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& What We Know (the “missing” Saturday post) September 11, 2022

Posted by ajoyfulpractice in "Impossible" People, Books, Changing Perspectives, Healing Stories, Life, Loss, Love, Meditation, Music, One Hoop, Philosophy, Poetry, Wisdom, Women, Writing, Yoga.
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[This is a “missing” post for Saturday, September 10th. 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.]

“Every year
everything
I have ever learned

in my lifetime
leads back to this: the fires
and the black river of loss
whose other side

is salvation,
whose meaning
none of us will ever know.”

 

– quoted from the poem “In Blackwater Woods” by Mary Oliver

Earlier this year, during a practice for the Lunar New Year’s birthday celebration for all humans, I got to ask some of my dharma/yoga buddies what it means to be human. People had great answers: it means we’re part of a community; it means experiencing the dichotomy of being compassionate but also holding grudges; it means we’re imperfect; it means messiness. That last one tied back into a point someone made at the beginning: we make things up. 

Yes, well….

As someone who makes things up and loves reading and experiencing things that other humans make up, I have to admit that our penchant for making things up also makes things complicated, messy, and it leads to suffering. The world, as it turns out, is really simple. Each of us is a microcosm of the families and groups to which we belong, which are themselves microcosms of the macrocosm that is the world. So, as we learn in the Yoga Sūtras, if we really pay attention to ourselves – focus, concentrate, meditate on different aspects ourselves – we can learn more about ourselves and also more about the world. 

“The world is not comprehensible, but it is embraceable: through the embracing of one of its beings.” 

 

– Martin Buber 

So we embrace ourselves and, along the way, we learn to embrace to others. Although it is really that simple, I can already hear someone sputtering, “But, but, what about…?” 

Yes, sure, as I’ve already acknowledged, life can be complicated and messy; but we make it that way. And despite all the nuances, which I have mentioned before, all the great religious and philosophical teachings say the same things: Love yourself and love all others. Sure, different religions, philosophies, and cultures have different ways of phrasing that. For instance, we could substitute the word “respect” for “love” and maintain the same intention. 

Likewise, all the philosophies, religions, and cultures have different ways of explaining how the Universe works. Ultimately, however, all those different ways can be summed up with love/respect and the Laws of Motion. So, Robert Fulgum’s idea that “all I really need to know I learned in kindergarten” is not as hyperbolic as some might think. That’s why I sometimes say that there’s a Garth Brooks song for every situation. It’s also why I have said that everything you need to know about this practice (or about life) can be learned from a Mary Oliver poem.

“You do not have to be good
You do not have to walk on your knees
for a hundred miles through the desert repenting.
You only have to let the soft animal of your body
love what it loves.”

 

– quoted from the poem “Wild Geese” by Mary Oliver

Born today in 1935, Mary Oliver grew up loving the outdoors, reading and writing poetry. She went to college, because that’s what girls from good families in Ohio did in the 50’s, but then she dropped out and made her way to Edna St. Vincent Millay’s 800-acre estate in Austerliz, New York. She met Vincent’s sister and husband and decided to stay. Eventually, she fell in love with another woman that came to visit, Molly Malone Cook, and eventually they moved to Massachusetts together.

Mary Oliver wrote and published and wrote and published and did the things one does when they love the woods and all that is natural in the world. In fact, she once said “I’ve always wanted to write poems and nothing else. There were times over the years when life was not easy, but if you’re working a few hours a day and you’ve got a good book to read, and you can go outside to the beach and dig for clams, you’re okay.” Then, in 1983, after publishing several collections, she won the Pulitzer Prize for American Primitive. Suddenly, everyone wanted more of and from Mary Oliver. She once said she couldn’t remember doing any readings before the Pulitzer Prize for Poetry announcement was made, but then, suddenly, people were calling for her to do readings and book promotions.

“Today is a day like any other: twenty-four hours, a

little sunshine, a little rain.

Listen, says ambition, nervously shifting her weight from

one boot to another – why don’t you get going?

For there I am, in the mossy shadows, under the trees.

And too tell the truth I don’t want to let go of the wrists 

of idleness, I don’t want to sell my life for money,

I don’t even want to come in out of the rain.”

 

– quoted from the poem “Black Oaks” by Mary Oliver

Molly Malone Cook, her love and life partner, was also Mary Oliver’s official photographer, literary agent, and the person most editors and miscellaneous strangers would talk to when the called the Oliver-Cook household. Cook would not only answer the phone, she would go to (what I consider) hilarious extremes to convince whomever was on the phone that the next voice they heard was that of Mary Oliver – even though it was still Molly Malone Cook.

Now I’m not suggesting people go around pretending to be people they are not – even when they have permission to do so – but, there is a lesson in that story. Consider how much lovelier and simpler the world would be if we all accepted each other as we are; supported the ones we love as they are; allowed others in the world to get what they wanted/needed from us without compromising our own wants/needs, and let go of all the rest. 

Simply stated: Consider how much lovelier and simpler the world would be if we love/respected each other, helped each other out, and let go of all the rest.

“To live in this world

you must be able
to do three things:
to love what is mortal;
to hold it

against your bones knowing
your own life depends on it;
and, when the time comes to let it go,
to let it go.”

 

– quoted from the poem “In Blackwater Woods” by Mary Oliver

I am woefully behind in my Saturday posts and so I apologize to anyone who was following along with our Saturday study of the Yoga Sūtras. Especially considering that I am just jumping back in with this one and, on a certain level, it is missing context and continuity. That said, I have to smirk at myself when I think about how attached I’ve gotten to posting these. Especially since I was not blogging as much when we started this study in January of 2019 and, therefore, I didn’t provide a post for all of those original practices. In other words, there’s already a gap and context and continuity and yet… We keep figuring it out and moving forward.

Not just on Saturdays, but on any other day that I teach, there is the possibility that someone new will enter the practice. Maybe they are new to yoga; maybe they are new to me; or maybe they have been physically practicing for a long time and are just new to the philosophy. Also, as I have to continuously remind myself, life happens and even people who are “Saturday regulars” sometimes miss a practice. Finally, people don’t absorb and remember things the same way. All of which means that I always need to include a little context and continuity. I just don’t always have to repeat everything I’ve ever said and every lesson ever explored chapter and verse. It’s not that complicated. Like everything else, it can be quite simple. It can be quite simple, because you already know everything you need to know.

“One day you finally

Knew what you had to do, and

began”

 

– quoted from the poem “The Journey” by Mary Oliver

Right at the beginning of the sūtras, specifically in Yoga Sūtras 1.3-1.4, Patanjali defined the practice by explaining what comes from the practice. It is a promise, of sorts. As we move through the practice – which is just like the hero’s journey – we find ourselves faced with obstacles (and their accompanying ailments), trials and tribulations, challenges and triumphs. We encounter some people who seem to magically assist us along the way; some people we need to forgive and some who need to forgive us; and we experience great loves and great loss. All along the way, there are temptations and boons – which can sometimes be one and the same. In fact, after detailed explanations about the benefits of the practice and warnings about what happens when we get too attached – even to the rewards and benefits – Patanjali reveals that the biggest boon of all awaits us… if we don’t get distracted. 

That biggest boon is megah samadhih, which is sometimes translated as “a cloud of virtue” or “a cloud of clarity.” Along with that cloud comes the end of ignorance and, therefore, the end of suffering. Additionally, there is infinite knowledge or wisdom. This could all be interpreted as having every bit of knowledge that has ever existed suddenly rushing into you or raining down on you. But, honestly, it’s not that overwhelming or complicated. Simply stated, with clarity comes pure understanding of how everything is connected and how everything works. 

Yoga Sūtra 4.29: prasankhyāne‘pyakusīdasya sarvathā vivekakhyāterdharmameghah samādhih

 

– “[The one] who remains undistracted even when he is in possession of all the psychic powers, achieves, as the result of perfect discernment, that samadhi which is called the ‘cloud of virtue’.”

[Alternate translation: “When there is no longer any interest even in omniscience, that discernment allows the samadhi, which brings an abundance of virtues like a rain cloud brings rain.”]

 

Yoga Sūtra 4.30: tatah kleśakarmanivŗttih

 

– “Thence comes cessation of ignorance, the cause of suffering, and freedom from the power of karma.”

Yoga Sūtra 4.31: Tadā sarvāranamalāpetasya jñānasyānantyājjñeyamalpam

 

– “Then, by the removal of those veils of imperfection, there comes the experience of the infinite, and the realization that there is almost nothing to be known.”

[Alternate translation: “Then the whole universe, with all its objects of sense-knowledge, becomes as nothing in comparison to that infinite knowledge which is free from all obstructions and impurities.”]

 

It is important to note that this shower of clarity, knowledge, and wisdom is not a case of Dunning-Kruger Effect (i.e., someone thinking they are an expert on something about which they know very little). Instead, one is aware of what they don’t know and there is a true understanding of the Universe (and everything in the Universe) as described in Yoga Sūtras 2.18 – 2.19. This is truly understanding – through direct experience – how everything is “composed of elements and senses and having the inherent properties of illumination, action, and stability” and, furthermore, recognizing that everything has a purpose. It is recognizing the simplicity (and simple beauty) of the Universe.

Having that clarity of mind is not confusing or conflating a drop of water with the whole ocean, but rather recognizing that the drop and the ocean share qualities, traits, and properties. It’s recognizing that these qualities, traits, and properties are consistent whether the item is flowing freely, frozen, or boiling and then evaporating. It is understanding that it’s all water (H2O) and then also understanding that other elements have similar states of manifestation. Finally, it is understanding how that plays out inside of us and all around us. (Especially, in the case of water, when we note that our physical forms are mostly water.)

“To man in his ordinary sense-consciousness, the universe seems full of secrets. There seems so infinitely much to be discovered and known. Every object is an invitation to study. He is overcome by a sense of his own ignorance. But, to the illumined yogi, the universe does not seem at all mysterious. It is said that, if you know clay, you know the nature of everything that is made of clay. So, if you know the Atman, you know the nature of everything in the universe. Then, all the painstaking researches of science seem like efforts of a child to empty the ocean with a spoon.”

 

– commentary quoted from How to Know God: The Yoga Aphorisms of Patanjali (4:31), translated and with commentary by Swami Prabhavananda and Christopher Isherwood

 (NOTE: A child gets a lot of delight from that spoon and ocean combination. As we journey through life, we too can take delight at what we have at hand – especially since that spoon can be rinsed off and used for dessert. Stay curious and enjoy the best parts of your life!)

 

Saturday’s playlist is on YouTube and Spotify. [Look for “05252022 Pratyahara II”]

 

“When it’s over, I want to say all my life

I was a bride married to amazement.

I was the bridegroom, taking the world into

my arms.

When it’s over, I don’t want to wonder

if I have made my life something

particular, and real.”

 

– quoted from the poem “When Death Comes” by Mary Oliver 

Mary Oliver shared a birth date with one of my favorite people. Click here to read how I remembered my maternal grandmother when death came.

### SO HUM, HAM SA ###

 

Celebrating(,) Being Humans (a 2-for-1 “missing” post) February 9, 2022

Posted by ajoyfulpractice in Art, Bhakti, Books, Buddhism, Changing Perspectives, Daoism, Faith, Food, Gratitude, Healing Stories, Hope, Life, Loss, Love, Mantra, Music, Mysticism, New Year, One Hoop, Pain, Peace, Philosophy, Religion, Science, Suffering, Taoism, Tragedy, Wisdom, Women, Writing, Yoga.
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“Happy Spring Festival!” to those who are celebrating.

This is the 2-for-1 “missing” post for Monday, February 7th and Tuesday, February 8th. You can request an audio recording of either day’s practices via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

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

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

“Over the years I have developed a picture of what human beings living humanly are like. They are people who understand, value, and develop their bodies, finding them beautiful and useful. They are real and honest to and about themselves and others; they are loving and kind to themselves and others. People living humanly are willing to take risks, to be creative, to manifest competence, and to change when the situation calls for it. They find ways to accommodate what is new and different, keeping that part of the old that is still useful and discarding what is not.

*

When you add all this up, you have physically healthy, mentally alert, feeling, loving, playful, authentic, creative, productive, responsible human beings. These are people who can stand on their own two feet, love deeply, and fight fairly and effectively. They can be on equally god terms with both their tenderness and their toughness, and can know the difference between them.”

*

– quoted from”1. Introduction” in The New Peoplemaking by Virginia Satir (b. 06/26/1916)

What does it mean to be human? That’s not exactly how I phrased the question on Monday night, but my meaning was the same. What makes our individual and collective experiences distinctly human – as opposed to something else? Great minds throughout history have given a lot of thought to such answers and come up with some of the same answers that people offered on Monday night:

  • Part of being human is being in a community.
  • Being human means we make up stuff, tell stories.
  • Compassion is part of being human, but…
  • Holding grudges is also human.
  • Being human is complicated. (Shout out to Sheeren Marisol Meraji.)
  • Humans are imperfect; we make mistakes.
  • Messiness is part of being human.

We can add to this list all of the brahmavihārās or divine abodes in Buddhism (loving-kindness, compassion, sympathetic joy, and equanimity) and all of the siddhis (“powers”) that are described as “unique to being human.” But here’s the thing; I often question if any of these things – on their own – are distinctly and uniquely human. Perhaps, what truly makes us human is all of these things combined into a sensational package. And, by “sensational package,” I mean a container full of sensations or feelings. Additionally, we can’t deny that all of these things are combined with the ability to do things that are not in our best interests.

There is another aspect of being human – one that circles back to that second bullet point (that came courtesy of my yoga buddy Dave). Part of being human is asking those existential questions (like “Who am I?” and Why am I?”) and questions about the nature of the Universe. I’m not sure that other animals on the planet do that. Even if they do, I’m not sure their suffering is connected to such pondering. And, even if I am wrong, there is no denying that those questions and our quest for answers is one aspect of being human.

So, too, is our propensity to believe the stuff / stories we “make up” to answer the questions.

“I see communication as a huge umbrella that covers and affects all that goes on between human beings. Once a human being has arrived on this earth, communication is the largest single factor determining what kinds of relationships she or he makes with others and what happens to each in the world. How we manage survival, how we develop intimacy, how productive we are, how we make sense, how we connect with our own divinity——all depend largely on our communication skills.”

*

– quoted from”6. Communication: Talking and listening” in The New Peoplemaking by Virginia Satir (b. 06/26/1916)

Matthew Sanford calls them “healing stories.” Virginia Satir included storytelling (and role playing) in her work around “Becoming More Fully Human.” How ever you see them, we find stories that explain things all over the world, going back to the beginning of recorded history. One common element among cultures is a story (or multiple stories) about how the world came to be and how we came to be in the world. There are even stories about how we relate to each other and the world. To be sure, the stories are not the same; however, the existence of these stories is a common thread. Another common element – and, therefore, another part of being human – is how we take those stories and use them to justify our very best and very worst behavior.

Let me insert a quick clarification here. First, I am not an anthropologist. Second, in this situation, I am using words like “story,” “legend,” and “myth” as direct synonyms – meaning I am not defending or denying the validity or veracity of any story. From an anthropological stand point it is not important whether or not a culturally specific idea can be supported via the scientific method; what is important is whether or not people within the specific culture believe the idea. Ergo, for the purpose of this contemplation, I’m not making a distinction between the truth of the Biblically-based creation story (as found in the Abrahamic religions); the truth of an even more ancient creation myth; and/or the truth of the Big Bang theory (which, need I remind you, is a theory – in part, because none of us were there and can confirm the truth of it).

“In Middle Sinitic and Old Sinitic , the wa of Nüwa and the wa meaning “frog” were near homonyms. Most telling of all is the fact that many Neolithic and Early Bronze Age representations of birthing, fertile women (goddesses) in East Asia depict them as froglike, often with fins, and sometimes even with tails.”

*

– quoted from “Chapter 6: Erotic and Ferocious Female Figures of South and East Asia – The Frog Woman” in Sacred Display: Divine and Magical Figuresof Eurasia by Miriam Robbins Dexter and Victor H. Mair

In China, as well as in other parts of Asia, there are creations stories that center around a mother goddess named 女媧 (Nüwa, sometimes written as “Nü Wa,” “Nü Gua,” or “Nü Kua”). The first part of her name (女) designates her as a young female (sometimes translated as “girl”). The second part of her name (媧) can be translated as “lovely” or “frog.” In addition to the different her name can be translated, it is interesting that (according to Wikipedia) the second part of her name uses a traditional Chinese character that is unique to her name. That unique character provides a root for words like whirlpool; a depression, pond, or puddle; a water-worn hole; a hiding place; and snail. In fact, several novels (and even some ancient texts) refer to her as the “snail-maid.” In one novel she is even mistaken for an actual snail! That root also points to something with a spiral or a helix and/or something that spins, rotates, or spirals. (Interesting, to me, is how often the concept of spiraling or spinning is related to creation stories that may not be culturally related.)

In most versions of the stories about Nüwa, her upper body is that of a woman and her lower body is that of a snake or dragon. In art where her lower body is a dragon, the tail end is the dragon’s head. More often than not, however, she is depicted with a snake’s tail. Notice, again, the coil relation and how the idea of a snake as something divine – some times as a divine woman and other times as something with negative connotations – comes up again and again in various cultures. In art where she is paired with a male counterpart, their snake tails intertwine like a double helix – the very picture of DNA.

There are a lot of stories about Nüwa. There are stories about how she saved the world from a great flood (by fixing damage to the sky) and stories about her relationships to others. There are stories about leaders being powerful because she gave them some of her power and stories about her relationships to others. Many of the stories where she is the sole creator of humans date back to at least the early Han dynasty (202 BCE – 220 CE/AD). While her association with a male counterpart is apparent in the later part of the Han Dynasty (~206 CE./AD.) and throughout the Tang dynasty (618-907 C.E./A.D.), the connotation and emphasis of their relationship to humans changed over time. Some of this evolution (from a creation focus to a death focus) may have been political and as a response to the change in culture. Regardless of why the stories and rituals changed, one thing that has survived is the tradition of celebrating specific birthdays on each day during the first week the Spring Festival. This tradition is directly tied to stories that depict Nüwa as the first creative deity.

I say “stories,” because there are different versions. In the variations with which I am most familiar, the heavens and the earth already exist. There was also a variety of flora and fauna on land and in the waters. Somewhere in the heavens, there were also other divine entities, but, Nüwa was lonely and possibly bored. So, one day she decided to create something.

According to this variation of the story, Nüwa gathered some clay or mud from the side of the river and molded what we think of a chickens. Still lonely, she made what we think of as dogs the next day. Each subsequent day she made a different animal: boars or pigs on the third day; sheep on the fourth day; cows on the fifth day; and horses on the sixth day. Then, on the seventh day, she molded beings in her own image. It seems she got excited as she molded the last of her creations. These human beings were entertaining. They could sing and dance… and tell stories. So she made more and more. At some point during the day, she realized that it would take her all of eternity to create as many as she wanted. So, she dipped some rope in the mud and started twirling around, flicking clumps of mud everywhere.

“Nüwa could not stand seeing the decimation of the humans and other creatures she had created. She was determined to rescue them. Facing such a large-scale calamity, Nüwa did not panic. Instead, she prioritized what she was going to do. She decided that the damage to the sky was the cause of everything, so she took to the task of mending it. She collected a great number of mulitcolored stones from a riverbed, built a furnace in the Zhonghuang Mountain, and, after forty-nine days, melted the stones and created a huge piece of colorful slate. Embedding the slate in the hole, Nüwa managed to fix the leaking sky. Her action produced an unexpected side effect: the shining colors of the slate added to the sky a moon, a rainbow, and numerous stars.”

*

– quoted from “The Origin of Human Beings in The Magic Lotus Lantern and Other Tales from the Han Chinese by Haiwang Yuan (with Forward by Michael Ann Williams)

As I mentioned before, we humans have a propensity to use stories to explain how and why things are the way the are and work the way they work. For example, some people have used this creation story to explain people are born into different socioeconomic conditions. According to this idea, the rich and/or beautiful are descendants of the first humans created by hand; while the poor and/or those perceived as not beautiful are descendants of those humans created from the mud-dripping rope. In some variations of this story there is even a distinction made between the “clay” she used for her sculptures and the “mud” in which she dipped the rope.

Nüwa and her relationship with her male counterpart have also played into people’s understanding of marriage. In some of the mythology she and her spouse use a fan made out of grass to preserve their privacy when they are intimate. In some variations, she marries her brother and uses the fan because “she is ashamed” of the incest. Again, we can sometimes trace changes in a story to changes in social mores. We can also see how these stories are directly connected to the tradition of a wedding fan.

Similarly, during the first week of the Spring Festival, people celebrate the birthdays of each animal created by Nüwa. Granted, people don’t seem to make as big of a deal about these daily birthdays as they do about some of the other daily celebration); but, there is an acknowledgement of the seventh day as the birthday of all humans. People will make human-shaped paper cut-outs; compose poems; and go for hikes (as Nüwa herself might have been doing when she decided to start making stuff).

In some regions of South China, people will eat a seven-vegetable soup full of vegetables and herbs meant to ward off illness and evil. In Malaysia and Singapore, people may eat a vegetable dish or a raw fish salad. Either way, it’s the day when everyone gets one year older. It’s a great day to express gratitude for our collective existence.

It’s also a day that makes me think about what it means to be human.

The following is abridged version a 2021 post. Links have been updated, as needed, and an extra video appears at the end.

“The world is not comprehensible, but it is embraceable: through the embracing of one of its beings.”

*

– Martin Buber

Martin Buber, born in Vienna on February 8, 1878, did not consider himself a philosopher or a theologian (because, he said, he “was not interested in ideas, only personal experience, and could not discuss God, but only relationships with God”). Yet, he is remembered as one of the greatest existentialist in the modern era. He was, specifically, a Jewish existentialist and professor of Chasidic mysticism who grew up speaking Yiddish and German at home and would partially earn a reputation as a translator (even translating the Hebrew Bible into German) and for his thoughts on religious consciousness, modernity, the concept of evil, ethics, education, and Biblical hermeneutics.

Known for his philosophy of dialogue, he was concerned with all the questions of existential philosophy – Who am I? Why am I here? What is the meaning / purpose of my life? – but, he came at the questions from a distinctly theist point of view. To Buber we could exist in a purely transactional manner, without any real connection – or we could live, really live, which required another…a “du.”

In his seminal work, Ich und Du, Buber describes a state of being that relies on relationship to have meaning and purpose. However, said relationship must be based on an equal meeting; one that requires authenticity and acceptance rather than projection and conditions. The relationship must be real and perceivable, as opposed to being something created in the mind. The classic examples of this type of encounter are two lovers, an observer and a cat, the author and a tree, or two strangers on a train. For the sake of the New Year, we can even consider a person and their in-laws or a rich person and a beggar.

In all of the aforementioned cases, there is the possibility of engaging with other individuals, inanimate objects, and all of reality in a purely transactional manner that relies on mental projection and representation – which Buber would describe as “Ich und Es” (I-and-It). However, there is also the possibility of true dialogue, encounter, or meeting whereby the two entities connect and merge – which Buber describes as “Ich und Du.” The difference between the two experiences or states, however, is not always obvious on the surface.

Martin Buber’s concept of “Ich und Du” is a particularly tricky for an English reader because there is no single English word that carries all the connotations found in the German “Du.” Translators can, as Ronald Gregor Smith does, use “Thou” to represent the kind of reverence one would have towards God. Or, translators can, as Walter Kaufmann does, use “You;” because it is personal, colloquial, and intimate. The translation by Ronald Gregor Smith is the one that was completed during Buber’s lifetime (and under his supervision) – and it would have been the one on the mind Dr. Martin Luther King, Jr. as a he wrote his famous “Letter from a Birmingham Jail” and at least one of his sermons. However, either translation is still tricky for English readers; because the “Du” Martin Buber intends is simultaneously personal, colloquial, intimate, and reverent.

“Alles wirkliche Leben ist Begegnung.”

“All real life is meeting.”

“All actual life is encounter.”

*

– quoted from Ich und Du by Martin Buber (English translations by Ronald Gregor Smith and Walter Kaufmann, respectively)

Consider that we can clearly see how falling in love with a stranger on a train – one to who we have never actually spoken – is not the same as falling in love with someone we have known all our lives. Yet, it is possible to grow up with someone and not actually know them. It is possible to live next door to someone for years and be surprised by their actions. So, it is clearly possible to marry someone and know as much about them (or as little about them) as the person who sits silently across from you during a meditation retreat – in that, we know some of their preferences and values, but we layer our impressions on top of that without knowing the inner workings of their heart and mind. Similarly, someone can marry into our family (or we can marry into theirs) and there is always an invisible barrier which prevents them from truly being family – or, we can love and accept them (be loved and accepted by them) in much the same way we love and accept someone to whom we are related by blood.

Another example would be how a parent feels about a child they adopt versus a child born from their body versus a child born to their spouse. Sure, there are less than ideal situations where there is always separation and distinction. Ideally, however, the difference a parent feels is based on personality not legality – and even then, ideally, there is love and acceptance.

Keep in mind that my examples are oversimplified, because there is more to truly knowing another than time and space. We could still objectify someone and be objectified by them, no matter the time or proximity. According to Buber, moving from an “Ich und Es” relationship (to “Ich und Du”) cannot be forced. According to Buber, the change in relationship requires grace and a willingness to open to the possibility of a seamless merging, an absorption, of sorts.

Yoga Sūtra 3.1: deśabandhah cittasya dhāranā

– “Dhāranā is the process of holding, focusing, or fixing the attention of mind onto one object or place.”

*

Yoga Sūtra 3.2: tatra pratyaya-ikatānatā dhyānam

– “Dhyāna is the repeated continuation, or unbroken flow of thought, toward that one object or place.”

*

Yoga Sūtra 3.3: tadeva-artha-mātra-nirbhāsaṁ svarūpa-śūnyam-iva-samādhiḥ

– “Samadhi [meditation in its highest form] is the state when only the essence of that object, place, or point shines forth in the mind, as if devoid even of its own form.”

Samādhi, the eighth limb of the Yoga Philosophy, is sometimes translated into English as “meditation” or “perfect meditation.” However, many traditions refer to the previous limb (dhyāna) as “mediation.” Additionally, throughout the sūtras, Patanjali distinguishes between different levels of consciousness, which he also refers to as (lower) samādhi. To distinguish the different experiences in English, some teachers will describe (higher) Samādhi as “Spiritual Absorption” or “Union with Dvine.”

No matter how it is translated, the final limb is not something that can be forced. It comes from a steady and consistent progression through the other limbs and especially through the preceding five – in that mastery of āsana (“seat” or pose) prepares one to practice prāņāyāma (awareness and control of the breath) which, over time, leads to pratyāhāra (“pulling the mind-senses from every direction to a single point”) which becomes dhāranā (“focus” or “concentration”) which, over time, becomes dhyāna (“concentration” or “meditation”) which ultimately can become Samādhi: a seamless merging of the seer and the seen.

This union between the seer and seen, is the similar to – if not exactly the same as – Martin Buber’s “Ich und Du” experience. According to Buber, life is holy and to really know one’s Self requires really knowing another and, in that knowing, one can know God / the Divine (whatever that means to you at this moment).

More often than not, to better understand the “Ich und Du” relationship, I think of Nara and Narayana, identical twins in Hindu mythology. Nara and Narayana are almost always depicted together and they are identical, but one is in a physical body and one is in a spiritual body. Nara-Narayana is referred to as “the spirit that lives on the water” or “the resting place of all living beings;” it is the ultimate goal. However, until the twins become Nara-Narayana, it is Nara (in the physical body) who does the earthly work that allows for the spiritual connection. Once that connection is made, the soul is liberated and no longer burdened by the ignorance (avidyā) that leads to suffering.

“The basic word I-Thou can only be spoken with one’s whole being. The concentration and fusion into a whole being can never be accomplished by me, can never be accomplished without me. I require a You/Thou to become; becoming I, I say you.”

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– quoted from Ich und Du by Martin Buber (English translation by Walter Kaufmann)

There is no playlist for the Common Ground practice (from Monday, February 7th).

Tuesday’s playlist is available on YouTube and Spotify.

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Here’s another example, straight from current events, that illustrates one of the many reasons why we need to stop objectifying each other!

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“We find, in studying history, one fact held in common by all the great teachers of religion the world ever had. They all claim to have got their truths from beyond, only many of them did not know where they got them from. For instance, one would say that an angel came down in the form of a human being, with wings, and said to him, ‘Hear, O man, this is the message.’ Another says that a Deva, a bright being, appeared to him. A third says he dreamed that his ancestor came and told him certain things. He did not know anything beyond that. But this is common that all claim that this knowledge has come to them from beyond, not through their reasoning power. What does the science of Yoga teach? It teaches that they were right in claiming that all this knowledge came to them from beyond reasoning, but that it came from within themselves.

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The Yogi teaches that the mind itself has a higher state of existence, beyond reason, a superconscious state, and when the mind gets to that higher state, then this knowledge, beyond reasoning, comes to man. Metaphysical and transcendental knowledge comes to that man.”

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– quoted from “Chapter VII: Dhyana and Samadhi” in The Complete Works of Swami Vivekananda, Volume 1, Raja-Yoga by Swami Vivekananda

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“Love seeks one thing only: the good of the one loved. It leaves all the other secondary effects to take care of themselves. Love, therefore, is its own reward.”

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– quoted from Chapter 1, “Love Can Be Kept Only by Being Given Away” in No Man Is An Island by Thomas Merton

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### As they say in Zulu, “Sawubona!” [“I see you!”] and “Yebo, sawubona!” [“I see you seeing me.”] ###

Celebrating(,) Being Humans (mostly the music) February 8, 2022

Posted by ajoyfulpractice in Healing Stories, Life, Music, Mysticism, One Hoop, Philosophy, Wisdom, Yoga.
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“Happy Spring Festival!” to those who are celebrating.

“The world is not comprehensible, but it is embraceable: through the embracing of one of its beings.”

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– Martin Buber

Please join me today (Tuesday, February 8th) at 12:00 PM or 7:15 PM for a yoga practice on Zoom. Use the link from the “Class Schedules” calendar if you run into any problems checking into the class. Give yourself extra time to log in if you have not upgraded to Zoom 5.0. You can request an audio recording of this practice via a comment below or by emailing myra (at) ajoyfulpractice.com.

Tuesday’s playlist is available on YouTube and Spotify.

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.)

### 🎶 ###

I See Du (a post for Monday the 8th & Saturday the 13th) February 14, 2021

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“Happy New Year!” to all those celebrating the Lunar New Year!

[This is the post for Saturday, February 13th (and the “missing post” from Monday, February 8th. You can request an audio recording of Saturday’s practice (or last 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.]

“财神到 财神到
Caishen dao caishen dao [The god of wealth has come! The god of wealth has come!]
好心得好报
Hao xinde hao bao [Good news]
财神话 财神话
Caishenhua caishenhua [Myth of money, myth of money]
揾钱依正路
wen qian yi zhenglu [if you follow the right path]”

– quoted from the song “Cai Shen Dao” [“The God of Wealth Has Come!” by Sam Hui, lyrics in Hanzi [Chinese characters], pīnyīn [“spelled sounds”], and English

Today is the second day of the Lunar New Year and, in parts of China and the diaspora, it is the second day of the Spring Festival, a fifteen day celebration that culminates with the Lantern Festival. This year is the year of the (metal) Ox.

In each region that celebrates the Lunar New Year, each day has a special significance and different stories and traditions related to that significance. For some (particularly Cantonese people), today is known as “beginning of the year” and it marks the beginning of a new business year. As such, there are blessings and prayers for a prosperous new year. From 221 B. C. until 1912 A. D., it was common for beggars and the unemployed in China to spend today carrying around a picture of the God Of Wealth and shouting, “Cai Shen Dao! [The God of Wealth has come! in Mandarin]” In exchange for their pronouncement, they would receive “lucky money” from families and businesses.

In some parts of China, people celebrate the birthday of Che Kung on his “actual” birthday (today) and others will celebrate on the third day of the year. A military general of the Southern Song Dynasty, Che Kung is believed to have been capable of suppressing rebellions and plagues. Some even consider him “God of Protection.” Hong Kong and Guangdung Province are two of the places where people traditionally have a procession and visit a temple dedicated to Che Kung. They will give thanks, light red candles and incense sticks, and present offerings. Some will spin a golden pinwheel outside of the temple to maintain good luck from the previous year or to change their fortune in the New Year. Some will even buy a personal pinwheel. Despite the pandemic, thousands of people have already visited the temple in Sha Tin, but this year masks, temperature checks, and a health registration are required.

Finally, today is also a day when, traditionally, daughters who had married and moved away from home would return to visit their birth families – which meant their families would welcome the son-in-laws. So, in some places, today is also a day dedicated to the son-in-laws.

“The world is not comprehensible, but it is embraceable: through the embracing of one of its beings.”

– Martin Buber (b. 2/8/1878, in Vienna, Austria-Hungary)

Martin Buber, born in Vienna on February 8, 1878, did not consider himself a philosopher or a theologian (because, he said, he “was not interested in ideas, only personal experience, and could not discuss God, but only relationships with God”). Yet, he is remembered as one of the greatest existentialist in the modern era. He was, specifically, a Jewish existentialist and professor of Chasidic mysticism who grew up speaking Yiddish and German at home and would partially earn a reputation as a translator (even translating the Hebrew Bible into German) and for his thoughts on religious consciousness, modernity, the concept of evil, ethics, education, and Biblical hermeneutics.

Known for his philosophy of dialogue, he was concerned with all the questions of existential philosophy – Who am I? Why am I here? What is the meaning / purpose of my life? – but, he came at the questions from a distinctly theist point of view. To Buber we could exist in a purely transactional manner, without any real connection – or we could live, really live, which required another…a “du.”

In his seminal work, Ich und Du, Buber describes a state of being that relies on relationship to have meaning and purpose. However, said relationship must be based on an equal meeting; one that requires authenticity and acceptance rather than projection and conditions. The relationship must be real and perceivable, as opposed to being something created in the mind. The classic examples of this type of encounter are two lovers, an observer and a cat, the author and a tree, or two strangers on a train. For the sake of the New Year, we can even consider a person and their in-laws or a rich person and a beggar.

In all of the aforementioned cases, there is the possibility of engaging with other individuals, inanimate objects, and all of reality in a purely transactional manner that relies on mental projection and representation – which Buber would describe as “Ich und Es” (I-and-It). However, there is also the possibility of true dialogue, encounter, or meeting whereby the two entities connect and merge – which Buber describes as “Ich und Du.” The difference between the two experiences or states, however, is not always obvious on the surface.

Martin Buber’s concept of “Ich und Du” is a particularly tricky for an English reader because there is no single English word that carries all the connotations found in the German “Du.” Translators can, as Ronald Gregor Smith does, use “Thou” to represent the kind of reverence one would have towards God. Or, translators can, as Walter Kaufmann does, use “You;” because it is personal, colloquial, and intimate. The translation by Ronald Gregor Smith is the one that was completed during Buber’s lifetime (and under his supervision) – and it would have been the one on the mind Dr. Martin Luther King, Jr. as a he wrote his famous “Letter from a Birmingham Jail” and at least one of his sermons. However, either translation is still tricky for English readers; because the “Du” Martin Buber intends is simultaneously personal, colloquial, intimate, and reverent.

“Alles wirkliche Leben ist Begegnung.”

“All real life is meeting.”

“All actual life is encounter.”

– quoted from Ich und Du by Martin Buber (English translations by Ronald Gregor Smith and Walter Kaufmann, respectively)

Consider that we can clearly see how falling in love with a stranger on a train – one to who we have never actually spoken – is not the same as falling in love with someone we have known all our lives. Yet, it is possible to grow up with someone and not actually know them. It is possible to live next door to someone for years and be surprised by their actions. So, it is clearly possible to marry someone and know as much about them (or as little about them) as the person who sits silently across from you during a meditation retreat – in that, we know some of their preferences and values, but we layer our impressions on top of that without knowing the inner workings of their heart and mind. Similarly, someone can marry into our family (or we can marry into theirs) and there is always an invisible barrier which prevents them from truly being family – or, we can love and accept them (be loved and accepted by them) in much the same way we love and accept someone to whom we are related by blood.

Another example would be how a parent feels about a child they adopt versus a child born from their body versus a child born to their spouse. Sure, there are less than ideal situations where there is always separation and distinction. Ideally, however, the difference a parent feels is based on personality not legality – and even then, ideally, there is love and acceptance.

Keep in mind that my examples are oversimplified, because there is more to truly knowing another than time and space. We could still objectify someone and be objectified by them, no matter the time or proximity. According to Buber, moving from an “Ich und Es” relationship (to “Ich und Du”) cannot be forced. According to Buber, the change in relationship requires grace and a willingness to open to the possibility of a seamless merging, an absorption, of sorts.

Yoga Sūtra 3.1: deśabandhah cittasya dhāranā

– “Dhāranā is the process of holding, focusing, or fixing the attention of mind onto one object or place.”

Yoga Sūtra 3.2: tatra pratyaya-ikatānatā dhyānam

– “Dhyāna is the repeated continuation, or unbroken flow of thought, toward that one object or place.”

Yoga Sūtra 3.3: tadeva-artha-mātra-nirbhāsaṁ svarūpa-śūnyam-iva-samādhiḥ

– “Samadhi [meditation in its highest form] is the state when only the essence of that object, place, or point shines forth in the mind, as if devoid even of its own form.”

Samādhi, the eighth limb of the Yoga Philosophy, is sometimes translated into English as “meditation” or “perfect meditation.” However, many traditions refer to the previous limb (dhyāna) as “mediation.” Additionally, throughout the sūtras, Patanjali distinguishes between different levels of consciousness, which he also refers to as (lower) samādhi. To distinguish the different experiences in English, some teachers will describe (higher) Samādhi as “Spiritual Absorption” or “Union with Dvine.”

No matter how it is translated, the final limb is not something that can be forced. It comes from a steady and consistent progression through the other limbs and especially through the preceding five – in that mastery of āsana (“seat” or pose) prepares one to practice prāņāyāma (awareness and control of the breath) which, over time, leads to pratyāhāra (“pulling the mind-senses from every direction to a single point”) which becomes dhāranā (“focus” or “concentration”) which, over time, becomes dhyāna (“concentration” or “meditation”) which ultimately can become Samādhi: a seamless merging of the seer and the seen.

This union between the seer and seen, is the similar to – if not exactly the same as – Martin Buber’s “Ich und Du” experience. According to Buber, life is holy and to really know one’s Self requires really knowing another and, in that knowing, one can know God / the Divine (whatever that means to you at this moment).

More often than not, to better understand the “Ich und Du” relationship, I think of Nara and Narayana, identical twins in Hindu mythology. Nara and Narayana are almost always depicted together and they are identical, but one is in a physical body and one is in a spiritual body. Nara-Narayana is referred to as “the spirit that lives on the water” or “the resting place of all living beings;” it is the ultimate goal. However, until the twins become Nara-Narayana, it is Nara (in the physical body) who does the earthly work that allows for the spiritual connection. Once that connection is made, the soul is liberated and no longer burdened by the ignorance (avidyā) that leads to suffering.

“The basic word I-Thou can only be spoken with one’s whole being. The concentration and fusion into a whole being can never be accomplished by me, can never be accomplished without me. I require a You/Thou to become; becoming I, I say you.”

– quoted from Ich und Du by Martin Buber (English translation by Walter Kaufmann)

There is no playlist for the Common Ground practice (from Monday, February 8th).

Saturday’s playlist is available on YouTube and Spotify. [Look for the “06032020 How Can We See, Dr. Wiesel” playlist.]

A song for the New Year (that’s not yet on the playlist)…

“We find, in studying history, one fact held in common by all the great teachers of religion the world ever had. They all claim to have got their truths from beyond, only many of them did not know where they got them from. For instance, one would say that an angel came down in the form of a human being, with wings, and said to him, ‘Hear, O man, this is the message.’ Another says that a Deva, a bright being, appeared to him. A third says he dreamed that his ancestor came and told him certain things. He did not know anything beyond that. But this is common that all claim that this knowledge has come to them from beyond, not through their reasoning power. What does the science of Yoga teach? It teaches that they were right in claiming that all this knowledge came to them from beyond reasoning, but that it came from within themselves.

The Yogi teaches that the mind itself has a higher state of existence, beyond reason, a superconscious state, and when the mind gets to that higher state, then this knowledge, beyond reasoning, comes to man. Metaphysical and transcendental knowledge comes to that man.”

– quoted from “Chapter VII: Dhyana and Samadhi” in The Complete Works of Swami Vivekananda, Volume 1, Raja-Yoga by Swami Vivekananda

“Love seeks one thing only: the good of the one loved. It leaves all the other secondary effects to take care of themselves. Love, therefore, is its own reward.”

– quoted from Chapter 1, “Love Can Be Kept Only by Being Given Away” in No Man Is An Island by Thomas Merton

### As they say in Zulu, “Sawubona!” [“I see you!”] and “Yebo, sawubona!” [“I see you seeing me.”] ###

Who are you on the inside (outside)? August 8, 2020

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“Who are you?”

 

“Where does the world come from?”

 

– Questions Sophie Amundsen finds in her mailbox in Sophie’s World: A Novel About the History of Philosophy by Jostein Gaarder

In Sophie’s World, 14- (almost 15) year old Sophie Amundsen receives two questions and an odd postcard in her mailbox. Later she receives a packet of papers. The questions are addressed to her, as is the packet. The postcard, however, is odd because it is from Lebanon, has a Norwegian stamp, and is addressed to Hilde Møller Knag – “care of” Sophie. The only problem is that Sophie has never heard of this girl who is her same age. Neither has she heard of Hilde’s father, Albert Knag, seems to think the girls know each other well enough to exchange mail. Even more curious is that the girls have more in common than an address, an age, and birthdays a month apart – they have similar life circumstances. Sophie is, or course, curious about Hilde and curious about the mail, which turns out to be a survey course in ancient and modern philosophy (through the beginning of the 20th Century). Sophie becomes the philosophy student of Alberto Knox and, in the process, begins a journey not only into philosophy but also into her-self.

“Is there nothing that interests us all? Is there nothing that concerns everyone? Yes, dear Sophie, there are questions that certainly should interest everyone. They are precisely the questions this course is about.

What is the most important thing in life? If we ask someone living on the edge of starvation, the answer is food.  If we ask someone dying of cold, the answer is warmth. If we put the same question to someone who feels lonely and isolated, the answer will probably be the company of other people.

But when these basic needs have been satisfied – will there still be something that everyone needs? Philosophers think so. They believe that man cannot live by bread alone. Of course everyone needs food. And everyone needs love and care. But there is something else – apart from that – which everyone needs, and that is to figure out who we are and why we are here. ”

 

– quoted from the letter in the first packet Sophie Amundsen in Sophie’s World: A Novel About the History of Philosophy by Jostein Gaarder

Born today in 1952 in Oslo, Norway, Jostein Gaarder is the author of novels, short stories and children’s books. He often uses stories within stories to take children and adults on an intellectual journey. In the case of Sophie’s World, which has been translated into at least 53 languages, we take the ultimate journey into the world of philosophy. As I’ve mentioned before, the word philosophy comes to us from Greek, by way of Latin, Old French, and Middle English, from a word that means “love of wisdom.” It is the study of the fundamental nature of knowledge, thought, reality, and existence. It provides a way to think about and understand the world, the universe, and everything. As stated in Wikipedia, it “is the study of general and fundamental questions about existence, knowledge, values, reason, mind, and language.” The most basic question being, “Why?” – Which spirals out of some variation of the questions above.

Throughout the history of the world, people have come at these questions from different directions. René Descartes had his infamous cogito ergo sum – “I think, therefore I am.” José Ortega y Gasset (known for saying “Yo soy yo y mi circunstancia”) took that a step further and said, “I live therefore I think (therefore I am)” – which is a wildly wonderful bit of circular truth. And the existential psychiatrist Similar to the Greek stoic philosopher Epictetus (who believed we have no control over our circumstances, only over our reactions to our circumstances), Dr. Irvin Yalom focused on “four givens,” which are experienced by all and with which we define/create our lives. Then there are religious philosophers like Martin Buber, who explored life in the context of the Divine. If you study philosophy, you will find that there is a spectrum of thought and most philosophers are swinging between these different ways of coming at the questions of life. Even more so, though, we are toggling between the two visible sides of life’s cornerstone: what’s happening on the outside and what’s happening on the inside.

This past Wednesday, I mentioned how a cornerstone is the first stone set in the foundation of a structure and how all the other stones are set in reference to the first stone so that the cornerstone determines the overall position of the structure. That being said, when you walk up to a building or structure and look at the cornerstone you will notice that (as it is literally the stone on the corner) you can only see two sides of the stone.  When you think of the two sides of the yoga philosophy cornerstone, you find an outside focus (the five yamās) and an inside focus (the five niyamās) – and each of these ten has their own internal and external practice.

Yoga Sūtra 2.32: śaucasantoşatapahsvādhyāyeśvarapraņidhānāni niyamāh

 

– “Purity (or cleanliness), contentment, austerity (and the practices that lead to austerity), self-study, and a trustful surrender to [the creative source or the constant awareness to the highest reality] are the observances.”

The questions Sophie receives in her mailbox compel her to seek answers and, naturally, she starts within. I say “naturally,” because the book is set in 1990, she’s 14 (almost 15), there’s no internet and she only has the questions (which are directing her inward). But, eventually, she understands the nature of her reality and taps into her own personal will and determination in order to, on a certain level, redefine her reality. In a similar fashion, the five internal observations which make up the second limb of the philosophy of yoga compel the yoga practitioner / philosopher to turn inward, take a look at themselves, and (in the process) take a look at the world and their part in defining it.

I’ve mentioned before that although the yamās are sometimes referred to as external restraints and they very clearly outline a code of conduct towards the world, all practices start with the person practicing. What I mean by this is that we first practice non-violence and non-harming (ahimsā) with ourselves. On the yoga mat, that looks like being mindful of our physical and mental state so that we practice in a safe way even when we are being pushed and challenged to practice on the edge. I think it was Dharma Mittra who said you should breathe and practice as if you are on the edge of a cliff. My apologizes if I have mixed up where I heard this great piece of advice, but I bring it up to point out that the teacher who said it didn’t advise breathing and practicing on the edge of cliff – that would be dangerous! Instead, the advice is to be mindful. Also, to be mindful requires being honest; which means, ahimsās leads directly to satyā (the second yamā).The yoga mat is a place to be mindful about how you interact with yourself so that you are also mindful of how you interact with others.

At first glance the five niyamās may seem to be things you would only practice on your own. To some, they might even appear to have no bearing on the way we interact with others. Go a little deeper, however, and we find that the internal observations are like Alberto Knox guiding Sophie through the history of philosophy and therefore through different ways we can look at our lives (not to mention different ways to live our lives).

“Basically there are not many philosophical questions to ask. We have already asked some of the most important ones. But history presents us with many different answers to each question. So it is easier to ask philosophical questions than to answer them.”

 

– quoted from the letter in the first packet Sophie Amundsen in Sophie’s World: A Novel About the History of Philosophy by Jostein Gaarder

When it comes to śauca (cleanliness or “purity”) and the physical practice of yoga, I often focus on how the movement and the poses are a way to detoxify the body. What I miss by doing that, however, is the opportunity to reflect on how the movement and the poses purify the mind. Consider how clean, clutter-free, your mind is after your practice. Now consider how when your mind and body are clean, inside and out, you are less likely to clutter them. Consider also how, over time, the practice of cleanliness related to your mind-body translates into a desire to de-clutter your space and even your life. Even more importantly, consider how, over time, you not only have the desire to clean up – you also have the energy and the will. Therefore, the internal observation becomes a process and a state achieved through the process.

Just as practicing ahimsā (“non-violence”/non-harming) leads directly to the other yamās, practicing śauca leads to the other niyamās. For example, Pandit Rajmani Tigunait, PhD., explains santosha (“contentment”) as “Not desiring more than we have” – which is hard to do when we are surrounded by so much stuff and are filled with the physical and mental desire to have more stuff. Once we commit to the practice, we notice that it requires discipline and austerity (which are ways you can translate tapas). Furthermore, as these are all processes as well as states that are cultivated through the processes, there is a constant need to pay attention to how you are feeling, thinking, speaking, and acting – which is not only self-study (svādhyāya), but also another rubric for how to practice.

“The world is not comprehensible, but it is embraceable: through the embracing of one of its beings.”

 

– quoted from “With a monist” published in Pointing the Way: Collected Essays by Martin Buber

Please join me for a 90-minute virtual yoga practice on Zoom today (Saturday, August 8th) at 12:00 PM, when we will literally and virtually embrace ourselves, in order to embrace the world. You can use the link from the “Class Schedules” calendar if you run into any problems checking into the class. Give yourself extra time to log in if you have not upgraded to Zoom 5.0.

Today’s playlist is available on YouTube and Spotify. (This is the “04262020 Philosophy of Locks” playlist.)

 

As I have had a death in my family, I will not be teaching on Sunday (8/9) of this week, but I will send a recording of today’s class to anyone on my Zoom class email lists.  Please keep an eye on the “Class Schedules” calendar (see link above) as I am not yet sure which classes I will be able to teach next week.

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.

“So now you must choose… Are you a child who has not yet become world-weary? Or are you a philosopher who will vow never to become so? To children, the world and everything in it is new, something that gives rise to astonishment. It is not like that for adults. Most adults accept the world as a matter of course. This is precisely where philosophers are a notable exception. A philosopher never gets quite used to the world. To him or her, the world continues to seem a bit unreasonable – bewildering, even enigmatic. Philosophers and small children thus have an important faculty in common. The only thing we require to be good philosophers is the faculty of wonder…”

 

– quoted from Sophie’s World: A Novel About the History of Philosophy by Jostein Gaarder

 

Full disclosure: Jostein Gaarder is an environmental activist who named an environmental development prize after the character of his most famous novel/children’s book. The international award of $100,000 (USD) was issued to people and organizations working with the environment and sustainable development (1998 – 2013). He has also made some polarizing political statements – statements which can easily be seen as anti-Semitic (unless, of course, that is your blind spot).

 

 

### “Who are you? I really want to know?” – The Who ###

 

May the Fourth… May 4, 2020

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(“Ramadan Mubarak, Blessed Ramadan!” to anyone who is observing Ramadan. I typically talk about Ramadan at the end of the season, so keep your eyes open.)

“The practices of yoga designed to harmonize the … forces in our body and mind.”

 

 – definition of “Hatha Yoga” in Glossary of The Practice of the Yoga Sutra: Sadhana Padaa: Sadhana Pada by Pandit Rajmani Tigunait, PhD

 

“The way towards realisation through rigorous discipline.”

 

– definition of “Hatha Yoga” in Glossary of Light on Yoga: Yoga Dipika by B. K. S. Iyengar

Hatha Yoga refers to the physical practice of yoga, regardless of the style or tradition. Although, in the West it is a term often used to describe a practice which does not fit into a specific style or tradition. In other words, rather than describing a class as “not-Ashtanga-vinyasa-Power-Sivananda-Tantra-Vini–Bikram-Hot-Tibetan-Nidra-Nada-Svaroopa-Yin…” it is easier to say, “This is Hatha Yoga.”

Some people, even teachers, mistakenly use the term as a synonym for “easy yoga.” However, easy is relative and trust me when I tell you that if you look at classical texts on the physical practice, like the Hatha Yoga Pradipika (circa 14th century C.E.) and The Gheranda Samhita (circa 16th century C.E), you will find some poses that very few Westerners would refer to as easy! These classical texts echo earlier Tantric texts and may not be influenced by Vedanta (or “end of the Vedas”) philosophy. For this reason, some teachers will describe their classes as one of the aforementioned styles and/or traditions and also as Hatha. All in all though, this use of the term sometimes focuses more on what you’re not doing rather than on what you are doing.

Take a moment to consider what you are doing on the mat.

HA – Sun

ŢHA – Moon

HAŢHA – Force

YOGA – Union, yoking

If you look up to the heavens, we see the sun and the moon (as well as all the other heavenly bodies). Why don’t they collide? For that matter, why do all of the planets and their moons circle around the sun without colliding into each other? Basic science explains that there is a gravitational force that simultaneously connects (yokes) the elements of the solar system together and keeps these same elements from crashing into each other. Really, each heavenly body exerts a certain amount of force on the other bodies, while also being influenced by the force of others. For instance, the force of the Sun pulls the Earth into its orbit, while the rotation of the Earth and the force of the Sun keep the Earth’s Moon in place and the rotation of the Moon affects the waters of the Earth. There is a fine balance that keeps everything moving in the right directions. Yet, these forces are different, even opposites.

The sun, the solar energy, is considered active, male, right side, yang, energizing, hot, effort; and is associated with inhaling, daytime, pleasure, delight, the body, and analytical/critical thinking. The moon, the lunar energy, is considered passive, female, left side, yin, restorative, cool, relaxation; and is associated with exhaling, nighttime, pain, suffering, the mind, and creativity. The list goes on. However, the separate particulars are not the most important parts here.

“We cannot say that that the sun which is shining in the sky and the image which is on the ground are one but we cannot say these are two either. The wave in the lake and the water wavering are not one but not two either. The Lamp and the light of the Lamp are not one but not two either. The air which is flowing and the touch of the air are not one but not two either. Such a relationship is termed as non-dualism in Vedanta. The Brahma and the Universe are not one but not two either. The souls of two persons are not one but not distinct either. The creation and the creator are not one but not two either. According to Vedanta this happening is like the dance and the dancer.”

– from The Paradise Never Lost by Pramod Bharati

The first important part is to remember that these opposites co-exist; we need one to have and understand the other. The second important part is that these opposites co-exist inside of us and all around us. Finally, when put together, the two root words refer to a state of separation inherent in duality that must be overcome in order to achieve awareness of the underlying connectivity that is also inherent in duality. They are Martin Buber’s Ich-und-Du, and so to understand ourselves we have to understand and respect the connection. We also need to understand the fine balance that keeps everything moving in the right directions.

  1. An object at rest remains at rest, and object in motion remains in motion (at the same speed and in the same direction, unless acted upon by an unbalanced force).

  2. The acceleration of an object is dependent upon two variables – the net force acting upon the object and the mass of the object.

  3. For every action there is an equal and opposite reaction.

– Sir Isaac Newton’s Laws of Motion

Sir Isaac Newton’s first law of motion is sometimes called “The Law of Inertia” and we experience it when we are stuck in a bad relationship or a job that no longer serves us, but we can’t seem to make a change. We experience it when we’re stuck on the couch, the futon, the La-Z-Boy recliner, or the floor and have no desire to go for a walk or a run or a bicycle ride, even though we know some movement will feel good and is good for us. We also experience it when we do something for 28, 30, 35, or 40 days and feel the momentum of repeated behavior settling us into a new habit.

On a personal level, we experience the second law, when we have a compelling reason to change our behavior or action – or a more compelling reason to maintain the status quo.

We experience that third law when we breathe (inhale and exhale), as well as when we eat/drink and then defecate/urinate. We also experience it when we focus on one element, one aspect of our selves to the exclusion of the other parts of ourselves and things get out of balance. When things get out of balance they start to fall apart and/or collapse into each other. We need the balance – the balance of opposites – just like everything else in the universe.  We need the Force.

“Great evil can only be fought by the strong. People need spiritual fuel as much as they need food, water, and air. Happiness, love, joy, hope — these are the emotions that give us the strength to do what we need to do.”

 

– from Leia, Princess of Alderaan by Claudia Gray   

 

Today, Monday, May the 4th, is a special day for teachers like me (short, funny looking, with enormous eyes or glasses). If you’re interested in a virtual yoga practice (in which the Force is strong) today (Monday, May the 4th) at 5:30 PM, please join me on Zoom. You can use the link from the “Class Schedules” calendar if you run into any problems checking into the class.

While I know there are some who are thinking, “This is not the class I’m looking for” or “I have a bad feeling about this” – and others who will be disappointed because we won’t be practicing with the phenomenal soundtrack – I promise there will be wisdom. And, maybe, sound effects. Although today’s class is not a Kiss My Asana class, here’s a preview from last year’s class.

There is no playlist for the Common Ground practices.

Kiss My Asana, the yogathon that benefits Mind Body Solutions and their adaptive yoga program is officially over. But, I still owe you two posts and you can still do yoga, share yoga, help others by donating to my KMA campaign.

You can also check out yesterday’s all-humanity, Kick-Off gathering featuring insights from MBS founder Matthew Sanford, conversation with MBS students, and a mind-body practice for all. If you’re not familiar with MBS, this will give you a glimpse into the work, the people, and the humanity of the adaptive yoga program which I am helping to raise $50K of essential support.

 

 

### “Pass On What You Have Learned” ###