Many blessings to everyone and especially to anyone observing World Meditation Day, Eastertide, Counting the Omer, and/or working as a force of peace, freedom, and fulfillment (inside and outside).
This is the “missing” post for Tuesday, May 21st. Even though there are some philosophical references, this is not the deep-dive we did in 2022. This post contains passing references to war and natural disaster.You can request an audio recording of this practice or a related practice via a comment below or (for a slightly faster reply) you can email myra (at) ajoyfulpractice.com.
In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es).
Donations are tax deductible; class purchases are not necessarily deductible.
— quoted from “Part 3” of An Essay on Criticism by Alexander Pope
Before we get into why someone might fear to go somewhere, we have to figure out the difference between a fool and an angel. For that matter, what is the difference between a doctor and a saint or a poet or an essayist? We have archetypes, stereotypes, and tropes in our mind that lead us to visualize someone — like a citizen — in a certain way. But, the truth is that a single person can be many things: saint and sinner, doctor and mathematician, devoted poet and nihilist.
Furthermore, there is no rule of nature that keeps a very educated person from being foolish. Nor is there anything that proves a person perceived as being foolish can never be wise. People, like most things in the world, are multi-dimensional. This could go without saying, except for the fact that our perceptions tend to flatten out our understanding and, in doing so, cause us to interact with a person or a situation as if they are one dimensional. So, then, it needs to be said:
— “Although the same objects may be perceived by different minds, they are perceived in different ways, because those minds manifested differently.”
As I mentioned on Saturday, Omar Khayyám, who was both a mathematician and a poet (among other things), noted that doctors and saint “Came out by the same door where in I went.” This line in The Rubáiyát can be applied to every aspect of life (and death); meaning that while the details may be different, the journey is the same. The circumstances of our birth, life, and death may be different, but our ultimate journey — for fulfillment and freedom — is the same.
Patanjali — known as the author of books on Sanskrit grammar and linguistics, the Yoga Philosophy, and Ayurveda — indicated that everything in the known/perceived world (including ourselves) is a manifestation of the gunas, energy moving in three (3) different ways, and our sensory perception of that energy. In Yoga Sūtra 2.18, he stated that the purpose of everything (including ourselves) is to bring about fulfillment and freedom (or liberation) and described the gunas as active/changing; resting/stabilizing; and illuminating. The only problem, as Patanjali pointed out in the sūtras is that we are attached to our understanding, which is based on our perception — which is limited by our experiences and what our mind-intellect shows us (YS 2.20).
And before you think that this idea is only limited to Eastern philosophers, allow me to point point out that the English poet and translator Alexander Pope also encouraged people to be aware of their perceptions and noted that wisdom can be found within that practice.
“’Tis with our judgments as our watches, none
Go just alike, yet each believes his own.”
“Yet if we look more closely we shall find
Most have the seeds of judgment in their mind;
Nature affords at least a glimm’ring light;”
— quoted from “Part 1” of An Essay on Criticism by Alexander Pope
Born May 21, 1688 (according to the Old Style / Julian calendar), Alexander Pope experienced the dangers of narrow-mindedness almost as soon as he was born. Anti-Catholic sentiment in London caused his family to relocated to the countryside when he was a baby and also led to him being homeschooled by his aunt and a priest. When he was 12 years old, a bout of tuberculosis stunted his growth and caused severe kyphosis in his back. Even though bullies mocked him for his height (4’6”) and hunched back, Mr. Pope had a brilliant mind and wrote some of the most quoted works in the English language. In fact, his words are so well-known that people who have never read poems like The Rape of the Lock and An Essay on Criticism may find that the quote from the poems on a regular basis.
People may also notice that his words are as true to his time and circumstances as they are to ours. For example, in An Essay on Criticism, Mr. Pope wrote cautioned poets and literary critics to be aware of their own subjectivity when it comes to art — words that can also be applied to everything from our own inner critic, our criticism of others, and/or our criticism of ideas.
“Be not the first by whom the new are tried,
Not yet the last to lay the old aside.”
— quoted from “Part 2” of An Essay on Criticism by Alexander Pope
Alexander Pope’s advice about letting go of what no longer serves us and being open to new ideas, brings us back to the concept of fools and angels — and to Clara Barton, who founded the American Red Cross today (May 21st) in 1881, and who was simultaneously perceived by her contemporaries as a fool and an angel.
Clara Barton’s journey as a healer began in 1832, when her brother David fell off of a barn roof. He initially seemed fine, but then he (as is often the case with insults to the brain) he developed a headache and fever. A doctor prescribed the administration of leeches — which was quote common at the time — and 10-year-old Clara started nursing her brother back to health. It took 2 years for David to recover. In addition to applying leeches, young Clara also assisted with a “steam treatment,” which some would argue was more beneficial than the bloodletting.
“A little learning is a dang’rous thing;”
“Good nature and good sense must ever join;
To err is human; to forgive, divine.”
— quoted from “Part 2” of An Essay on Criticism by Alexander Pope
It’s hard to know if sitting by her brother’s bedside and taking care of him suited Clara Barton because she was shy or if being David’s nursemaid led to her being uncomfortable in big groups. Either way, because she was noticeably shy and developed a stutter, her mother took her to a phrenologist (also quite common at the time) who suggested that Ms. Barton study to become a teacher. She started teaching when she was 18 years old and was very successful.
When she retired from teaching, at the age of 33, she started working at the United States Patent Office where she was again, very successful. In fact, she was so successful that she lived up to her ideal that, “I may sometimes be willing to teach for nothing, but if paid at all, I shall never do a man’s work for less than a man’s pay.” However, some people (in particular, some men) were upset with her success. That friction led her to leave her patent job for a few years; but, she returned to Washington, D. C. just before the Civil War broke out. In 1861, she started nursing wounded Union soldiers in her area. Soon, news of the devastation during the First Battle of Battle of Bull Run (also known as the Battle of First Manassas) reached Washington and Clara Barton realized the neither army was prepared to take care of the wounded. So she stepped in and did what she could — just as she did when she was a 10-year-old kid.
“‘I will remain here while anyone remains and do whatever comes to my hand,’ she declared stoutly. ‘I may be compelled to face danger, but never fear it, and while our soldiers can stand and fight, I can stand and feed and nurse them.’”
— quoted from Clara Barton, Professional Angel by Elizabeth Brown Pryor
After the war, Clara Barton traveled to Geneva, Switzerland to learn about the International Red Cross and Red Crescent Movement. Her idea to establish a Red Cross society in the United States was initially met with doubt and criticism. Government officials didn’t believe there would be another war like the Civil War and, therefore, did not see the need for a neutral organization like the Red Cross. But, Ms. Barton was persistent and pointed out that the American Red Cross could be used for things like natural disasters.
Her point was proven when over 2,209 people died and thousands more were injured because of the Johnstown Flood in Pennsylvania on May 31, 1889. At the time, it was one of the worst disasters in U.S. history. Ms. Barton and five Red Cross volunteers arrived in Pennsylvania five days after the flood. Just like Jean-Henri Dunant did in Solferino, Italy in 1859, Ms. Barton assembled doctors, nurses, and relief workers while also requesting and distributing supplies (including food and water). She and her team also established “Red Cross Hotels” to shelter those whose homes were destroyed. Then, Clara Barton become instrumental in rebuilding Johnstown and the surrounding area. In total, she spent 5 months in Johnstown. Her efforts not only restored the area, it cemented her efforts to establish the American Rec Cross.
Today, the American Red Cross is the designated U. S. affiliate of the International Federation of Red Cross and Red Crescent Societies and is one of the 191 member Red Cross and Red Crescent Societies, which provides emergency assistance and “first-line disaster response services, as auxiliaries to the national authorities in their countries.” It is also a critical part of disaster preparedness and education in the United States.
“Clara promptly wrote to her Boston friend of the Franco-Prussian War days, Edmund Dwight:
There seems to be such a muddle of ideas growing out of the mishaps in Congress that it was very apparent that somebody must say something and that, you know, is the place where I always come in; the door that nobody else will go in at, seems always to swing open widely for me.”
— quoted from “PART TWO – XIV. Johnstown Flood” in Angel of the Battlefield: The Life of Clara Barton by Ishbel Ross
Tuesday’s playlist is available on YouTube and Spotify. [Look for “05212022 The Fools and the Angels”]
POST SCRIPT— PRACTICE/MUSIC NOTES :
Even though I consider my practice a moving meditation and pulled from different medical/movement-based sciences to make this particular practice a mediation on healing, I did not realize that May 21st in World Meditation Day. Also, even though the playlist includes a track by John Butler Trio, I didn’t know (until after the practice) that John Butler was livestreaming a musical meditation today, which could absolutely be used for a practice.
“Ask the mirror on the wall
Who’s the biggest fool of all
Bet you’ll feel small, it happens to us all
See the world, ask what’s it for
Understanding, nothing more
Don’t you feel small? It happens to us all”
— quoted from the song “Don’t You Feel Small” by The Moody Blues (written by Graeme Edge)
Thank you to everyone who Kiss[ed] My Asana!
We surpassed the overall fundraiser goals & one of my personal goals!!! Whether you showed up in a (Zoom) class, used a recording, shared a post or video, liked and/or commented on a post or video, and/or made a donation — you and your efforts are appreciated! Thank you!!!
### Understand Yourself / Learn Compassion / Learn Love: “Just open your heart and that’s a start” ~ The Moody Blues (KB / BTT) ###
Peace, warm wishes, clarity, and righteousness to everyone, and especially those who are observing Kumbh Mela.
“As the author of this great history reaches the events that he narrates in this chapter, he says the he’d have preferred to pass over them in silence , fearing he wouldn’t be believed, because here Don Quixote’s mad deeds approached the limits of the imaginable, and indeed went a couple of bowshots beyond them. But in the end, in spite of these fears and misgivings, he described these deeds exactly as they happened, without adding or subtracting one atom of truth or concerning himself with any accusations that might be made that he was lying; and he was right to do so, because the truth may be stretched thin, but it never breaks, and it always surfaces above lies, as oil floats on water.”
— quoted from “Chapter Ten – Gives describes Sancho’s cunning enchantment of the Lady Dulcinea; with other events as ridiculous as they are true” in Part 2 of El ingenioso caballero Don Quijote de la Mancha (The Ingenious Knight-errant Don Quixote of La Mancha) by Miguel de Cervantes
The following excerpt is from a 2021 post that includes a summary of the beginning of Patanjali’s Yoga Sūtras and events related to this date:
“[When] I decided to start the New Year (of 2019) by introducing my Saturday class to the beginning of Patanjali’sYoga Sūtras, it seemed like a grand adventure. Yes, there would be dreams and windmills and friendship, not to mention wild horses and beautiful landscapes. But, on a certain level, a philosophical level, I thought it would be the beginning of four years of relatively pedestrian exploration. Yes, I thought it would be intensive study that could be applied to our lives on and off the mat. Yes, I knew it would be a little too esoteric for some — especially those who just dropped in now and again and/or started new in the beginning of the year. But, no, I didn’t really consider that, off the mat, we would find ourselves in the middle of the same kind of social and political backdrop that inspired Miguel de Cervantes to create the ingenious gentleman Don Quixote of La Mancha.
First published today in 1605, Book 1 of Cervantes’ El ingenioso hidalgo Don Quijote de la Mancha is the beginning of what many consider the first ‘modern novel.’ It is the second most translated book in the world (after the complete Bible) and it is also viewed as social commentary disguised as a fantastical farce. The primary character is, at best, idealistic — a dreamer beyond all dreamers; but, at worst, he is completely and utterly delusional. Is he speaking and moving through world as if everything and everyone in the world is a metaphor? Or, does he truly believe the windmills are giants that threaten the fair Dulcinea and all of their neighbors? Furthermore, does Cervantes — in writing what can (and was) easily be seen as social and political allegory — believe that those idealistic individuals who take on the political establishment are incredibly foolhardy or incredibly brave? Sometimes it is hard to tell. What is unquestionable, however, is that Don Quixote has a whole lot of things going on his mind and all of that citta vŗitti (‘fluctuations of the mind’) determines how he interacts with the world around him.”
Please join me today (Tuesday, January 16th) at 12:00 PM or 7:15 PM for a yoga practice on Zoom. You can use the link from the “Class Schedules”calendar if you run into any problems checking into the class. You can request an audio recording of this practice via a comment below or (for a slightly faster reply) you can email myra(at) ajoyfulpractice.com.
Tuesday’s playlist is available on YouTube and Spotify. [Look for “01162021 Quixote’s Zamboni”]
“When life itself seems lunatic, who knows where madness lies? Perhaps to be too practical is madness. To surrender dreams — this may be madness. Too much sanity may be madness — and maddest of all: to see life as it is, and not as it should be!”
— “Cervantes”, quoted from Act II of Man of La Mancha: A Musical Play by Mitch Leigh, Dale Wasserman, Joe Darion
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.)
Happy New Year! Happy Carnival! Many blessings to those celebrating the Jade Emperor’s birthday! Peace and ease to all during this “Season of Non-violence” and all other seasons!
For Those Who Missed It: A version of the following was originally posted in February of 2021. Even though this was posted first, it is a continuation of yesterday’s “Getting Ready & Being Ready” post. Class details have been updated and a slight expansion has been added with regard to Martyrs’ Day / School Day of Non-violence and Peace.
“The Indriyas, the organs of the senses, are acting outwards and coming in contact with external objects. Bringing them under the control of the will is what is called Pratyahara or gathering towards oneself. Fixing the mind on the lotus of the heart, or on the centre of the head, is what is called Dharana. Limited to one spot, making that spot the base, a particular kind of mental waves rises; these are not swallowed up by other kinds of waves, but by degrees become prominent, while all the others recede and finally disappear. Next the multiplicity of these waves gives place to unity and one wave only is left in the mind. This is Dhyana, meditation. When no basis is necessary, when the wholeof the mind has become one wave, one-formedness, it is called Samadhi. Bereft of all help from places and centres, only the meaning of the thought is present. If the mind can be fixed on the centre for twelve seconds it will be a Dharana, twelve such Dharanas will be a Dhyana, and twelve such Dhyanas will be a Samadhi.”
– quoted from “Chapter VIII: Raja-Yoga in Brief” in The Complete Works of Swami Vivekananda, Volume 1, Raja-Yoga by Swami Vivekananda
Take a moment to consider where you put your energy, resources, effort, and focus. How much time, money, effort, or awareness do you put into loving someone? Or, actively disliking someone? How much energy do you spend dealing with fear or grief, anger or doubt? How much on joy or gratitude? It is generally understood that what you get out of a situation or your life is partially based on what you put into a situation or life. A more nuanced understanding of such an equation would highlight the fact that our energy, resources, effort, and focus/awareness all combine to produce a certain outcome – and this is in keeping with Sir Isaac Newton’s Laws of Motion. It is also consistent with text in Ecclesiastes and with what Rod Stryker refers to as the Creation Equation.
The problem many of us run into isn’t that we don’t know or understand the formula. The problem is that we don’t pay attention to what we are putting into the equation. Our time, energy, efforts, and resources get pulled in different directions, because our attention is distracted – that is to say, our focus/awareness is pulled into different directions. But, what happens if/when we sharpen our focus? What happens when we pull all our awareness and senses in and focus/concentrate/meditate in such a way that we become completely absorbed in one direction? Consider the power of that kind of engagement.
Yoga Sūtra 3.1: deśabandhah cittasya dhāranā
– “Dhāranā is the process of holding, focusing, or fixing the attention of mind onto one object or place.”
Yoga Sūtra 3.2: tatra pratyaya-ikatānatā dhyānam
– “Dhyāna is the repeated continuation, or unbroken flow of thought, toward that one object or place.”
– “Samadhi [meditation in its highest form] is the state when only the essence of that object, place, or point shines forth in the mind, as if devoid even of its own form.”
Yoga Sūtra 3.4: trayam-ekatra samyama
– “Samyama is [the practice or integration of] the three together.”
In the third section of the Yoga Sūtras, Patanjali outlined the last three limbs of the Yoga Philosophy and then, just as he did with the other elements, he broke down the benefits of practicing these final limbs. Similar to sūtra 2.1, there is a thread that highlights the power of three elements when practiced together. What is different about the final limbs, however, is that Patanjali devoted the majority of a whole chapter – “The Chapter (or Foundation) on Progressing” – to breaking down the benefits of integrating dhāranā (“focus” or concentration”), dhyāna (“concentration” or “meditation”), and Samādhi (“meditation” or “absorption”).
We can unintentionally find ourselves in a state of absorption, just as we can consciously progress into the state. We may think of it as being “in the zone” and it is something our minds are completely capable of experiencing. Even people with different types of ADHD can find themselves in this state of absorption. However, what Patanjali described, as it relates to the practice, is a very deliberate engagement of the mind – and, therefore, a very deliberate engagement of the mind-body-spirit.
There are, of course, times, when as individuals or groups we truly harness the power of our awareness and engage the mind-body-spirit in a way that could come under the heading of Samyama. Consider people coming together to raise a barn or to support a family in need. Think about grass roots efforts to register people to vote or change unjust laws. Think about how people raise money for a cause, an individual, or a community. Contemplate how someone’s focus shifts when they give something up for Lent. Although it is an extreme example, another example of a time when every fiber of someone’s being is focused on a single goal is when that goal is survival. One might do multiple tasks during such a period, but each task has the intention of ensuring survival. This is true of an individual and it can also be true of groups of people. In fact, throughout history there have been stories of individuals and groups of people who found themselves in such a situation.
One of those situations – where everyone focused every fiber of their being on survival is remembered and commemorated on the ninth and tenth days of the Lunar New Year. Legend has it that the Hokkien people (also known as Hoklo, Banlam, and Minnan people) found themselves under attack. The Hokkien were not warriors, but they came in close proximity with warriors because they were known for building great ships. One version of their story states that the events occurred during the Song Dynasty (between 960 and 1279 CE), while they were being hunted and killed; another indicates that they were caught between warring factions. Ultimately, to escape the carnage, they decided to hide in a sugar cane field – which, in some versions of the story, just miraculously appeared. They hid until there were no more sounds of horses, warriors, or battle. Legend has it that they emerged on the ninth day of the Lunar New Year, which is the Jade Emperor’s Birthday.
This year (2023), the Jade Emperor’s birthday falls on January 30th, which is one of six days designated as “Martyrs’ Day” in India. This Martyrs’ Day is the one observed on a national level, as it is the anniversary of Mahatma Gandhi’s assassination in 1948. Today is also the day, in 1956, when the Reverend Dr. Martin Luther King Jr.’s house was bombed and the day, in 1972, that became known as “Bloody Sunday” in Northern Ireland. Since 1964, when it was first established in Spain, some school children around the world observe today as a “School Day of Non-violence and Peace.” In 1998, Gandhi’s grandson (Arun Gandhi) established today as the beginning of the “Season for Nonviolence” (which ends on April 4th, the anniversary of Dr. King’s assassination in 1968. All of these remembrances and observations, just like the observation of International Holocaust Remembrance Day, are dedicated to the goal of honoring the lives of the victims (or martyrs) of past injustices and eradicating the violent tendencies that create more tragedies, crimes against humanity, and overall suffering. Today’s observations are also based on the foundation of ahimsā, one of the guiding principles of Gandhi, King, and those unarmed protesters in Northern Ireland. Click here to read more about these events and about how focusing on non-violence is part of the practice.
“‘From this story, we learn that unity, solidarity and the active participation of the community is necessary when it comes to facing challenges,’ said [Klang Hokkien Association president Datuk Teh Kim] Teh.”
– quoted from The Star article (about a version of the story where only some hide) entitled “Legend Behind Hokkien New Year emphasizes unity and solidarity” by Grace Chen (2/24/2018)
The Jade Emperor is sometimes referred to as “Heavenly Grandfather” and “Heavenly Duke.” He is recognized as the ruler of heaven and earth in some Chinese religion and mythology. In Taoism, he is one of the Three Pure Ones or the Three Divine Teachers. Fujian province (in China), Penang (in Malayasia), and Taiwan are three areas where there is a large concentration of Hokkien people and, therefore, places where the ninth day of the Lunar New Year is a large celebration. In some places the celebrations begin at 11 PM on the eighth night and can be so large that they eclipse the celebrations of the first day of the Lunar New Year (in those areas). In fact, the ninth day is actually called “Hokkien New Year.”
Those who are religious will go to a temple and engage in a ritual involving prostration, kneeling, bowing, incense, and offerings. For many there is a great feast full of fruits, vegetables, noodles, and (of course) sugar cane. The sugar cane is an important element of the Jade Emperor’s birthday celebrations and rituals – not only because of the aforementioned story of survival, but also because the Hokkien word for “sugarcane” (kam-chià, 甘蔗) is a homonym for (or sounds like) a Hokkien word for “thank you” (kamsiā, 感谢), which literally means “feeling thankful.”
Every version of the Hokkien people’s survival story is a great reminder that we can give thanks no matter how hard, how challenging, how infuriating, and/or how tragic our situation. Take last year – or the last few years, for instance: When we look back at all the hard stuff, all the grief, all the fear, all the anger, all the disappointment, and all of the trauma, we can get distracted and forget that there were moments of sweetness. Over the last few years, there were moments of kindness, moments of love, moments of birth and rebirth, moments of compassion, moments of hope, and moments of joy.
In other words, in spite of all the hard stuff, there were moments of sweetness. Take a moment to remember one of those moments; and feel thankful.
“‘Although we may not have an image of this deity in our temple, as long as devotees have the Jade Emperor in their hearts, their prayers will be heard,’ said [the Kwan Imm Temple’s] principal Shi Fa Zhuo.”
– quoted from The Star article entitled “Legend Behind Hokkien New Year emphasizes unity and solidarity” by Grace Chen (2/24/2018)
Please join me on the virtual mat today (Monday, January 30th) at 5:30 PM for a 75-minute virtual yoga practice. 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.
This is a 75-minute Common Ground Meditation Center practice that, in the spirit of generosity (dana), is freely given and freely received. If you are able to support the center and its teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” my other practices. Donations are tax deductible)
There is no playlist for the Common Ground practices.
The Lunar New Year Day 9 playlist is available on YouTube and Spotify. [Look for “Lunar New Year Day 9 2022”]
The Martys’ Day playlist is also available on YouTube and Spotify. [Look for “01302021 Peace for the Martyrs”]
“Happy (Lunar) New Year!” and “Happy Carnival!” to those who are celebrating.
This is the missing post for Wednesday, January 25th. Like the playlist, this is a remix of 2022 posts (one of which was a remix from 2021). If you click on the link in the “CODA, redux,” please note that the beginning is similar (but the posts are different).
You can request an audio recording of this practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.
In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. Ifyou are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice\. Donations are tax deductible.
Do you ever think about what yoga and Virginia Woolf have in common? No? Just me? Ok, that’s fine; it’s not the first time – and will not be the last time that I make what, on the surface, appears to be a really random connection. It’s not even the first (and probably won’t be the last) time this week. However, whenever I circle back to this practice and this theme, I found myself thinking about different similarities. Last year, I found myself thinking a little more about mental health and the implications of having space, time, and the other resources to focus, concentrate, contemplate, and meditate. This year, I find myself thinking more about what it takes to tell our stories and the vantage point(s) from which we tell our stories – especially the stories we tell about our defining moments.
“A writer is a person who sits at a desk and keeps his eye fixed, as intently as he can, upon a certain object—that figure of speech may help to keep us steady on our path if we look at it for a moment. He is an artist who sits with a sheet of paper in front of him trying to copy what he sees. What is his object—his model?”
“A writer has to keep his eye upon a model that moves, that changes, upon an object that is not one object but innumerable objects. Two words alone cover all that a writer looks at—they are, human life.”
– quoted from the essay “The Leaning Tower (A paper read to the Workers’ Educational Association, Brighton, May 1940.)” as it appears in The Moment and Other Essays by Virginia Woolf
We all have defining moments in our lives. These may be moments that we use to describe the trajectory of our lives or maybe moments that we use to describe ourselves. Either way, when a single moment plays a big part in who we are and what’s important to us, we sometimes forget that that single moment – as important as it may be – is part of a sequence of moments. It is the culmination of what’s happened before and the beginning of what happens next; it’s just a single part of our ever-changing story. Even when – or especially when – that moment is the story, we have to be careful about how we frame it. It doesn’t matter if we are telling our story or someone else’s story; how we tell the story matters.
For a lot of people who are celebrating the Lunar New Year, the fourth day is the day when things start going back to normal (whatever that is these days). People go back to work and back to school. People who were able to travel to see family start heading back home (or are already home). Even though those celebrating the Spring Festival for 15 days, will reign in the festivities a bit. However, each day still has significance and special rituals. For instance, the fourth day of the Lunar New Year is not only the birthday of all sheep (in some Chinese traditions), it is also the day when the Kitchen God returns to the hearth.
According to one set of stories, the Kitchen God was at one time a man who, after gaining a certain amount of power and wealth, abandoned his first wife and married a younger woman. Years after the original couple divorced, the man fell on hard times. He lost his wealth, his power, his second wife, and his eyesight. He became a beggar on the streets. One day, the stories tell us, the man’s first wife saw her former husband begging in the streets. She was a woman of great kindness and compassion and so she invited him to her simple home and offered him a shower, some food, and a moment of warmth by the fire.
Remember, the old man could no longer see and didn’t know that this generous woman was the same woman he had treated so poorly. Full, clean, and sitting by the fire, however, he started to talk about his first wife. He lamented about his first marriage and the life they could have had if he hadn’t dumped her. In the process of soothing her now sobbing former husband, the woman revealed her identity and said that she forgave him. Miraculously, the man was suddenly able to see; but he was so distraught that he threw himself into the kitchen stove.
Legend has it, the woman could only save his leg – which became the fireplace poker – and the man became the “Kitchen God,” who leaves the kitchen alter just before the New Year and returns to heaven in order to give the Jade Emperor an accounting of each household’s activities during the previous year. In the final days of the old year, people will clean up their homes – so the alter(s) will be ready for the return of the gods and ancestors – and, sometimes, smear honey on the lips of the Kitchen God so that his report is extra sweet. Then the Kitchen God and other household gods return on the fourth day of the New Year.
I always imagine that some years the Kitchen God’s report is really, really, wild. Can you imagine? Seriously, imagine what he would say about the way we have treated each other over the last few years. Sure, some of us might not be portrayed too badly; but others of us….
More to the point, consider what happens when the Kitchen God’s report includes an update about someone’s defining moment(s). Just imagine a report from the beginning of 1882 (which would have been the end of the year of the snake); the fall of 1928 (year of the dragon); Spring of 1940 (year of the dragon); and the beginning of 2008 (the year of the boar). Imagine, even, the report from 1941 (another year of the dragon). What hard truths would have been in those reports?
“But the leaning-tower writers wrote about themselves honestly, therefore creatively. They told the unpleasant truths, not only the flattering truths. That is why their autobiography is so much better than their fiction or their poetry. Consider how difficult it is to tell the truth about oneself—the unpleasant truth; to admit that one is petty, vain, mean, frustrated, tortured, unfaithful, and unsuccessful. The nineteenth-century writers never told that kind of truth, and that is why so much of the nineteenth-century writing is worthless; why, for all their genius, Dickens and Thackeray seem so often to write about dolls and puppets, not about full-grown men and women; why they are forced to evade the main themes and make do with diversions instead. If you do not tell the truth about yourself you cannot tell it about other people.”
– quoted from the essay “The Leaning Tower (A paper read to the Workers’ Educational Association, Brighton, May 1940.)” as it appears in The Moment and Other Essays by Virginia Woolf
Born Virginia Stephen in Kensington, England, on January 25, 1882, Virginia Woolf wrote nine novels (including one published shortly after her death), five short story collections (most of which were published after her death), a hybrid novel (part fiction, part non-fiction), three book-length essays, a biography, and hundreds of articles, reviews, and essays. Some of her most famous essays and speeches addressed the labor of writing – telling stories – and why (in the Western canon) there were so few accomplished female writers. For instance, In October 1928, she gave two speeches to two different student societies at Newnham College and Girton College, which at the time were two of the all-women colleges at the University of Cambridge. (NOTE: Newnham is still an all-women’s college. Girton started accepting men in 1971 and started allowing men to be “Mistress,” or head of the college, in 1976.)
These speeches about women and fiction specifically detailed why there were so few women writers who had earned acclaimed (and, to certain degree, why those that did often did so anonymously or with “male” names). She highlighted the absurd trichotomy between the two wildly archetypical ways women are portrayed in literature and the reality of the very different types of women in the room, let alone in the world. She also speculated about the works that might have come from a woman (say, in Shakespeare’s time) who had a helpmate to take care of the cooking, cleaning, children, and other household business. In addition to talking about the social constraints that prevented a woman from devoting copious time to the practical application of her craft – writing, she also discussed the social constraints and inequalities that could result in what would amount to writer’s block. All this, she detailed, even before she addressed the issue of a market place predisposed to highlight male writers. All this, she detailed, as she highlighted two (really three) of the things a woman would need to overcome the obstacles of society: (time), space, and money.
“… a woman must have money and a room of her own if she is to write fiction…”
– quoted from the essay “A Room of One’s Own,” as it appears in A Room of One’s Own And, Three Guineas by Virginia Woolf
The Yogī should practise [sic] Haṭha Yoga in a small room, situated in a solitary place, being 4 cubits square, and free from stones, fire, water, disturbances of all kinds, and in a country where justice is properly administered, where good people live, and food can be obtained easily and plentifully.”
– quoted from “Chapter 1. On Āsanas” of the Haţha Yoga Pradipika, translated by Pancham Sinh (1914)
When I first started going deeper into my physical practice of yoga, I looked into some of the classic texts within the tradition. One of those texts was the Haţha Yoga Pradipika (Light on the Physical Practice of Yoga), a 15th Century text that focuses on āsanas (“seats” or poses), prāņāyāma (breath awareness and control), mudrās (“seals” or “gestures”), and Samādhi (that ultimate form of “meditation” that is absorption). Throughout the text, and in particular in the chapter on mudrās, there is a breakdown of how energy, power, or vitality moves through the body and the benefits of harnessing that power.
I would eventually appreciate how the text is almost a summary of the earlier Yoga Sūtras, but (as an English lit major), what first struck me was how similar Virginia Woolf’s advice to women writers were to these early instructions about a practice that can be used to cultivate clarity and harness the power of the mind. Additionally, the practice requires – nay demands – that we sit and turn inward (in order to consider our perspectives and vantage points), just as Ms. Woolf’s essays highlighted the importance of noticing a writer’s seat.
“But before we go on with the story of what happened after 1914, let us look more closely for a moment, not at the writer himself; nor at his model; but at his chair. A chair is a very important part of a writer’s outfit. It is the chair that gives him his attitude towards his model; that decides what he sees of human life; that profoundly affects his power of telling us what he sees. By his chair we mean his upbringing, his education. It is a fact, not a theory, that all writers from Chaucer to the present day, with so few exceptions that one hand can count them, have sat upon the same kind of chair—a raised chair. They have all come from the middle class; they have had good, at least expensive, educations. They have all been raised above the mass of people upon a tower of stucco—that is their middle-class birth; and of gold—that is their expensive education…. Those are some of them; and all, with the exception of D. H. Lawrence, came of the middle class, and were educated at public schools and universities. There is another fact, equally indisputable: the books that they wrote were among the best books written between 1910 and 1925. Now let us ask, is there any connection between those facts? Is there a connection between the excellence of their work and the fact that they came of families rich enough to send them to public schools and universities?”
– quoted from the essay “The Leaning Tower (A paper read to the Workers’ Educational Association, Brighton, May 1940.)” as it appears in The Moment and Other Essays by Virginia Woolf
According to Virginia Woolf, there was an undeniable connection between wealth, the education that wealth, and the success of [male] English writers in the eighteenth, nineteenth, and early twentieth centuries. She saw that common thread of privilege as the very foundation of (and secret to) these writers’ success and described it as a tower, stating, “He sits upon a tower raised above the rest of us; a tower built first on his parents’ station, then on his parents’ gold. It is a tower of the utmost importance; it decides his angle of vision; it affects his power of communication.” She also saw it as a blind spot (for such writers and society) and noted that the tower stood strong well into the twentieth century. While the writers supported by this metaphorical tower sometimes had empathy for those less fortunate than them, she observed that they had no desire to dismantle the tower or descend from it’s heights. Furthermore, the tower (and lack of awareness about it) perpetuated misconceptions about women and about why there were not more women – nor more people from lower income brackets – in the ranks of acclaimed authors.
Here is where I see another similarity between yoga and Virginia Woolf’s work, because some people have misconceptions about what it means to practice yoga, what happens when you practice yoga, who practices yoga, and why people practice yoga. For instance, while the instruction for the Haţha Yoga Pradipika instructed a person to practice when they were “free from…disturbances of all kinds” (HYP 1.12); “free from dirt, filth and insects” (HYP 1.13); and “free from all anxieties” (HYP 1.14), the vast majority of people practicing in the modern world do so in order to free themselves from the various maladies that plague them. More often than not, these types of misconceptions stem from a lack of knowledge about the history and practice of yoga. Unfortunately, that lack of knowledge often causes people to not practice and/or to judge people for practicing.
Just as Virginia Woolf addressed misconceptions about women in her essays and fiction, the translator Pancham Sinh addressed some misconceptions about people who practice yoga and the practice of prāņāyāma in an introduction to the Haţha Yoga Pradipika. Part of the introduction is an admonishment to people who would study the practice, but do not practice it, stating, “People put their faith implicitly in the stories told them about the dangers attending the practice, without ever taking the trouble of ascertaining the fact themselves. We have been inspiring and expiring air from our birth, and will continue to do so till death; and this is done without the help of any teacher. Prāņāyāma is nothing but a properly regulated form of the otherwise irregular and hurried flow of air, without using much force or undue restraint; and if this is accomplished by patiently keeping the flow slow and steady, there can be no danger. It is the impatience for the Siddhis which cause undue pressure on the organs and thereby causes pains in the ears, the eyes, the chest, etc. If the three bandhas be carefully performed while practicing [sic] the Prāņāyāma, there is no possibility of any danger.”
Siddhis are the powers or “accomplishments” achieved from continuous practice. They range from being able to extend peace out into the world and understanding all languages; to being able to levitate and know the inner workings of another’s heart and mind; to the six “powers unique to being human.” Bandhas are “locks” and refer to internal engagements used to seal sections of the body in order to control the flow of prāņā. The three major bandhas referred to in the text are the same engagements I encourage when I tell people to “zip up” and engage the pelvic floor and lower abdominal cavity (mūla bandha), the mid and upper abdominal cavity (uḍḍīyana bandha), and the throat (jālandhara bandha). I typically refer to a fourth – pada bandha – which is a seal for the feet; however, in classical texts the fourth bandha is the engagement of the three major bandhas (root, abdominal, and throat) at the same time.
Before anyone gets it twisted, let’s be clear that this introduction is not advice to grab a book and follow instructions without the guidance of a teacher. In fact, Pancham Sinh specifically advised people to find a teacher who practiced and indicated that while one could follow the directions from a (sacred) book, there are some things that cannot be expressed in words. There are some things that can only be felt.
This is consistent with Patanjali’s explanation that the elements and senses that make up the “objective world” can be “divided into four categories: specific, unspecific, barely describable, and absolutely indescribable.” (YS 2.19) That is to say, there are some things that have specific sense-related reference points; some things that can be referred back to the senses, but only on a personal level; some things that have no reference points, but can be understood through “a sign” or comprehension of sacred text; and some things which cannot be described, because there is no tangible reference point and/or “sign” – there is only essence. To bring awareness to all of these things, we “sit and breathe” (even when we are moving).
Posture becoming established, a Yogî, master of himself, eating salutary and moderate food, should practise [sic] Prâṇâyâma, as instructed by his guru.”
– quoted from “Chapter 2. On Prāņāyāma” of the Haţha Yoga Pradipika, translated by Pancham Sinh (1914)
– “The fourth [prāņāyāma] goes beyond, or transcends, the internal and external objects.”
Yoga Sūtra 2.52: tatah kşīyate prakāśāvaraņam
– “Then the veil over the [Inner] Light deteriorates.”
“Unconsciousness, which means presumably that the under-mind, works at top speed while the upper-mind drowses, is a state we all know. We all have experience of the work done by unconsciousness in our own daily lives. You have had a crowded day, let us suppose, sightseeing in London. Could you say what you had seen and done when you came back? Was it not all a blur, a confusion? But after what seemed a rest, a chance to turn aside and look at something different, the sights and sounds and sayings that had been of most interest to you swam to the surface, apparently of their own accord; and remained in memory; what was unimportant sank into forgetfulness. S it is with the writer. After a hard day’s work, trudging round, seeing all he can, feeling all he can, taking in the book of his mind innumerable notes, the writer becomes—if he can—unconscious. In fact, his under-mind works at top speed while his upper-mind drowses. Then, after a pause the veil lifts; and there is the thing—the thing he wants to write about—simplified, composed. Do we strain Wordsworth’s famous saying about emotion recollected in [tranquility] when we infer that by [tranquility] he meant that the writer needs to become unconscious before he can create?”
– quoted from the essay “The Leaning Tower (A paper read to the Workers’ Educational Association, Brighton, May 1940.)” as it appears in The Moment and Other Essays by Virginia Woolf
When we “sit and breathe” a lot of things bubble up: thoughts, emotions, sensations, memories. Part of the practice is noticing what comes up and part of the practice is remaining the witness to what comes up (rather than engaging every little fluctuation of the mind). Contrary to some popular misconceptions, people who practice feel a lot – they’re just not always distracted by every thing they feel. Instead, they allow the different thoughts, emotions, sensations, and memories to pass back and forth between their conscious, subconscious, and unconscious mind until the busy brain rests. They are not constantly cataloging what is specific, what is unspecific, what is barely describable, and what is absolutely indescribable; however, they are aware of all of these categories as they experience them.
One of the things we can feel, but not touch, is emotion. Emotions can come with visceral experiences and, in that way, can fall into the “unspecific” category. More often than not, however, what we feel is “barely describable” (or even indescribable) – and yet, writers are always trying to describe or capture the essence of what is felt. Virginia Woolf constantly endeavored to describe what she felt and what she felt she saw others feeling. Even more salient, she often focused on the disconnection between what her characters felt and what they could describe about what they felt. The author’s efforts were hindered, or aided (depending on one’s viewpoint), by the fact that she experienced so much trauma and heartbreak; much of which led to emotional despair.
“I feel a thousand capacities spring up in me. I am arch, gay, languid, melancholy by turns. I am rooted, but I flow.”
– quoted from “Susan” in The Waves by Virginia Woolf
When the body becomes lean, the face glows with delight, Anâhatanâda manifests, and eyes are clear, body is healthy, bindu under control, and appetite increases, then one should know that the Nâdîs are purified and success in Haṭha Yoga is approaching.”
– quoted from “Chapter 1. On Āsanas” of the Haţha Yoga Pradipika, translated by Pancham Sinh (1914)
“The human frame being what it is, heart, body and brain all mixed together, and not contained in separate compartments as they will be no doubt in another million years, a good dinner is of great importance to good talk. One cannot think well, love well, sleep well, if one has not dined well.”
– quoted from the essay “A Room of One’s Own,” as it appears in A Room of One’s Own And, Three Guineas by Virginia Woolf
The Air I Breathe, one of my favorite movies, was released in the United States January 25, 2008. Inspired by the idea that emotions are like fingers on a hand, the main characters are known to the audience as Happiness, Pleasure, Sorrow, Love, and Fingers – and their stories are interconnected, even though they don’t necessarily realize it. In fact, some of the most desperate actions in the movie are motivated by fear and a sense of isolation. Promotional materials for the movie proclaimed, “We are all strangers / We are all living in fear / We are all ready to change” and in the movie Happiness asks, “So where does change come from? And how do we recognize it when it happens?” Happiness also says, “I always wondered, when a butterfly leaves the safety of its cocoon, does it realize how beautiful it has become? or does it still just see itself as a caterpillar?I think both the statement and the questions could be applied to so many, if not all, of Virginia Woolf’s characters. They could also be applied to all of us in the world right now.
This time of year, the statements and the questions also remind us that change happens every time we inhale, every time we exhale – and we can make that change happen.
“‘For,’ the outsider will say, ‘in fact as a woman, I have no country. As a woman I want no country. As a woman my country is the whole world.’ And if, when reason has had its say, still some obstinate emotion remains, some love of England dropped into a child’s ears… this drop of pure, if irrational, emotion she will make serve her to give to England first what she desires of peace and freedom for the whole world.”
– quoted from the novel-essay “Three Guineas,” as it appears in The Selected Works of Virginia Woolf by Virginia Woolf
As I have mentioned before, I consider the 8-Limbed Yoga Philosophy to have very real-time, practical applications and I normally think of the physical practice as an opportunity to practice, explore, and play with the various elements of the philosophy. I will even sometimes use aspects of alignment as a metaphor for situations in our lives off the mat. Given this last year the last few years, however, I have really started to consider how āsana instructions from classic texts like The Yoga Sūtras of Patanjali and the Haţha Yoga Pradipika, can be more practically applied to the most basic aspects of everyday life.
For instance, if we spend our time on the mat cultivating a “steady/stable, comfortable/easy/joyful” foundation in order to breathe easier and more deeply, doesn’t it make sense to spend some time cultivating the same type of foundation in our lives?
Going out a little more, if we do not have the luxury or privilege of practicing “in a country where justice is properly administered, where good people live, and food can be obtained easily and plentifully,” doesn’t it behoove us to create that land?
Finally, what happens if we (to paraphrase yoga sūtras 2.46-47) establish a baseline for stability and then loosen up a little bit and focus on the infinite? Patanjali and the authors of the other sacred texts told us we would become more of who we are: leaner in body, healthier, brighter, more joyful, “clearer, stronger, and more intuitive.” In other words: peaceful and blissful.
“lōkāḥ samastāḥ sukhinōbhavantu”
– A mettā (loving-kindness) chant that translates to “May all-beings, everywhere, be happy and be free.”
Wednesday’s playlist is available on YouTube and Spotify.
“You cannot find peace by avoiding life.”
– quoted from The Hours: a novel by Michael Cunningham
If you are thinking about suicide, worried about a friend or loved one, or would like emotional support, you can dial 988 (in the US) or call 1-800-273-TALK (8255). You can also call the TALK line if you are struggling with addiction or involved in an abusive relationship. The Lifeline network is free, confidential, and available to all 24/7. YOU CAN TALK ABOUT ANYTHING.
It took me about a week, but I am feeling more like myself and catching up. This is the very late “missing” post for Sunday, February 20th.You can request an audio recording of the practice via a comment belowor (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.
“‘Life Is’ is a simple thing, with piano, strings & synth, and is the result of my ruminations on recent events in my life. In many ways it’s a microcosm of my life. Repetitive, in a warm, familiar kind of way, with sprinklings of sadness, and joy… always slightly improvised, but never too much drama. ;)”
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– quoted from the description of the song “Life Is” by Scott Buckley
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“Life is difficult. This is a great truth, one of the greatest truths.* It is a great truth because once we truly see this truth, we transcend it. Once we truly know that life is difficult-once we truly understand and accept it-then life is no longer difficult. Because once it is accepted, the fact that life is difficult no longer matters.”
– quoted from “I: DISCIPLINE, Problems and Pain” in The Road Less Traveled: A New Psychology of Love, Traditional Values, and Spiritual Growth by M. Scott Peck, M. D.
A few weeks ago, I asked people to consider what it means to be human. In the process of considering what it means to be human, we have to also address what it means to live life as humans. Here, we can use the words of either Scott – because life is “a simple thing” and “life is difficult.” Then we need to add in the fact that life is a beautiful thing, a hard thing, a challenging thing. Life can also be messed up, twisted, upside down, and backwards – and not always in a fun way. Life is full of dichotomy and full of contradictions. It can be, and often is, out of balance. What’s more, the way we live our lives can also be all of these things – at the same time… which can make life really hard.
It can also make it hard to do the right thing.
We would like to think that when we do the right thing everything will just fall into place. We would like to think that life will be easier if we make the right decision, at the exact right time, and do the right things. I mean, that’s what we’re taught, right? That’s the secret, right?
Sure, yes. I stand behind the idea of being in the flow. Here’s the thing though: In order for things to fall into place, they have to be set up in a certain way – which requires work, effort. That’s the part of the lesson we always seem to skip over. But, there is no getting around it. It doesn’t matter how many wonderful opportunities fall into your lap, you still have to use the opportunities. You still have to do the work.
“The literal meaning kriya is “verb.” Every verb is representative of a distinct process or function and no process of function reaches fruition without a doer.”
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– quoted from the commentary on Yoga Sūtra 2.1 from The Practice of the Yoga Sūtra: Sadhana Pada by Pandit Rajmani Tigunait, PhD
There are two Sanskrit words that can be translated into English as “work” or “effort,” and which both apply to our thoughts, words, and deeds/actions. The first word is kriyā and the second word is karma. Most English speakers are familiar with the word karma (or kamma in Pali). Even if they are not 100% certain about the meaning, they understand the general concept of cause-and-effect. What they may miss is that karma is the effect or consequence, while kriyā is the cause. Kriyā is an ongoing process and also the steps within the process; it is active. You could also think of karma as fate and kriyā as destiny; where the former is unchangeable and the latter as the journey to your destination.
Some traditions specifically use kriyā in relation to internal action or work and speak of karma when referring to external work. In some ways, this dovetails with Yoga Sūtra 2.1, which defines kriyā yoga (“union in action”) as a combination of the final three niyamas (internal “observations”): discipline/austerity, self-study, and trustful surrender to a higher power (other than one’s self). In this context, kriyā yoga is a purification ritual and, as I mention throughout the year, there are several religious and philosophical observations that would fit within this rubric (including Lent, Yom Kippur and Passover, the Baháʼí 19-Day Fast, and the holy month of Ramaḍān).
Additionally, in the Kundalini Yoga tradition, “kriyā” is the term applied to sequences with specific energetic intentions.
This is where it gets (even more) convoluted, because karma can also be the intention. Classically, when we talk about karma, we talk about planting seeds and things coming into fruition. So, one way to think of it is that we plant seeds that already have within them the image of the final product and kriyā is what we do to nurture and harvest what’s been planted – and/or what we do when we need to uproot the poisonous weeds.
“There comes a time when we should be together United in our fight to make things better. Our world is here, But will not be forever, Depending on our will to change [the] matter.” * “This is a song of hope.” *
– quoted the song “Song of Hope” by Avishai Cohen
The practice on February 20th was partially inspired by current events and people who feel called to do hard things for the right reasons. These same people have even called on others to help do the work that is required to bring more balance into the world. In thinking about these people in the modern world, I found myself thinking back to people who did hard things in ancient worlds. One such person was Arjuna in the events of The Bhagavad Gita, and, even though it wasn’t the right time of year – per se – I decided to focus on the wisdom of another such ancient person: Syncletica of Alexandria, one of the Desert Mothers.
The Bhagavad Gita is set during a lull in battle during a great civil war. Arjuna is a prince and military leader on one side of the battle. As others magically look on, he stands in the middle of the battlefield and has a crisis of faith. He looks at his family and friends on both sides of the battlefield and he “loses his resolve.” He questions why he fighting and what will be resolved. He shares with his best friend and charioteer that he is filled with an amalgamation of emotions, including the possibility of shame and unhappiness if he were to kill his own friends and family.
As he is sharing his deepest worries and fears, his friend (Krishna) reveals himself as an avatar of God and emphasizes the importance of doing what’s right even when it (and everything else) seems wrong. He outlines several different methods by which one can live a “truth-based life” and experience ultimate fulfilment (which, spoiler alert, has nothing to do with the spoils of battle). Krishna is very clear that there are different methods or paths for different people and (sometimes) for different situations, but that all paths ultimately lead to the Divine and to self-realization. In this context, “Karma Yoga” is defined as “the path of action for the busy, action-oriented person.”(BG 3.3) However, and this is also emphasized throughout the text, the goal is to work without desire and without expectation. Krishna indicates that “both the action and the fruits of the action” are to be offered up to the Divine so that the action is nonbinding and selfless and, therefore, will not lead to reincarnation. (BG 3.9) Remember, offering your efforts back to the Source is the same instruction Patanjali gives in outlining kriyā yoga.
Ever skeptical, Arjuna thinks it is impossible for him to work without desire. Krishna explains to him, again and again, that it is not impossible. It does require however, that one has the right mindset. It also requires (hard) work and sacrifice. (BG 3.10-3.16, 6.33-36)
“‘Your very nature dictates that you perform the duties attuned to your disposition. Those duties are your dharma, your natural calling. It is far better to do your own dharma, even if you do it imperfectly, than to try to master the work of another. Those who perform the duties called for by their obligations, even if those duties seem of little merit, are able to do them with less effort – and this releases consciousness that can be directed Godward.”
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– Krishna speaking to Arjuna (18.47) inThe Bhagavad Gita: A Walkthrough for Westerners by Jack Hawley
One of the big takeaways from the Bhagavad Gita is that everyone has a role to play in society. As Krishna explains in Chapter 18 people’s different personalities play a part in determining their different roles and duties. In very general (but explicit) terms, he describes “Seers, Leaders, Providers, and Servers.” He also emphasizes that “No particular group of people is superior to any other, but like limbs of the body, each has a respective role to play.” (BG 18.41) The descriptions are clear enough that we can easily identify ourselves and also recognize that there are times when we are called to serve more than one role.
For example, a professional teacher could be described as a seer and/or a leader. But, even if we are not professional teachers, the way we live our lives sets an example. The way we live our lives teaches others – especially younger generations – how to love, how to care for each other, how to stand up for what’s right, and how to do the right thing… even when it is hard. In this way, we are all leaders.
“‘Consider them one by one. Society’s Seers are the holy ones (in some societies referred to as Brahmins). Seers are expected to establish the character and spiritual underpinnings of society. Their duties are generally of pure, unmixed sattva and are therefore congenial to a person of sattvic nature. This is what is meant by the term “born of their own nature.” Providing spiritual and moral leadership is generally “natural” to Seers.
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‘Seers must have spiritual knowledge and wisdom – knowledge of God-realization obtained through devout study – and wisdom beyond knowledge, acquired through direct experience of the Atma. Seers must have purity of heart, mind, and body; and allow no perversity or corruption to creep in. They must possess serenity, calmness, forbearance, forgiveness, and patience – and hold to an unwavering faith in the divinity of all life. The primary purpose of the Seers is to help transform society’s exemplary human beings into godly beings.
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‘The primary objective of society’s Leaders is to help transform ordinary human beings into exemplary human beings. The Leaders (referred to as Kshatriyas) are expected to guard the welfare and prosperity of society by serving the people. They are charged with bringing moral stamina and adherence to duty through courage, fearlessness, resourcefulness, and ingenuity in the face of changing conditions. They must be examples of law, justice, and generosity. They must lead by inspiring the populace through good example and yet be ready to enforce their authority.
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‘Both groups are strong in their own ways. The strength of the Leaders lies in their courage; the strength of the Seers lies in their spiritual glow.'”
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– Krishna speaking to Arjuna (18.42 – 18.43) in The Bhagavad Gita: A Walkthrough for Westerners by Jack Hawley
Saint Syncletica is a perfect example of a seer. Also known as Amma Syncletica, she was a 4th century Christian mystic who was reportedly born into a wealthy Macedonian family in Alexandria, Egypt. By all accounts, she was a beautiful woman who could have lived a life of great luxury and privilege. Yet, from an early age, she felt a calling to serve God. From a very early age, she committed herself to God.
When her parents passed away, Syncletica donated her inheritance to the poor. Then, she cut her hair and, much to the chagrin of her many suitors, she and her younger blind sister moved to something akin to catacombs. One abbot reported that she just kept going deeper and deeper into the desert – which might have been a metaphor. Eventually, her lived example drew other women into the ascetic lifestyle that was focused on salvation, self-realization and union with God – the same end goal outlined in the Yoga Sūtras, described in The Bhagavad Gita, and highlighted in sacred texts from a variety of different traditions (including Judaism, Islam, and Buddhism).
It is believed that Amma Syncletica died around 350 AD, when she was eighty or eighty-four years old. The Vita S. Syncleticæ is one of the primary sources of her life and stories related to her life. The Greek biography is attributed to Athanasius I of Alexandria – although it appears to have been written after his death (and around a hundred years after hers). Thirty to fifty years after the appearance of the Vita, she is one of three women whose stories and words are included in The Sayings of the Desert Fathers.
Saint Syncletica was venerated by the Orthodox Churches, as well as the Roman Catholic Church and the Episcopal Church. In some Greek traditions she is honored on January 4th (on the Julian calendar). In most traditions, her feast day is January 5th – although, she is no longer included on the Roman Catholic calendar of saints and in the Episcopal Church (in the United States) she is celebrated along with two other Desert Ammas, Sarah and Theodora.
“Amma Syncletica said, ‘In the beginning there are a great many battles and a good deal of suffering for those who are advancing towards God and afterwards, ineffable joy. It is like those who wish to light a fire; at first they are choked by the smoke and cry, and by this means obtain what they seek (as it is said: ‘Our God is a consuming fire’ [Heb 12:24]): so we must kindle the divine fire in ourselves through tears and hard work.”
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– based on The Life of the Blessed & Holy Syncletica by Pseudo-Athanasius, Part One: The Translation by Elizabeth Bryson Bongie
Coda:A couple of weeks ago, I really felt the need for this message. What I mean is that I needed to hear the encouragement of this message. Given the fact that I knew some other people were facing tough decisions, I thought that maybe I wasn’t the only one that needed the reminder that even something that reduces us to tears, can lead us to “unspeakable joy.” I thought maybe we all needed to hear how important it is to keep doing the work even when you don’t feel supported by others – and, also, to keep doing the work even when you’re being supported by people with whom you have no other common ground.
A couple of weeks ago, however, I was only thinking about metaphorical battles and metaphorical battlegrounds.
Yes, there were real wars and battles happening a couple of weeks ago, but they were (in many ways), out of sight and out of mind. Today, those battles and battlefields are front and center again. As we watch war play out in real time, we can clearly see the Seers, the Leaders, the Providers, and the Servers. We can see how hard it is to do the right thing – and even the high cost of doing the right thing. We can also see that the final words of the Gita are still true:
“‘Wherever Divinity and humanity are found together – with humanity armed and ready to fight wickedness – there also will be found victory in the battle of life, a life expanded to Divinity and crowned with prosperity and success, a life of adherence to dharma, in tune with the Cosmic Plan. I am convinced of this.'”
– Sanjaya, the minister, speaking to “the blind old King, Dhritarashtra (18.78) in The Bhagavad Gita: A Walkthrough for Westerners by Jack Hawley
*Dr. Peck noted that he was essentially paraphrasing the first of the Four Noble Truths from Buddhism.
“33-34. Arjuna interrupts again: ‘It’s impossible, Krishna! My mind is so restless, so turbulent I can’t imagine ever being able to achieve the loftiness you’re teaching. The human mind is a nursery of waywardness, so strong it can drag an elephant, full of stubborn desires for worldly things. Indeed, it’s like a mule. If it doesn’t get what it wants it turns petulant and scheming. My mind can never be caught; it never halts in one place. Trying to catch and tame it is like trying to restrain the wild wind.’
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35. Krishna breaks into a smile. ‘You know the nature of the mind, Arjuna. It is restless and hard to subdue, but it can be done. There are four main ways to do it : through regular practice, relentless inquiry, non-attachment, and firm faith. Let Me explain.
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‘Through regular practice (abhyasa) you can draw the mind away from worldly attractions and back into the Atma. As it becomes more interior it becomes calmer. Relentless inquiry into the Self (vichara) leads to knowledge of Atma, the True Self Within. Non-attachment (vairagya) results from self-inquiry and discrimination (viveka). When you actively turn your thoughts to all the bad consequences of the desires as they arise in you, the passion for them gradually dries up. As your passion diminishes, your mind comes under control. Firm, dedicated faith (sraddha) brings you the raw force of determination, will. All four methods are subsidiaries of the practice of meditation.
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36. ‘Those who have no mastery over their ego will find it difficult to control the mind. But those who struggle hard by the correct means (relentless practice and nonattachment) will prevail over their wayward minds.’”
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– quoted from 6.33-36 of The Bhagavad Gita: A Walkthrough for Westerners by Jack Hawley
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### You Gotta Do The Work & Honor The Work You’re Doing ###
This is the post for Wednesday, January 26th. You can request audio recording of Wednesday’s practices via a comment belowor (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.
“‘Every act of perception,’ Edelman writes, ‘is to some degree an act of creation, and every act of memory is to some degree an act of imagination.’”
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– Dr. Oliver Sacks, quoting Dr. Gerald Edelman (co-winner of the 1927 Nobel Prize in Physiology or Medicine)
Yesterday, I said that we all are creative. I didn’t say it as a platitude. I said it because it’s true. We can go back century after century and find people telling us this same fact, sometimes even in similar ways. Patanjali talked about the power that comes from focusing on the space/ether between an object, our sense organs, and our mind-intellect. Marcel Proust described the way our sensory perception can be like an index of our memories. Drs. Gerald Edelman and Oliver Sacks studied the way the mind creates the story. Dr. Bessel van der Kolk has explained how the body tells the story. Just by being alive, we create.
Creativity is an aspect of the divine that is inside all of us – and yet, there was a time when I didn’t think of myself as creative. Or, more specifically, I didn’t think of myself as an artist. This was during a time when I worked with a lot of really talented artists and, even though what I did required a similar kind of finesse as their work did, I saw my work as being more technical than artistic – which completely negated the technical aspects of their craft and was (frankly) reductive. Truth be told, I carried that mindset forward so that even when I started teaching and others saw me as a storyteller, I didn’t quite see it.
Now, of course, I am very intentional about the way I tell stories – on the mat (and the blog). Now, I use all the technical (and artistic) tools I used in theatre, all the literary and symbolic tools I learned in school, and all the philosophical and energetic wisdom I’ve gleaned from life and from my practices. Now, I tell the story with the poses, bits of information, and the music… ah, yes, the music. There’s always a message (or two) in the music – even when there’s no lyrics.
“There is certainly a universal and unconscious propensity to impose a rhythm even when one hears a series of identical sounds at constant intervals… We tend to hear the sound of a digital clock, for example, as “tick-tock, tick-tock” – even though it is actually “tick tick, tick tick.”
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– from Musicophilia: Tales of Music and the Brain by Dr. Oliver Sacks
Sometimes I pick music because of the tempi or the tones of the music. Other times I pick music for the message in the lyrics. And while I almost never pick music I don’t like, the playlists are definitely a reflection of what I love. That said, I recognize that we all have different relationships with music. Some people never notice the music. Some people vibe to it. Others find it distracting. My goal is that if/when someone notices the music, it is a consistent part of the overall experience. It is a reminder to focus, concentrate, contemplate, and meditate on the theme of the day.
I also remember that everyone is going to feel the music. They may just feel the vibration and the vibe. They may be really tuned into the tempi or the tones or the lyrics. However, some will also feel it because of what it brings up for them. Western science has shown that hearing music we haven’t heard in a long time “awakens” the body. Similarly, it can awaken memories, reminding us of days gone by.
Of course, most of the time I’m really transparent about all of this. The fact that the music is part of the story is also part of the narrative in the practice.
But, what happens if I leave out one (or two) pertinent facts? What happens if I leave out names and dates and maybe just allude to a few trivial facts?
Then the story becomes a bit of a puzzle (or a riddle). And the mind loves puzzles (and riddles). It loves to fill in the gaps. It loves to get creative. It loves seeing if/when you will figure out that I was never really telling you the story. It was always you.
“In reality, every reader, as he reads, is the reader of himself. The work of the writer is only a sort of optic instrument which he offers the reader so that he may discern in the book what he probably would not have seen in himself. The recognition of himself in the book by the reader is the proof of the its truth and vice-versa, at least in a certain measure, the difference between the two texts being often less attributable to the author than to the reader.”
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– quoted from Time Regained, Volume 7 of Remembrance of Things Past (or In Search of Lost Time) by Marcel Proust
Wednesday’s playlist was inspired by people and things related to this specific date in history. Tracks #2 – 15, plus Track #17 are (mostly) related to someone who was born on January 26th. There are two tracks in the before/after practice music that are actually related to an artist (Alicia Keys, b. 1981) whose birthday was the 25th, but that’s a whole other story. The earliest birthday year is 1925; the latest is 2009 – but the tracks are not in birthday order. Finally, I will admit that there are some historical (and current events) that influenced why I picked these songs rather than all the other similarly relevant songs.
The clues I gave out in class are below (mostly in the order they were given). If you highlight the space to the right of the “A,” you will find the pertinent name(s) and years.
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Clue #1:Sometimes our bodies don’t feel the way we’re use to them feeling. They seem a little off and we can’t play the way we’re use to playing. We have to adapt, modify, or step back. A: Jacqueline Mary du Pré OBE was born in 1945, in Oxford, United Kingdom.
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Clue #2: In the first pose, when they body really hasn’t had a chance to warm up, just offer yourself a little love, sweet love – or, as Bryan Kest says, “… some sweet touches.” Just a little tenderness, a little kindness, a little compassion. If you get in the habit of offering yourself a little love (sweet love), tenderness, kindness, and compassion, then you have the skills to offer the same to others. A: Anita Baker was born in 1958, in Toledo, Ohio, United States.
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Clues #3 – #4.5: When you give yourself, just a little bit, you also have what you need to give to others. You can tap into that sixth siddhi or “power” unique to being human, the power of generosity. If you were blessed with good looks, gorgeous blue eyes, and a lot of talent, it seems like giving back is something you might do. Maybe you give back to kids – really sick kids. Or, maybe you realize that other people – people who like to eat well – would appreciate giving back too… while they eat. (In Downward Facing Dog, you can alternate bending your knees like you’re riding a bicycle… as raindrops keep falling on your head.) A: Paul Newman was born in 1925, in Shaker Heights, Ohio, United States.
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Clues #4.5 & #5: Some people are known what they do and for their sense humor. Some people even credit their wit and sense of humor for their successful marriage. (Some of those people were always up for a seventh inning stretch.) A: Bob “Mr. Baseball” Uecker was born in 1934, in Milwaukee, Wisconsin, United States.
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Clue #6:Remember, one things I was thinking of today (thinking of, fondly) was an actual thing – a living, breathing, thing. Even if it’s broad to say it was born, it might be more accurate to say that it’s American cousin was “born” today. A: After a couple of weeks of previews, The Phantom of the Opera officially premiered on Broadway in 1988, at the Majestic Theatre.
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Clue #7: There’s a point in every practice where someone, not every one, starts trying to calculate what comes next. But, it’s important to remember that the practice is fluid, we’re flowing – and sometimes fluid calculations are complicated. A: Dr. Susan Friedlander (née Poate) was born in 1946.
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Clue #8: There are several people on this birthday-inspired playlist that only be described as disrupters and erupters. They erupt on the scene and disrupt the status quo. They make a name for themselves because of what they do and how they do it – which has the power to blow you away. Sometimes they even name the things they do. A: Eddie Van Halen was born in 1955, in Amsterdam, Netherlands.
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Clue #9: Some of those erupters and disrupters are told that they can’t be who they are or do they things they want to do (or love the people they love), but they just keep on being, doing, living, and loving. Maybe they even shrug their shoulders and tell the naysayers, “I was born this way.” (They might also say that while they dance, in their seat, and smile.) A: Ellen DeGeneres was born in 1958, in Metairie, Louisiana, United States.
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Clues #10 – #11.5: Everyone on the list was born into different circumstances. Some were born into different cultures (and even different countries) and those circumstances, over which they had no control, became part of their story. Sometimes their circumstances were also why people told them no or couldn’t imagine them being, doing, living, and loving the way that they did. But, by disrupting the status quo – by living their Truth – their very existence allows other people to imagine themselves living their best lives. A: Kirk Franklin was born in 1970, in Dallas, Texas, United States.
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Clues #11 & #11.5: There’s one thing about all the people on this list, that’s also true about everyone in the world: They were born to be loved. We are all born to be loved. The twisted, upside down, and backwards thing is that sometimes we have to be reminded of that. Sometimes we need someone to remind the naysayers of that. Yes, there are people on this list who were abandoned (at birth), forsaken, mistreated, and misguided. There’s a least one person who was treated like a slave; at least one person who was disgraced; and at least one person who was abused. But, all of them were born to be loved. A: Lucinda Williams was born in 1953, in Lake Charles, Louisiana, United States.
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Clues #12 (– #19): So far as I know, most people who inspired this list were born on their own. But some were born with seven other people. A: Noah Angel Solomon, Maliyah Angel Solomon, Isaiah Angel Solomon, Nariyah Angel Solomon, Jonah Angel Solomon, Makai Angel Solomon, Josiah Angel Solomon, and Jeremiah Angel Solomon were born in 2009, in Bellflower, California, United States.
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Clues #11.5 & #20: Despite their circumstances, despite sometimes feeling less than free – despite not always being (legally) free – at least one person has dedicated their life to liberation and education. A: Dr. Angela Davis was born in 1944, in Birmingham, Alabama, United States.
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Wednesday’s playlist is available on YouTube and Spotify.
(NOTE: I remixed the YouTube playlist after the 4:30 practice, because I had erroneously used the extended version of a song. The YouTube playlist also includes extra videos, which are not available on Spotify.)
Errata:As I was closing my browser tabs, I realized that I overlooked a birthday (and I’m kicking myself for it)! I’ve updated the playlist so that the before/after music includes a track for Maria von Trapp, born January 26,1905, in Vienna, Austria.
– “Through samyama on the sense organs’ process of perception, essential nature, identification with I-am-ness, constitution and purposiveness, mastery over them is acquired.”
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Yoga Sūtra 3.49: ato manojavitvaṃ vikaraṇabhāvaḥ pradhānajayaśca
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– “Thence comes about quickness as of the mind, the state lacking sense organs and mastery over pradhana.”
This post practice post for Monday, December 13th.You can request an audio recording of Monday’s practice via a comment belowor (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.
“He who fights with monsters should look to it that he himself does not become a monster. And if you gaze long into an abyss, the abyss also gazes into you.”
– #146 quoted from “CHAPTER IV. APOPHTHEISMS AND INTERLUDES” of Beyond Good and Evil: Prelude to a Philosophy of the Future by Friedrich Nietzsche (b. 10/15/1844)
For many years, when it was time to set our personal intentions during the practice, I would reference something/someone related to the practice and/or something/someone related to current events. It didn’t matter if it was a local tragedy or something unfathomable on the other side of the planet; it made sense to me to offer a little kindness and compassion. Be it a man made or a natural disaster, it made sense to remember that no matter what I or the people around me were experiencing somewhere in there world there was someone who could benefit from our positive energy.
For a moment, we formed a cosmic “prayer circle” and many of you told me that that practice resonated with you. Some of you would even come up to me afterwards and say that you too had been thinking about the plight of someone that normally wouldn’t have crossed your mind. It wasn’t an excuse not to reach out a helping hand when we could. In fact, it was sometimes the opposite. It was a good reminder of hope and charity and, also, that we are all part of something more: a larger community than the one right in front of our noses.
But then the pandemic hit – and it didn’t make sense to offer our energy, condolences, thoughts, and prayers in the same way. It didn’t seem fair for me to highlight one person or one group of people when we were all directly affected. Sure, some people were still more affected than others. But who was I to say “look over here, look over there” when we were all suffering?
So, perhaps over the last 21 months the offering, the dedication, has felt a little more personal. Perhaps it was less of a reminder that we were all in this together, and more of a reminder that, as First Lady Eleanor Roosevelt said, “We have to face the fact that either all of us are going to die together or we are going to learn to live together and if we are to live together we have to talk.” Maybe you had to remind yourself to be more intentional about your energy.
Either way, it was still an opportunity to extend a little bit of our hope, love, kindness, compassion, hope, and joy into the world. It was still a much needed moment… a moment to metaphorically stare into the light. Because Friedrich Nietzsche’s words are no less true when we flip them around. In fact, flipping them around highlights two parts of the yoga practice, as outlined by Patanjali: turning inward to study yourself and to focus on your own light.
Yoga Sūtra 2.44: svādhyāyādişţadevatāsamprayogah
– “From self-study comes the opportunity to be in the company of bright beings [of our choice].”
– “Or [fixing the mind] on the inner state free of sorrow and infused with light, anchors the mind in stability and tranquility.”
How does one keep the faith? This is a question we can ask at any time, but it becomes a particularly significant question when we are faced with doubt or fear. Or darkness. We all have moments of doubt, of fear, of darkness. Those moments can come from the inside and also from the outside, from things that are going on all around us. Those are the times, I think, when it is good to remember the words of Yoga Sūtra 1:36 which instructs us to focus on our inner light. However, even if you are not familiar with this thread, every culture and every spiritual (and religious) tradition has a story that serves as a similar reminder – and, during the darkest times of the year – people in the Northern Hemisphere bring out these stories, re-tell them, and celebrate them.
There are some aspects of light celebration in Samhain, the pagan holiday marking summer’s end. But, in truth, this year’s celebrations of light started with Diwali, the 5-day Indian festival of lights. Next up was Chanukah, which starts at sunset each year on the 25th of Kislev. Last year (in 20210), the 8-day festival of light in the Jewish tradition overlapped the (Western Christian) Feast Day of Saint Lucia (also known as Saint Lucy’s Day) on December 13th – and I noted that we were getting double the light. Of course, that might have implied that this year we would have less light.
But that’s not really how light works – and that’s not really how light celebrations work. If anything, this year’s celebration of Saint Lucy was an opportunity to highlight one person’s contribution during a challenging time, a dark period in history (if you will).
“And God said, ‘Light will be,’ and light was.”
– Transliteration of the Hebrew from Bereishit – Genesis (1:3), most commonly translated as “And God said, ‘Let there be light,’ and there was light.”
Saint Lucy’s Day is also a day centered around faith, persecution, and the miracles that come from someone doing what they can in the midst of so much “can’t.” It is mostly celebrated in Scandinavian countries and Italy, as well as places like the Twin Cities where there is a large Scandinavian population, as well as a strong Catholic, Lutheran, and/or Anglican presence. Prior to calendar reformation, it was celebrated on the shortest day of the year – meaning, the day surrounded by the most darkness.
The day honors a 4th century virgin-martyr who would bring food and drink to Christians hiding from religious persecution. Lucy herself was persecuted, and that part of the story is a little gory – although, notably, full of miracles. She is often depicted wearing a white robe or dress with a red sash, both the colors of which are symbols of her purity, piety, and her martyrdom. Being chosen to wear her symbols and to represent Saint Lucy or her court (including the “star boys”) is an honor not because of what was done to her, but because of her faith led her to alleviate the suffering of others.
“The world that we live in, so much cold and strife One little light to warm another life Fill the darkest night with the brightest light Cause it’s time for you to shine A little dedication, a small illumination Just one person to change a whole nation Let me see the light”
– quoted from “Shine” by the Maccabeats
In 4th century Syracuse (Roman Empire), the best places to hide were in the Roman catacombs, the very epitome of darkness on every level. So that her hands were free to carry the food and drink, Lucy (whose Latin name, Lucia, shares a root with the Latin word for “light”) would wear a wreath of candles around her head. Being the source of her own light, while carrying a feast, required her to stand and move very carefully, very deliberately, and very intentionally – almost as if she was in Tādāsana (“Mountain Pose”).
When we practice āsanas (“seats” or poses), a significant amount of energy and awareness goes into how we sit (or stand). This deliberation and intention allows us to pay attention to our breath (which is a symbol of our spirit and life force) and also to extend and direct our breath (and therefore our spirit and life force). In a sense, we are careful about how we stand specifically so that we can be intentional about how we use our energy. Another way to think of this is that how we move and hold our body, as well as how we breathe and pay attention to our breath, allows us to very intentionally, deliberately, and mindfully start to focus on our inner light. When we focus-concentrate-meditate on our inner light, it appears to get brighter. In fact, over time, our inner light begins to shine out into the world – but, first we have to be able to see it.
“What’s the reason we’re alive The reason we’re alive
Bound to stumble and fall But my strength comes not from man at all Bound to stumble and fall But my strength comes not from man at all
Do you believe in miracles Am I hearin’ you? Am I seein’ you? Eight nights, eight lights and these rites keep me right Bless me to the highest heights with your miracle
Eight is the number of infinity One more than what you know how to be”
– quoted from the song “Miracle” by Matisyahu
While I realize that posting two days in a row about the divine symbolism of numbers may lead to certain conclusions, let me be clear on two points. First, I like numbers and appreciate the science of equations (maybe as much or more than the average person), but I can’t really call myself a mathematician. Likewise, even though I often encounter numerical symbolism when I study religion and philosophy, I can’t say that I know very much about numerology or arithmomancy (also called arithmancy). All that said, when I keep hearing about certain things I perk up and pay attention. So, I’ve started getting curious about the number 9.
I was born on the 9th of a month, as were some of my favorite people; but I’ve also had a love-hate relationship with the number. It’s not 7; which has a lot of personal significance for me, is sometimes considered a symbol of humans, and is related to a lot of aspects of (and stories within) the Abrahamic religions as well as several energetic and/or spiritual systems.
It’s not eight, which is associated with infinity.
It’s not a 10.
It’s 9.
Sure, it’s the highest single digit natural, or cardinal, number. It also pops up a lot in relation to harshad (“joy bringer”) numbers like 18, 27, and 108. Of course, I remember that the holy month of Ramaḍān is the ninth month of the Islamic calendar. But I missed (or forgot) the fact that the Baháʼí Faith considers it a symbol of completion – so much so that it is incorporated into the faith’s name and sacred buildings. Similar reverence in relation to completion is found in Hinduism. In fact, four times a year there are periods of nine nights (and 10 days) that are devoted to Durga, the mother goddess, with each night dedicated to various manifestations of God as mother.
Sure, somewhere in the back of my brain, I knew that the Buddha had nine virtues; that (in Christianity) there are nine Fruits of the Holy Spirit and nine “Choirs of Angels” (divided into three spheres of three); and that the Enneagram is a nine-pointed system. But I had forgotten, or not given much thought, to how the number nine pops up in prayer.
I hadn’t given much thought to the fact that one of the prayers offered during some Jewish services actually comes with extra blessings on Rosh Hashanah – bringing the total blessings to nine. Neither had I contemplated the numerical significance of “the nine days” (Tisha HaYamim) of mourning preceding Tish’a B’Av, the ninth day of the month of Av (the eleventh on the Hebrew calendar) and how that date marks the anniversary of the destruction of the First and Second Temples in Jerusalem (in 423 BCE and 70 CE, respectively). And, honestly, I didn’t know that other significant historical events and tragedies in Jewish history happened on that date – the ninth day of the eleventh month, which is eerily reflective of the tragedies and historical events associated with Schicksalstag (the ninth day of the eleventh month on the Gregorian calendar).
There’s more… a lot more that I didn’t know. However, here’s a little more that I knew, but hadn’t really thought about: A novena is a nine-day (or nine-week) period of prayer within some Christian traditions.
The word “novena” is used to describe the period, the practice, and the prayer(s). It comes from the Latin novem, meaning “nine,” and it is a period meant to parallel the time described in The Acts of the Apostles (1:13-14, NIV) when the twelve Apostles “all joined together constantly in prayer, along with the women and Mary the mother of Jesus, and with his brothers.” They did this, per Jesus’s instructions (and with a little guidance from some “angels”) in preparation of receiving gifts (or powers) from the Holy Spirit. Of course, as indicated above, the practice of praying (and even fasting) for nine days predates Christianity – some historians even track to the practice back to the Roman Empire (again, as it relates to mourning).
In a modern context, novenas are often used to request a Divine gift or as part of a larger ritual. They are often associated with Marian Feast Days – sometimes being recited in anticipation of a feast day and sometimes starting on the feast day. For example, some people started a novena on November 29th and completed it on December 8th. Others, started praying (a different novena, see below) on December 13th.
Western science has shown that there is power in prayer and meditation. Said power is also magnified when people gather together (even virtually) and/or engage in prayer and meditation at the same time. So, while you could pray a novena at any time (and it is believed that there is power in that practice), there is more power at certain times. That extra power comes from an exponential increase in energy going towards light (instead of darkness) when we all focus, concentrate, meditate together.
Kind of like when set our personal intentions and dedications towards the beginning of our āsana practice.
“O St Lucy, preserve the light of my eyes so that I may see the beauties of creation, the glow of the sun, the colour of the flowers and the smile of children.
Preserve also the eyes of my soul, the faith, through which I can know my God, understand His teachings, recognize His love for me and never miss the road that leads me to where you, St Lucy, can be found in the company of the angels and saints.”
– quoted from A Novena Prayer to St Lucy, Protector of the Eyes
There is no playlist for the Common Ground Meditation Center practice.
“‘Remember, dear friend, that I am subtly inherent in everything, everything in the universe! I am the all-illuminating light of the sun, the light in the moon, the brilliance in the fire – all light is Mine. I am even the consciousness of light, and indeed, I am the consciousness of the entire cosmos.’”
– The Bhagavad Gita: A Walkthrough for Westerners (15:12) by Jack Hawley
MARK YOUR CALENDARS! I will once again offer two New Year’s Day practices on January 1st (2022). You can start the New Year with 108 Sun Salutations at 10:00 AM or a Yin+Meditation practice beginning at 5:00 PM. There will also be a reflective “First Friday Night Special” on January 7th. All times are Central Standard. Log-in details will be updated on the “Class Schedules” calendar.
“Happy Chanukah!” to anyone celebrating! May your lights shine bright!
“To a casual reader, this sutra seems to tell us only that a mind free of worry and grief and infused with inner light automatically flows peacefully inward. But in the Sri Vidya tradition, this sutra is considered the core of the entire text.”
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– commentary on Yoga Sūtra 1.36 from The Secret of the Yoga Sūtra: Samadhi Pada by Pandit Rajmani Tigunait, PhD
Please join me today (Tuesday, November 30th) at 12:00 PM or 7:15 PM for a yoga practice on Zoom.Use the link from the “Class Schedules” calendar if you run into any problems checking into the class. Give yourself extra time to log in if you have not upgraded to Zoom 5.0. You can request an audio recording of this practice via a comment below or by emailing myra (at)ajoyfulpractice.com.
Tuesday’s playlist is available on YouTube and Spotify. [Look for “Chanukah (Day 2) 2020”]
In the spirit of generosity (“dana”), the Zoom classes, playlists, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es). If you don’t mind me knowing your donation amount you can also donate to me directly. Donations to Common Ground are tax deductible; class purchases and donations directly to me are not necessarily deductible.)
This is the post for Tuesday, November 23rd.There is a link at the end for a post related to November 24th. You can request an audio recording of either practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.
In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es). Donations are tax deductible; class purchases are not necessarily deductible.
“To every thing there is a season, and a time to every purpose under the heaven:”
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– Kohelet – Ecclesiastes (3:1), KJV
For many people in the United States, this week is supposed to be about gratitude – and if you were educated in (or around) the USA, you know at least one story about how the fourth Thursday of November came to be all about gratitude. There’s just one problem… Well, ok, there’s a lot of problems; however, today I just want to mention the fact that the story most of us were taught about the Pilgrims and the “Indians” was only part of the story: the part about gratitude. But, for a very long time we weren’t taught the part about greed.
Now, I know, I’m about to lose some of you – or maybe I’ve already lost you. But, if you stick with me for a moment, you might actually thank me.
Some wise person once said, “History is written by the victors.” We can spend a lot of time contemplating the many weird ways that manifests when it comes to the history of the USA in general, but it’s pretty clear cut when it comes to Thanksgiving. The Pilgrims were the victors and, as many would not have survived 1621 without the aide of the First Nations people, they told a story of peaceful people fleeing religious persecution and then being saved by the kindness of strangers. It’s a “pretty” story – a story for kids – so it usually (and understandably) leaves out how very dire the situation was for the Pilgrims. However, that version also leaves out some pertinent facts about the identities of the people involved. Finally, it leaves out the fact that a day of thanksgiving is very common in a lot of cultures – especially religious cultures – and that other English settlers had already established an annual day of Thanksgiving in the “New World” long before the Pilgrims arrived.
Let’s start with that bit about “other English settlers.”
In 1619 – almost a year before the Pilgrims arrived in the New World – thirty-eight settlers sailed on the Margaret to what we now call Virginia. They traveled to an area of eight thousand established as Berkeley Hundred. The Virginia Company of London (also known as the London Company) issued the land grant and directed the settlers to establish a “yearly and perpetually kept” day of Thanksgiving as soon as they arrived. Which they did… a little over two years before the Pilgrims had their Thanksgiving. When the Powhatan people forced the remaining Berkeley Hundred settlers to move to the Jamestown (in March 1622), the settlers continued the tradition of giving thanks in/on a new land.
“Make a joyful noise unto the Lord, all ye lands.
Serve the Lord with gladness: come before his presence with singing.
Know ye that the Lord he is God: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture.
Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name.
For the Lord is good; his mercy is everlasting; and his truth endureth to all generations.”
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– Tehillim – Psalms (100:1-5), KJV
Speaking of “Pilgrims,” let’s get into that bit about identity.
Many of us were taught that the Pilgrims fled religious persecution in England and arrived at “Plymouth Rock” on the Mayflower. So far as I know, that’s mostly true. What many of us were not taught, however, is that they wouldn’t have called themselves “Pilgrims” with a capital P. They were puritans, specifically “Brownists” or “Separatist Puritans” (not to be confused with capital P “Puritans”), who initially fled to Holland in the early 1600’s. This is an important note, because the settlers lived in Holland – and established a relatively stable community in Holland – for over a decade before they decided to travel to the New World. People had different reasons for wanting to leave Holland. In fact, some of those reasons are the same reasons people today decide to immigrate to the USA. When they arrived at Plymouth Rock, however, they were not straight off the boat from England. Curiously, one of their reasons for leaving Holland was that the religious community was aging and the younger generation had started assimilating. In other words, the children of the adults who had fled religious persecution were more Dutch than English.
One hundred, two people reportedly traveled from Holland to the New World on the Mayflower in the summer of 1620. About half of those people came from Leiden, Holland, but only about 27% of that original number were adult members of the separatist church. Two people died during the 65+ days journey and two people were born – one at sea and one at the shoreline. For the sake of argument, let’s say that the two that died were not part of the congregation. Although one, probably both, of the two that were born were part of the congregation, their numbers wouldn’t have been included as “adults.” So, let’s say, against all odds, all 28 members of the Church survived the journey and participated in the thanksgiving prayer when landed was sighted on November 9, 1620. Either way, by the following month almost everyone was sick and good number (about half) would die during the first winter.
So, think about this for a moment: Heading into the planting season, the less than 50 people remaining were weakened and unprepared for the upcoming winter. Truth be told, they were unprepared from the start. According to one of those on board the Mayflower, they “borrowed” corn and beans from the existing homes they found when they first came on shore. I say “borrowed” because their intention was to pay for the seeds they intended to plant – seeds they would not have had had they not stolen borrowed them. In other words, without those seeds it is unlikely they would have had anything to eat during the winter of 1621. We can say that they were ill and desperate. We can say that they had the best of intentions. But…
The settlers first direct contact with the people from whom the most likely stole was understandably not good – although that’s not usually part of the story. What is part of the story and what is probably true is that despite having some bad encounters, there were some First Nations leaders who were willing to help the settlers.
But then there’s the whole issue of who those First Nations people were. There were hundreds of tribes in the so-called New World when settlers arrived in the 1600’s. These First Nations included a variety of groups associated with the Wampanoa (or Wôpanâak), including the Nauset, Patuxet, and Pauquunaukit (or Pokanoket) – all of whom had encountered English settlers before the Pilgrims arrived and did not necessarily have favorable history with those settlers. Past experiences had taught the First Nations people that encounters with the English would result in loss, either through theft, violence, or illness. In fact, the Pilgrims settled on land that had previously belonged to people (the Patuxet) who died from an epidemic.
In the theory, the lone survivor of the infectious disease that wiped out the Patuxet was Tisquantum, who had been kidnapped and sold into slavery in Spain; taken to England in the early 1600’s; and then returned to his village in 1619 (after being “anglicized” and possibly baptized) – only to find his village decimated. Probably for a variety of reasons, he helped the Pilgrims survive. However, there is some discrepancy about the Pilgrims’ first Thanksgiving. Some accounts say that the First Nations people were not initially/officially invited, but were welcomed once they arrived. Other accounts suggest the table was always blended.
Why are there different accounts? Because they were told by different people.
“There were 60 million American Indians in 1491. In the census, in 1910, there were 200,000. And a lot of that population loss is due to diseases: measles, smallpox, and so forth. For the colonizers who were greedy for Indian lands, there were two ways to get it: Either by killing people or by making them ‘non-Indians.’”
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– P. Jane Hafen (Taos Pueblo), Professor Emirata of English, University of Nevada-Las Vegas in a PBS “Unladylike 2020” interview about Zitkála-Šá
“When desires invade our faculty of discernment – our buddhi – we become consumed by fulfilling them at any cost. Because our buddhi is compromised, we neither see nor care to see the difference between right and wrong. Ethics and morality no longer matter – we are determined to get what we want. To accomplish this, we may involve others directly in achieving what is not ours, employ others to get it for us, or give tacit consent. To some extent, this has been accepted as a standard business practice.”
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– commentary on Yoga Sūtra 2.37 from The Practice of the Yoga Sūtra: Sadhana Pada by Pandit Rajmani Tigunait, PhD
At the end of Tuesday’s practices, I asked if people would rather be grateful or greedy. It’s a question for those of us living in a material world, but I also think it’s a great question because of the times in which we are living. It is so easy to view things we want as things we need and, in the process, lose sight of the things we have. We might even lose the opportunity to “get what we need,” because we are so focused on the things we want (and remember “we can’t always get what we want”). Sometimes, we’re so busy waiting for something to happen that we forget about what is happening, right here and right now.
During the 2015 Sukkot retreat, some of us started saying, “Don’t be greedy, be grateful.” First, it was a much needed reminder because the food was so amazing! Later, for me, it became a great little mantra when I found myself wanting more of something – whether that was more of my favorite treat, more yoga with a certain teacher, and/or more time with a special person in my life. Moving the focus from desire to appreciation changed my behavior around those specific elements, and also changed the way I interacted with all the other aspects of myself and my life. Turns out, that’s part of the practice.
In the Yoga Sūtras, Patanjali classifies attachment rooted in pleasure (which we refer to as attachment) and attachment rooted in pain (which we refer to as aversion) as afflicted/dysfunctional thought patterns that are rooted in avidyā (“ignorance”) and lead to suffering. Part of that suffering comes from the fact that things and people change in ways that are not consistent with our desires and expectations. Another part of that suffering comes from the fact that we can spend so much time and energy focused on obtaining and achieving what we want and avoiding what we don’t want that our judgement becomes cloudy. We find ourselves, like the religious colonizers, acting in ways that are in direct opposition of our beliefs. In fact, we can get so greedy – so covetous, if you will – that we forget that laws that govern us.
Religions (like all of the Abrahamic faiths) and philosophies (like Yoga and Buddhism) have laws, rules, and/or precepts related to stealing. We can look at these as guidelines that keep order within a society, but if we dig deeper we start to notice that they also keep order within an individual. For example, the Yoga Philosophy begins with an ethical component comprised of five yamas (“external restraints” or universal commandments) and five niyamas (internal “observations”). All ten are interconnected, but there is a direct connection between the third yama and the second niyama. The third yama is asteya (“non-stealing”) and the second niyama is santosha (“contentment”). We can easily see how being satisfied, even happy, with what we have curbs the urge to desire what belongs to someone else. It turns out, however, that accepting what we have with a sense of awe, wonder, and gratitude can also lead to happiness.
“Logically, there is no reason why contentment should cause happiness. One might – if one had never experience it – reasonably suppose that an absence of desire would merely produce a dull, neutral mood, equally joyless and sorrowless. The fact that this is not so is a striking proof that intense happiness, the joy of Atman [the Soul], is always within us; that it can be released at any time by breaking down the barriers of desire and fear which we have built around it. How, otherwise, could we be so happy without any apparent reason?”
– quoted from How to Know God: The Yoga Aphorisms of Patanjali (2:42), translated and with commentary by Swami Prabhavananda and Christopher Isherwood
Modern research has shown again, and again, that giving thanks – or even trying to come up with something for which you are grateful – changes your brain chemistry and, over time, can elevate your baseline for happiness. Practicing gratitude is a game changer and an attitude changer. So, while there are certain times in the year that we’ve designated as a day of thanks, the truth is that we can benefit from practicing gratitude every day.
The 16th century rabbi Moshe ben Machir (or Moshe ben Yehudah haMachiri) is the author of Seder haYom, first published in 1598/1599. The title literally means Today’s Order and gives a detailed outline of how an observant Jew should move through the days of their life. The day starts with a prayer, a prayer of thanks. This prayer (“Modeh Ani” / “Modah Ani”) is very interesting on several different levels. First, it is described as the very first thing one does. Can you imagine saying, “Thank you” before doing anything else? Even before washing one’s hands or brushing one’s teeth, even before checking one’s phone (in a modern context).
Think for a moment about that old adage about waking up on the wrong side of the bed. That implies that there is a right or correct side of the bed. It’s all about how you start your day.
Now, imagine what happens if you start your day with gratitude.
Second interesting thing: This is not a generic thank you. It is specifically a thank you, to G-d, for keeping one’s soul safe and then returning it to one’s body. Here’s two more things to keep in mind. First, most Jewish prayers are said after one washes their hands. So this prayer is different in that it doesn’t use the name of G-d. Second, just like with a lot of sacred languages, Hebrew uses the same word(s) for spirit/soul as for breath. Hebrew is different from some other languages, however, in that it has specific words for spirit/soul/breath in the body (inhale) versus outside of the body (exhale). So this prayer is about being grateful for being given this day and this breath. It is an acknowledgement that this day, this present moment, is not promised. It is a gift. It is a gift, in the religious context, of faith – given with the belief that one will do something with the time they have been given.
Outside, of a religious context, starting the day by saying, “Thank you for this day. Thank you for the air I breathe…” is a reminder that this day and this breath are valuable and worthy of appreciation. That specific phrasing is courtesy of Jess, a person in the UK who uploads guided meditations on YouTube. I really appreciate their vocal tone and accent and find that, even after a few weeks of using the recording, the best parts of the practice have taken root. And, just like other things that take root, more gratitude blossoms from there.
Try it. Even without the recording below. I bet if you say the first two, you’ll start to think of other things – even people – for which you are grateful. I feel pretty comfortable in betting you that if you consistently appreciate the things and people you have in your life, you will gain new appreciation of your life.
“You don’t start by the action; you start by the motivation, and motivation is something that can be cultivated…..
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It is the inner quality that you need to cultivate first, and then the expression in speech and action will just naturally follow. The mind is the king. The speech and the activities are the servants. The servants are not going to tell the king how it is going to be. The king has to change, and then the other ones follow up.”
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– Matthieu Ricard, speaking about generosity and other mental attitudes in a 2011 Sounds True interview with Tami Simon, entitled “Happiness is a Skill”
Tuesday’s playlist is available on YouTube and Spotify. [Look for “02072021 Santosha on the 7th”]
Just a reminder that there was no class on Wednesday, November 24th, but I sent out substitute recordings related to this date-specific practice. I will also send out substitute recordings for Saturday. Classes will “re-zoom” on Sunday, November 28th.
“When desires invade our faculty of discernment – our buddhi – we become consumed by fulfilling them at any cost. Because our buddhi is compromised, we neither see nor care to see the difference between right and wrong. Ethics and morality no longer matter – we are determined to get what we want. To accomplish this, we may involve others directly in achieving what is not ours, employ others to get it for us, or give tacit consent. To some extent, this has been accepted as a standard business practice.”
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– commentary on Yoga Sūtra 2.37 from The Practice of the Yoga Sūtra: Sadhana Pada by Pandit Rajmani Tigunait, PhD
Please join me today (Tuesday, November 23rd) at 12:00 PM or 7:15 PM for a yoga practice on Zoom.Use the link from the “Class Schedules” calendar if you run into any problems checking into the class. Give yourself extra time to log in if you have not upgraded to Zoom 5.0. You can request an audio recording of this practice via a comment below or by emailing myra (at) ajoyfulpractice.com.
Tuesday’s playlist is available on YouTube and Spotify. [Look for “02072021 Santosha on the 7th”]
In the spirit of generosity (“dana”), the Zoom classes, playlists, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es). If you don’t mind me knowing your donation amount you can also donate to me directly. Donations to Common Ground are tax deductible; class purchases and donations directly to me are not necessarily deductible.)
“Logically, there is no reason why contentment should cause happiness. One might – if one had never experience it – reasonably suppose that an absence of desire would merely produce a dull, neutral mood, equally joyless and sorrowless. The fact that this is not so is a striking proof that intense happiness, the joy of Atman [the Soul], is always within us; that it can be released at any time by breaking down the barriers of desire and fear which we have built around it. How, otherwise, could we be so happy without any apparent reason?”
– quoted from How to Know God: The Yoga Aphorisms of Patanjali (2:42), translated and with commentary by Swami Prabhavananda and Christopher Isherwood
A Joyful Practice 