Many blessings to everyone, everywhere, and especially to anyone observing the Dormition Fast and/or cultivating friendship, peace, freedom, and wisdom — especially when it gets hot (inside and outside).
Stay hydrated & be kind, y’all!
For Those Who Missed It: The following was originally posted in 2024. Class details and links have been added.
“Upanishad is the subtler, mystical or yogic teachings of the philosophy and practices leading to the direct experience of the center of consciousness, the absolute reality. ‘Upa’ means ‘near;’ ‘ni’ means ‘down;’ ‘shad’ means ‘to sit.’ Thus, Upanishad is to sit down near the teacher to discuss, learn, practice and experience the means and goals of Yoga sadhana or practices. The Upanishads are also known as Vedanta, which means the end or culmination of the Vedas.”
— quoted from the “Upanishad” page by Swami Jnaneshvara Bharati (“Swami J”)
Often translated as “sitting near devotedly,”“Upanishad” is the Sanskrit word assigned to a collection of sacred texts, the earliest of which were compiled (starting) in the last centuries of the 1st millennium BCE. The stories within the Upanishads were originally part of an oral tradition and they explain and explore the Vedas (which are more sacred texts). Scholars believe there were originally over 200 Upanishads, with some overlapping material; however, some have been lost. Of the 108 studied and practiced today, ten to twelve (depending on the tradition) are consider “major” and complete. Each one begins and ends with an invocation known as a Shantipat: a path of peace.
We start each practice with the “Teaching Shantipat” and I often bring awareness to the end: “Shanti Shanti Shanthi Om” / “Peace [within us], Peace [all around us], Peace [to and from everything and every one we encounter] With our conscious, subconscious, and unconscious mind and on every plane of existence.” The last “Shanthi” is emphatic, drawn out, and sometimes explained as “Peace [because I said so]” or “Peace [because I demand it].”
While the endings are the same, the beginnings of each of the shantipats are different. They are situational. So, today, I bring your awareness to the beginning of the “Teaching Shantipat.”
“May all of us together be protected….”
— quoted from the beginning of the “Teaching Shantipat,” chanted in Sanskrit by Richard Freeman (when we are in the studio)
The beginning of the “Teaching Shantipat.” is interesting (to me), because it is very similar to the beginning of the metta meditation: “May I be safe and protected.”
I find it very interesting that this invocation begins with a desire, a wish, a prayer for safety and protection. You could even think of it as a commitment — similar to ahiṃsā (“non-harming” or “non-violence”), which is the very first yama (external “restraint” or universal commandment) at the beginning of the Yoga Philosophy. The underlying implication to all of this is that there is something — or someone — from which we need to be protected; that there is some danger of which we must be mindful. In other words, it is almost a warning that there is something to fear.
Fear is an emotional response to a perceived threat. It doesn’t matter if what we perceive turns out not to be a threat; because, the emotion is real. The emotional reaction causes a physiological response: it activates the sympathetic nervous system, which causes a chemical change in the brain and a change in organ function. These changes are designed to protect and ensure survival, causing us to fight or flee or freeze (which is a form of collapse). This can all take place in a blink of an eye and in a heartbeat — even, again, when the perceived threat turns out to not be a threat and/or not a threat to survival. Although the initial reaction can occur in an instant, it takes a while to come down off of the adrenaline high and, depending on the reality and nature of the threat, the effects of the trauma can be life-long.
“It is not that you must be free from fear. The moment you try to free yourself from fear, you create resistance against fear. Resistance in any form does not end fear. What is needed, rather than running away or controlling or suppressing, is understanding fear; that means, watch it, learn about it, come directly into contact with it, not how to escape from it, not how to resist it.”
— Jiddu Krishnamurti
Yoga Sūtras 2.3 and 2.9 describe ābhiniveśāḥ (“resistance to loss, fear of death of identity, desire for continuity, clinging to the life of”) as the fifth and final afflicted/dysfunctional thought pattern that leads to suffering. This is consistent with the Ashtavakra Gita, which states “All sorrow comes from fear. / From nothing else. // When you know this, / You become free of it, / And desire melts away.” (AG 11.5) According to the Eastern philosophies, like Yoga and Buddhism, the remedy to fear is wisdom, which is considered to be the opposite of fear.
Wisdom is the ability, knowledge, and skill to respond to a given situation with awareness. Without wisdom, we react as if everything and everyone is a threat to our life, our livelihood, and those we love. We become like a “timid man” who flees because he perceives everything picked up by our senses as a tiger. (AG 18.45) We see this fear-based behavior each and every day, even when we don’t recognize that that is what we are seeing/experiencing. Wisdom, in this case, can also be defined as vidyā (“correct knowledge”) about ourselves and the nature of everything. It gives us the ability to pause, take a breath, and possibly discover that “Just as a coil of rope / Is mistaken for a snake, / So you are mistaken for the world” (AG 1.10) and that “a man without desires is a lion.” (AG 18.46)
“‘Work hard in the world, Arjuna, but for work‘s sake only. You have every right to work but you should not crave the fruits of it. Although no one may deny you the outcomes of your efforts, you can, through determination, refuse to be attached to or affected by the results, whether favorable or unfavorable.
“‘The central points of issue, Arjuna, are desire and lack of inner peace. Desire for the fruits of one‘s actions brings worry about possible failure — the quivering mind I mentioned. When you are preoccupied with end results you pull yourself from the present into an imagined, usually fearful future. Then your anxiety robs your energy and, making matters worse, you lapse into inaction and laziness.’”
— Krishna speaking to Arjuna (2.47) in The Bhagavad Gita: A Walkthrough for Westerners by Jack Hawley
“You gain strength, courage and confidence by every experience in which you really stop to look fear in the face…. You must do what you think you cannot do.”
— quoted from You Learn by Living: Eleven Keys for a More Fulfilling Life by Eleanor Roosevelt
This tricky thing about fear is that the mind-intellect can perceive and process things in the past, present, and/or future; which means we may find ourselves having a fear-based reaction to something in the past or something that has not (and may never) happen. This is why fear can prevent us from achieving our goals and desires. It can also cause us to build walls — emotionally, energetically, symbolically, and physically. In fact, construction of the Berlin Wall, which began today on Sunday, August 13, 1961, was at the intersection of a lot of fear.
Remember, during the Potsdam Conference at the end of World War II, the Allies decided to split Berlin and the rest of Germany into four different regions controlled by four different nations. The Soviet-controlled areas became the German Democratic Republic (GDR or DDR; German: Deutsche Demokratische Republik), also known as East Germany. The areas controlled by United States, the United Kingdom, and France became the Federal Republic of Germany (German: Bundesrepublik Deutschland), sometimes called Bonn Republic (German: Bonner Republik), and known as West Germany. East and West Berlin, as well as East and West Germany, ended up with vastly different socioeconomic and political cultures. Right off the bat, people on the East side would travel to East Berlin in order to crossover to West Berlin and then, from there, gained access to the rest of the “Free World.” In fact, prior to the wall being constructed approximately 3.5 million people defected from East Berlin — at a rate of about one thousand a day.
The wall did not go up all at once. It started off as a little over 100 miles of barbed wire and fencing put up in the wee hours of that Sunday morning in 1961: 156 km (97 mi) between the western regions and the eastern regions and another 43 km (27 mi) of wire dividing the cities of Berlin. Then a 6-foot tall wall of blocks was constructed, with bunkers. Within nine years, that 6-foot wall of blocks had become a 3.6-meter (11.8-foot) tall wall, with the barbed wire (and guards in the towers). The final wall included 155 km (96 miles) of wall around West Berlin and another 111.9 km (69.5 miles) of barrier between West Berlin and East Germany.
The wall decreased the number of defections; however, it did not completely prevent them. Between 1961 and 1989, when the Berlin Wall“fell,” about 100,000 people attempted to defect and approximately five thousand succeeded. An estimated 136 — 200 people died attempting to escape. Many of the deaths were in and around a gap created between two concrete walls which formed the 27 miles of barrier dividing Berlin. Known as the “death strip,” the gap was full of anti-vehicle trenches, guard dog runs, floodlights, and trip-wire machine guns. It was also overseen by guards in watchtowers who were ordered to shoot on sight.
Remember, although decades had passed, the construction of the Berlin Wall happened in the wake of World War II. People were still processing the trauma caused by the violence of the war and of the Holocaust, which were themselves the source and result of fear.
“However, if the process of non-violence is to be effective in counteracting violence, we must first describe and outline it clearly and methodically. Because violent thoughts always precede a violent act, an act of non-violence will be effective only if it is preceded by non-violent thoughts. Violence is an active phenomenon, whereas non-violence is mistakenly thought to be passive – simply the absence of violence. But passive non-violence has no power to extinguish the fire if violence. Non-violence must be as active as violence itself.”
— commentary on Yoga Sūtra 2.33 from The Practice of the Yoga Sutra: Sadhana Pada by Pandit Rajmani Tigunait, PhD
“The opposite of racist isn’t ‘not racist.’ It is ‘anti-racist.’ What’s the difference? One endorses either the idea of a racial hierarchy as a racist, or racial equality as an anti-racist. One either believes problems are rooted in groups of people, as a racist, or locates the roots of problems in power and policies, as an anti-racist. One either allows racial inequities to persevere, as a racist, or confronts racial inequities, as an anti-racist. There is no in-between safe space of ‘not racist.’”
— quoted from How to Be an Antiracist by Ibram X. Kendi, PhD
When I first heard about Dr. Ibram X. Kendi, who was born in Jamaica, New York City on August 13, 1982, I thought the term “antiracist” was something new. In reality, however, Dr. Kendi recommends and teaches an idea that goes back to the beginning of the yoga philosophy. (NOTE: I’m not saying he’s teaching “yoga,” even though he is working to bring people together. I’m saying that he is teaching ancient wisdom.)
This wisdom is not simply bringing awareness to a situation and neither is it not doing something overtly harmful. It is bringing awareness to what is happening beneath the surface and actively, skillfully, moving in the opposite direction. Again, the premise behind “cultivating the opposites” is that, over time, we neutralize the force of past actions and, as a result, our habits and thoughts change. When our habits and thoughts change, the world changes. Doing this work can be scary — in fact, you may already feel yourself tightening up just at the thought. But, we must remember that being fearless is not the absence of fear, it is how we show up when we experience fear.
“Courage is the strength to do what is right in the face of fear, as the anonymous philosopher tells us. I gain insight into what’s right from antiracist ideas. I gain strength from fear. While many people are fearful of what could happen if they resist, I am fearful of what could happen if I don’t resist, I am fearful of cowardice. Cowardice is the inability to amass the strength to do what is right in the face of fear. And racist power has been terrorizing cowardice into us for generations.”
— quoted from How to Be an Antiracist by Ibram X. Kendi, PhD
None of this is about being reckless and putting ourselves (or others) in danger. Neither is it about ignoring reality. Instead, the philosophers and leaders quoted throughout this post encourage us to face our fears. Again, this is not new advice. As noted above, it is the same advice found in ancient texts from India and (as noted below) it is the same advice found in the teachings of the Stoics. In fact, I imagine that if you research all the indigenous and modern cultures in the world, you will find lessons on fear and advice on cultivating fearlessness that is very, very similar.
Furthermore, we have plenty of opportunities to practice studying, observing, learning about, and understanding our fears. We can do it on the mat or the cushion; we can do it as we move through our days; and we can do it when some form of entertainment push our buttons.
“[Spoken: Alfred Hitchcock] Thus far, this album has provided musical accompaniment to make your passing pleasant Our next number is designed to drown out the sound of shovels Music to be buried by [Music begins]
Of course, your assassin may have made burial unnecessary So, if you are completely encased in cement And are teetering on the edge of a pier Please try not to pay attention to this next number It is not meant for you As for the others, if you spend your evenings watching murder instead of doing it yourself You may recognize this”
— quoted from Track 5, “Alfred Hitchcock Television Theme” on the album Alfred Hitchcock Presents Music to Be Murdered By by Alfred Hitchcock and Jeff Alexander (narration written by James Allardice; “Funeral March Of A Marionette” by Charles Gounod adapted by Jeff Alexander and Stanley Wilson)
Born today in London, today in 1899, Sir Alfred Hitchcock KBE liked to play with fear(s) and push people’s fear buttons. He directed and produced movies like The Lodger: A Story of the London Fog (1927); Blackmail (1929), was the first British “talkie;”The 39 Steps (1935); The Lady Vanishes (1938); Rebecca (1940); Shadow of a Doubt (1943); Strangers on a Train (1951), Dial M for Murder and Rear Window (both released in 1954); Psycho (1960); To Catch a Thief and The Trouble with Harry (both released in 1955); Vertigo (1958); North by Northwest (1959), and The Birds (1963). He was also the producer and host of the television anthology Alfred Hitchcock Presents (1955–65) and often made cameo appearances in his own movies. Like so many directors and producers, he liked to work with certain people, including Cary Grant and James Stewart (who were each in four movies) and Ingrid Bergman and Grace Kelly (who were each in three movies).
In addition to having nine of his films selected for preservation in the United States National Film Registry (as of 2021), Alfred Hitchcock received the British Academy of Film and Television Arts (BAFTA) Fellowship in 1971, the American Film Institute (AFI) Life Achievement Award in 1979, and was knighted in December of that 1979, just a few months before he died on April 29, 1980. His work also earned him six Academy Awards and an additional 40 Academy Award nominations — including five in the Best Director category.
Despite never winning the Academy Award for Best Director, the “Master of Suspense” did such a good job at manipulating emotional responses that even hearing the music (often composed by Bernard Herrmann), seeing a murder of crows or a rear window, and/or being in the shower can start tightening up the body. His name, voice, and infamous silhouette became so synonymous with his work that they can also activate the fear response. Another common Hitchcockian element was a simple plot device that existed long before he was born. It became more popular and more well-known by a name coined by the screenwriter Angus MacPhail1: MacGuffin (or McGuffin).
“Hitchcock explained how the MacGuffin got its name:
‘Two men are traveling on a train to Scotland. One of them is carrying an odd parcel. The other man says, “What have you there?” and the other answers, “A MacGuffin.”
‘“What’s a MacGuffin?”
‘“It’s a special device designed to trap wild lions in the Scottish Highlands.”
‘“But there aren’t any lions in the Scottish Highlands.”
‘“Then, there is no MacGuffin.”
‘The MacGuffin, you see, is only important if you think it’s important, and that’s my job as a director, to make you think it’s important.’”
— quoted from “II. British Films: Cub Director” in It’s Only a Movie: Alfred Hitchcock: A Personal Biography by Charlotte Chandler2
A McGuffin (or MacGuffin) can be anything — or anyone — that people in the movie are seeking. It could be a briefcase (or something inside a suitcase). It could be a jewel-encrusted statuette. It could be $40,000 or, as some people see it, a place in the snow where $920,000 was buried. It could be state secrets. It could be A Girl. While the MacGuffin (or McGuffin) motivates the characters and keeps the plot moving, it is the exact opposite of Checkov’s gun because it is ultimately inconsequential. The characters seem to forget about it or just put it aside. In fact, sometimes it is as if it was never in the story. Other times it is just never revealed to the audience.
A McGuffin (or MacGuffin) should not be confused with a “red herring,” because it is not intended to confuse or misdirect the audience. However, to be clear, Sir Alfred’s movies also include red herrings — sometimes in the form of suspenseful music or shadows that keep the audience primed for something to happen. In other words, the MacGuffin (or McGuffin) motivates the characters and puts them in their situations, while the red herring conditions the audience to fear on command.
“Hitchcock’s example of the MacGuffin emphasizes its impossible status: not only is the object that one [never has], but one cannot even isolate it as an idea. It remains necessarily empty, and yet functions as an engine for the Hitchcockian narrative. The emptiness of the MacGuffin as an object permits spectators to locate their satisfaction in the striving that it unleashes rather than identifying satisfaction with the discovery of its secret.”
— quoted from “The Empty Object” in “27. Hitchcock’s Ethics of Suspense: Psychoanalysis and the Devaluation of the Object” by Todd McGowan (as published in A Companion to Alfred Hitchcock, edited by Thomas Leitch and Leland Poague)
Take a moment to bring your awareness to what happens when you experience fear.
Are you someone who runs away from it… or towards it? Are you someone who likes to be fearless and play? Are you someone who tears down walls and barriers? Or, are you someone who builds walls?
“This great Nation will endure as it has endured, will revive and will prosper. So, first of all, let me assert my firm belief that the only thing we have to fear is fear itself – nameless, unreasoning, unjustified terror which paralyzes needed efforts to convert retreat into advance.”
“Only a foolish optimist can deny the dark realities of the moment.”
— quoted from the March 4, 1933, Inaugural Speech by President Franklin Delano Roosevelt
“What conflicts with the courage of wisdom is desires and fears. The Stoics developed a profound doctrine of anxiety which also reminds us of recent analyses. They discovered that the object of fear is fear itself. ‘Nothing,’ says Seneca, ‘is terrible in things except fear itself.’ And Epictetus says, ‘For it is not death or hardship that is a fearful thing, but the fear of death and hardship.’ Our anxiety puts frightening masks over all men and things. If we strip them of these masks their own countenance appears and the fear they produce disappears. This is true even of death. Since every day a little of our life is taken from us–since we are dying every day–the final hour when we cease to exist does not itself bring death; merely completes the death process. The horrors connected with it are a matter of imagination. They vanish when the mask is taken from the image of death.”
— quoted from “Chapter 1. Being and Courage – Courage and Wisdom: The Stoics” in The Courage To Be (pub. 1952) by Paul Tillich
Please join me today (Wednesday, August 13th) at 4:30 PM or 7:15 PM for a yoga practice on Zoom. You can use the link from the “Class Schedules”calendar if you run into any problems checking into the class. You can request an audio recording of this practice via a comment below or (for a slightly faster reply) you can email myra(at) ajoyfulpractice.com.
Wednesday’s playlist is available on YouTube and Spotify. [Look for “08132022 The McGuffin’s MacGuffin”]
NOTES: 1 Angus MacPhail worked with Sir Alfred Hitchcock on Aventure Malgache (1944, uncredited writer); Bon Voyage (1944, writer); Spellbound (1945, writer for adaptation); The Man Who Knew Too Much (1956, uncredited contributing writer); and The Wrong Man (1956, screenwriter). He very briefly worked on the script development for Vertigo, which may be why the movie opens with San Francisco detective John “Scottie” Ferguson (as played by James Stewart) involved in a rooftop chase.
2 Alfred Hitchcock used variations of this MacGuffin story on more than one occasion, including during a lecture at Columbia University in New York City (in 1939) and in a series of interviews. In some versions the conclusion was that there were no lions in the Scottish Highlands because the device in the parcel worked.
“We are very afraid of being powerless. But we have the power to look deeply at our fears, and then fear cannot control us. We can transform our fear. Fear keeps us focused on the past or worried about the future. If we can acknowledge our fear, we can realize that right now we are okay. Right now, today, we are still alive, and our bodies are working marvelously. Our eyes can still see the beautiful sky. Our ears can still hear the voices of our loved ones.”
— quoted from Fear: Essential Wisdom for Getting Through the Storm by Thich Nhat Hanh
Extreme heat (and traumatic events) can not only make people lethargic and unmotivated, they can also lead to extreme agitation and anxiety-based fear. We may find it hard to think, hard to feel (or process our feelings), and/or hard to control our impulses. If you are struggling in the US, help is available just by dialing 988.
If you are thinking about suicide, worried about a friend or loved one, or would like emotional support, you can dial 988 (in the US) or call 1-800-273-TALK (8255)for the Suicide and Crisis Lifeline. You can also call this TALK line if you are struggling with addiction or involved in an abusive relationship. The Lifeline network is free, confidential, and available to all 24/7. YOU CAN TALK ABOUT ANYTHING.
White Flag is an app, which I have not yet researched, but which may be helpful if you need peer-to-peer (non-professional) support.
In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es).
Donations are tax deductible; class purchases are not necessarily deductible.
Many blessings to everyone and especially to anyone coming together in friendship, peace, freedom, understanding, and wisdom.
Stay safe! Live well! Hydrate and nourish your heart, body, and mind.
This is post-practice post related to the practice on Monday, September 30th is a compilation post of previously posted content (with one little extra note). Some embedded links will direct you outside of WordPress. The 2024 prompt question was, “If you notice it, when during your day do you notice your breath? You can request an audio recording of this practice via a comment below or (for a slightly faster reply) you can email myra(at) ajoyfulpractice.com.
In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es).
Donations are tax deductible; class purchases are not necessarily deductible.
I. Breathing (or, For Those Who Missed It: Reflect + Remember)
“Your thoughts are happening, just like the sounds going on outside and everything is simply a happening and all you’re doing is watching it.
Now, in this process, another thing that is happening that is very important is that you’re breathing. And as you start meditation. You allow your breath to run just as it wills. In other words, don’t do at first any breathing exercise, but just watch your breath breathing the way it wants to breathe. And then notice a curious thing about this. You say in the ordinary way, I breathe. Because you feel that breathing is something that you are doing voluntarily just in the same way as you might be walking or talking. But you will also notice that when you are not thinking about breathing, your breathing goes on just the same. So, the curious thing about breath is that it can be looked at both as a voluntary and an involuntary action. You can feel on the one hand I am doing it, and on the other hand, it is happening to me. And that is why breathing is a most important part of meditation, because it is going to show you as you become aware of your breath, that the hard and fast division that we make between what we do on the one hand and what happens to us on the other is arbitrary. So that as you watch your breathing you will become aware that both the voluntary and the involuntary aspects of your experience are all one happening.”
— quoted from “2.5.4 Meditation” by Alan Watts
Our breath is a symbol of our life, a symbol of our life-force, and a symbol of our spirit. I say something to that affect almost every day. Yet, when that first part is combined with the perspective offered by Alan Watts, it takes on a slightly different (maybe even deeper connotation): Life is happening. Life is happening to us. Life is happening all around us. Life is a happening…whether we are engaged in it or not. But, before we start rushing off to do…life (or anything else); I just want to pause for a moment and consider the three parts of the breath.
Just breathe. Do that 90-second thing. Let your breath naturally flow in and naturally ebb out. Notice where you feel the breath; where it naturally goes — where there is awareness and presence, where it’s happening. Also, notice where there is resistance — where maybe you need to cultivate awareness, where something different is happening.
One thing you may notice, if you practice, is that pretty much every type of “breathing exercise” is an exaggeration of a natural breathing pattern. There are situations when we are breathing deeply, richly. The mind-body is focused and relaxed. Other times, we may find ourselves panting, short of breath. The mind-body may still be focused, but in this second case it is also agitated. There are times when our inhale is longer than our exhale and still other times when our exhale is longer than our inhale. There are moments in life when we find we are holding our breath — retaining the inhale or the exhale — and other times when we sigh a heavy breath out. And every one of these natural breathing patterns occurs because of something that happens in/to the mind-body.
Remember: What happens to the mind happens to the body; what happens to the body happens to the mind; and both affect the breath. In turn, what happens to the breath affects the mind and the body. In our practice, we harness the power of the breath in order to harness the power of the mind and body.
To actively and mindfully harness the power of the mind-body-spirit we have to cultivate awareness. The thing is, when you take a moment to focus, concentrate, meditate — even become completely absorbed by the breath — you may start to notice that just cultivating awareness changes the way you breathe (just as cultivating awareness can change the way you sit or stand, walk or talk). Bringing awareness to how you breathe in certain situations — or even when thinking/remembering certain situations — can give you insight into what’s happening to your mind-body. That insight provides better information for decision-making. So that you can respond in the most skillful way possible, instead of just reacting.
In other words, sometimes the best thing we can do is pay attention to our breath — and figure out what we need to do to keep breathing. Because that’s what we do: We breathe.
Remember: As long as we are breathing, we are alive; as long as we are alive, we have the opportunity to live, learn, grow, love, and really thrive. So, the first question(s) to ask yourself in a stressful and challenging situation is: What’s happening with my breath and what do I need to do, in this moment, to keep breathing?
In this way, your breath becomes a great teacher and breathing becomes a lesson in yourself.
A key element to practicing svādhyāya (“self-study”) is to observe what happens to your mind, your body, and (yes) your spirit/breath when you are in certain situations. You may notice what thoughts and/or emotions come up when you hear passages from sacred text. You may notice how your body reacts to certain music/sounds. You may notice how your breathing changes in certain poses and/or sequences. You may notice how your mind-body-spirit reacts when you imagine yourself (figuratively) walking in the footsteps of a historical or fictional person. You may notice any other combination of the above. You can also practice this important niyama (internal “observation”) by bring awareness to what happens when you remember a moment in (your) history.
Maybe the memory is something that seems to randomly pop up in your mind when you’re practicing or maybe, like with Marcel Proust, when you bite into a biscuit.
II. A Little Teacher Appreciation (or, For Those Who Missed It: Future Teacher Appreciation)
“Every relationship you develop, from casual to intimate, helps you become more conscious. No union is without spiritual value.”
— quoted from “Morning Visual Meditation” (Chakra 2) by Caroline Myss
In 99.99% of my classes, I reference “master teachers and precious jewels.” These are the people who push our buttons and “get us hooked.” These are the people we might think of as pains in our necks (or bums) and with whom we associate our suffering. These are the people around whom we find it hard to breathe. These are the people we wish would see things our way (and/or do things the quote-unquote right way). You know who I mean; the brick walls in our lives.
In her 2016 Tedx Talk about “The 5 People You Need to Be Happy” (cheerleader, mentor, coach, friend, and peer), Stacey Flowers identified this type of person as a “coach.” These are the people who give us master classes in our selves and teach us some of the most precious things about our selves and about the way we interact with the world. If we look back over our lives, there are undoubtedly people who taught us lessons for which we are now grateful — even though, at the time we were interacting with those people, we might have wished they were not in our lives.
Take a moment to express a little gratitude for those master teachers and precious jewels in your past, and for the things you learned because of them.
Now, fair warning, this part is a little more challenging: Give thanks for your future master teachers and precious jewels. Express gratitude for someone you haven’t yet encountered who will challenge you and, in the process, make you a better version of yourself.
There is no playlist for the Common Ground Meditation Center practices.
If you are struggling, thinking about suicide, worried about a friend or loved one, or would like emotional support, you can dial 988 (in the US) or call 1-800-273-TALK (8255)for the Suicide and Crisis Lifeline. You can also call this TALK line if you are struggling with addiction or involved in an abusive relationship. The Lifeline network is free, confidential, and available to all 24/7. YOU CAN TALK ABOUT ANYTHING.
White Flag is a new app, which I have not yet researched, but which may be helpful if you need peer-to-peer (non-professional) support.
Many blessings to anyone observing Tisha B’Av and to everyone cultivating friendship, peace, freedom, and wisdom — especially when it gets hot (inside and outside).
Stay hydrated & be kind, y’all!
This is the “missing” for Tuesday, August 13th. Technically, it is also the “long lost” post for 2023 and a portion of the 2022 practice. It includes some previously posted information. You can request an audio recording of this practice via a comment below or (for a slightly faster reply) you can email myra(at) ajoyfulpractice.com.
In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es).
Donations are tax deductible; class purchases are not necessarily deductible.
“Upanishad is the subtler, mystical or yogic teachings of the philosophy and practices leading to the direct experience of the center of consciousness, the absolute reality. ‘Upa’ means ‘near;’ ‘ni’ means ‘down;’ ‘shad’ means ‘to sit.’ Thus, Upanishad is to sit down near the teacher to discuss, learn, practice and experience the means and goals of Yoga sadhana or practices. The Upanishads are also known as Vedanta, which means the end or culmination of the Vedas.”
— quoted from the “Upanishad” page by Swami Jnaneshvara Bharati (“Swami J”)
Often translated as “sitting near devotedly,”“Upanishad” is the Sanskrit word assigned to a collection of sacred texts, the earliest of which were compiled (starting) in the last centuries of the 1st millennium BCE. The stories within the Upanishads were originally part of an oral tradition and they explain and explore the Vedas (which are more sacred texts). Scholars believe there were originally over 200 Upanishads, with some overlapping material; however, some have been lost. Of the 108 studied and practiced today, ten to twelve (depending on the tradition) are consider “major” and complete. Each one begins and ends with an invocation known as a Shantipat: a path of peace.
We start each practice with the “Teaching Shantipat” and I often bring awareness to the end: “Shanti Shanti Shanthi Om” / “Peace [within us], Peace [all around us], Peace [to and from everything and every one we encounter] With our conscious, subconscious, and unconscious mind and on every plane of existence.” The last “Shanthi” is emphatic, drawn out, and sometimes explained as “Peace [because I said so]” or “Peace [because I demand it].”
While the endings are the same, the beginnings of each of the shantipats are different. They are situational. So, today, I bring your awareness to the beginning of the “Teaching Shantipat.”
“May all of us together be protected….”
— quoted from the beginning of the “Teaching Shantipat,” chanted in Sanskrit by Richard Freeman (when we are in the studio)
The beginning of the “Teaching Shantipat.” is interesting (to me), because it is very similar to the beginning of the metta meditation: “May I be safe and protected.”
I find it very interesting that this invocation begins with a desire, a wish, a prayer for safety and protection. You could even think of it as a commitment — similar to ahiṃsā (“non-harming” or “non-violence”), which is the very first yama (external “restraint” or universal commandment) at the beginning of the Yoga Philosophy. The underlying implication to all of this is that there is something — or someone — from which we need to be protected; that there is some danger of which we must be mindful. In other words, it is almost a warning that there is something to fear.
Fear is an emotional response to a perceived threat. It doesn’t matter if what we perceive turns out not to be a threat; because, the emotion is real. The emotional reaction causes a physiological response: it activates the sympathetic nervous system, which causes a chemical change in the brain and a change in organ function. These changes are designed to protect and ensure survival, causing us to fight or flee or freeze (which is a form of collapse). This can all take place in a blink of an eye and in a heartbeat — even, again, when the perceived threat turns out to not be a threat and/or not a threat to survival. Although the initial reaction can occur in an instant, it takes a while to come down off of the adrenaline high and, depending on the reality and nature of the threat, the effects of the trauma can be life-long.
“It is not that you must be free from fear. The moment you try to free yourself from fear, you create resistance against fear. Resistance in any form does not end fear. What is needed, rather than running away or controlling or suppressing, is understanding fear; that means, watch it, learn about it, come directly into contact with it, not how to escape from it, not how to resist it.”
— Jiddu Krishnamurti
Yoga Sūtras 2.3 and 2.9 describe ābhiniveśāḥ (“resistance to loss, fear of death of identity, desire for continuity, clinging to the life of”) as the fifth and final afflicted/dysfunctional thought pattern that leads to suffering. This is consistent with the Ashtavakra Gita, which states “All sorrow comes from fear. / From nothing else. // When you know this, / You become free of it, / And desire melts away.” (AG 11.5) According to the Eastern philosophies, like Yoga and Buddhism, the remedy to fear is wisdom, which is considered to be the opposite of fear.
Wisdom is the ability, knowledge, and skill to respond to a given situation with awareness. Without wisdom, we react as if everything and everyone is a threat to our life, our livelihood, and those we love. We become like a “timid man” who flees because he perceives everything picked up by our senses as a tiger. (AG 18.45) We see this fear-based behavior each and every day, even when we don’t recognize that that is what we are seeing/experiencing. Wisdom, in this case, can also be defined as vidyā (“correct knowledge”) about ourselves and the nature of everything. It gives us the ability to pause, take a breath, and possibly discover that “Just as a coil of rope / Is mistaken for a snake, / So you are mistaken for the world” (AG 1.10) and that “a man without desires is a lion.” (AG 18.46)
“‘Work hard in the world, Arjuna, but for work‘s sake only. You have every right to work but you should not crave the fruits of it. Although no one may deny you the outcomes of your efforts, you can, through determination, refuse to be attached to or affected by the results, whether favorable or unfavorable.
“‘The central points of issue, Arjuna, are desire and lack of inner peace. Desire for the fruits of one‘s actions brings worry about possible failure — the quivering mind I mentioned. When you are preoccupied with end results you pull yourself from the present into an imagined, usually fearful future. Then your anxiety robs your energy and, making matters worse, you lapse into inaction and laziness.’”
— Krishna speaking to Arjuna (2.47) in The Bhagavad Gita: A Walkthrough for Westerners by Jack Hawley
“You gain strength, courage and confidence by every experience in which you really stop to look fear in the face…. You must do what you think you cannot do.”
— quoted from You Learn by Living: Eleven Keys for a More Fulfilling Life by Eleanor Roosevelt
This tricky thing about fear is that the mind-intellect can perceive and process things in the past, present, and/or future; which means we may find ourselves having a fear-based reaction to something in the past or something that has not (and may never) happen. This is why fear can prevent us from achieving our goals and desires. It can also cause us to build walls — emotionally, energetically, symbolically, and physically. In fact, construction of the Berlin Wall, which began today on Sunday, August 13, 1961, was at the intersection of a lot of fear.
Remember, during the Potsdam Conference at the end of World War II, the Allies decided to split Berlin and the rest of Germany into four different regions controlled by four different nations. The Soviet-controlled areas became the German Democratic Republic (GDR or DDR; German: Deutsche Demokratische Republik), also known as East Germany. The areas controlled by United States, the United Kingdom, and France became the Federal Republic of Germany (German: Bundesrepublik Deutschland), sometimes called Bonn Republic (German: Bonner Republik), and known as West Germany. East and West Berlin, as well as East and West Germany, ended up with vastly different socioeconomic and political cultures. Right off the bat, people on the East side would travel to East Berlin in order to crossover to West Berlin and then, from there, gained access to the rest of the “Free World.” In fact, prior to the wall being constructed approximately 3.5 million people defected from East Berlin — at a rate of about one thousand a day.
The wall did not go up all at once. It started off as a little over 100 miles of barbed wire and fencing put up in the wee hours of that Sunday morning in 1961: 156 km (97 mi) between the western regions and the eastern regions and another 43 km (27 mi) of wire dividing the cities of Berlin. Then a 6-foot tall wall of blocks was constructed, with bunkers. Within nine years, that 6-foot wall of blocks had become a 3.6-meter (11.8-foot) tall wall, with the barbed wire (and guards in the towers). The final wall included 155 km (96 miles) of wall around West Berlin and another 111.9 km (69.5 miles) of barrier between West Berlin and East Germany.
The wall decreased the number of defections; however, it did not completely prevent them. Between 1961 and 1989, when the Berlin Wall“fell,” about 100,000 people attempted to defect and approximately five thousand succeeded. An estimated 136 — 200 people died attempting to escape. Many of the deaths were in and around a gap created between two concrete walls which formed the 27 miles of barrier dividing Berlin. Known as the “death strip,” the gap was full of anti-vehicle trenches, guard dog runs, floodlights, and trip-wire machine guns. It was also overseen by guards in watchtowers who were ordered to shoot on sight.
Remember, although decades had passed, the construction of the Berlin Wall happened in the wake of World War II. People were still processing the trauma caused by the violence of the war and of the Holocaust, which were themselves the source and result of fear.
“However, if the process of non-violence is to be effective in counteracting violence, we must first describe and outline it clearly and methodically. Because violent thoughts always precede a violent act, an act of non-violence will be effective only if it is preceded by non-violent thoughts. Violence is an active phenomenon, whereas non-violence is mistakenly thought to be passive – simply the absence of violence. But passive non-violence has no power to extinguish the fire if violence. Non-violence must be as active as violence itself.”
— commentary on Yoga Sūtra 2.33 from The Practice of the Yoga Sutra: Sadhana Pada by Pandit Rajmani Tigunait, PhD
“The opposite of racist isn’t ‘not racist.’ It is ‘anti-racist.’ What’s the difference? One endorses either the idea of a racial hierarchy as a racist, or racial equality as an anti-racist. One either believes problems are rooted in groups of people, as a racist, or locates the roots of problems in power and policies, as an anti-racist. One either allows racial inequities to persevere, as a racist, or confronts racial inequities, as an anti-racist. There is no in-between safe space of ‘not racist.’”
— quoted from How to Be an Antiracist by Ibram X. Kendi, PhD
When I first heard about Dr. Ibram X. Kendi, who was born in Jamaica, New York City on August 13, 1982, I thought the term “antiracist” was something new. In reality, however, Dr. Kendi recommends and teaches an idea that goes back to the beginning of the yoga philosophy. (NOTE: I’m not saying he’s teaching “yoga,” even though he is working to bring people together. I’m saying that he is teaching ancient wisdom.)
This wisdom is not simply bringing awareness to a situation and neither is it not doing something overtly harmful. It is bringing awareness to what is happening beneath the surface and actively, skillfully, moving in the opposite direction. Again, the premise behind “cultivating the opposites” is that, over time, we neutralize the force of past actions and, as a result, our habits and thoughts change. When our habits and thoughts change, the world changes. Doing this work can be scary — in fact, you may already feel yourself tightening up just at the thought. But, we must remember that being fearless is not the absence of fear, it is how we show up when we experience fear.
“Courage is the strength to do what is right in the face of fear, as the anonymous philosopher tells us. I gain insight into what’s right from antiracist ideas. I gain strength from fear. While many people are fearful of what could happen if they resist, I am fearful of what could happen if I don’t resist, I am fearful of cowardice. Cowardice is the inability to amass the strength to do what is right in the face of fear. And racist power has been terrorizing cowardice into us for generations.”
— quoted from How to Be an Antiracist by Ibram X. Kendi, PhD
None of this is about being reckless and putting ourselves (or others) in danger. Neither is it about ignoring reality. Instead, the philosophers and leaders quoted throughout this post encourage us to face our fears. Again, this is not new advice. As noted above, it is the same advice found in ancient texts from India and (as noted below) it is the same advice found in the teachings of the Stoics. In fact, I imagine that if you research all the indigenous and modern cultures in the world, you will find lessons on fear and advice on cultivating fearlessness that is very, very similar.
Furthermore, we have plenty of opportunities to practice studying, observing, learning about, and understanding our fears. We can do it on the mat or the cushion; we can do it as we move through our days; and we can do it when some form of entertainment push our buttons.
“[Spoken: Alfred Hitchcock]
Thus far, this album has provided musical accompaniment to make your passing pleasant
Our next number is designed to drown out the sound of shovels
Music to be buried by
[Music begins]
Of course, your assassin may have made burial unnecessary
So, if you are completely encased in cement
And are teetering on the edge of a pier
Please try not to pay attention to this next number
It is not meant for you
As for the others, if you spend your evenings watching murder instead of doing it yourself
You may recognize this”
— quoted from Track 5, “Alfred Hitchcock Television Theme” on the album Alfred Hitchcock Presents Music to Be Murdered By by Alfred Hitchcock and Jeff Alexander (narration written by James Allardice; “Funeral March Of A Marionette” by Charles Gounod adapted by Jeff Alexander and Stanley Wilson)
Born today in London, today in 1899, Sir Alfred Hitchcock KBE liked to play with fear(s) and push people’s fear buttons. He directed and produced movies like The Lodger: A Story of the London Fog (1927); Blackmail (1929), was the first British “talkie;”The 39 Steps (1935); The Lady Vanishes (1938); Rebecca (1940); Shadow of a Doubt (1943); Strangers on a Train (1951), Dial M for Murder and Rear Window (both released in 1954); Psycho (1960); To Catch a Thief and The Trouble with Harry (both released in 1955); Vertigo (1958); North by Northwest (1959), and The Birds (1963). He was also the producer and host of the television anthology Alfred Hitchcock Presents (1955–65) and often made cameo appearances in his own movies. Like so many directors and producers, he liked to work with certain people, including Cary Grant and James Stewart (who were each in four movies) and Ingrid Bergman and Grace Kelly (who were each in three movies).
In addition to having nine of his films selected for preservation in the United States National Film Registry (as of 2021), Alfred Hitchcock received the British Academy of Film and Television Arts (BAFTA) Fellowship in 1971, the American Film Institute (AFI) Life Achievement Award in 1979, and was knighted in December of that 1979, just a few months before he died on April 29, 1980. His work also earned him six Academy Awards and an additional 40 Academy Award nominations — including five in the Best Director category.
Despite never winning the Academy Award for Best Director, the “Master of Suspense” did such a good job at manipulating emotional responses that even hearing the music (often composed by Bernard Herrmann), seeing a murder of crows or a rear window, and/or being in the shower can start tightening up the body. His name, voice, and infamous silhouette became so synonymous with his work that they can also activate the fear response. Another common Hitchcockian element was a simple plot device that existed long before he was born. It became more popular and more well-known by a name coined by the screenwriter Angus MacPhail1: MacGuffin (or McGuffin).
“Hitchcock explained how the MacGuffin got its name:
‘Two men are traveling on a train to Scotland. One of them is carrying an odd parcel. The other man says, “What have you there?” and the other answers, “A MacGuffin.”
‘“What’s a MacGuffin?”
‘“It’s a special device designed to trap wild lions in the Scottish Highlands.”
‘“But there aren’t any lions in the Scottish Highlands.”
‘“Then, there is no MacGuffin.”
‘The MacGuffin, you see, is only important if you think it’s important, and that’s my job as a director, to make you think it’s important.’”
— quoted from “II. British Films: Cub Director” in It’s Only a Movie: Alfred Hitchcock: A Personal Biography by Charlotte Chandler2
A McGuffin (or MacGuffin) can be anything — or anyone — that people in the movie are seeking. It could be a briefcase (or something inside a suitcase). It could be a jewel-encrusted statuette. It could be $40,000 or, as some people see it, a place in the snow where $920,000 was buried. It could be state secrets. It could be A Girl. While the MacGuffin (or McGuffin) motivates the characters and keeps the plot moving, it is the exact opposite of Checkov’s gun because it is ultimately inconsequential. The characters seem to forget about it or just put it aside. In fact, sometimes it is as if it was never in the story. Other times it is just never revealed to the audience.
A McGuffin (or MacGuffin) should not be confused with a “red herring,” because it is not intended to confuse or misdirect the audience. However, to be clear, Sir Alfred’s movies also include red herrings — sometimes in the form of suspenseful music or shadows that keep the audience primed for something to happen. In other words, the MacGuffin (or McGuffin) motivates the characters and puts them in their situations, while the red herring conditions the audience to fear on command.
“Hitchcock’s example of the MacGuffin emphasizes its impossible status: not only is the object that one [never has], but one cannot even isolate it as an idea. It remains necessarily empty, and yet functions as an engine for the Hitchcockian narrative. The emptiness of the MacGuffin as an object permits spectators to locate their satisfaction in the striving that it unleashes rather than identifying satisfaction with the discovery of its secret.”
— quoted from “The Empty Object” in “27. Hitchcock’s Ethics of Suspense: Psychoanalysis and the Devaluation of the Object” by Todd McGowan (as published in A Companion to Alfred Hitchcock, edited by Thomas Leitch and Leland Poague)
Take a moment to bring your awareness to what happens when you experience fear.
Are you someone who runs away from it… or towards it? Are you someone who likes to be fearless and play? Are you someone who tears down walls and barriers? Or, are you someone who builds walls?
“This great Nation will endure as it has endured, will revive and will prosper. So, first of all, let me assert my firm belief that the only thing we have to fear is fear itself – nameless, unreasoning, unjustified terror which paralyzes needed efforts to convert retreat into advance.”
“Only a foolish optimist can deny the dark realities of the moment.”
— quoted from the March 4, 1933, Inaugural Speech by President Franklin Delano Roosevelt
“What conflicts with the courage of wisdom is desires and fears. The Stoics developed a profound doctrine of anxiety which also reminds us of recent analyses. They discovered that the object of fear is fear itself. ‘Nothing,’ says Seneca, ‘is terrible in things except fear itself.’ And Epictetus says, ‘For it is not death or hardship that is a fearful thing, but the fear of death and hardship.’ Our anxiety puts frightening masks over all men and things. If we strip them of these masks their own countenance appears and the fear they produce disappears. This is true even of death. Since every day a little of our life is taken from us–since we are dying every day–the final hour when we cease to exist does not itself bring death; merely completes the death process. The horrors connected with it are a matter of imagination. They vanish when the mask is taken from the image of death.”
— quoted from “Chapter 1. Being and Courage – Courage and Wisdom: The Stoics” in The Courage To Be (pub. 1952) by Paul Tillich
Tuesday’s playlist is available on YouTube and Spotify. [Look for “08132022 The McGuffin’s MacGuffin”]
NOTES: 1 Angus MacPhail worked with Sir Alfred Hitchcock on Aventure Malgache (1944, uncredited writer); Bon Voyage (1944, writer); Spellbound (1945, writer for adaptation); The Man Who Knew Too Much (1956, uncredited contributing writer); and The Wrong Man (1956, screenwriter). He very briefly worked on the script development for Vertigo, which may be why the movie opens with San Francisco detective John “Scottie” Ferguson (as played by James Stewart) involved in a rooftop chase.
2 Alfred Hitchcock used variations of this MacGuffin story on more than one occasion, including during a lecture at Columbia University in New York City (in 1939) and in a series of interviews. In some versions the conclusion was that there were no lions in the Scottish Highlands because the device in the parcel worked.
“We are very afraid of being powerless. But we have the power to look deeply at our fears, and then fear cannot control us. We can transform our fear. Fear keeps us focused on the past or worried about the future. If we can acknowledge our fear, we can realize that right now we are okay. Right now, today, we are still alive, and our bodies are working marvelously. Our eyes can still see the beautiful sky. Our ears can still hear the voices of our loved ones.”
— quoted from Fear: Essential Wisdom for Getting Through the Storm by Thich Nhat Hanh
Extreme heat (and traumatic events) can not only make people lethargic and unmotivated, they can also lead to extreme agitation and anxiety-based fear. We may find it hard to think, hard to feel (or process our feelings), and/or hard to control our impulses. If you are struggling in the US, help is available just by dialing 988.
If you are thinking about suicide, worried about a friend or loved one, or would like emotional support, you can dial 988 (in the US) or call 1-800-273-TALK (8255)for the Suicide and Crisis Lifeline. You can also call this TALK line if you are struggling with addiction or involved in an abusive relationship. The Lifeline network is free, confidential, and available to all 24/7. YOU CAN TALK ABOUT ANYTHING.
White Flag is a new app, which I have not yet researched, but which may be helpful if you need peer-to-peer (non-professional) support.
– “Transparency and calmness of mind also comes by practicing [awareness of breath] that involves forceful exhalation and [natural] breath retention.”
“as you breathe in, breathe in through the whole body
as you breath out, breathe out the whole body
feel how the breath calms and heals the body
like a skilled potter watching clay turn on a wheel
notice how each inhalation turns into an exhalation
only to turn back again into an inhalation
over and over and over again”
– quoted from Breathing Through the Whole Body: The Buddha’s Instructions on Integrating Mind, Body, and Breath by Will Johnson
Take a deep breath in, through your nose. Open your mouth and sigh it out.
Deep breath in, through your nose; deep open mouth sigh.
Take the deepest breath you’ve taken all day, open your mouth and sigh it out.
Now, just breathe in through your nose… and out through your nose… and notice that you are breathing.
Some would say that this is the beginning of the practice – I’ve even said such a thing. However, before this awareness of breath there needs to be the ability to sit, stand, recline, and be still or move in a way that allows you to focus on the fact that you are sitting, standing, reclining, being still, and/or moving while breathing. This is something we may neglect to do all day on any given day – which means that all day, on any given day, we may be taking the shallowest and poorest breaths we’ve taken all day rather than the deepest and richest breaths we’ve taken all day. And the difference in our quality of breath translates into the difference in our physical, mental, emotional, and spiritual health.
Our autonomic nervous system is comprised our sympathetic and parasympathetic nervous systems. We can (and often do) simplify our understanding of these parts by thinking of the sympathetic nervous system in terms of our fight/flight/freeze response and the parasympathetic system in terms of rest/digest/create. Even with that simplified view of things, we can see how the each part of our nervous system affects the breath and other systems of the body. While there are some extreme cases of human (mental and physical) fitness whereby someone can mentally control their heart rate, pupil dilation, digestion, excretion, and even arousal regardless of outside stimulation, most people have limited control over the elements of their body (and therefore the mind) which are regulated by the autonomic nervous system. On the flip side, almost everyone can control some aspect of their breath.
Even when using a breathing machine, we can bring awareness to and control the breath. This, very simply put, is the most basic form of prāņāyamā. Furthermore, as we observe the breath, the breath changes and brings awareness to our ability to control the breath. I am constantly pointing out that what happens in the body happens in the mind; what happens in the mind happens in the body; and both affect the breath – and, the breath affects what happens in the mind and in the body.
“Thus he lives contemplating the body in the body internally, or he lives contemplating the body in the body externally, or he lives contemplating the body in the body internally and externally. He lives contemplating origination factors in the body, or he lives contemplating dissolution factors in the body, or he lives contemplating origination-and-dissolution factors in the body. Or his mindfulness is established with the thought: ‘The body exists,’ to the extent necessary just for knowledge and mindfulness, and he lives detached, and clings to nothing in the world. Thus also, monks, a monk lives contemplating the body in the body.”
– quoted from Satipatthana Sutta (The Foundations of Mindfulness) translated by Nyanasatta Thera
I know, I know, someone is thinking, “Didn’t we do this whole breathing things yesterday?” Yes, indeed we did. We do it every day and in every practice; however, it is way too easy to take this part of the practice for granted. We may be in the middle of a challenging practice or a challenging day and find that we are holding our breath. We may be shallow breathing during a peak moment in our practice or in our lives. We may find that we have made certain things a higher priority than our breath – and then we suffer the consequences.
Think for a moment, about all the things you want in your life and all the things you need. Make sure you are clear about what is a desire versus what is a necessity. Now, slowly, start thinking about your life without some of the things you desire. If you are honest with yourself and clear-minded, you know you can live your whole life without those things you desire. You may even live a happy life without those things.
Notice how you feel about that.
Now, slowly, go through the list of things you need. How long can you live without some form of protection from the elements? (It depends on your environment, climate, and other external factors.) How long can you go without some form of food? (On average, a relatively healthy and well hydrated adult can survive up to two months without food – although extreme symptoms of starvation kick in about 30 days.) How long can you live without water? (A typical adult could survive about 100 hours, or 3 – 4 days without any kind of hydration; but, again, this can be time line is dependent on temperature.) How long can you go without sleep? (I don’t have a definitive answer for this one. While people have been recorded as going without sleep for almost 2 weeks, the nervous system will drop a person into “microsleep” states. Microsleep may only last a few seconds, but those few seconds keep the body functioning.) Finally, how long can you go without breathing? (Again, there are some variables, but if the average person holds their breath, their body is going to force them to breathe within 3 minutes. If external circumstances cut off breathing, irreversible brain damage occurs after 5 – 10 minutes – unless there are other variables, like temperature.)
Notice how you feel about that.
We may experience great suffering if we have to live without the things we desire. We will experience pain and suffering if we have to live (for a brief period) without the things we need. We cannot, however, live without breathing. It has to be a priority. Additionally, when we start thinking about quality of life, and how the quality of the things we want and need contribute to our overall quality of life, we may find that we have not made quality of breathing a priority. It’s not just about air quality; it’s about quality of breath. And, both the Buddha and teachers like Patanjali indicated that anyone can practice with their breath.
“Mindfulness of breathing takes the highest place among the various subjects of Buddhist meditation. It has been recommended and praised by the Enlightened One thus: ‘This concentration through mindfulness of breathing, when developed and practiced much, is both peaceful and sublime, it is an unadulterated blissful abiding, and it banishes at once and stills evil unprofitable thoughts as soon as they arise.’ Though of such a high order, the initial stages of this meditation are well within the reach of a beginner though he be only a lay student of the Buddha-Dhamma.”
– commentary on the Satipatthana Sutta (The Foundations of Mindfulness) by Nyanasatta Thera
Please join me today (Tuesday, October 26th) 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 on YouTube and Spotify. [Look for “10272020 Pranayama II”]
In the spirit of generosity (“dana”), the Zoom classes, playlists, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es). If you don’t mind me knowing your donation amount you can also donate to me directly. Donations to Common Ground are tax deductible; class purchases and donations directly to me are not necessarily deductible.)
– “Transparency and calmness of mind also comes by practicing [awareness of breath] that involves forceful exhalation and [natural] breath retention.”
“as you breathe in, breathe in through the whole body
as you breath out, breathe out the whole body
feel how the breath calms and heals the body
like a skilled potter watching clay turn on a wheel
notice how each inhalation turns into an exhalation
only to turn back again into an inhalation
over and over and over again”
– quoted from Breathing Through the Whole Body: The Buddha’s Instructions on Integrating Mind, Body, and Breath by Will Johnson
Take a deep breath in, through your nose. Open your mouth and sigh it out.
Deep breath in, through your nose; deep open mouth sigh.
Take the deepest breath you’ve taken all day, open your mouth and sigh it out.
Now, just breathe in through your nose… and out through your nose… and notice that you are breathing.
Some would say that this is the beginning of the practice – I’ve even said such a thing. However, before this awareness of breath there needs to be the ability to sit, stand, recline, and be still or move in a way that allows you to focus on the fact that you are sitting, standing, reclining, being still, and/or moving while breathing. This is something we may neglect to do all day on any given day – which means that all day, on any given day, we may be taking the shallowest and poorest breaths we’ve taken all day rather than the deepest and richest breaths we’ve taken all day. And the difference in our quality of breath translates into the difference in our physical, mental, emotional, and spiritual health.
Our autonomic nervous system is comprised our sympathetic and parasympathetic nervous systems. We can (and often do) simplify our understanding of these parts by thinking of the sympathetic nervous system in terms of our fight/flight/freeze response and the parasympathetic system in terms of rest/digest/create. Even with that simplified view of things, we can see how the each part of our nervous system affects the breath and other systems of the body. While there are some extreme cases of human (mental and physical) fitness whereby someone can mentally control their heart rate, pupil dilation, digestion, excretion, and even arousal regardless of outside stimulation, most people have limited control over the elements of their body (and therefore the mind) which are regulated by the autonomic nervous system. On the flip side, almost everyone can control some aspect of their breath.
Even when using a breathing machine, we can bring awareness to and control the breath. This, very simply put, is the most basic form of prāņāyamā. Furthermore, as we observe the breath, the breath changes and brings awareness to our ability to control the breath. I am constantly pointing out that what happens in the body happens in the mind; what happens in the mind happens in the body; and both affect the breath – and, the breath affects what happens in the mind and in the body.
“Thus he lives contemplating the body in the body internally, or he lives contemplating the body in the body externally, or he lives contemplating the body in the body internally and externally. He lives contemplating origination factors in the body, or he lives contemplating dissolution factors in the body, or he lives contemplating origination-and-dissolution factors in the body. Or his mindfulness is established with the thought: ‘The body exists,’ to the extent necessary just for knowledge and mindfulness, and he lives detached, and clings to nothing in the world. Thus also, monks, a monk lives contemplating the body in the body.”
– quoted from Satipatthana Sutta (The Foundations of Mindfulness) translated by Nyanasatta Thera
I know, I know, someone is thinking, “Didn’t we do this whole breathing things yesterday?” Yes, indeed we did. We do it every day and in every practice; however, it is way too easy to take this part of the practice for granted. We may be in the middle of a challenging practice or a challenging day and find that we are holding our breath. We may be shallow breathing during a peak moment in our practice or in our lives. We may find that we have made certain things a higher priority than our breath – and then we suffer the consequences.
Think for a moment, about all the things you want in your life and all the things you need. Make sure you are clear about what is a desire versus what is a necessity. Now, slowly, start thinking about your life without some of the things you desire. If you are honest with yourself and clear-minded, you know you can live your whole life without those things you desire. You may even live a happy life without those things.
Notice how you feel about that.
Now, slowly, go through the list of things you need. How long can you live without some form of protection from the elements? (It depends on your environment, climate, and other external factors.) How long can you go without some form of food? (On average, a relatively healthy and well hydrated adult can survive up to two months without food – although extreme symptoms of starvation kick in about 30 days.) How long can you live without water? (A typical adult could survive about 100 hours, or 3 – 4 days without any kind of hydration; but, again, this can be time line is dependent on temperature.) How long can you go without sleep? (I don’t have a definitive answer for this one. While people have been recorded as going without sleep for almost 2 weeks, the nervous system will drop a person into “microsleep” states. Microsleep may only last a few seconds, but those few seconds keep the body functioning.) Finally, how long can you go without breathing? (Again, there are some variables, but if the average person holds their breath, their body is going to force them to breathe within 3 minutes. If external circumstances cut off breathing, irreversible brain damage occurs after 5 – 10 minutes – unless there are other variables, like temperature.)
Notice how you feel about that.
We may experience great suffering if we have to live without the things we desire. We will experience pain and suffering if we have to live (for a brief period) without the things we need. We cannot, however, live without breathing. It has to be a priority. Additionally, when we start thinking about quality of life, and how the quality of the things we want and need contribute to our overall quality of life, we may find that we have not made quality of breathing a priority. It’s not just about air quality; it’s about quality of breath. And, both the Buddha and teachers like Patanjali indicated that anyone can practice with their breath.
“Mindfulness of breathing takes the highest place among the various subjects of Buddhist meditation. It has been recommended and praised by the Enlightened One thus: ‘This concentration through mindfulness of breathing, when developed and practiced much, is both peaceful and sublime, it is an unadulterated blissful abiding, and it banishes at once and stills evil unprofitable thoughts as soon as they arise.’ Though of such a high order, the initial stages of this meditation are well within the reach of a beginner though he be only a lay student of the Buddha-Dhamma.”
– commentary on the Satipatthana Sutta (The Foundations of Mindfulness) by Nyanasatta Thera
Please join me on the virtual mat today (Monday, October 26th) at 5:30 PM for a 75-minute virtual yoga practice on Zoom.
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.
A Joyful Practice 