Awakened Spiritual Life by William Martin

 

### What Would Hanuman Do? ###

 

Curious About… You (the “missing” Wednesday post) July 18, 2021

Posted by ajoyfulpractice in Abhyasa, Books, Buddhism, Changing Perspectives, Confessions, Dharma, Faith, Fitness, Gratitude, Healing Stories, Hope, Life, Meditation, Music, One Hoop, Pain, Peace, Pema Chodron, Philosophy, Religion, Suffering, Vairagya, Vipassana, Wisdom, Women, Writing, Yoga.
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[This is the “missing” post for Wednesday, July 14th. You can request an audio recording of Monday’s practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

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

Check out the “Class Schedules” calendar for upcoming classes. If you are using an Apple device/browser and the calendar is no longer loading, please email me at myra (at) ajoyfulpractice.com at least 20 minutes before the practice you would like to attend.]

Q: What’s the perfect gift to give a Tibetan Buddhist nun on her birthday?

A: Nothing.

I have more “punny” Buddhist jokes where that came from; however, since some people appreciate seriousness in their practice, I will move it along.

Wednesday was the 85th birthday of the American Tibetan Buddhist nun Pema Chödrön. About eight years ago, Ani Pema Chödrön, who was born in New York City on July 14, 1936, asked that people observe her birthday by practicing peace. Of course, even if we were to practice in a vacuum, peace requires some compassion and loving-kindness. The practice also requires going a little deeper into our sore spots, our tender spots, our tight and raw spots. You know the spots I mean: those spots people poke and push to get us “hooked.”

“Somebody says a mean word to you and then something in you tightens — that’s the shenpa. Then it starts to spiral into low self-esteem, or blaming them, or anger at them, denigrating yourself. And maybe if you have strong addictions, you just go right for your addiction to cover over the bad feeling that arose when that person said that mean word to you. This is a mean word that gets you, hooks you. Another mean word may not affect you but we’re talking about where it touches that sore place — that’s a shenpa. Someone criticizes you — they criticize your work, they criticize your appearance, they criticize your child — and, shenpa: almost co-arising.”

 

– Pema Chödrön

We begin each practice with what some might call a prayer, a wish, or a plea for peace. We also begin with a personal intention. Sometimes we breathe peace in and breathe peace out. Every once in a while I remind you to remember your personal intention. Sometimes we even end with a reminder that peace begins within. However, it can be hard to find peace when someone is continuously doing something (to us or around us) that doesn’t feel very peaceful – or loving and kind. Perhaps we can cultivate some softness, some compassion even, when we recognize that the other person is doing their best. But, even then, there are times when we just feel ourselves getting hot under the collar and losing our awareness. That’s what happens when our buttons get pushed: we lose awareness of who we are and what we’re all about. To borrow a metaphor from Anushka Fernandopulle, we get on the “Peace” Train and suddenly find ourselves headed towards, “OMG, I’m So Pissed”ville.

In the process of that journey, we forget our original intention and we forget all about that “peace within us” (let alone that “peace all around us”).

For almost ten years now, I have spent the month of July sharing Pema Chödrön’s teachings around shenpa and the four R’s: Recognize, Refrain, Relax, and Resolve. I like to also add a fifth R: Remember. This is not the only time I share these teachings; however, it is nice to have a dedicated period of time to really focus-concentrate-mediate on the ways we can get “unhooked.” It also coincides nicely with the Dalai Lama’s birthday and, since it’s midway through the year, it’s also a nice time to remind people that what we do on the mat, can translate into practices off the mat.

A lot of times I use examples similar to the very obvious ones in the quote above. However, since we are usually hooked by our ego – and since I recently mentioned the power of familiarity – this week I pointed out that sometimes the really pretty, shiny lure that hides the sharp hook of suffering is actually our habit of doing things a certain way.

Yes, big surprise (and another Buddhist joke in the making) – we get hooked by our attachments.

“If you are curious, you’ll find the puzzles around you. If you are determined, you will solve them.”

 

– Ernő Rubik

Both Buddhism and the Yoga Philosophy have practices around attachment that involve our belief (sometimes our mistaken belief) that we know something. Maybe we know something is right; maybe we know something is wrong. It doesn’t matter. The bottom line is that we have the belief, we’re attached to the belief, and (therefore) the belief can cause suffering.

Both philosophies encourage us to not only question what we believe, but also to be curious about what we believe, why we believe it, and what’s on the other side of our beliefs. In Zen Buddhism, shoshin (“beginner’s mind”) is the practice of approaching a subject as if for the first time. In Yoga, the second niyamā (internal “observation”) is santoşa which is “contentment.” Both practices require the openness and eagerness to learn that we observe in small children. Both practices cultivate an open-heartedness that, when applied in our relationships, can allow us to be more generous with the attributes of our hearts and less generous with our judgement. Both practices require us to show-up and be present with what is – and both practices give us insight into ourselves.

Imagine, for a moment, that you go to a new yoga class with a new teacher. You’ve been practicing for a while, maybe you even teach or have been through a teacher training – either way, you “know your stuff.” The practice starts in a pose that you would normally practice after you’ve warmed up a bit and the teacher offers no other options. So, depending on the day you’re having, maybe you just go into a modification you know; maybe you struggle to get into the pose the way would if you were warmed up; maybe you ignore the suggestion and go into something else; or maybe you are already so fed up that you leave and that’s the end of that.

But, let’s say you stay. You breathe in. You breathe out. Your body is starting to warm up; your mind is starting to focus and – BOOM, they do it again! They cue something different from what you were expecting (and had already started doing) or something that you and the people around you clearly aren’t safely in a position to practice. And, again, they offer no other options. What do you do?

This could continue through a whole practice. And, to be clear, maybe it’s not the sequence that’s the problem. Maybe they just say things in a way that really grates on your nerves. Maybe they consistently call Downward Facing Dog a resting pose (but it’s a pose you recognize is really challenging). Maybe it’s the fact that they never offer alternative options even though most of the people in the practice are not doing what they are suggesting. Maybe there’s too much philosophy for you, maybe there’s not enough. Maybe their voice reminds you of the person with whom you just had an argument. Ultimately, the nature of the issue doesn’t matter.

What matters is what you do when you’re getting annoyed.

Do you RECOGNIZE that something was happening that didn’t meet your expectations? In other words, do you Recognize that you are getting hooked? If so, do you pause for a moment and – instead of doing the thing you would normally do – REFRAIN from doing anything? Do you just take a breath and RELAX? If so, do you RESOLVE to continue with that relaxation, with that mindfulness, and with that intentionality? Do you REMEMBER why you decided to attend the practice in the first place?

Or do you leave the space, completely annoyed, frustrated, angry, and not at all peaceful?

“The peace that we are looking for is not peace that crumbles as soon as there is difficulty or chaos. Whether we’re seeking inner peace or global peace or a combination of the two, the way to experience it is to build on the foundation of unconditional openness to all that arises. Peace isn’t an experience free of challenges, free of rough and smooth—it’s an experience that’s expansive enough to include all that arises without feeling threatened.”

 

– quoted from “Unlimited Friendliness: Three steps to genuine compassion” (Winter 2009 issue of Tricycle) by Pema Chödrön

Years ago, I think it was on my 45th birthday, I had plans for a whole day of “wise women.” Even though it wasn’t part of my original plan, it turned out that I was going to be the first “wise woman” in my day, because I agreed to be a guest teacher at a university class on mindfulness. Then I had plans to attend a yoga practice led by one of my favorite teachers, a teacher whose practice inspires me to this day. Finally, I was going to have dinner with a group of some of the wisest women I knew at the time. The university class turned out to be an awesome way to start the day. Then I headed across town for some yoga and encountered a problem; my favorite yoga teacher was nowhere in sight. I figured she just wasn’t at the front desk; so I signed in and got settled, trying not to be too annoyed at the music that was clearly not what my favorite teacher would be playing. I was having one of my best birthdays ever… until the class started and it was being led by someone I wasn’t expecting.

Without going into a lot of detail, I’ll just say that I was “hooked” from the minute the sub said their hello. If you’ve heard me tell this story before you also know that instead of settling in during the integration, I was getting riled up. But then I took a deep breath and reminded myself that there had to be a reason this teacher was at the front of the room. They had to have something to offer. And, if I could let go of my expectations, maybe I would learn something.

Ultimately, the day goes down as one of my favorite days with some of my favorite memories and the birthday rates as one of my favorite celebrations. While I never took from that (substitute) teacher again – and part of me wants to rate it as one of my least favorite classes in almost twenty years of yoga – I definitely got something out of the practice… and it’s something that continues to serve me.

“Always maintain only a joyful mind.”

“Sending and taking should be practiced alternately. These two should ride the breath.

Begin the sequence of sending and taking with yourself.”

 

 

– quoted from Always Maintain A Joyful Mind: And Other Lojong Teachings on Awaking Compassion and Fearlessness by Pema Chödrön

Every culture and tradition around the world places a certain level of value on the virtues of the heart. In yoga, we find instructions to meditate on the various attributes of the heart. We can also view at least three of the “powers unique to being human” as heart practices. I even think of the physical practice of yoga as a way to prepare the mind-body for those heart practices. In Buddhism, four of the “heart” practices are referred to as the “Divine Abodes” (Brahmavihārās): loving-kindness (maitrī or “mettā), compassion (karuņā), sympathetic or empathetic joy (muditā), and equanimity (upekşā or upekkhā). Again, you find these virtues all over the world; however, what you find in contemplative traditions are the practices to cultivate these innately human powers.

Pema Chödrön’s teachings around the concept of shenpa are just one set of many practices found in Buddhism. In Zen Buddhism, for instance, kōans are statements or stories (sometimes considered riddles or puzzles in a Western mind) used as a form of contemplation (although not always of meditation). Similarly, in Tibetan Buddhism, people use lojong or “mind training” techniques which can be held in the heart and mind during contemplation. To “sit” or even live with a phrase does not require a great deal of “thinking,” but it does require a certain amount of patience and openness. One of the goals, in practicing with such statements, is to let the teaching unfold in the same way the heart opens… in the same way a fist unclenches or a flower unfurls. In the process of these practices, one also discovers more and more about themselves, as well as about the world.

“There’s a common misunderstanding among all human beings who have ever been born on the earth that the best way to live is to try to avoid pain and just try to get comfortable….

 

A much more interesting, kind, adventurous, and joyful approach to life is to begin to develop our curiosity, not caring whether the object of our inquisitiveness is bitter or sweet. To lead a life that goes beyond pettiness and prejudice and always wanting to make sure that everything turns out on our own terms, to lead a more passionate, full, and delightful life than that, we must realize that we can endure a lot of pain and pleasure for the sake of finding out who we are and what this world is, how we tick and how our world ticks, how the whole thing just is.”

 

– quoted from “1. Loving-Kindness” in The Wisdom of No Escape and the Path of Loving-Kindness by Pema Chödrön

Wednesday’s playlist is available on YouTube and Spotify. [Look for “07142020 Compassion & Peace for Pema”]
 

“Prince Guatama, who had become Buddha, saw one of his followers meditating under a tree at the edge of the Ganges River. Upon inquiring why he was meditating, his follower stated he was attempting to become so enlightened he could cross the river unaided. Buddha gave him a few pennies and said: “Why don’t you seek passage with that boatman. It is much easier.”

 

– quoted from Matt Caron and from Elephant Journal

Check out last year’s post on this date (and follow the dates for more on the practice)!

 

### WHY ARE YOU HERE, AGAIN? ###

Lessons of the Teachers July 6, 2020

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“What is the purpose of life?”

 

– A question people ask (or want to ask) their Gurus and gurus

Yesterday was all about teachers and all the ways they teach us to remove the darkness. And, speaking of teachers, one of the “Big G” Gurus I mentioned turns 85 today! Born today in Tibet in 1935, Lhamo Dhondup was given the religious name Jetsun Jamphel Ngawang Lobsang Yeshe Tenzin Gyatso (which is shortened to Tenzin Gyatso) and he is known to the world as the 14th Dalai Lama. He is the spiritual leader of Tibet, although he is currently exiled in India. Lama is the Tibetan word for Guru. Dalai is a Mongolic word for “ocean” or “big.” “Dalai Lama” is the highest spiritual title assigned to individuals believed to be the incarnation of the last Avalokiteśvara (or Padmapani), the bodhisattva of compassion.

Avalokiteśvara is considered a “Big G” Guru in a variety of culture and is sometimes identified as male, sometimes as female. He is called Avloketesvar in Cambodia; Nātha in Sri Lanka; and Seto Machindranath, Janabaha Dyo, and Karunamaya in Nepal Mandal. He is called Lokanat or Lokabyuharnat in Myanmar and Lokesvara in Indochina and Thailand.

She is called Guanyin (a shortened version of Guanshiyin, which means “Contemplating the World’s Sounds”) or Guan Yin (various spellings include Kuan Yin) in Chinese Buddhism. She is Kannon or Kanzeon in Japan, where at least 29 notable temples are dedicated to her; Gwan-eum in Korea; and Quan Am in Vietnam. I could go on. The point is this is someone who is honored by many people, in a variety of cultures, because it is believed that they prolonged their ultimate enlightenment in order to ease the suffering of the world.

In Tibet, Avalokiteśvara is called Chenrezig or, sometimes, Şaḍākşarī (“Lord of the Six Syllables,” as he is associated with the lotus-focused mantra “OṂ MAŅI PADME HǕṂ”). Sacred text in Tibetan Buddhism explains the special relationship the original bodhisattva had with the people of Tibet; the story behind his prolonged enlightenment; and clues to finding each successor. Additionally, researchers will examine the writing, words, and the memories of close friends and relatives to find the next successor – as well as the Dalai Lama’s advisors. Gendun Drup was designated the “First Dalai Lama” 104 years after his death; in part because of the verification of his successor who announced himself at age 2 (not that anyone believed him at the time). The 2nd Dalai Lama, Gedun Gyatso, died in 1542 and the lineage has continued from then onward – as has the teachings.

“I believe that the purpose of life is to be happy. From the moment of birth, every human being wants happiness and does not want suffering. Neither social conditioning nor education nor ideology affect this. From the very core of our being, we simply desire contentment.”

 

– Tenzin Gyatso, the 14th Dalai Lama in July 2015

The current Dalai Lama was selected at 2 years old and publicly presented at 4 years old. He assumed his spiritual leadership position at age 5 and his full political duties at age 15. He fled his homeland at the age of 18, during the 1959 Tibetan uprising, and became a refugee. He received the 1989 Nobel Peace Prize (at 54 years old) and the 2006 United States Congressional Gold Medal (at 71 years old). Like any other religious and political figure, the Dalai Lama has weighed in on a variety of world issues, including the rights of women, immigrants, and the LGBTQIA+ community; the practices of the United States CIA; the importance of caregivers; and the current global pandemic. Sometimes his words are comforting to people, other times they are confusing – and, like anyone else, he has made mistakes and had to decide how to respond to the suffering.

“From my own limited experience, I have found that the greatest degree of inner tranquility comes from the development of love and compassion….

Usually our concept of compassion or love refers to the feeling of closeness we have with our friends and loved ones. Sometimes the compassion also carries a sense of pity. This is wrong. Any love or compassion which entails looking down on the other is not genuine compassion. To be genuine, compassion must be based on respect for the other and on the realization that others have the right to be happy and overcome suffering, just as much as you. On this basis, since you can see that others are suffering, you develop a genuine sense of concern for them.”

 

– Tenzin Gyatso, the 14th Dalai Lama in July 2015

Yesterday, in anticipation of his birthday, the Dalai Lama was asked to give “A Short Teaching on Mind Training” to a group in Taiwan. (He was in India.) He focused his dharma talk on the end of Geshé Langri Tangpa’s Eight Verses for Training the Mind. In Tibetan Buddhism, lojong are “mind training” techniques to prepare a practitioner for a variety of loving-kindness and compassion practices. They are aphorisms designed to cultivate bodhicitta (the awakened of enlightened mind/intellect). The most common lojong practices in the West are approximately 59 statements found in a 12th century text by Chekawa Yeshe Dorje. Geshé Chekawa based his instruction on the teachings of Geshé Langri Tangpa (which is whole story unto itself). While the Dalai Lama spent part of yesterday focusing on the end of the text, he has previously taught and written about the entire text – and in particular, the eight verses.

“With a determination to achieve the highest aim
For the benefit of all sentient beings
Which surpasses even the wish-fulfilling gem,
May I hold them dear at all times.”

 

– Verse 1 from Eight Verses for Training the Mind by Geshé Langri Tangpa

Please join me on the virtual mat today (Monday, June 29th) at 5:30 PM for a 75-minute virtual yoga practice focused on “the 8 verses” with commentary from the Dalai Lama.

This is a 75-minute Common Ground Meditation Center practice that, in the spirit of generosity (dana), is freely given and freely received. 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.

If you are able to support the center and its teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” my other practices, or you can purchase class(es). Donations are tax deductible, class purchases are not necessarily.)

There is no playlist for the Common Ground practices.

Mo’ Mettā

 

### METTĀ • KARUNĀ • MUDITĀ • UPEKŞĀ ###