Callings & Purpose-Driven Lives (this is the “missing” Wednesday post) April 9, 2023
Posted by ajoyfulpractice in Books, Changing Perspectives, Dharma, Faith, Healing Stories, Hope, Lent / Great Lent, Life, Love, Music, Mysticism, One Hoop, Pain, Passover, Peace, Philosophy, Ramadan, Religion, Suffering, Wisdom, Women, Writing, Yoga.Tags: Anthony of Sourozh, Counting the Omer, Diane K. Osbon, Exodus, Fast of the Firstborn, Feast of Unleavened Bread, Feast of Weeks, Gospel According to Matthew, Gospel of Judas, Great Lent, Great Wednesday, Great Week, Holy Wednesday, Holy Week, Joseph Campbell, Lent / Great Lent, Ma Nishtana, Mark M. Mattison, monomyth, Nahshon, Oxford English Dictionary, Passion of the Christ, Passion Wednesday, Passion Week, Passover, Pesach, Pope Francis, Ramadan, Ramadān, Robert Walter, Safron Rossi PhD, seder, Shemot, Spy Wednesday, Stuart Chase, svādhyāya, The Gospel According to John, The Gospel According to Luke, The Gospel According to Mark, The Gospel According to Matthew
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“Chag Sameach!” to everyone celebrating Passover and/or Counting the Omer! Blessings to anyone observing Palm Sunday during Great Lent or Easter! “Ramadān Mubarak, Blessed Ramadān!” to anyone who is observing the holy month of Ramadān.
This is the “missing” post for Wednesday, April 5th. It is a little comparative analysis related to the story of Exodus and the Passion story. 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.
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“To refuse the call
means stagnation.
You enter the forest
at the darkest point,
where there is no path.
Where there is a way or path,
it is someone else’s path.
You are not on your own path.
If you follow someone else’s way,
you are not going to realize
your potential.”
– quoted from “In the Field” in A Joseph Campbell Companion: Reflections on the Art of Living by Joseph Campbell (edited by Robert Walter, Conceived by Diane K. Osbon)
Technically speaking, Joseph Campbell was a professor of literature. His Bachelor of Arts degree was in English and his Master of Arts degree was in medieval literature. But, he also studied languages, philosophy, and religion and he became known for his research and teachings about comparative mythology and comparative religion. In The Hero with a Thousand Faces (published in 1949), he theorized that every mythic story (including every folk story and every religious story) in the world was just a variation of a single story: a monomyth. His conclusion was based on shared elements and a common order of events. The order and the elements can be broken down into seventeen (17) stages that fall within three categories.
These categories of separation, initiation, and return – as well as the seventeen stages within – can be found in our lives, just as they are found in the stories that some people commemorate throughout their lives. While I have highlighted all the steps on other occasions,* this year I felt “called” to highlight just a few elements and stages that show up in the stories people commemorate during Holy Week (also known as Passion Week or Great Week) and during Passover. First, we have to identify the hero – which may not always be as obvious as modern movies make it out to be – and, if there is a hero/protagonist, there will be an antagonist (or two) who is often in a position of authority and some kind of confrontation and reckoning. There is also a calling, a purpose – even though the protagonist may not always know it or understand it – and a refusal to answer the call. Then there is some supernatural (or magical) aid; trials and tribulations; a goddess (who represents “all-powerful, all encompassing, unconditional love”); temptation; apostasis (a death of some kind); and the ultimate boon (something beneficial) that can in some way be shared with the world.
Variations of the details within the following comparison have been posted in different contexts. An index of the earlier posts appears at the bottom of this post.
“For those who believe, no proof is necessary. For those who do not believe, no proof is possible.”
– attributed to Stuart Chase
We’ve hit that auspicious and holy time on the calendar(s) when all of the Abrahamic religious traditions (and several traditions outside of those religions) are engaged in sacred celebrations and rituals that are tied to suffering and the end of suffering. Wednesday, April 5, 2023, was a particularly significant time as it simultaneously marked the last week of Lent, which is also Passiontide (in Western Christianity); the penultimate week of Great Lent (in Orthodox Christianity); the beginning of the third week of the holy month of Ramadān (in Islām); and the beginning of Passover (in Jewish communities). Outside of the Abrahamic religions, some communities also started celebrations for Hanuman Jayanti (which was on Thursday).
As I previously mentioned, in reference to a question from my brother, it is not a coincidence that so many holy obligations are happening at the same time even though different faiths use different calendars. While how the holidays overlap on the Gregorian calendar is different from year to year, the fact that they overlap is significant and relevant, because the stories of Exodus and the story of Jesus’ last week are connected – and, on Wednesday, we focused on some of those connections. Specifically, we focused on the story of Holy/Passion Wednesday, also known as Spy Wednesday during both practices and, during the evening practice, we also focused on the story of Passover, which started on Wednesday at sunset.
Stories (& Back Stories)
“What makes this night different from all [other] nights?
1) On all nights we need not dip even once, on this night we do so twice?
2) On all nights we eat chametz or matzah, and on this night only matzah?
3) On all nights we eat any kind of vegetables, and on this night maror?
4) On all nights we eat sitting upright or reclining, and on this night we all recline?”
– The Four Questions (“Ma Nishtana”)
How is this practice different from all the other practices? Good question. It is a question you can ask before any practice. It is also a question that sounds a lot like “The Four Questions” traditionally asked by the youngest person at a Passover Seder. The word seder is a Hebrew word that means “order” or “arrangement,” and it refers to the ritual feast people in the Jewish community have on the first night of Passover (or first two nights for Orthodox and Conservative communities outside of Israel). The meal is a symbolic celebration of the Exodus story, which is the story of how the Jews were freed from slavery in Egypt. Really, the meal is the story – beginning with the questions, which are also symbolic.
Passover, which is also called Pesach and The Feast of Unleavened Bread, is considered a spring festival. In ancient times, it was directly connected to the harvesting and offering of barley – which was the first grain to ripen and harvest in the Holy Land. For seven days (eight days for the Orthodox and Conservative communities, especially in the diaspora), people commemorate the story of Exodus, which is a story of faith. The ritual observation actually begins before the Passover Seder, with the removal of chametz (“leavening”), as it is forbidden to consume, keep, or own chametz during Passover. Some forms or chametz will be burned; other forms can be given away or even sold. Keep in mind that the agents of “rising” or fermentation are not forbidden – in fact, wine is a required part of the celebration. However, the action of rising is symbolic and part of the story (2. where the Jews have to flee so fast their bread doesn’t have time to rise.)
Another part of the story and another ritual that occurs before the Passover Seder is the Fast of the Firstborn, which falls on the day before the evening of the Passover Seder (with adjustments made when Passover begins on a Saturday night – which is the end of the Sabbath). Again, this is a symbolic element of the story as first-born sons (and “newborn” sons) play critical roles in the Exodus story (as you will see below).
The observation of Passover is the link between the two observations, because, historically speaking, Jesus was a Jewish teacher or rabbi, who returned home to Jerusalem for Passover. The Gospel According to Saint John (12:1) is the only New Testament gospel that specifically refers to Passover as a reference point for the beginning of the last week of Jesus’ life. However, all four of the canonical gospels mention preparation for the festival, feast, or first day (depending on the translation) of “Unleavened Bread” and describe a jubilant and memorable moment where Jesus rode into town on a donkey (a symbol of peace) and was greeted by people who honored him by laying down palm fronds (and possibly coats) to cover his path. In Christian communities, Palm Sunday or Passion Sunday is the final Sunday of Lent and marks Christians’ final preparation for Easter.
The Heroes/Protagonists & Their Callings
“The Lord saw that he had turned to see, and God called to him from within the thorn bush, and He said, ‘Moses, Moses!’ And he said, ‘Here I am!’”
– Shemot – Exodus 3:4
In some ways, both Moses and Jesus were born to be the heroes. However, to fit Joseph Campbell’s criteria, they must have a “call to adventure:” something that separates them from their mundane, everyday existence and propels them into a mystical experience. The call is the first of three (or four, depending on how you count) stages that mark a separation from community. In some ways, Moses had two separations before he heard the call. In some ways, Jesus was always separated; however, there is a point where he is specifically called out (i.e., betrayed and denied).
According to Shemot / Exodus, an Egyptian pharaoh first oppressed and then enslaved the Jewish people. He also ordered all Hebrew newborn sons to be killed. For a while, the midwives and the Jewish mothers circumvented Pharaoh’s order. Then, he ordered all the newborn sons to be thrown in the river. Jochebed, Moses’ birth mother, hid her son for three months. Then, she very cleverly placed him in a basket in the river and sent her daughter, Miriam, to watch the baby in the basket. When Pharaoh’s daughter scooped up the baby – who she would eventually name “Moses… ‘For I drew him from the water’” – Miriam offered to secure a wet nurse (who was, of course, Jochebed, their mother). In this way, Moses grew up as the Pharaoh’s grandson and, also, grew up knowing he was Jewish. This was the first separation (and the first return).
At the age of 40, Moses stepped in to protect a Jewish man who was being beaten by an Egyptian and had to flee his home. This was the second separation. When he was 80, he received his “calling.” Now, we could say that Moses was called earlier (see earlier separations), but there is no denying what happened when G-d (in the form of the burning bush) commanded him to return to Egypt and speak to Pharaoh about freeing the Jewish people. Because he had lived a lifetime (40 years) and established a home in Midian, the return to Egypt is the second return and the third separation (if you’re counting). Theoretically, Moses was also 80 when he received the Torah, G-d’s truth for his people, and he was 120 when he died – but that’s a story for a different day.
“For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.”
– quoted from The Gospel According to John (3:16, NIV)
Christians believe that Jesus was born with and for a specific purpose – and that, unlike Moses, he was aware of this purpose and his calling. According to all four canonical gospels of the New Testament, Jesus spent a period of time in the desert and then spent the last week of his life preparing for Passover (and for what he knew was coming, in terms of the Crucifixion and Resurrection). The Gospels also indicate that Jesus spent that time preparing his disciples. Three of the four indicate that what Christians (and artists) refer to as the “Last Supper” was actually a Passover Seder. While most Christians do not have a Passover Seder, they do commemorate this preparation time through the observations of Lent and Great Lent.
Supernatural/Magical Aid
“And He said, ‘For I will be with you, and this is the sign for you that it was I Who sent you. When you take the people out of Egypt, you will worship God on this mountain.’”
– Shemot / Exodus 3:12
“God said to Moses, ‘Ehyeh asher ehyeh (I will be what I will be),’ and He said, ‘So shall you say to the children of Israel, “Ehyeh (I will be) has sent me to you.’””
– Shemot / Exodus 3:14
According to Joseph Campbell’s paradigm, every hero(ine) encounters a supernatural or magical aid when they begin their journey. This aid often helps navigate the transition between the known and the unknown and also aids in the transition back to the regular world once the mission is complete and the ultimate boon has been acquired/achieved. In the Bible stories, this aid comes in multiple forms. First, aid comes in a purely Spiritual/Divine form – and the hand or power of God (and the Holy Spirit) are explicitly detailed in both stories. Second, aid comes in the form of other people.
Both stories are full of what some might consider coincidences, but they are also full of “open miracles” and signs of the power of God. If we are skeptical, we can ignore Moses’ lineage and consider it a coincidence that he survived Pharaoh’s orders to kill all the newborn Hebrew sons. It may also seem like a wild coincidence that his life unfolded as it did. But, then there’s the burning bush that called him and showed him how his staff could become a snake. There’s also the fact that Aaron received a call to meet his brother Moses. Finally, there are all the different signs that the Pharaoh considered to be nothing more than magic: Aaron’s staff becoming a snake; the Ten Plagues (blood, frogs, lice, wild beasts in the streets, pestilence, boils, hail, locusts, day(s) of darkness, and the death of the first born male child); the fact that the tenth plague “passed over” the Jewish people; the fact that the river parted; and, finally, that the people were sustained in the desert. One critical – but not often highlighted – aspect of the Ten Plagues is that they not only started on command, they also ended on command.
In Christianity, Jesus is the supernatural and the aid (as I note below). His very nature is more… super. Throughout the New Testament gospels, the disciples detailed “open miracles” performed by Jesus – especially during the period of time that is commemorated by the Lenten season.
People in both stories were required to have faith in order to be saved and released from their suffering. Faith is, in this case, the magic or supernatural element. Through their faith, Miriam and Aaron served as aids who assisted Moses (as did the Pharaoh’s daughter). Additionally, the people in the Passover story were told that the most have faith and follow the instructions of G-d in order to to be passed over and saved. Remember, not everyone celebrated the first Passover – neither did everyone flee when given the opportunity. The Midrash, talmudic commentary, describes the assistance of Nahshon, who believed that G-d would save the Jewish people and, therefore, waded into the water.
Trials and Tribulations
Passion (noun): 1. [mass noun] strong and barely controllable emotion; 1.2 intense sexual love; 1.3 [in singular] an intense desire or enthusiasm for something; 2. (the Passion) The suffering and death of Jesus.
Origin: Middle English: from Old French; from late Latin passio(n-), from Latin pati- “suffer”
– from Oxford Dictionaries
The first big piece of suffering within the story of Shemot / Exodus is the oppression and enslavement of the Jewish people. Then, there is Pharaoh’s edict. We can debate how much (or little) Moses suffered before he intervened and had to flee; but, there is no question that the Jewish people suffered nine of the Ten Plagues, right along with the Egyptians. In the monomyth outline, the series of trials and tests are challenges one has to overcome in order to be transformed. In the story of Exodus, the Jewish people were told to have faith. Part of that faith involved envisioning, and also celebrating, freedom that had not yet come. That was the whole point of the first Seder, which actually happened before the exodus. The moment when Pharaoh’s heart hardened again, and the Jewish people were stuck between the Egyptian army and the raging water of the sea, is another example of a test.
The trials and tribulations related to Holy/Passion/Great Week are multiple. First, there is the passion (or suffering) associated with Jesus being born into a human body and therefore experiencing the suffering that is associated with being human. Then there is the passion narrative, which is chronicled in the Gospels as the last week of Jesus’ life. Events described as “the Passion of Jesus” and/or as “the Passion of the Christ” may include everything beginning with the events of Lazarus Saturday, Palm Sunday, and the cleansing of the temple all the way through the betrayal, crucifixion, death, and resurrection – or may only include the anointing of Jesus; the Last Supper; the agony of Jesus; the betrayal; and Jesus’ arrest, trials before the Sanhedrin and before Pilate; as well as the crucifixion, death, burial, and resurrection. To be clear, the passion or suffering described includes that of the disciples and of Mary (his mother) and the other people Jesus met along the Via Dolorosa.
The Goddess(es)
“People often think of the Goddess as a fertility deity only. Not at all—she’s the muse. She’s the inspirer of poetry. She’s the inspirer of the spirit. So, she has three functions: one, to give us life; two, to be the one who receives us in death; and three, to inspire our spiritual, poetic realization.”
– quoted from “Chapter 1. Myth and the Feminine Divine: Th Goddess as Nature” in Goddesses: Mysteries of the Feminine Divine by Joseph Campbell (edited and with a forward by Safron Rossi, PhD)
The Goddess of the monomyth is also depicted as the temptress. She represents all-powerful, all encompassing, unconditional love. It is love that is described as “love that a fortunate infant may experience with his or her mother.” In the story of Exodus, Jochebed, Miriam, all the midwives, and even Pharaoh’s daughter exhibit the characteristics of the goddess. Moses’ wife might also be considered a goddess of the story.
If you think of this type of love in the context of Christianity, you might immediately think of the Virgin Mary – which is fair and true. However, in the context of the Passion Story, there were several women who showed Jesus (and others) great love and compassion. One woman, in particular, is usually unnamed, but she is notable in the Gospels specifically because of the way she loves (and expresses her love) for Jesus – and because her part of the story is critical to the way events unfolded.
In the Gospel According to Luke (7:36 – 50), Jesus was having what might be described as a luxurious dinner (because he was “reclining”) when a woman who had a sinful past washed his feet with her tears and hair. Then, she poured expensive oil from an expensive alabaster jar onto his feet. This incident took place in the home of a Pharisee named Simon and the woman is not identified by name. In the Gospel According to Matthew (26:6 – 13) and the Gospel According to Mark (14:3 – 9) the incident – or a similar incident – took place in Bethany at the home of Simon the Leper and the oil is poured over his head (but there there is no mention of tears and hair). Here, again, the woman is not identified; however, all three synoptic gospels indicate that the woman “came,” which could be interpreted as meaning that she did not live in the home.
The indicated timelines, as well as the different locations, also lead some to believe that these may be different events. Some traditions identify the woman (or women) as Mary Magdalene – and that misrepresentation never ends well – but the Gospel According to John (12:1 – 8) is the only account that identifies the woman as someone named Mary. According to John, “Mary” poured the oil on Jesus’ feet and then wiped his feet with her hair. The account does not, however, indicate that she “came” to the home, leading many to believe that she was Mary of Bethany, the sister of Lazarus and Martha.
Jesus ultimately used the washing of his feet as a teaching moment for the disciples; but, first, it was a moment of contention that led to the betrayal. [Insert villain music here.]
The Antagonists
“This is the secret message of judgment Jesus spoke with Judas Iscariot over a period of eight days, three days before he celebrated Passover.
When he appeared on earth, he did signs and great wonders for the salvation of humanity. Some [walked] in the way of righteousness, but others walked in their transgression, so the twelve disciples were called.”
– quoted from The Gospel of Judas, translated by Mark M. Mattison
The Egyptian Pharaoh, with his hardened heart, is undoubtedly the antagonist in the Passover story. He is motivated by power and greed – as is the case with so many villains. It is curious, however, that the passive voice is sometimes used with regard to his hardened heart and that (in Shemot / Exodus 10:1 and 14:17) G-d is clearly the one that hardened Pharaoh’s heart.
The Wednesday of Holy Week, Passion Week, or Great Week is also known as Spy Wednesday. A spy is a person inside a group, organization, or country who collects information so that others can attack, ambush, or otherwise ensnare the group, organization, country and/or the leaders therein. In the Passion story, Judas Iscariot is the spy and the woman washing Jesus’ feet pushed Juda’ buttons, which resulted in him betraying his rabbi and friend.
Several gospels indicate that more than one disciple was upset by the woman’s actions; however, Judas was particularly incensed by the cost of the honor. He was the one who held the purse strings – sometimes, too tightly and too personally – and felt that the cost of the oil and the jar used could have gone to the poor (or, into his own pockets). He was so upset that he decided to betray Jesus. [Insert villain more music here.]
“Then one of the Twelve—the one called Judas Iscariot—went to the chief priests and asked, ‘What are you willing to give me if I deliver him over to you?’ So they counted out for him thirty pieces of silver.”
– The Gospel According to Matthew (26:14 – 15, NIV)
When it comes to Judas’ betrayal there are also different accounts. Most people are familiar with the idea that Judas was paid 30 pieces of silver. In the Gospel According to Mark (14:11), the chief priests promised to pay Judas and this is often referenced as “a few pieces of silver.” In two accounts, however, Satan possessed Judas. Yes, that’s right, in the Gospel According to Luke (22:4) and the Gospel According to John (13:27), the devil made him do it. Or, you could look at the devil as a euphemism for his own anger, jealousy, and hubris. It’s also important, I think, to note that in a few places – including at least one gnostic gospel, Judas betrayed Jesus because Jesus told him (Judas) to do so. Which, if you look at it that way, means God gave both men a purpose and a call.
Regardless of why he did it, Judas’ betrayal means that for generation after generation his name is mud. His reputation is smeared. One action made him the ultimate villain, the devil incarnate, and… one of the reasons we have the story. Remember, there is no Easter without the Resurrection. There’s is no Resurrection without the Crucifixion and the Passion. There is no Crucifixion and Passion (or Suffering) without the betrayal. And there is no betrayal without Judas of Iscariot. I’m not saying that he is equal to Jesus. What I am pointing out is that they are both an important part of the story and they are both “sacrificed” because – according to the teachings – “God so loved the world….”
Temptation
“[[Jesus]] answered and said to them, ‘I’m not laughing at you. You’re not doing this because you want to, but because through this your God [will be] praised.’”
– quoted from The Gospel of Judas, translated by Mark M. Mattison
“Jesus shows us how to face moments of difficulty and the most insidious of temptations by preserving in our hearts a peace that is neither detachment nor superhuman impassivity, but confident abandonment to the Father and to his saving will, bestows life and mercy.”
– excerpt from 2019 Palm Sunday homily by Pope Francis
There are several underlying temptations in the story of exodus, although they are not all explicitly described as temptations. However, if we do a little svādhyāya (“self-study”) and put ourselves in Moses’ shoes, several temptations become obvious. Moses knew his family and his people – he knew he was Jewish – but he was raised in the royal household. He was raised without experiencing some of the direct oppression felt by his family and friends. He is like the Old Testament Buddha, a prince who witnessed the suffering of others. He could have ignored his brothers’ “burdens;” just as he could have ignored the Hebrew man being struck by an Egyptian – and perhaps he was tempted to do so. Furthermore, when he was called by the burning bush, he was fearful, doubtful, and tempted not to answer. We also see temptation in the fact that some enslaved Hebrews stayed in Egypt and others (later) compromised their faith during their exile.
According to the Gospels of Matthew, Mark, and Luke, as well as in The Epistle to the Hebrews, Jesus spent 40 days in the desert praying and fasting. He was also tempted by the devil / Satan. Judas, obviously, fell into temptation when he betrayed Jesus – as did Peter when he denied Jesus three times (according to all four canonical gospels).
Apostasis
“Contrary to what many think or feel, Lent is a time of joy. It is a time when we come back to life. It is a time when we shake off what is bad and dead in us in order to become able to live, to live with all the vastness, all the depth, and all the intensity to which we are called. Unless we understand this quality of joy in Lent, we will make of it a monstrous caricature, a time when in God’s own name we make our life a misery.”
– quoted from “An Introduction to Lent” (dated February 17, 1968) by Metropolitan Anthony of Sourozh
Joseph Campbell described a moment of physical and/or spiritual death, which could also be considered as a moment of limbo, abandonment, and/or a moment when the hero is categorically altered. Oddly, it is also described as a state of “divine knowledge, love, compassion, and bliss.” In Shemot / Exodus, G-d specifically told Moses that he (and the Jewish people) would not be abandoned. But, the previously mentioned moments of separation were also times when Moses “died” and was no longer identified in the same way. The Jewish people, themselves, were in a state if limbo before (and just after) their emancipation – but, remember, they were told to celebrate the freedom that had been promised.
Holy Saturday, which is the Saturday before Easter in the Western Christian traditions, is the commemoration of the apostasis in the Passion story. According to the Gospels, Jesus died and rose again – but, there was that moment (or day) of limbo and waiting. That day was (and is) a moment of transcendence, love, compassion, and knowledge – even though everyone was not aware of it at the time.
The Ultimate Boon
“This notion of joy connected with effort, with ascetical endeavour, with strenuous effort may indeed seem strange, and yet it runs through the whole of our spiritual life, through the life of the Church and the life of the Gospel. The Kingdom of Gd is something to be conquered. It is not simply given to those who leisurely, lazily wait for it to come. To those who wait for it in that spirit, it will come indeed: it will come at midnight; it will come like the Judgement of God, like the thief who enters when he is not expected, like the bridegroom, who arrives while the foolish virgins are asleep.”
– quoted from “An Introduction to Lent” (dated February 17, 1968) by Metropolitan Anthony of Sourozh
A boon is, literally, a favor or request. It is something helpful or beneficial. It can also be seen as a reward or prize. Ultimately, however, it is grace. In the biblical stories, that grace is the promise of salvation. The overall message – of the existence and power of the Divine and of God’s love – can also be considered the ultimate boon in both the Exodus story and the Passion story.
More specifically, freedom (first from the suffering of slavery) and the freedom to worship according to their faith and culture are the ultimate boon for Moses, the Jewish people in the Exodus story, and for the modern Jewish communities. Remember, however, that Exodus story as commemorated by the observation of Passover is just one part of a larger story. In fact, on the second night of Passover, some people begin Counting the Omer – which is a 49-day period of prayer the culminates with Shavout (also known as Shavuos), which is the “Feast of Weeks” and the anniversary of the revelation of the Torah: another boon.
For Jesus, the apostles, and for the modern Christian communities, the ultimate boon is (again) freedom from suffering and the ability worship according to their faith and culture. Additionally, for Christians, there is the belief that the crucifixion and resurrection of Jesus (as well as belief in the Divinity of Jesus) delivers everlasting life. In this way, Jesus himself is the ultimate boon – because he is the Christian Messiah. Dogmatically speaking, the concept of a Messiah originated within Judaism and included specific qualifications for how the Messiah would be identified. According to Judaism, Jesus does not meet the criteria; for Christians he does. Therefore, for Christians, faith in Jesus as the Messiah is the “ticket to heaven” (because his crucifixion and resurrection are considered the Ultimate Boon).
“‘A new command I give you: Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another.’”
– The Gospel According to John (13:34 – 35, KJV)
Wednesday (4:30) afternoon’s playlist is available on YouTube and Spotify. [Look for “Spy Wednesday 2022”]
Wednesday (7:15) evening’s playlist is available on YouTube and Spotify. [Look for “03312021 Spy Wednesday + Passover”]
INDEX
Here is a partial list of some of the original posts related to the Lenten seasons, Passover, and Easter. (Most of these are Wednesday posts.)
April 12, 2020 – Down the Rabbit Hole, On the 12th
April 16, 2020 – The Cost of Freedom
March 28, 2021 – Questions of Faith
April 14, 2022 – How You Use Your Power Matters
April 22, 2022 – Remembering Rachel’s Challenge, Especially When You’re Suffering
*NOTE: I have several “missing” posts that are still draft mode, but I plan to post them later this year (and may add links accordingly).
### THERE IS GREAT POWER IN THE STORIES ###
FTWMI: How We All Come Together, Even When We’re Apart December 27, 2022
Posted by ajoyfulpractice in Art, Bhakti, Books, Changing Perspectives, Christmas, Confessions, Faith, Food, Healing Stories, Health, Hope, Life, Love, Meditation, Music, Mysticism, One Hoop, Pain, Peace, Philosophy, Religion, Suffering, Wisdom, Writing, Yoga.Tags: 12 Days of Christmas, Bob Marley & The Wailers, Boxing Day, Dr. Linda Humes, Kwanzaa, Lá an Dreoilín, Nguzo Saba, Oxford English Dictionary, Saint Stephen, The Acts of the Apostles, The Book of Acts, Twelvetide, Yoga Sutra 1.23, yoga sutra 1.34, Yoga Sutra 2.45, Yoga Sutra 2.52, Yoga Sutra 2.53, Yoga Sutras 1.30--31
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“Happy Boxing Day! Happy St. Stephen’s Day and “Kwanzaa, yenu iwe na heri!” – “May your Kwanzaa be happy!” to everyone who is celebrating!
For Those Who Missed It: The following was originally posted in relation to the practice on Saturday, December 26, 2020 and reposted in 2021 with class updates.
You can request an audio recording of the practice (from 2020 – 2022) via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.
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“So the Twelve gathered all the disciples together and said, ‘It would not be right for us to neglect the ministry of the word of God in order to wait on tables. Brothers and sisters, choose seven men from among you who are known to be full of the Spirit and wisdom. We will turn this responsibility over to them and will give our attention to prayer and the ministry of the word.’ This proposal pleased the whole group. They chose Stephen, a man full of faith and of the Holy Spirit; also Philip, Procorus, Nicanor, Timon, Parmenas, and Nicolas from Antioch, a convert to Judaism.”
– The Acts of the Apostles (6:2 – 6:5, NIV)
In the Christian New Testament, the canonical gospels recount the life, teachings, and death of Jesus – and the importance of all of the above – from four different viewpoints (that of Saints Matthew, Mark, Luke, and John). These books are immediately followed by The Acts of the Apostles, which is (in many ways) devoted to explaining how teachings originally intended to make people more observant Jews became a “new” religion. This history lesson is followed by a series of letters instructing the then new congregations on how they should conduct themselves based on the life, teachings, and death of Jesus. Early on in Acts (also known as The Book of Acts), the apostles faced a complaint that they were not focusing on all that was important.
Not being able to focus on what’s important is something we may all face during challenging times. We find ourselves being pulled in multiple directions and not doing anything well. This can lead to a great deal of stress and suffering, experienced by us and the people around us. More often than not we will find that part of this stressful experience is a decrease in the quality of our breath – which translates into two of the four debilitating conditions that coincide with the “obstacles to practice.” (YS 1.30-31) In other words, being pulled in multiple directions can result in painful mind-body experiences that may prevent us from doing anything, let alone doing anything well.
The apostles resolved their issue by dividing up their resources (i.e., themselves) and having seven people focused on serving the poor while the others taught and prayed. As an individual person, we don’t have that same luxury of dividing ourselves up; we have to figure out a way for everything to work together as a unit. The Yoga Sūtras indicate that part of what brings our mind-body-spirit together (or, at least awakens our conscious awareness of this connection) is better awareness of the breath.
Yoga Sūtra 1.34: pracchardanavidhāraņābhyām vā prāņasya
– “Transparency and calmness of mind also comes by practicing [awareness of breath] that involves forceful exhalation and [natural] breath retention.”
Yoga Sūtra 2.52: tatah kşīyate prakāśāvaraņam
– “Then the veil over the [Inner] Light deteriorates.”
Yoga Sūtra 2.53: dhāraņāsu ca yogyatā manasah
– “The mind is qualified for concentration.”
We all have the ability to focus-concentrate-meditate, but sometimes it can be challenging. For instance, if there is a lot going on we may find our brain jumping from one object/idea to another. This is cittavŗtti (“fluctuations of the mind”), which Patanjali said is stopped by yoga, which is “union.” When they mind stops jumping around, we go a little deeper into the moment and whatever is occupying the moment.
Have you ever noticed that when you’re completely absorbed by someone or something – be it work or play – your breathing changes? I’m not necessarily talking about a life-and-death situation where your sympathetic nervous system is activated. I’m talking about those moments that sometimes go unnoticed, when you’re reading or working or playing or focusing your whole being on another being. Next time that happens, take a moment to notice your breathing and the quality of breath.
What I have noticed is that, in those moments, my breathing and quality of breath is very similar to the breathing I experience when I’m sleeping or meditating. This is no accident. In fact, Patanjali’s instruction in the Yoga Sūtras indicates that there is a direct connection between the way we breathe, the quality of breath, and our ability to focus-concentrate-meditate. Additionally, the Yoga Sūtras reinforce the importance of focusing-concentrating-meditating on God, whatever that means to you at this moment.
Yoga Sūtra 1.23: īśvarapraņidhānādvā
– “[A perfectly still, pristine state of mind] also comes from trustful surrender to Ishvara [the Divine],”
Yoga Sūtra 2.45: samādhisiddhirīśvarapraņidhānāt
– “From trustful surrender to Ishvara [the Divine], [a perfectly still, pristine state of mind] comes.”
Living a purpose driven life, especially a spiritually or religiously driven life, means that everything you do is, ideally, a reflection of your faith and ministry. In such an ideal situation, everything is finely balanced, focused. This becomes a “tricky thing,” however, when everything inside and outside of you is not balanced or focused. In an unbalanced situation, what grabs and holds our attention is what is most familiar, most persistent, and most prominent.
For instance, if we are practicing an āsana or pose that requires us to stand on our tiptoes, and one of our toes is broken or stubbed, we may find ourselves only thinking about that toe. On the flip side, if we are taught to always find a way to focus on our breath then, no matter what pose we’re in, we adjust the body so the mind stays on the breath. Such focus, such concentration, requires discipline – and it also requires that the mind is fit to focus. In the Yoga Sūtras, Patanjali very clearly instructs that mastering āsana (“seat” or pose) leads the way to practicing awareness of breath and that mastering prāņāyāma (“controlling / expanding the life force”) leads to the ability to choose that on which we focus. Focus over a long period of time is concentration and concentration over a long period of time becomes meditation – possibly even that “perfect meditation” that is complete absorption. Additionally, an increase in Spirit comes with that absorption.
“So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith. Now Stephen, a man full of God’s grace and power, performed great wonders and signs among the people. Opposition arose, however….”
– The Acts of the Apostles (6:7 – 6:9, NIV)
For someone like Saint Stephen, who was probably a Hellenistic Jew, his official “job” as a server often put him in more direct contact with the general public than those who were officially assigned to teach. The general public in his case consisted of “traditional” Jews, the Hellenistic Jews (who had adopted some aspects of Greek culture), non-Jews, and those people we now view as “Christians.” When people started publicaly and vocally opposing this “new way” of religious life, Saint Stephen found himself in front of the Sanhedrin (high court) being accused of treason. He further riled people up with his speech (see Acts 7) and was very publicly executed. He is most often recognized as protomartyr, or the first Christian martyr, and today is one of the days recognized around the world as his feast day.
Saint Stephen’s Day is just one of several rituals and traditions people are currently observing as an extension of the holiday season. Some of the religious rituals and traditions are different from culture to culture – even though the occasion for observation is the same. Then there is Boxing Day, a tradition that is purely cultural; except, since it is observed in countries where there are also religious celebrations for Saint Stephen’s Day, there is a blurry line. So blurry, in fact, that some people do not know the difference.
Also known as the Feast Day of Saint Stephen, it is celebrated today in Western Christianity and tomorrow in some Eastern Christian churches (but on January 9th for Eastern Christians using the Julian calendar). In parts of Ireland, Saint Stephen’s martyrdom is symbolically observed as Lá an Dreoilín (“Wren Day”), with “wren boys” and mummers dressing up and acting out the stories, singing, dancing, and sometimes offering (now fake) wrens to their neighbors. In some countries there are symbolic stonings and/or bleeding of livestock (although the latter is no longer en vogue. Saint Stephen’s Day is a public holiday in some Eastern European countries and – in countries like Catalonia, Austria, Germany, and the Czech Republic – it is actually a day of great feasting. It is also a public holiday in counties like Australia, Canada, and the United Kingdom that celebrate Boxing Day.
Boxing Day is a European tradition that dates back to at least the 1830’s and is officially defined (by the Oxford English Dictionary) as “the first week-day after Christmas-day, observed as a holiday on which post-men, errand-boys, and servants of various kinds expect to receive a Christmas-box.” The custom of an employer, or the general public, giving someone in the service industry a “Christmas-box” actually dates back at least to the 17th century – and could have been observed in the Middle Ages. Generally, the “box” contained money or presents as a gratuity for good service given throughout the year. Historically, it was also a day off for servants and other people who would have worked on Christmas Eve and Christmas Day. Since it is a bank holiday in the Commonwealth, observation may be adjusted when the actually holiday falls on a weekend.
Boxing Day is sometimes called, “Second Christmas” or the Second Day of Christmas – which may or may not be related to the 12 Days of Christmas from the song. But let’s talk about the 12 days, shall we.
There’s a certain amount of debate around the intention, purpose, and even beginning of the “12 Days of Christmas.” Some people start counting on Christmas Day, while others start counting today. For some, these twelve days (also known as Twelvetide) are an important part of Christmastide and the celebration of the Nativity of Jesus. It is a sacred time and has absolutely nothing to do with the (seemingly) material- and consumer-driven song. Some, however, overlap the ideas and think of the “gifts” as symbolic. When viewed through that religiously symbolic lens, the song becomes a way to teach (and remember) catechism. Even for those who view the days and the song as a purely commercial venture, the days represent a deep commitment to love and devotion.
“Umoja (unity)—To strive for and maintain unity in the family, community, nation, and race.
Kujichagulia (self-determination)—To define ourselves, name ourselves, create for ourselves, and speak for ourselves.
Ujima (collective work and responsibility)—To build and maintain our community together and make our brother’s and sister’s problems our problems and to solve them together.
Ujamaa (cooperative economics)—To build and maintain our own stores, shops, and other businesses and to profit from them together.
Nia (purpose)—To make our collective vocation the building and development of our community in order to restore our people to their traditional greatness.
Kuumba (creativity)—To do always as much as we can, in the way we can, in order to leave our community more beautiful and beneficial than we inherited it.
Imani (faith)—To believe with all our heart in our people, our parents, our teachers, our leaders, and the righteousness and victory of our struggle.”
– The Nguzo Saba (or “Seven Essential Pillars”) of Kwanzaa
Kwanzaa, the African-American holiday which begins today and runs through January 1st is considered a cultural holiday – but it has very definite spiritual overtones. It was created by Ron Karenga, currently the Chair of the Africana Studies Department at California State University Long Beach and a civil rights activist, as a way for African-Americans to celebrate the heritage, culture, and traditions that were lost due to slavery. He chose the name from the Swahili phrase, “matunda ya kwanza” which means “first fruit” and focused on seven principles that are common values in countries throughout the continent of Africa.
In addition to contemplating the principles and their practical applications, people decorate their homes, schools, and offices in a way that reflects their African-American heritage, drum, sing, dance, and tell stories. Decorations include a special mat, decorative corn, a unity cup, and a Kinara (“candle holder”), which holds a black candle in between three red and three green candles. Collectively, the candles are symbolic of an African flag. Individually, each candle (starting with the black one in the middle) represents a different principle and a different aspect of the lived African-American experience.
Although it was first celebrated in 1966, before I was born, it is not a holiday I every celebrated. I am not at all ashamed to admit that I viewed it as a “made up” holiday or that, when I started to look into its origins, I was a little hesitant to focus on it. In truth, however, all holidays are “made up” and many have slightly sketchy backgrounds. But we don’t necessarily think about those sketchy back-stories or dubious beginnings when something is part of our tradition. Instead, we cling to what we know and if any part of our tradition or ritual becomes problematic, we move it to the background and cling to the spirit. (Hence the reason people no longer “bleed” their cattle or neighbors for Saint Stephen’s Day.) Over time, though, our rituals and traditions can become a little like balancing with a stubbed toe – our focus is determined by what you were taught and what you value.
A few years back, Dr. Linda Humes, a New York City based professor of Africana Studies, pointed out that the seven principles are common values in a lot of different cultures. Her invitation for everyone, regardless, of race, ethnicity, or nationality to contemplate the seven principles was not an invitation to misappropriate the holiday of Kwanzaa. She wasn’t telling people who were not African-American and/or did not have African-American family members to extend their holiday season by decorating their homes with the colors of Africa. Instead, Dr. Humes was encouraging people to consider whether or not they are living a value driven life.
“So, the seven days you’re actually celebrating and thinking about seven principles. Those seven principles are called the “Nguzo Saba.” The seven principles of Kwanzaa are “Umoja” (Unity), “Kujichagulia” (Self-Determination), “Ujima” (Collective Work and Responsibility), “Ujamaa” (Cooperative Economics), “Nia” (Purpose), “Kuumba” (Creativity), and “Imani” (Faith). Those are seven principles that everyone can use to have a better life. It doesn’t matter if you’re African-American. It doesn’t matter where you’re from. These seven principles will help you to be a better human being and also help to make the world a better place.”
– Dr. Linda Humes, professor, storyteller, folklorist, and founder of Yaffa Cultural Arts Inc.
THE NEW YEAR IS ALMOST HERE! You can kick off New Year’s Day in one of two ways: with the very active practice of 108 Sun Salutations at 10:00 AM – 1:00 PM or with the very “chill” practice of Yin+Meditation practice beginning at 5:00 PM – 7:00 PM. All times are Central Standard. Details are posted on the “Class Schedules” calendar.
### “LET’S GET TOGETHER & FEEL ALL RIGHT” ~ Bob Marley & The Wailers ###
The Power That Fuels Your Purpose (the expanded and “renewed” Tuesday post) April 12, 2022
Posted by ajoyfulpractice in Abhyasa, Bhakti, Books, Dharma, Faith, Gratitude, Healing Stories, Hope, Lent / Great Lent, Life, Men, Music, Mysticism, One Hoop, Peace, Philosophy, Poetry, Religion, Suffering, Super Heroes, Vairagya, Wisdom, Women, Writing, Yoga.Tags: 10 Virgins, Anthony of Sourozh, Coldplay, eschatology, Gary Soto, Good and Faithful Servant, Holy Tuesday, joy, Liz Iacuzzi, Oxford English Dictionary, Passion Tuesday, Spiderman, Talents, The Gospel According to Luke, The Gospel According to Matthew, Tyler Measom, Was I In A Cult?, Wise and Foolish Virgins
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Many blessings to all, and especially to those celebrating or observing Holy Week or Great Lent! “Ramadān Mubarak, Blessed Ramadān!” to anyone who was observing the holy month of Ramadān.
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As promised, here is the expanded and “renewed” post for Tuesday, April 12th, which focuses on Holy Tuesday or Passion Tuesday. You can request an audio recording of any of these practices via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.
In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es). Donations are tax deductible; class purchases are not necessarily deductible.
Check out the “Class Schedules” calendar for upcoming classes.)
“As Jesus was sitting on the Mount of Olives, the disciples came to him privately. ‘Tell us,’ they said, ‘when will this happen, and what will be the sign of your coming and of the end of the age?’”
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– quoted from The Gospel According to Matthew (24:3, NIV)
Some of you have heard me mention that I’ve started listening to podcasts when I’m tooling around in my truck. I have my favorite production companies, of course, and I tend to stick with podcasts from those companies; however, I also take recommendations from friends, family, and the omnipresent algorithm. That last one is how I came across a podcast called “Was I In A Cult?” The episodes are way funnier than one might expect, given the subject matter, but not in a way that’s inappropriate. Also, fair warning: It gets real dark real quick. The darkness is one of the reasons I have skipped multiple episodes after reading the summary. There are some things I just don’t need to hear about ever, but especially when I’m sitting in traffic, about to go in the grocery store; and/or about to walk in the woods. I mention all of this particular podcast today, because the hosts (Tyler Measom and Liz Iacuzzi) often point out that there are some reoccurring themes associated with cults. These are concepts and ideas that are everywhere in the world, but cults use these things against humanity. One of these things is the concept of “end times” or the end of time.
Now, don’t get it twisted; I’m not saying that if you believe in the “end times” or the end of time, then you are in a cult. That’s a false equivalency. It also would mean that every one who believes in climate change is in a cult – which would be a ludicrous statement. Also, every major religion and philosophy, has teachings and sacred text related to eschatology, “the study or science of the last” – or, as the Oxford English Dictionary defines it, “the part of theology concerned with death, judgment, and the final destiny of the soul and of humankind.” The teachings and texts can be related to the end of the world, the end of the world as we know it, as well as to the end of our individual selves and/or a change in the nature of our mind-body systems. So, technically speaking, every poem about a chrysalis or literature about a phoenix is a form of eschatology.
This isn’t a new conversation to me. It’s a fascination that seems to be part of what makes us human. No, what made me pause wasn’t the conversation itself. What stopped me in my metaphorical tracks was how the hosts and one of the guests pointed out that cults can be so busy focusing on preparation for what (and when) they think the end of days may be, that they neglect to prepare themselves or their children for the possibility that their wrong. They’re not prepared to live in this world and/or to make this world a better place. Given the fact that we’re still here, despite all the “end” dates that have come and gone, I can’t help but wonder if it’s not just some people’s calculations that are off. Perhaps they are also wrong about what it is they are preparing and how they are meant to prepare.
A portion of the following was excerpted from a 2019 post, when Passion Tuesday coincided with the anniversary of the date U. S. President Abraham Lincoln signed the District of Columbia Compensated Emancipation Act (also known as the Compensated Emancipation Act). I’ve made some revisions; the dates and links have been updated; and there are some extra bits for 2022. You can click here for the original 2019 post in it’s entirety.
“’Be dressed ready for service and keep your lamps burning,’”
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– quoted from the “Parable of the Faithful Servant” as it appears in The Gospel According to Luke (12:35, NIV)
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“’It will be good for those servants whose master finds them ready, even if he comes in the middle of the night or toward daybreak. But understand this: If the owner of the house had known at what hour the thief was coming, he would not have let his house be broken into. You also must be ready, because the Son of Man will come at an hour when you do not expect him.’”
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– quoted from the “Parable of the Faithful Servant” as it appears in The Gospel According to Luke (12:38 – 40, NIV)
After throwing the “thieves” out of the temple and between the authorities, elders, and “spies” questioning him, Jesus taught. Remember, in the historically context – and as far as many would have been concerned at the time – Jesus was simply a renegade Rabbi, a teacher, who was focused on showing his people how to have a closer relationship with G-d. More often than not, he taught in stories or parables. Several of the stories associated with Passion Tuesday or Holy Tuesday involved people waiting for something amazing and transformative to happen. What is important to note is that each story requires action from the characters.
Each story requires action in the here and now.
The Gospels of Matthew, Mark, and Luke all mention “The Parable of the Faithful Servant,” which is the story of a doorkeeper who is instructed to be at the ready for the arrival of the owner of the home (returning from the “marriage feast”) and/or for the arrival of a thief who might take advantage of the night. Maybe because they had previously, and privately, questioned Jesus about events that he said were forthcoming, Luke specifically mentioned Peter asking if the message was for the disciples or for everyone. The answer may seem vague to some, but it reinforced what an honor it would be to be given the purpose of guarding the door and that a good and faithful servant would be rewarded, while someone who falls down on their job would be punished. Then there’s that part in that modern readers might think of as a Spiderman moment:
“‘From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked.'”
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– quoted from The Gospel According to Luke (12:48, NIV)
The Gospel According to Matthew provides a continuous narrative by placing the faithful servant’s story directly before “The Parable of the Ten Virgins” (sometimes referred to as “The Parable of the Wise and Foolish Virgins” or “The Parable of the Ten Bridesmaids”). Just like the story of the faithful servant, this second story involves a wedding, light, and being ready. According to the parable, ten women are waiting for the possibility of being attendants (another word for servant) at a wedding, but it gets dark and they fall asleep. When they are awakened by the pronouncement that the bridegroom is coming, they trim and light their lamps. The only problem is that five (5) of the bridesmaids have run out of oil and failed to bring more. When the bridegroom comes, he can’t see the ones whose lamps are not lit and, according to Matthew, Jesus repeats, “Therefore keep watch, because you do not know the day or the hour.” (Matthew 25:13, NIV)
The details that reoccur in each story reinforce the message. First, there is a wedding – a momentous celebration that marks a union, a joining together. Second, the people who are waiting to join the wedding party are somehow in service to the bridegroom. Third, everyone has a purpose – although that purpose is not always explicitly explained. Fourth, everyone has a light and that light must shine in order for someone to be recognized. Fifth, there is no telling when one’s services or presence will be required, so (sixth) everyone must be ready at all times.
“Again, it will be like a man going on a journey, who called his servants and entrusted his wealth to them.”
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– quoted from the “Parable of the Faithful Servant” as it appears in The Gospel According to Matthew (25:14, NIV)
The Gospels According to Matthew and Luke also detail a parable about a landowner (or master) who leaves his servants in charge of some goods. Luke associated the story with a different narrative, but Matthew placed “The Parable of The Talents” directly after the one about the virgins and uses the segue (above) to indicate that while the details of the story are different, the message is the same. This time there are three (3) servants and, instead of light, they are given talents, a form of currency: one servant receives five (5) talents, another two (2) talents, and another one (1) talent – “’each according to his ability.’” (Matthew 25:15)
Now, who knows where the landowner is going – perhaps to the aforementioned wedding. What is known is that the first and second servant put their talents to work and increases the wealth, while the third servant buries his talent. (There is also a non-canonical gospel that says one of the servants squanders his talents.) When the landowner/master returns he praises and rewards the servant(s) who increased the wealth, but chastises the one who literally buried his talent for safe-keeping. In Matthew 25:27 the landowner/master points out that if the talent had been put in the bank for safe-keeping, it would have earned interest – thereby increasing the wealth.
Again, the message is clear: it is not enough to sit on one’s laurels and wait for salvation – one must exert effort in some way in order to be prepared. It’s not enough to repeat a mantra, a chant, or a prayer like it’s a magical spell. One has to engage what they have been give – all that they have been given: experiences, perspectives, skills, and all the other resources that could count as blessings and/or talents. We have to let our light shine… which can be really challenging when things seem so dark and also when we may not feel that our skills are as valued as, say, oil.
“As far as I can tell, daughter, it works like this:
You buy bread from a grocery, a bag of apples
From a fruit stand, and what coins
Are passed on helps others buy pencils, glue,
Tickets to a movie in which laughter
Is thrown into their faces.
If we buy a goldfish, someone tries on a hat.
If we buy crayons, someone walks home with a broom.
A tip, a small purchase here and there,
And things just keep going. I guess.”
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– quoted from the poem “How Things Work” by Gary Soto (b. 04/12/1952)
Another motif in the parables, and one that plays out in the last days of Jesus’ life, is the importance of oil and currency. Some commentary indicates that while Jesus was considered an agitator and a renegade, what pushed the elite to get rid of him (rather than to just tolerate him) was when he threw the money lenders out of the temple (see Passion Monday). Eventually, Judas decided to betray Jesus, not only because he was promised “a few pieces of silver” as payment, but also because of he was angered when expensive oil was used to wash Jesus’ feet (see Passion Wednesday). And here, in between the historical events, are the parables about oil and money – which might seem coincidental until you remember that Jesus knew how things worked; he knew what was coming.
According to Arland J. Hultgren – a New Testament professor at Luther Seminary in St. Paul, MN – a talent was a unit of weight and, when used as a unit of money, it would be valued as that specific weight in silver. A talent would be worth about 6,000 denarii, or six thousand times a day’s wages. I’ve seen estimates that translate this into U. S. dollars and indicate that one servant received $300,000 USD, one servant received $600,000 USD, and one servant received $1.5 million USD.
Can you imagine, literally, burying $300,000 USD. If you didn’t bury it, how would you put it to work? How would you put $1.5 million USD to work? Keep in mind: it’s not your money. Would you change what you do with the money if you knew you could “earn” $300,000?
Now, flip it around, and consider that you’ve been given a talent…or five: How are you using your talents? How are you using your resources? How are you letting your little light shine? How does your wealth increase because you invest in your talents? What happens when you don’t use your talents?
It is interesting to notice what one values, how one attributes value, and how one uses what they value. Not just on a personal level, it’s also interesting to notice it on a national and/or global level. As a modern society, we have a history of undervaluing the most essential and fundamental services – and the people that provide those services. When it comes to this, the pandemic has shown us at our best and at our worst. The thing is, we can fix that last part. We can be better. But it’s tricky, because to be better we have to value and appreciate each other – and our natural resources – more than we value a piece of paper or, in the cases of people like me, an actual piece of sheepskin. We have to understand that whenever and however our individual and collective ends come, it’s highly unlikely that we will be remembered (or rewarded) for the talents we buried – on behalf of ourselves or others.
In the Bhagavad Gita, Krishna makes it very clear that we will be remembered by how (and/or if) we fulfill our purpose. Of course, before we can fulfill our purpose, we have to see our purpose and truly see ourselves. In order to see ourselves and our purpose, we need a little light. Patanjali says that light is inside of us. So, the next obvious question is, what fuels the light? It turns out that that power is also inside of us, just waiting for us get charged up.
“Contrary to what many think or feel, Lent is a time of joy. It is a time when we come back to life. It is a time when we shake off what is bad and dead in us in order to become able to live, to live with all the vastness, all the depth, and all the intensity to which we are called. Unless we understand this quality of joy in Lent, we will make of it a monstrous caricature, a time when in God’s own name we make our life a misery.
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This notion of joy connected with effort, with ascetical endeavour, with strenuous effort may indeed seem strange, and yet it runs through the whole of our spiritual life, through the life of the Church and the life of the Gospel. The Kingdom of God is something to be conquered. It is not simply given to those who leisurely, lazily wait for it to come. To those who wait for it in that spirit, it will come indeed: it will come at midnight; it will come like the Judgement of God, like the thief who enters when he is not expected, like the bridegroom, who arrives while the foolish virgins are asleep.”
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– quoted from “An Introduction to Lent” (dated February 17, 1968) by Metropolitan Anthony of Sourozh
Tuesday’s playlist is available on on YouTube and Spotify. [Look for “Passion Tuesday April 7, 2020” or “04072020 Passion Tuesday.”]
“How strange that we can begin at any time.
With two feet we get down the street.
With a hand we undo the rose.
With an eye we lift up the peach tree
And hold it up to the wind – white blossoms
At our feet. Like today. I started”
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– quoted from the poem “Looking Around, Believing” by Gary Soto (born 04/12/1952)
If you’re interested in Gary Soto and his insightful poetry, you can click on the year for posts (and poses) from 2018, 2019, and 2021.
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### “Where do we go? Nobody knows / Don’t ever say you’re on your way down / God gave you style and gave you grace / And put a smile upon your face” ~Coldplay ###
For Those Who Missed It: How We All Come Together, Even When We’re Apart December 26, 2021
Posted by ajoyfulpractice in Art, Bhakti, Books, Changing Perspectives, Christmas, Confessions, Faith, Food, Healing Stories, Health, Hope, Life, Love, Meditation, Music, Mysticism, One Hoop, Pain, Peace, Philosophy, Religion, Suffering, Wisdom, Writing, Yoga.Tags: 12 Days of Christmas, Bob Marley & The Wailers, Boxing Day, Dr. Linda Humes, Kwanzaa, Lá an Dreoilín, Nguzo Saba, Oxford English Dictionary, Saint Stephen, The Acts of the Apostles, The Book of Acts, Twelvetide, Yoga Sutra 1.23, yoga sutra 1.34, Yoga Sutra 2.45, Yoga Sutra 2.52, Yoga Sutra 2.53, Yoga Sutras 1.30--31
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“Happy Boxing Day! Happy St. Stephen’s Day and “Kwanzaa, yenu iwe na heri!” – “May your Kwanzaa be happy!” to everyone who is celebrating!
The following was originally posted in relation to the practice on Saturday, December 26, 2020. Class details have been updated.
“So the Twelve gathered all the disciples together and said, ‘It would not be right for us to neglect the ministry of the word of God in order to wait on tables. Brothers and sisters, choose seven men from among you who are known to be full of the Spirit and wisdom. We will turn this responsibility over to them and will give our attention to prayer and the ministry of the word.’ This proposal pleased the whole group. They chose Stephen, a man full of faith and of the Holy Spirit; also Philip, Procorus, Nicanor, Timon, Parmenas, and Nicolas from Antioch, a convert to Judaism.”
– The Acts of the Apostles (6:2 – 6:5, NIV)
In the Christian New Testament, the canonical gospels recount the life, teachings, and death of Jesus – and the importance of all of the above – from four different viewpoints (that of Saints Matthew, Mark, Luke, and John). These books are immediately followed by The Acts of the Apostles, which is (in many ways) devoted to explaining how teachings originally intended to make people more observant Jews became a “new” religion. This history lesson is followed by a series of letters instructing the then new congregations on how they should conduct themselves based on the life, teachings, and death of Jesus. Early on in Acts (also known as The Book of Acts), the apostles faced a complaint that they were not focusing on all that was important.
Not being able to focus on what’s important is something we may all face during challenging times. We find ourselves being pulled in multiple directions and not doing anything well. This can lead to a great deal of stress and suffering, experienced by us and the people around us. More often than not we will find that part of this stressful experience is a decrease in the quality of our breath – which translates into two of the four debilitating conditions that coincide with the “obstacles to practice.” (YS 1.30-31) In other words, being pulled in multiple directions can result in painful mind-body experiences that may prevent us from doing anything, let alone doing anything well.
The apostles resolved their issue by dividing up their resources (i.e., themselves) and having seven people focused on serving the poor while the others taught and prayed. As an individual person, we don’t have that same luxury of dividing ourselves up; we have to figure out a way for everything to work together as a unit. The Yoga Sūtras indicate that part of what brings our mind-body-spirit together (or, at least awakens our conscious awareness of this connection) is better awareness of the breath.
Yoga Sūtra 1.34: pracchardanavidhāraņābhyām vā prāņasya
– “Transparency and calmness of mind also comes by practicing [awareness of breath] that involves forceful exhalation and [natural] breath retention.”
Yoga Sūtra 2.52: tatah kşīyate prakāśāvaraņam
– “Then the veil over the [Inner] Light deteriorates.”
Yoga Sūtra 2.53: dhāraņāsu ca yogyatā manasah
– “The mind is qualified for concentration.”
We all have the ability to focus-concentrate-meditate, but sometimes it can be challenging. For instance, if there is a lot going on we may find our brain jumping from one object/idea to another. This is cittavŗtti (“fluctuations of the mind”), which Patanjali said is stopped by yoga, which is “union.” When they mind stops jumping around, we go a little deeper into the moment and whatever is occupying the moment.
Have you ever noticed that when you’re completely absorbed by someone or something – be it work or play – your breathing changes? I’m not necessarily talking about a life-and-death situation where your sympathetic nervous system is activated. I’m talking about those moments that sometimes go unnoticed, when you’re reading or working or playing or focusing your whole being on another being. Next time that happens, take a moment to notice your breathing and the quality of breath.
What I have noticed is that, in those moments, my breathing and quality of breath is very similar to the breathing I experience when I’m sleeping or meditating. This is no accident. In fact, Patanjali’s instruction in the Yoga Sūtras indicates that there is a direct connection between the way we breathe, the quality of breath, and our ability to focus-concentrate-meditate. Additionally, the Yoga Sūtras reinforce the importance of focusing-concentrating-meditating on God, whatever that means to you at this moment.
Yoga Sūtra 1.23: īśvarapraņidhānādvā
– “[A perfectly still, pristine state of mind] also comes from trustful surrender to Ishvara [the Divine],”
Yoga Sūtra 2.45: samādhisiddhirīśvarapraņidhānāt
– “From trustful surrender to Ishvara [the Divine], [a perfectly still, pristine state of mind] comes.”
Living a purpose driven life, especially a spiritually or religiously driven life, means that everything you do is, ideally, a reflection of your faith and ministry. In such an ideal situation, everything is finely balanced, focused. This becomes a “tricky thing,” however, when everything inside and outside of you is not balanced or focused. In an unbalanced situation, what grabs and holds our attention is what is most familiar, most persistent, and most prominent.
For instance, if we are practicing an āsana or pose that requires us to stand on our tiptoes, and one of our toes is broken or stubbed, we may find ourselves only thinking about that toe. On the flip side, if we are taught to always find a way to focus on our breath then, no matter what pose we’re in, we adjust the body so the mind stays on the breath. Such focus, such concentration, requires discipline – and it also requires that the mind is fit to focus. In the Yoga Sūtras, Patanjali very clearly instructs that mastering āsana (“seat” or pose) leads the way to practicing awareness of breath and that mastering prāņāyāma (“controlling / expanding the life force”) leads to the ability to choose that on which we focus. Focus over a long period of time is concentration and concentration over a long period of time becomes meditation – possibly even that “perfect meditation” that is complete absorption. Additionally, an increase in Spirit comes with that absorption.
“So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith. Now Stephen, a man full of God’s grace and power, performed great wonders and signs among the people. Opposition arose, however….”
– The Acts of the Apostles (6:7 – 6:9, NIV)
For someone like Saint Stephen, who was probably a Hellenistic Jew, his official “job” as a server often put him in more direct contact with the general public than those who were officially assigned to teach. The general public in his case consisted of “traditional” Jews, the Hellenistic Jews (who had adopted some aspects of Greek culture), non-Jews, and those people we now view as “Christians.” When people started publically and vocally opposing this “new way” of religious life, Saint Stephen found himself in front of the Sanhedrin (high court) being accused of treason. He further riled people up with his speech (see Acts 7) and was very publicly executed. He is most often recognized as protomartyr, or the first Christian martyr, and today is one of the days recognized around the world as his feast day.
Saint Stephen’s Day is just one of several rituals and traditions people are currently observing as an extension of the holiday season. Some of the religious rituals and traditions are different from culture to culture – even though the occasion for observation is the same. Then there is Boxing Day, a tradition that is purely cultural; except, since it is observed in countries where there are also religious celebrations for Saint Stephen’s Day, there is a blurry line. So blurry, in fact, that some people do not know the difference.
Also known as the Feast Day of Saint Stephen, it is celebrated today in Western Christianity and tomorrow in some Eastern Christian churches (but on January 9th for Eastern Christians using the Julian calendar). In parts of Ireland, Saint Stephen’s martyrdom is symbolically observed as Lá an Dreoilín (“Wren Day”), with “wren boys” and mummers dressing up and acting out the stories, singing, dancing, and sometimes offering (now fake) wrens to their neighbors. In some countries there are symbolic stonings and/or bleeding of livestock (although the latter is no longer en vogue. Saint Stephen’s Day is a public holiday in some Eastern European countries and – in countries like Catalonia, Austria, Germany, and the Czech Republic – it is actually a day of great feasting. It is also a public holiday in counties like Australia, Canada, and the United Kingdom that celebrate Boxing Day.
Boxing Day is a European tradition that dates back to at least the 1830’s and is officially defined (by the Oxford English Dictionary) as “the first week-day after Christmas-day, observed as a holiday on which post-men, errand-boys, and servants of various kinds expect to receive a Christmas-box.” The custom of an employer, or the general public, giving someone in the service industry a “Christmas-box” actually dates back at least to the 17th century – and could have been observed in the Middle Ages. Generally, the “box” contained money or presents as a gratuity for good service given throughout the year. Historically, it was also a day off for servants and other people who would have worked on Christmas Eve and Christmas Day. Since it is a bank holiday in the Commonwealth, observation may be adjusted when – like today – the actually holiday falls on a weekend.
Boxing Day is sometimes called, “Second Christmas” or the Second Day of Christmas – which may or may not be related to the 12 Days of Christmas from the song. But let’s talk about the 12 days, shall we.
There’s a certain amount of debate around the intention, purpose, and even beginning of the “12 Days of Christmas.” Some people start counting on Christmas Day, while others start counting today. For some, these twelve days (also known as Twelvetide) are an important part of Christmastide and the celebration of the Nativity of Jesus. It is a sacred time and has absolutely nothing to do with the (seemingly) material- and consumer-driven song. Some, however, overlap the ideas and think of the “gifts” as symbolic. When viewed through that religiously symbolic lens, the song becomes a way to teach (and remember) catechism. Even for those who view the days and the song as a purely commercial venture, the days represent a deep commitment to love and devotion.
“Umoja (unity)—To strive for and maintain unity in the family, community, nation, and race.
Kujichagulia (self-determination)—To define ourselves, name ourselves, create for ourselves, and speak for ourselves.
Ujima (collective work and responsibility)—To build and maintain our community together and make our brother’s and sister’s problems our problems and to solve them together.
Ujamaa (cooperative economics)—To build and maintain our own stores, shops, and other businesses and to profit from them together.
Nia (purpose)—To make our collective vocation the building and development of our community in order to restore our people to their traditional greatness.
Kuumba (creativity)—To do always as much as we can, in the way we can, in order to leave our community more beautiful and beneficial than we inherited it.
Imani (faith)—To believe with all our heart in our people, our parents, our teachers, our leaders, and the righteousness and victory of our struggle.”
– The Nguzo Saba (or “Seven Essential Pillars”) of Kwanzaa
Kwanzaa, the African-American holiday which begins today and runs through January 1st is considered a cultural holiday – but it has very definite spiritual overtones. It was created by Ron Karenga, currently the Chair of the Africana Studies Department at California State University Long Beach and a civil rights activist, as a way for African-Americans to celebrate the heritage, culture, and traditions that were lost due to slavery. He chose the name from the Swahili phrase, “matunda ya kwanza” which means “first fruit” and focused on seven principles that are common values in countries throughout the continent of Africa.
In addition to contemplating the principles and their practical applications, people decorate their homes, schools, and offices in a way that reflects their African-American heritage, drum, sing, dance, and tell stories. Decorations include a special mat, decorative corn, a unity cup, and a Kinara (“candle holder”), which holds a black candle in between three red and three green candles. Collectively, the candles are symbolic of an African flag. Individually, each candle (starting with the black one in the middle) represents a different principle and a different aspect of the lived African-American experience.
Although it was first celebrated in 1966, before I was born, it is not a holiday I every celebrated. I am not at all ashamed to admit that I viewed it as a “made up” holiday or that, when I started to look into its origins, I was a little hesitant to focus on it. In truth, however, all holidays are “made up” and many have slightly sketchy backgrounds. But we don’t necessarily think about those sketchy back-stories or dubious beginnings when something is part of our tradition. Instead, we cling to what we know and if any part of our tradition or ritual becomes problematic, we move it to the background and cling to the spirit. (Hence the reason people no longer “bleed” their cattle or neighbors for Saint Stephen’s Day.) Over time, though, our rituals and traditions can become a little like balancing with a stubbed toe – our focus is determined by what you were taught and what you value.
A few years back, Dr. Linda Humes, a New York City based professor of Africana Studies, pointed out that the seven principles are common values in a lot of different cultures. Her invitation for everyone, regardless, of race, ethnicity, or nationality to contemplate the seven principles was not an invitation to misappropriate the holiday of Kwanzaa. She wasn’t telling people who were not African-American and/or did not have African-American family members to extend their holiday season by decorating their homes with the colors of Africa. Instead, Dr. Humes was encouraging people to consider whether or not they are living a value driven life.
“So, the seven days you’re actually celebrating and thinking about seven principles. Those seven principles are called the “Nguzo Saba.” The seven principles of Kwanzaa are “Umoja” (Unity), “Kujichagulia” (Self-Determination), “Ujima” (Collective Work and Responsibility), “Ujamaa” (Cooperative Economics), “Nia” (Purpose), “Kuumba” (Creativity), and “Imani” (Faith). Those are seven principles that everyone can use to have a better life. It doesn’t matter if you’re African-American. It doesn’t matter where you’re from. These seven principles will help you to be a better human being and also help to make the world a better place.”
– Dr. Linda Humes, professor, storyteller, folklorist, and founder of Yaffa Cultural Arts Inc.
Please join me for a 65-minute virtual yoga practice on Zoom today (Sunday, December 26th) at 2:30 PM. You can use the link from the “Class Schedules” calendar if you run into any problems checking into the class. You can request an audio recording of this practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.
Today’s playlist is is available on YouTube and Spotify. [“Look for “12262020 Boxing St Stephen’s Kwanzaa”]
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.)
THE NEW YEAR IS ALMOST HERE! You can kick off New Year’s Day in one of two ways: with the very active practice of 108 Sun Salutations at 10:00 AM – 1:00 PM or with the very “chill” practice of Yin+Meditation practice beginning at 5:00 PM – 7:00 PM. All times are Central Standard. Details are posted on the “Class Schedules” calendar.
### “LET’S GET TOGETHER & FEEL ALL RIGHT” ~ Bob Marley & The Wailers ###
How We All Come Together, Even When We’re Apart (the Saturday post) December 27, 2020
Posted by ajoyfulpractice in Art, Bhakti, Books, Changing Perspectives, Christmas, Confessions, Faith, Food, Healing Stories, Health, Hope, Life, Love, Meditation, Music, Mysticism, One Hoop, Pain, Peace, Philosophy, Religion, Suffering, Wisdom, Writing, Yoga.Tags: 12 Days of Christmas, Bob Marley & The Wailers, Boxing Day, Dr. Linda Humes, Kwanzaa, Lá an Dreoilín, Nguzo Saba, Oxford English Dictionary, Saint Stephen, The Acts of the Apostles, The Book of Acts, Twelvetide, Yoga Sutra 1.23, yoga sutra 1.34, Yoga Sutra 2.45, Yoga Sutra 2.52, Yoga Sutra 2.53, Yoga Sutras 1.30--31
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“Happy Boxing Day! Happy St. Stephens Day and “Kwanzaa, yenu iwe na heri!” – “May your Kwanzaa be happy!” to everyone who is celebrating!
[This is the post for Saturday, December 26th (and a prelude for Sunday the 27th). You can request an audio recording of Saturday’s practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.
In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es). Donations are tax deductible; class purchases are not necessarily deductible.)]
“So the Twelve gathered all the disciples together and said, ‘It would not be right for us to neglect the ministry of the word of God in order to wait on tables. Brothers and sisters, choose seven men from among you who are known to be full of the Spirit and wisdom. We will turn this responsibility over to them and will give our attention to prayer and the ministry of the word.’ This proposal pleased the whole group. They chose Stephen, a man full of faith and of the Holy Spirit; also Philip, Procorus, Nicanor, Timon, Parmenas, and Nicolas from Antioch, a convert to Judaism.”
– The Acts of the Apostles (6:2 – 6:5, NIV)
In the Christian New Testament, the canonical gospels recount the life, teachings, and death of Jesus – and the importance of all of the above – from four different viewpoints (that of Saints Matthew, Mark, Luke, and John). These books are immediately followed by The Acts of the Apostles, which is (in many ways) devoted to explaining how teachings originally intended to make people more observant Jews became a “new” religion. This history lesson is followed by a series of letters instructing the then new congregations on how they should conduct themselves based on the life, teachings, and death of Jesus. Early on in Acts (also known as The Book of Acts), the apostles faced a complaint that they were not focusing on all that was important.
Not being able to focus on what’s important is something we may all face during challenging times. We find ourselves being pulled in multiple directions and not doing anything well. This can lead to a great deal of stress and suffering, experienced by us and the people around us. More often than not we will find that part of this stressful experience is a decrease in the quality of our breath – which translates into two of the four debilitating conditions that coincide with the “obstacles to practice.” (YS 1.30-31) In other words, being pulled in multiple directions can result in painful mind-body experiences that may prevent us from doing anything, let alone doing anything well.
The apostles resolved their issue by dividing up their resources (i.e., themselves) and having seven people focused on serving the poor while the others taught and prayed. As an individual person, we don’t have that same luxury of dividing ourselves up; we have to figure out a way for everything to work together as a unit. The Yoga Sūtras indicate that part of what brings our mind-body-spirit together (or, at least awakens our conscious awareness of this connection) is better awareness of the breath.
Yoga Sūtra 1.34: pracchardanavidhāraņābhyām vā prāņasya
– “Transparency and calmness of mind also comes by practicing [awareness of breath] that involves forceful exhalation and [natural] breath retention.”
Yoga Sūtra 2.52: tatah kşīyate prakāśāvaraņam
– “Then the veil over the [Inner] Light deteriorates.”
Yoga Sūtra 2.53: dhāraņāsu ca yogyatā manasah
– “The mind is qualified for concentration.”
We all have the ability to focus-concentrate-meditate, but sometimes it can be challenging. For instance, if there is a lot going on we may find our brain jumping from one object/idea to another. This is cittavŗtti (“fluctuations of the mind”), which Patanjali said is stopped by yoga, which is “union.” When they mind stops jumping around, we go a little deeper into the moment and whatever is occupying the moment.
Have you ever noticed that when you’re completely absorbed by someone or something – be it work or play – your breathing changes? I’m not necessarily talking about a life-and-death situation where your sympathetic nervous system is activated. I’m talking about those moments that sometimes go unnoticed, when you’re reading or working or playing or focusing your whole being on another being. Next time that happens, take a moment to notice your breathing and the quality of breath.
What I have noticed is that, in those moments, my breathing and quality of breath is very similar to the breathing I experience when I’m sleeping or meditating. This is no accident. In fact, Patanjali’s instruction in the Yoga Sūtras indicates that there is a direct connection between the way we breathe, the quality of breath, and our ability to focus-concentrate-meditate. Additionally, the Yoga Sūtras reinforce the importance of focusing-concentrating-meditating on God, whatever that means to you at this moment.
Yoga Sūtra 1.23: īśvarapraņidhānādvā
– “[A perfectly still, pristine state of mind] also comes from trustful surrender to Ishvara [the Divine],”
Yoga Sūtra 2.45: samādhisiddhirīśvarapraņidhānāt
– “From trustful surrender to Ishvara [the Divine], [a perfectly still, pristine state of mind] comes.”
Living a purpose driven life, especially a spiritually or religiously driven life, means that everything you do is, ideally, a reflection of your faith and ministry. In such an ideal situation, everything is finely balanced, focused. This becomes a “tricky thing,” however, when everything inside and outside of you is not balanced or focused. In an unbalanced situation, what grabs and holds our attention is what is most familiar, most persistent, and most prominent.
For instance, if we are practicing an āsana or pose that requires us to stand on our tiptoes, and one of our toes is broken or stubbed, we may find ourselves only thinking about that toe. On the flip side, if we are taught to always find a way to focus on our breath then, no matter what pose we’re in, we adjust the body so the mind stays on the breath. Such focus, such concentration, requires discipline – and it also requires that the mind is fit to focus. In the Yoga Sūtras, Patanjali very clearly instructs that mastering āsana (“seat” or pose) leads the way to practicing awareness of breath and that mastering prāņāyāma (“controlling / expanding the life force”) leads to the ability to choose that on which we focus. Focus over a long period of time is concentration and concentration over a long period of time becomes meditation – possibly even that “perfect meditation” that is complete absorption. Additionally, an increase in Spirit comes with that absorption.
“So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith. Now Stephen, a man full of God’s grace and power, performed great wonders and signs among the people. Opposition arose, however….”
– The Acts of the Apostles (6:7 – 6:9, NIV)
For someone like Saint Stephen, who was probably a Hellenistic Jew, his official “job” as a server often put him in more direct contact with the general public than those who were officially assigned to teach. The general public in his case consisted of “traditional” Jews, the Hellenistic Jews (who had adopted some aspects of Greek culture), non-Jews, and those people we now view as “Christians.” When people started publically and vocally opposing this “new way” of religious life, Saint Stephen found himself in front of the Sanhedrin (high court) being accused of treason. He further riled people up with his speech (see Acts 7) and was very publicly executed. He is most often recognized as protomartyr, or the first Christian martyr, and today is one of the days recognized around the world as his feast day.
Saint Stephen’s Day is just one of several rituals and traditions people are currently observing as an extension of the holiday season. Some of the religious rituals and traditions are different from culture to culture – even though the occasion for observation is the same. Then there is Boxing Day, a tradition that is purely cultural; except, since it is observed in countries where there are also religious celebrations for Saint Stephen’s Day, there is a blurry line. So blurry, in fact, that some people do not know the difference.
Also known as the Feast Day of Saint Stephen, it is celebrated today in Western Christianity and tomorrow in some Eastern Christian churches (but on January 9th for Eastern Christians using the Julian calendar). In parts of Ireland, Saint Stephen’s martyrdom is symbolically observed as Lá an Dreoilín (“Wren Day”), with “wren boys” and mummers dressing up and acting out the stories, singing, dancing, and sometimes offering (now fake) wrens to their neighbors. In some countries there are symbolic stonings and/or bleeding of livestock (although the latter is no longer en vogue. Saint Stephen’s Day is a public holiday in some Eastern European countries and – in countries like Catalonia, Austria, Germany, and the Czech Republic – it is actually a day of great feasting. It is also a public holiday in counties like Australia, Canada, and the United Kingdom that celebrate Boxing Day.
Boxing Day is a European tradition that dates back to at least the 1830’s and is officially defined (by the Oxford English Dictionary) as “the first week-day after Christmas-day, observed as a holiday on which post-men, errand-boys, and servants of various kinds expect to receive a Christmas-box.” The custom of an employer, or the general public, giving someone in the service industry a “Christmas-box” actually dates back at least to the 17th century – and could have been observed in the Middle Ages. Generally, the “box” contained money or presents as a gratuity for good service given throughout the year. Historically, it was also a day off for servants and other people who would have worked on Christmas Eve and Christmas Day. Since it is a bank holiday in the Commonwealth, observation may be adjusted when – like today – the actually holiday falls on a weekend.
Boxing Day is sometimes called, “Second Christmas” or the Second Day of Christmas – which may or may not be related to the 12 Days of Christmas from the song. But let’s talk about the 12 days, shall we.
There’s a certain amount of debate around the intention, purpose, and even beginning of the “12 Days of Christmas.” Some people start counting on Christmas Day, while others start counting today. For some, these twelve days (also known as Twelvetide) are an important part of Christmastide and the celebration of the Nativity of Jesus. It is a sacred time and has absolutely nothing to do with the (seemingly) material- and consumer-driven song. Some, however, overlap the ideas and think of the “gifts” as symbolic. When viewed through that religiously symbolic lens, the song becomes a way to teach (and remember) catechism. Even for those who view the days and the song as a purely commercial venture, the days represent a deep commitment to love and devotion.
“Umoja (unity)—To strive for and maintain unity in the family, community, nation, and race.
Kujichagulia (self-determination)—To define ourselves, name ourselves, create for ourselves, and speak for ourselves.
Ujima (collective work and responsibility)—To build and maintain our community together and make our brother’s and sister’s problems our problems and to solve them together.
Ujamaa (cooperative economics)—To build and maintain our own stores, shops, and other businesses and to profit from them together.
Nia (purpose)—To make our collective vocation the building and development of our community in order to restore our people to their traditional greatness.
Kuumba (creativity)—To do always as much as we can, in the way we can, in order to leave our community more beautiful and beneficial than we inherited it.
Imani (faith)—To believe with all our heart in our people, our parents, our teachers, our leaders, and the righteousness and victory of our struggle.”
– The Nguzo Saba (or “Seven Essential Pillars”) of Kwanzaa
Kwanzaa, the African-American holiday which begins today and runs through January 1st is considered a cultural holiday – but it has very definite spiritual overtones. It was created by Ron Karenga, currently the Chair of the Africana Studies Department at California State University Long Beach and a civil rights activist, as a way for African-Americans to celebrate the heritage, culture, and traditions that were lost due to slavery. He chose the name from the Swahili phrase, “matunda ya kwanza” which means “first fruit” and focused on seven principles that are common values in countries throughout the continent of Africa.
In addition to contemplating the principles and their practical applications, people decorate their homes, schools, and offices in a way that reflects their African-American heritage, drum, sing, dance, and tell stories. Decorations include a special mat, decorative corn, a unity cup, and a Kinara (“candle holder”), which holds a black candle in between three red and three green candles. Collectively, the candles are symbolic of an African flag. Individually, each candle (starting with the black one in the middle) represents a different principle and a different aspect of the lived African-American experience.
Although it was first celebrated in 1966, before I was born, it is not a holiday I every celebrated. I am not at all ashamed to admit that I viewed it as a “made up” holiday or that, when I started to look into its origins, I was a little hesitant to focus on it. In truth, however, all holidays are “made up” and many have slightly sketchy backgrounds. But we don’t necessarily think about those sketchy back-stories or dubious beginnings when something is part of our tradition. Instead, we cling to what we know and if any part of our tradition or ritual becomes problematic, we move it to the background and cling to the spirit. (Hence the reason people no longer “bleed” their cattle or neighbors for Saint Stephen’s Day.) Over time, though, our rituals and traditions can become a little like balancing with a stubbed toe – our focus is determined by what you were taught and what you value.
A few years back, Dr. Linda Humes, a New York City based professor of Africana Studies, pointed out that the seven principles are common values in a lot of different cultures. Her invitation for everyone, regardless, of race, ethnicity, or nationality to contemplate the seven principles was not an invitation to misappropriate the holiday of Kwanzaa. She wasn’t telling people who were not African-American and/or did not have African-American family members to extend their holiday season by decorating their homes with the colors of Africa. Instead, Dr. Humes was encouraging people to consider whether or not they are living a value driven life.
“So, the seven days you’re actually celebrating and thinking about seven principles. Those seven principles are called the “Nguzo Saba.” The seven principles of Kwanzaa are “Umoja” (Unity), “Kujichagulia” (Self-Determination), “Ujima” (Collective Work and Responsibility), “Ujamaa” (Cooperative Economics), “Nia” (Purpose), “Kuumba” (Creativity), and “Imani” (Faith). Those are seven principles that everyone can use to have a better life. It doesn’t matter if you’re African-American. It doesn’t matter where you’re from. These seven principles will help you to be a better human being and also help to make the world a better place.”
– Dr. Linda Humes, professor, storyteller, folklorist, and founder of Yaffa Cultural Arts Inc.
Saturday’s playlist is available on YouTube and Spotify.
CHECK OUT THE CALENDAR! This Friday (January 1, 2021) is the First Friday Night Special in 2021! You can kick off New Year’s Day 2 ways: with the very active practice of 108 Sun Salutations at 10:00 AM – 1:00 PM or with the very “chill” practice of Yin+Meditation practice beginning at 5:00 PM – 7:00 PM. All times are Central Standard. Details are posted on the “Class Schedules” calendar.
### “LET’S GET TOGETHER & FEEL ALL RIGHT” ~ Bob Marley & The Wailers ###
A Joyful Practice 