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Being: Lessons in the present moment (the “missing” Monday post) January 25, 2022

Posted by ajoyfulpractice in Books, Buddhism, Changing Perspectives, Dharma, Faith, Gratitude, Healing Stories, Hope, Karma, Life, Loss, Love, Meditation, Mysticism, One Hoop, Pain, Peace, Philosophy, Suffering, Super Heroes, Tragedy, Wisdom, Writing, Yoga.
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This post practice post for Monday, January 24th. Some links in this post will connect you to other websites. You can request an audio recording of Monday’s practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

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

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

“‘And further, O bhikkhus, a bhikkhu, in going forwards (and) in going backwards, is a person practicing clear comprehension; in looking straight on (and) in looking away from the front, is a person practicing clear comprehension; in bending and in stretching, is a person practicing clear comprehension; in wearing the shoulder-cloak, the (other two) robes (and) the bowl, is a person practicing clear comprehension; in regard to what is eaten, drunk, chewed and savored, is a person practicing clear comprehension; in defecating and in urinating, is a person practicing clear comprehension; in walking, in standing (in a place), in sitting (in some position), in sleeping, in waking, in speaking and in keeping silence, is a person practicing clear comprehension.

*

“Thus he lives contemplating the body in the body internally… and clings to naught in the world. Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.'”

*

– quoted from “The Four Kinds of Clear Comprehension” in Satipatthana Sutta (The Foundations of Mindfulness) translated by Nyanasatta Thera

As I was getting ready for class on Saturday, I read that Thích Nhất Hạnh, the renowned Vietnamese Thiền (Zen) Buddhist monk had passed. He was 95, and while his life was not easy or – in some ways – peaceful, he had some ease and peace in his heart. He practiced and preached tapping into that ease and peace and he inspired others to do the same, regardless of their external circumstances. The world is lighting up with tributes to him that include details about his interfaith relationships with people like Dr. Martin Luther King Jr., Jim Forest, and Thomas Merton. People are talking about how he was exiled from his home for 39 years; how he founded Plum Village Tradition; and how, in the process, he founded one of the largest (if not, the largest) monastic Buddhist orders in the West. People are remembering that his peace activism included an investment in the ecology. People are also talking about his books, which is part of what I’m doing here.

Thích Nhất Hạnh wrote over a hundred books, including at least one book for kids, and even more articles. His writings, like his dhamma talks, workshops, and presence-in-the-world inspired billions of people to examine how they live day-to-day. Like so many people around the world, my life was impacted by this great teacher that I never had the pleasure of meeting in-person. But, never doubt that he was very definitely one of my teachers.

As I have mentioned before, I used to carry one of his books around in my backpack and I would give it to random people who expressed an interest in beginning a meditation practice. I have read some of his other books – just as I have read and practiced with related books by other authors – but one little book (published in 1975) keeps coming up. When Dr. Thomas J. Bushlack extended me a great honor, several years in a row, by inviting me to share my practices with his J-term students, I took the same little book along. And, of course, when I answered some FAQ’s as part of my 2017 Kiss My Asana offering, the book came up.

For Monday’s class, I shared some related stories from this little book. I shared vignettes about washing dishes, drinking tea, and eating a tangerine – first during an easy time with a friend (Jim Forest) and then during a time when that same friend was imprisoned because of political activism during the Vietnam war. These passages were just a few of my favorites, and I considered sharing more. But, ultimately, I realized what that just sharing those bits was like friends sharing slices of a tangerine: it was enough. It was a lesson in the moment and of the moment.

“While washing the dishes one should only be washing the dishes, which means that while washing the dishes one should be completely aware of the fact that one is washing the dishes. At first glance that might seem silly: why put so much stress on a simple thing? But that’s precisely the point. The fact that I am standing there and washing these bowls is a wondrous reality. I’m being completely myself, following my breath, conscious of my presence, and conscious of my thoughts and actions. There’s no way I can be tossed around mindlessly like a bottle slapped here and there on the waves.”

*

– quoted from “1. The Essential Discipline – Washing the dishes to wash the dishes” in The Miracle of Mindfulness: A Manual on Meditation by Thích Nhất Hạnh (English translation by Mobi Ho)

The following is an excerpt from a post dated April 15, 2017, in response to three FAQs about book recommendations.

My similar dilemma regarding a book on meditation could be resolved by recommending a book on yoga mediation… and a book from each of several different Buddhist traditions…plus a book on the Kabbalah…and a book on Catholic contemplation and…..You get the idea. But, when it gets right down to it, there’s one book I am continually giving away – and it’s the same book used when I guided meditation with Dr. Thomas J. Bushlack’s University of St. Thomas classes: The Miracle of Mindfulness: A Manual on Meditation by Thích Nhất Hạnh.

I first came across The Miracle of Mindfulness when I was babysitting for some friends in Minneapolis. One day, when the kids were napping, this little violet paperback on the bookshelf in the living room caught my eye. I pulled it down, and found…stillness.

OK, I’m being dramatic. I had, of course, already experienced stillness in both yoga and seated meditation. However, Thích Nhất Hạnh’s The Miracle of Mindfulness made me pause, sit, and contemplate my overall practice and its connection to meditation. Over the last ten years, it has played an instrumental part in my re-commitment to the physical practice of yoga as a form of meditation.

Let me be clear: Thích Nhất Hạnh is not known as a yoga teacher and The Miracle of Mindfulness is not a book related to hatha yoga (the physical practice of yoga). Thích Nhất Hạnh is a Vietnamese Buddhist monk most commonly associated with Zen Buddhism, but whose training includes several traditions. His Miracle of Mindfulness is based on Buddhist principles and practices, but is not teaching Buddhism, per se. Some might argue that it is not even teaching meditation (but, rather, mindfulness). Still, it accessible to people regardless of their background or experience and includes personal anecdotes as well as a series of practices that are simultaneously simple and profound.

To answer E’s final question, The Miracle of Mindfulness definitely has the tools to help a beginner establish a daily practice. Tools, however, do not build a mansion – and the mansion will not be built overnight.

“If we are are not fully ourselves, truly in the present moment, we miss everything.”

*

– quoted from “PART ONE: Breathe! You Are Alive – Breathing and Scything – Flower Insights” in Peace is Every Step: The Path of Mindfulness in Everyday Life by Thích Nhất Hạnh (edited by Arnold Kotler)

There is no music for the Common Ground Meditation Center practice.

[NOTE: Music referenced in relation to the date can be found towards the end of the Sunday post.]

*

“How long am I going to live?

*

Here is some good news. If you look deeply into everything, you can see that you will live forever. You will never die; you will just change form. You are like a cloud. A cloud can become snow or rain, but it can’t die. You are like a wave in the ocean. After you rise and fall as a wave, you will still be part of the ocean. Your shape will change but you won’t disappear.”

*

– quoted from Is Nothing Something? Kids’ Questions And Zen Answers About Life, Death, Family, Friendship, And Everything In Between by Thích Nhất Hạnh (edited by Rachel Neumann, Illustrated by Jessica McClure, with Cover and Interior Design by Debbie Berne)

For more about the tangerine meditation, check out this article by Thích Nhất Hạnh, posted at mindfulnessbell.org.

*

### “Half-Smile When You First Wake Up In the Morning” ~TNH ###

Let’s Breathe (a 2-for-1 “missing” post) May 26, 2021

Posted by ajoyfulpractice in Books, Buddhism, Dharma, Faith, Healing Stories, Hope, Life, Loss, Minneapolis, Minnesota, Music, One Hoop, Pain, Peace, Philosophy, Religion, Suffering, Tragedy, Twin Cities, Wisdom, Writing, Yoga.
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[This is the “missing” post related to Monday, May 24th and Tuesday, May 25th (TRIGGER WARNING). You can request an audio recording of either practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

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

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

“You must finish a term & finish every day, & be done with it. For manners, & for wise living, it is a vice to remember. You have done what you could — some blunders & absurdities no doubt crept in forget them as fast as you can tomorrow is a new day. You shall begin it well & serenely, & with too high a spirit to be cumbered with your old nonsense. This day for all that is good & fair. It is too dear with its hopes & invitations to waste a moment on the rotten yesterdays.”

 

 

– quoted from a letter from Ralph Waldo Emerson, to his daughter Ellen, dated April 8, 1854 (as printed in The Letters of Ralph Waldo Emerson, volume 4, edited by Ralph L. Rusk, 1939)

There are some practices, like at Common Ground and during the old rooftop practices, where we don’t use a playlist. Sometimes, like on Saturdays, we often start the practice without the music. However, more often than not, I pick something instrumental to set the tone. It may even be something that is “punny” and/or something that contains an inside joke or subliminal message. On Tuesday, for instance, we started with “A Breath of Stillness” – and just like on Monday that was the focus of the practice; to find the stillness that allows us to breathe and then to find stillness that speaks to us in between the breaths.

There are whole (ancient) texts written on asana, but my go to reference (for quick and dirty instruction) is Yoga Sūtras 2.46 – even though that is the first in a series of three sūtras detailing postural instruction. While other texts (like the Hatha Yoga Pradipika, Gheranda Samhita, and Shiva Samhita) give more detailed instruction about how to position the parts of one’s body, Patanjali’s instructions are consistent with the qualities one needs in order to practice: stability and steadiness, comfort and ease, equanimity and overall peace of mind (joy). The other texts primarily focus on achieving these qualities through the site chosen for the practice, while Patanjali focuses on the mind-body as the site. All the texts, however, point to the quality of breath as an indicator of the quality of the body’s position.

But, what happens when our body is not in a position to breathe? What happens when we don’t have (as instructed in the Hatha Yoga Pradipika) “a small room, situated in a solitary place, being 4 cubits square, and free from stones, fire, water, disturbances of all kinds…” or find that we are not “in a country where justice is properly administered, where good people live, and food can be obtained easily and plentifully.”? Do we not practice? Do we not breathe??

Of course, those are ridiculous questions. Of course we are going to practice (if we are committed to ourselves and our practice). Furthermore, we have no choice with regard to our breath, because as long as we are alive, we will breathe. We may not breathe well; we may need the assistance of a machine or a reminder from a teacher/friend, but breathing is one of the biggest parts (and signs) of being alive.

When we “sit” and breathe on our mats and on our cushions, we acknowledge that this is something people all around the world have done before us; something millions and billions of people are doing at the same time as us; and something people will be doing, all around the world, long after we are gone. On a certain level, we acknowledge the divinity of the breath and breathing… the universality of it… even when our experience of it is different.

These types of acknowledgements allow us to experience a deeper and richer breadth of breath (and life). These types of acknowledgements also allow us to take a journey into the stillness and into the richness within us and all around us – and to tap into what is divine, or universal, within us and around us.

“[T. K. V.] Desikachar realized that his father felt that every action should be an act of devotion, that every asana should lead toward inner calm. Similarly, [Sri. T.] Krishnamacharya’s emphasis on the breath was meant to convey spiritual implications along with psychological benefits. According to Desikachar, Krishnamacharya described the cycle of breath as an act of surrender: ‘Inhale, and God approaches you.  Hold the inhalation, and God remains with you.  Exhale, and you approach God.  Hold the exhalation, and surrender to God.’”

 

 

– quoted from the May/June 2001 Yoga Journal article entitled “Krishnamacharya’s Legacy” by Fernando Pagés Ruiz

 

Don’t let the word (or concept) of “God” bother you and become an obstacle to your practice/journey. After all, you could use the word “Light” or “the Divine” or “Goodness” or “Goddess” or “Universe” or “the Community / World.” Try it, just breath for a moment and use the word(s) that work for you.

One of my favorite Yoga Sūtras is 1.36 and I refer to it often: viśokā vā jyotişmatī, which encourages us to focus on the place inside of us that is “free from sorrow” and “infused with light.” According to the practice, focusing in this way anchors the mind and brings peace of mind. Pandit Rajmani Tigunait, PhD, even points to traditions where this is the “core of the entire text” and of the practice. We find this central idea – even this centering practice – in other religious and spiritual traditions, including Christianity and Buddhism.

I specifically used the two examples above, because over the weekend, I got similar reminders from two different contemplative theologians/teachers from two different spiritual communities. The first was Thomas J. Bushlack, PhD, who is a Christian professor of theology and ethics – as well as a longtime practitioner of yoga. The second was Buddhist dharma teacher Tara Brach, PhD (who, I believe, also practices yoga). As I already mentioned, both are contemplative leaders in their traditions and also offer meditations to people within and outside of their spiritual communities.

Full disclosure, Dr. Bushlack is someone I know personally, someone who is part of my yoga community, and someone I closely associate with the religious philosophy of Saint Thomas Aquinas. This weekend, however, rather than quoting Saint Thomas, he was quoting a different namesake: Thomas Keating, a Trappist monk and one of the three co-developers of Centering Prayer (which Dr. Bushlack offers as a foundational practice for religious and non-religious professionals). While I shared a bit more (here and in class on Monday night) than he did, the reference to “our core goodness” dovetails with Dr. Brach’s use of “Buddha-nature” and both references are in relation to a practice that is fundamentally tied to knowing there are times we can do something (as much as we can for as long as we can) and other times when we have to let go, surrender.

“1. …. This basic core of goodness is capable of unlimited development; indeed, of becoming transformed into Christ and deified.

 

2. Our basic core of goodness is our true Self. Its center of gravity is God. The acceptance of our basic goodness is a quantum leap in the spiritual journey.”

 

– quoted from “Chapter 13 – Guidelines for Christian Life, Growth and Transformation*” in Open Mind, Open Heart: The Contemplative Dimension of the Gospel by Thomas Keating

*NOTE: These guidelines are intended to beread according to the method of lectio divina [‘divine reading’],” meaning that they are to be integrated as the living word through four steps of practice: read, meditate, pray, and contemplate.

“… we can’t do it alone and we can’t do it if we think it’s like a sense of my own ego’s heart. In other words, that doesn’t work. If you think you’re responsible, [you’re personally responsible,] for another life, then your heart won’t be able to open big enough. So, in a way, you have to hand that over… just sense that there’s a love and intelligence in this universe that’s bigger than this personal self. And you can entrust whatever feels like too much into it….

 

It’s a practice.  And it took me a long time, because, I, especially when I was a active as a therapist, really thought it was up to me to fix people. Until I came to this amazing realization that everybody has Buddha-nature. I mean, everybody has that light and that heart and some people are going to unfold more than others in ways that manifest….

It’s a surrendering of control and thinking that we’re the doer – and realizing that this body-mind will serve the greater good best that doesn’t think it’s ‘a doer.’”

 

 

– quoted from a weekly Satsang / Live Q&A session (recorded 10172020), regarding “Holding Space for Ourselves and Others when the Suffering Feels like too Much” – part of “The Power of Inquiry: Healing Conversations” by Tara Brach

 

Normally when we come to a really big anniversary – the anniversary of something good or bad, monumental, even tragic and horrific; something that left a mark on our hearts, minds, and psyches – we remember where we were, what we were doing, maybe even what we were wearing and who was with us. We can remember exactly how we felt and what we thought. I find that’s the norm when we come up to an anniversary, especially a personal or universal anniversary that was tragic. We remember little things, minute, seemingly inconsequential things – even when the event affects each of us in different ways.

But, May 25, 2020 is a little different for most people in the world.

You may not remember exactly what you were doing a year ago today – let alone what you were wearing. We were still in the (relative) beginning of the pandemic shutdown, so maybe you remember where you were and what you weren’t doing, because it was outside of your normal routine. Maybe nothing stands out in your actual physical memory of the day itself, other than that it was Memorial Day… or maybe a special day specific to you. Yet, you remember today the events of today.

We remember today because it is the one year anniversary of the death of George Floyd and while many people witnessed some aspects of his murder – maybe even on this date – most of us weren’t actually there when it happened. We may have only been a few blocks or miles away, but most of us were completely unaware of what was happening until after the fact. Even then, most of us didn’t imagine the horror of the act itself. On May 25, 2020, most of us were completely unaware that what was happening around us – and that the world would be able to watch the horror of it all, in real time – was about to change everything. It changed the way people interacted with each other.  It changed the way people understood (or thought they understood) one another. It changed the way people thought about their breath… and their ability to breathe.

“Continue to breathe
Continue to breathe
In times like these
That’s what your heart is for
Continue to breathe
Continue to breathe
In honor of your brother
That’s what your heart is for”

 

 

– quoted from the song “Breathe” by India.Arie

Breathing is connected to our autonomic nervous system; it is something that happens to us, and also something we can engage or control. When we inhale, there’s a little micro-extension in the spine; a moment of heart-opening (and bending over backwards). When we exhale there’s a micro-flexion in the spine; a moment where we turn inward and perhaps surrender. Notice that there is balance in this system: the inhale is active/yang; the exhale is lunar/passive.

In fact, each part of our breath is associated with a different part of our nervous system. The inhale is tied to the sympathetic nervous system and our fight/flee/freeze or collapse response. It activates when we need to “GO!” and, therefore, is considered the gas pedal. The exhale is connected to the parasympathetic nervous, which is connected to our ability to rest and digest – as well as to create. It activates when we need to slow down or stop and, therefore, is considered the brakes of our system. (Notice that “STOP!” would fall into the sympathetic nervous system category.)

So, our physiological systems are designed move in and out of balance – to find balance within the imbalance. However, situations that activate our sympathetic nervous system (making us want to fight, flee, freeze, or collapse) also create a breathe pattern that is not sustainable over long periods of time. Additionally, we are living in a time where our sympathetic nervous systems are constantly activated – sometimes to the point of being over stimulated – and we develop a habit of bad breathing. Add to that the fact that the physiological – as well as emotional and psychological – effects of COVID make it harder and harder to breathe.

To make matters worse, in some traditional sciences (like Chinese Medicine) the vitality for the heart and lungs is associated with the arms and with emotions of joy and grief/sorrow+loss, respectively. Each of those meridians is coupled with another meridian – specifically the intestine meridians, which are related to how we digest. Remember, our need to process, digest, metabolize, and release waste is not restricted to food, drink, or medicine that we consume. We also consume experiences, actions, thoughts, and words – which means we also have to have space and time (not to mention the energy) to digest all that! And, over the last year-plus, we have had a lot of “that!” to digest.

“First, keep breathing…. Don’t take this next breath for granted. Never take your breath, which is a symbol of your life, for granted. Take the deepest breath you’ve taken all day, every day. Then follow it with another… and another. Make it a habit, a practice, to very deliberately and intentionally breathe. Do it for yourself and those you love. Do it, also, in honor of those who ‘can’t breathe.’”

 

– quoted from my blog post/page “A Place to Start”

 

Last year, I made a point to emphasize things I say all the time, things I’ve been saying for over a decade – but those things landed differently after we watched George Floyd die. As I knew it would. Which is why I added that last part, the reminder to “Do it for yourself and those you love. Do it, also, in honor of those who ‘can’t breathe.’”

It’s unfortunate, tragic, and horrific that George Floyd wasn’t the first person to utter those words before dying during an encounter with the police. It’s unfortunate, tragic, and horrific that it’s more than Eric Garner, who was killed in New York City on July 17, 2014. Those are just the one’s vaguely familiar to most of us.

But what about Nicholas Dyksma (August 31, 2015 in Harris Country, Georgia); Muhammad Abdul Muhaymin, Jr, (January 4, 2017 in Phoenix, Arizona); Hector Arreola  (January 10, 2017 in Columbus, Georgia); Christopher Lowe (July 26, 2018 in Fort Worth, Texas); Javier Ambler II (March 28, 2019 in Austin, Texas); Derrick Scott (May 20, 2019 in Oklahoma City, Oklahoma); Elijah McClain (who was restrained on August 24, 2019 in Aurora, Colorado, declared brain dead on August 27th, and taken off life support on August 30th); Byron Williams (September 5, 2019 in Las Vegas, Nevada); John Elliott Neville (who was restrained while in county jail on December 2, 2019 in Winston-Salem, North Carolina and died on December 4th); Manuel Ellis (March 3, 2020 in Tacoma, Washington); or William Jennette (restrained and died in a Marshall County, Tennessee jail in earlier this month)?

Just for the record, those are not the only people who died or the only people who experienced similar restraints and positioning during police encounters. What about David Cornelius Smith, who (on Thursday, September 9, 2010) was restrained (after a Taser was used on him multiple times) at the Downtown Minneapolis YMCA, mere feet from where I taught yoga? He was in a coma and on life support before being declared dead on September 17th.  (In 2013, the City of Minneapolis promised to offer additional training in restraint safety and paid Mr. Smith’s family $3 million in a settlement after footage from one of the officer’s personal cameras, i.e., not body-cam, was entered into evidence. Some have said that the 2010 footage bears a striking resemblance to the footage from last year, in terms of the restraint tactics and overall attitude of the police officers involved.)

And, let’s not forget the teenager who was previously restrained by the same police officer who killed George Floyd?

Finally, please note, that not all of the aforementioned were Black, nor were they all minorities.

“Fight for your life
Fight for your life
In the face of a society
That doesn’t value your life
For the men in your life
For the boys in your life
For your brothers, for your fathers
For the ones that came before us
For the future, for the future
For the future, for the future

Continue to breathe”

 

 

– quoted from the song “Breathe” by India.Arie

 

“Live in the sunshine, swim the sea,
Drink the wild air’s salubrity [well-being]:”

 

 

– quoted from part II of the poem “Merlin’s Song” by Ralph Waldo Emerson

I love reading the work of Ralph Waldo Emerson, born May 25, 1803 (in Boston, Massachusetts), even though I sometimes get frustrated reading Emerson. I love reading Emerson, because over 200 years after his birth, his words are still relevant to our society. But, I get frustrated, because… his words are still relevant to our society. It’s like we’ve learned nothing individually (or collectively) about our mind-body-spirits and our relationship to the rest of nature. Both my feelings of love and frustration are enhanced by the fact so much of Emerson’s essays and speeches, especially on subjects like Nature and consciousness and Creation, sound like my Yoga philosophy books – like the Patanjali’s Yoga Sūtras and the Bhagavad Gita – as well as certain religious commentary that I find myself diving into.

Those similarities are not a coincidence. Ralph Waldo Emerson was a theologian (as well as a philosopher) who graduated from Harvard Divinity School before becoming the leader of the transcendental movement in the 19th century. He was a student of Eastern philosophies and ancient religions. He was also a poet, a teacher, and an abolitionist whose views on race (and nationality) did not age well. He was also banned from his alma mater (for 27 years and 6 days)  for speaking up about things he saw wrong within his own religious community.

Despite the aforementioned sketchy ideas about race and nationality, Emerson believed in the sanctity of all things – as he saw all things as connected to God; but his critics accused him of diminishing God. In a sermon, his Harvard Divinity School mentor, Henry Ware, Jr., spoke of “The Personality of the Deity” and said, “Take away the Father of the universe, and, though every ordinance remain unchanged, mankind becomes but a company of children in an orphan asylum; clothed, fed, governed, but objects of pity rather than congratulation, because deprived of those resting-places for the affections, without which the soul is not happy.” His idea that “the fact of knowledge and ideas reveals to him the fact of eternity” also did not sit well with the clergy.

“Once Emerson, on being asked by a relative if he were a Swedenborgian [a devotee of Swedish Lutheran theologian and church reformer Emanuel Swedenborg], replied: ‘I am more of a Quaker than any­thing else. I believe in the “still, small voice,” and that voice is Christ within us.’ Just how well Emerson understood his own position presents an interesting problem. Discovering how much of a Quaker Emerson really was may add the history of another influence on Emerson’s thought, and hence define more clearly one of the great influences on American ideals of today.

 

The problem of determining the existence and extent of any particular influence on Emerson is complicated by the difficulty of separating that influence from the many others that have been discovered in his work. How much Plato Emerson knew, how well he understood the neo-Platonists, whether or not he ever comprehended the message of the orient, and what was his attitude toward science are questions that must be satisfactorily considered before an exact and final statement of the Quaker influence on Emerson can be made. To attempt such finality here would be foolhardy; to at­tempt any sort of definition may be fruitless in view of G. E. Woodberry’s statement: ‘One follows him [Emerson] into the books he read, not for the sources of his thought, but for the mould of the man himself.’”

 

– quoted from “1. Introduction” in “The Quaker Influence on Emerson” (a thesis submitted for the Degree of Masters of Arts, University of Wisconsin, 1939) by Charles D. Gelatt (the then-future entrepreneur and philanthropist  

 

Of course, another reason it would be “foolhardy” to try “determining the existence and extent of any particular influence on Emerson” is that, by his own admission, he believed in tapping into that place inside of himself – that is also inside of all of us. Whether we call that place our heart, our spirit, or our soul; whether we identify it as God, or Christ-nature, or Buddha-nature; whether we identify it as the source of Light and/or the greater goodness inside of you, we can use the breath to tap into it. We can find it in between the inhale and the exhale. And I will meet you there.

 

“Three problems are put by nature to the mind; What is matter? Whence is it? and Whereto? The first of these questions only, the ideal theory answers. Idealism saith: matter is a phenomenon, not a substance. Idealism acquaints us with the total disparity between the evidence of our own being, and the evidence of the world’s being. The one is perfect; the other, incapable of any assurance; the mind is a part of the nature of things; the world is a divine dream, from which we may presently awake to the glories and certainties of day. Idealism is a hypothesis to account for nature by other principles than those of carpentry and chemistry. Yet, if it only deny the existence of matter, it does not satisfy the demands of the spirit. It leaves God out of me. It leaves me in the splendid labyrinth of my perceptions, to wander without end. Then the heart resists it, because it balks the affections in denying substantive being to men and women. Nature is so pervaded with human life, that there is something of humanity in all, and in every particular. But this theory makes nature foreign to me, and does not account for that consanguinity which we acknowledge to it….

 

But when, following the invisible steps of thought, we come to inquire, Whence is matter? and Whereto? many truths arise to us out of the recesses of consciousness. We learn that the highest is present to the soul of man, that the dread universal essence, which is not wisdom, or love, or beauty, or power, but all in one, and each entirely, is that for which all things exist, and that by which they are; that spirit creates; that behind nature, throughout nature, spirit is present; one and not compound, it does not act upon us from without, that is, in space and time, but spiritually, or through ourselves: therefore, that spirit, that is, the Supreme Being, does not build up nature around us, but puts it forth through us, as the life of the tree puts forth new branches and leaves through the pores of the old. As a plant upon the earth, so a man rests upon the bosom of God; he is nourished by unfailing fountains, and draws, at his need, inexhaustible power. Who can set bounds to the possibilities of man? Once inhale the upper air, being admitted to behold the absolute natures of justice and truth, and we learn that man has access to the entire mind of the Creator, is himself the creator in the finite.”

 

– quoted from the essay the 1836 essay “Nature” by Ralph Waldo Emerson

 

There is no playlist for the Monday night practice at Common Ground Meditation Center.

 

Tuesday’s playlist is available on YouTube and Spotify. [Look for “10272020 Pranayama II”]

 

Check out my previous blog posts about the Ralph Waldo Emerson’s August 31, 1837 speech for the Phi Beta Kappa Society and the July 15, 1838 speech to the graduating class of Harvard Divinity School (that got him banned until 1865).

”3. God and our true Self are not separate. Though we are not God, God and our true Self are the same thing.”

 

 

– quoted from “Chapter 13 – Guidelines for Christian Life, Growth and Transformation*” in Open Mind, Open Heart: The Contemplative Dimension of the Gospel by Thomas Keating

*NOTE: These guidelines are intended to be read according to the method of lectio divina [‘divine reading’],” meaning that they are to be integrated as the living word through four steps of practice: read, meditate, pray, and contemplate.

“‘No one really understands the Atma [Soul/Essence], Arjuna. One person sees it as wondrous, another speaks of its glory, others say it is strange, and there are many who listen but do not comprehend it at all. Very few even think of inquiring into what is beyond this physical world.’

 

‘I am well aware that I have veered into high philosophy, but you must understand that all beings, whether called ‘friend’ or ‘enemy/ have this indestructible Atma within. You must be poised above this debilitating sorrow of yours.’”

 

– Krishna speaking to Arjuna (2.29-30) in The Bhagavad Gita: A Walkthrough for Westerners by Jack Hawley.

 

### “For your brothers, for your fathers, for your sons, for your daughters, for your mothers, for your sisters, for your friends, for your teachers, for your cousins…continue to breathe” ###

 

Ch-ch-ch-ch-changing – 2018 Kiss My Asana Offering #16 April 17, 2018

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(Happy (belated) birthday to Poet Laureate of the United States, Tracy K Smith!)

“Hero, survivor, God’s right hand man, I know he sees the blank
Surface of the moon where I see a language built from brick and bone.
He sits straight in his seat, takes a long, slow high-thespian breath,
 

Then lets it go.”

from My God, It’s Full of Stars (2.) by Tracy K Smith

 

“We learned new words for things.”

– from My God, It’s Full of Stars (5.) by Tracy K Smith

Practicing yoga in outer space would be really different from practicing on Earth. (I know, it sounds obvious, but when was the last time you were on your yoga mat and thought about practicing in outer space?)

I make note of how practicing yoga would be different in outer space, whenever I’m using a space-related theme or whenever I want to make a point about how people are working – or not working – during their practice. It is all too easy to let gravity do most of the work in certain poses and in certain styles. But, gravity is like the monolith in 2001: A Space Odyssey; the encounter changes the person more than it changes the monolith (or gravity).

One of the big changes that results from practicing yoga is an increased awareness of one’s mind and body, and how they work together. This increase in awareness, however, comes from the very deliberate engagement of the mind and body. It is all too easy in a vinyasa practice to let gravity and momentum dictate the practice, but then we lose the awareness that is an inherent part of the practice. The more we practice, intentionally and mindfully, the more we realize that we are not dealing with a flat void: “It goes on forever, and…”

Now, thinking about engaging the body, some of the differences between practicing in space and practicing on Earth become really obvious. For instance, microgravity would eliminate some of the weight-bearing benefits of the physical practice, which would affect bone density – something already negatively impacted by aging and by being in space. Also, microgravity would change a person’s ability to isometrically engage muscles and joints, which can affect muscle and joint strength – again, something already negatively impacted by being in space.

Isometric engagement occurs when there is static contraction of the muscle (i.e., the muscle is working) without any visible movement in the angle of the joint. This type of engagement can be categorized as overcoming, where the muscles are actively working against an immovable object, or yielding, where a person chooses to hold a position while encountering resistance.

Whether you realize it or not, there is a lot of isometric engagement in the physical practice of yoga. Squeezing your legs towards each other in Triangle Pose (Trikonasana) is isometric engagement. High Plank Pose and Four-Limb Staff Pose (Chaturanga Dandasana) involve isometric engagement. Something as simple as rooting down into your sits bones can be isometric. However, while pressing down to go up can create space between your hips and your ribs when you are on Earth; pressing down to go up in outer space creates more space between your sits bones and your practice surface.

For eons, on Earth, isometric engagement has been used to strengthen and rehabilitate muscles. In fact, it is sometimes prescribed as physical therapy, to reduce muscle atrophy when someone is in a cast. On the flip side, NASA research has shown that isometric engagement in space fails to decrease muscle degradation in astronauts. So, while some poses and sequences might be easier in space, the easiness comes at a cost.

“My father spent whole seasons
Bowing before the oracle-eye, hungry for what it would find.
His face lit-up whenever anyone asked, and his arms would rise

As if he were weightless, perfectly at ease in the never-ending
Night of space.”

– from My God, It’s Full of Stars (5.) by Tracy K Smith

Just as practicing yoga in outer space is different from practicing on Earth, practicing yoga in the United States in 2018 can be different from practicing yoga in India in the early 1900’s. People are engaging the practice in very different ways, starting with the concept of group practices and including the loss of meaning that comes from translating words based on their effect rather than their intention. Just like practicing in outer space: it can be fun, but it can also cost us some of the benefits that have allowed the practice to endure.

Don’t get me wrong, I firmly believe that yoga is meant to adjust to accommodate the people practicing it. The physical practice (hatha yoga, regardless of the style or tradition) is situated in the philosophy so that it prepares the practitioner for deep seated meditation. Originally, that meant that just as everybody’s mind and body are different, everybody’s practice was slightly different. So, it makes sense that since the day-to-day engagement of our bodies and minds in different than that of earlier practitioners, our physical practice should be adjusted accordingly. However, every adjustment has to be deliberate and mindful. If it’s not, we run the risk of losing awareness and other benefits of the practice. When you move through the practice, consider all the things that change if you have little to no gravity keeping you grounded.

My God, It’s Full of Stars by Tracy K. Smith

(Practice Time ~30 – 35 minutes)

Standing on your hands and knees notice how you are connected to the earth. Bring your big toes to touch and spread your knee as wide as feels comfortable. Play with the knees and then sink the hips to the heels and lower the forehead and nose to the mat. This is Child’s Pose (Balasana). Notice how you are supported – how the body rests between or on the legs. Make sure your knees are comfortable. You can always place a cushion under the knees, under the hips, or under the chest. Be grounded in order to create more space. Bring awareness to your hands and feet. No, reach the hands and feet further away from each other (without changing the overall position of the body).

Start to engage your locks (bandhas) on the exhale: spread the toes and press the feet down (in this case tops of the feet down) for the Foot Lock (Pada Bandha); squeeze the perineum muscles together, lifting the pelvic floor for the Root Lock (Mula Bandha) – which engages your lower abdominal cavity; belly button up and back for abdominal core lock (Uddiyana Bandha) – which engages your upper abdominal cavity; draw the chin towards the throat and chest, lengthening the neck, for the Throat Lock (Jalandhara Bandha). Notice your awareness of your body when the locks (bandhas) are engaged versus when they are released.

Once you’ve engaged your mind-body-spirit, move into Table Top: stack shoulders over elbows, elbows over wrists, hips over knees. Press down to lift up – as if you are going to spring off the mat, activating the arms, the legs, and the lower three (3) locks. Notice the length of the spine, and how you support it. Notice the air shifting around you. As you inhale, lift your heart and hips up for Cow Pose and, on an exhale, round your spine like a Halloween Cat. “Un-Cow” is another option – especially if you work hunched over a computer all day or have a lot of curve in your upper back. For the “Un-Cat,” inhale to Cow (as described above) and then sink the hips to the heels (keeping the feet apart). Move through the sequence precisely matching the movement to the breath. Move from your core so that the gaze is the last thing to come up and the last thing to turn down. Make this is your favorite part of the practice and you are savoring it.

Once your mind, body, and spirit are synchronized, curl your toes under and lift your hips up in the air as you exhale. This is Downward Facing Dog (Adho Mukha Svanasana). Check your engagement of the pose. Make sure all your fingers are spread wide, with the majority of the weight/pressure in your hands moving into the thumb and first finger. (So that, there is less weight/pressure applied to your outer wrists.) When you relax your head and shoulders, make sure your big toes are parallel to each other and at least a foot apart. Big toes can be behind the thumbs or behind the middle fingers. Hips are high, heels are low (reaching, but not necessarily touching the mat); and neck is long. With the arms straight (but not hyper-extended) rotate the elbows towards the nose. Even if you have to bend your knees, find Cow Pose in this position (so that you have a straight line from your middle fingers all the way up to your hips and then a second straight line from your hips to the back of your knees). Eyes are on your nose, your belly button, or the space between your toes. Engage your locks (bandhas) as you are able. Engage the air between your arms, between your legs, and in the space beneath your body. Find something to appreciate about your mind-body at this moment and as you explore the moment.

Notice the feeling of your entire back body (including legs and feet). Push through your hands and feet to stretch the full body in this position. Spread your legs a little wider (finding similar alignment as described above) and notice how the energy changes. Again, adjust the legs bring them closer and notice where you feel the pressure of the body. Notice, also, where and how you are working the hardest to keep the spine aligned. Separating the legs wider again, adjust the alignment of the spine. Notice where and how the body works in order to maintain length in the spine. Bring the big toes back behind the thumbs or the middle fingers. Align the spine with new awareness.

Still in Downward Facing Dog, point the right toes behind you so that the tops of the toes are on the mat. Lift the leg just enough to flex the ankle so that the toes point down instead of backwards. Now, balancing the weight with both arms and the left leg) making sure you do not dump on the left side) start to mindfully lift the right heel up – as if you are drawing a line up the space behind you. Keep the outer thighs rotated in towards the space beneath the body so that the right knee and toes point down. Pause when you notice the right hip rotating the knee and the toes out to the right; then adjust to find that internal rotation and make sure weight is still balanced in all 3 standing limbs. (Note: If the left elbow starts to bend or the right hand wants to lift up, you are probably dumping the weight on the left.) Continue to lift the heel, pausing as needed, until you can no longer balance the weight and/or control the alignment of the hip. Once you reach your edge, push the hands and left foot into the earth to create more space. Then push through the hips and both heels so that you create more space between the right hip and heel and more space between the left hip and heel. After a few breaths in Three-Legged Dog, consider exhaling into Tinkling Dog by bending the right knee and externally rotating the right hip. Still, keep the weight balanced. Play, explore, investigate how gravity pulls on the lifted leg and then extend the knee and rotate the hip down to return to Three-Legged Dog. Exhale to release back into Downward Facing Dog and then repeat the sequence on the left side.

NOTE: you can skip the arm balancing, by sitting down with legs stretched out in front of you for Staff Pose (Dandasana). In Staff Pose, position the arms over the head as if you are in Downward Facing Dog. Other options include “Dolphin Dog” (forearms on the mat, with elbows right under the shoulders, and hands clasped.) or you can do the pose on the wall. Either way, strongly engage your legs and your core. Notice the feeling of your entire back body (including legs and feet). If you move into Staff Pose, the leg lifts up in front of you and your awareness is focused on keeping the hips grounded and the back straight. Cues for lifting the leg in “Dolphin Dog” or when on the wall are basically the same as in the original cues above.

After the final Three-Legged Down Dog, stretch back (meaning, push your spine towards your thighs) and on an exhale walk your hands to your feet or bring your hands and feet together. Once hands are in line with the toes and heels are flat to the mat, inhale to a Half Lift/Flat Back or Extended Forward Bend. (This pose may be called Ardha Uttanasana or Urdhva Uttanasana.) Place your hands on your thighs and use the hands on the thighs to press the shoulders into the metaphorical back pockets. Remember, you want to engage in a similar fashion to Cow Pose, Staff Pose, and Downward Facing Dog. In fact, inhale and find a little bit of Cow Pose (even if you have to bend your knees). Now, press the heels down and – as much as you are able without losing the extension of the spine – engage the quadriceps to extend through the knees and press the thigh bones into the wall behind you. Engage your locks (bandhas) as you are able. Again, notice the feeling of your entire back body (including legs and feet).

If you have unregulated blood pressure, low back issues, eye issues like glaucoma, or if this is already challenging, remember to stay here with knees bent. Otherwise, if it is not contraindicated, bend the knees and flex from the hips to prep Forward Bend (Uttanasana). Keeping the upper back extended, place the hands on the floor or a block and begin to extend through the legs while pressing the thigh bones into the backs of your legs. Do not force the extension. Use the exhales to settle the heart on the thighs (as much as you are able without losing the extension of the spine.) If your legs are completely straight, make sure the knee caps are lifted and that you are not hyper-extending the knees. Also double check to ensure that if the knees are straight the hips are over the knees, not behind the ankles. Remember to engage your locks (bandhas). Notice the length of the spine. Again, notice the feeling of your entire back body (including legs and feet). Allow feel the weight of your upper body being engaged by gravity. Let something roll off your back – and appreciate the process of releasing what no longer serves you.

Inhale to Half Lift / Flat Back and use the exhale to engage your core. With hands on the hips, maintain the length of the spine and press up to standing. Relax your arms by your sides. Balance the weight between all four corners of both feet. Feel free to move side-to-side or back and forth on the feet until you feel you are centered. Spread the toes, press big toes and little toes down, as well as both sides of the heels. (This establishes “all four corners of both feet.”) Engage the quadriceps in order to lift the knee caps and firm up the thighs. Sit bones point down so that the pelvic bones lift up. Engage your locks (bandhas). As you press down in order to lift the sternum up, use the core abdominal muscles to draw the lower rib cage down. Relax the shoulders and gaze straight ahead. This is Equal Standing / Mountain Pose (Samasthiti/Tadasana).

Changing as little as possible, stretch the arms out like the letter T. Once your arms are wide, root down through your feet and extend out of the center of your chest. Make sure shoulders, lower rib cage, and sits bones are reaching down. Notice the air above and below your arms. Embrace yourself on an exhale, inhale stretch the arms wide and then embrace yourself again (alternating the arms with each exhale).

Now, turn the palms up and inhale your arms overhead. (Many traditions refer to this as Arms Reaching Overhead (Urdhva Hastasana), but I tend to call this Tadasana). Make sure the lower rib cage drops down as the sternum lifts up and notice how that helps you engage your core. After several breaths, lower the arms to your sides on an exhale.

While maintaining the previously established alignment and awareness of breath, use the whole inhale to lift the arms overhead and the whole exhale to press the hands together through heart center. On the exhale of the third centering breath, walk to the front of the mat with hands through heart center.

Equal Standing is like a soldier in the “Ready” position. Appreciate the fact that you are prepared for the next sequence. Moving through half of a Sun Salutation (Surya Namaskar), inhale arms over head into Arms Reaching Overhead; exhale and stretch the arms out wide as you dive between the hands into a Forward Bend; inhale to a Half Lift / Flat Back; exhale back to Forward Bend. Keeping the knees bent and the core engaged, inhale to reverse swan dive and then exhale hands back to your sides. Repeat the sequence until you feel your movement and breath are seamlessly fluid.

After the final exhale into Forward Bend, inhale into a Half Lift/ Flat Back and then step your left leg way back into a Low Lunge. Now is the time to really appreciate this moment and this pose. Make sure the feet are in two separate lanes. Inhale and extend the spine as if you are in Cow Pose of Half Lift / Flat Back. Press the right hip towards the left heel, so that the hips and sacrum are as neutral as possible. As you inhale, isometrically engage the adductors by squeezing the thighs towards each other for external stability and then engage the locks (bandhas) for internal stability. Appreciate the effect of the effort: Allow the weight to come out of the hands. Make sure your back thigh is firmly engaged and lifting away from the floor (unless, you are modifying for stability). Appreciate that you are building strength and preparing your lower body for what’s to come.

Inhale to lengthen the spine and then exhale the back knee to the mat. Give yourself cushion under the back knee, as needed. Pressing down evenly into both feet, lift your torso up and place hands on your right thigh for a variation of Crescent Lunge (Anjaneyasana).

Use an exhale to slide the hips over the back knee and then place the back of the right hand on your sacrum (the flat part of your bum/hips) and place your left hand on the front of your pelvic bones. Your hands are now bracketing your hips. Slide the back hand down in order to direct the sit bones down. You may feel the front hand lifting as the pelvic bones lift. Notice the length of your spine, especially your low back. You may also feel engagement in your left hip and thigh. Stay here or bend the front knee deeper into the lunge – remembering to maintain the space in your low back. Hands can come to your front thigh or reach the hands over head. Again, engage your locks (bandhas). Focus on the stability of the feet, legs, and hips. Focus, also, on the extension of the front of the back hip and thigh. This is the beginning of a backbend

When you are ready to move on, place the hands on the mat and step back to Child’s Pose. From Child’s Pose, you may inhale to Cow Pose or, first time through, slide your body forward so that the legs stretch out behind you. Press the tops of the feet down, push the hands into the floor beneath your shoulders and inhale into Cobra Pose (Bhujangasana). Elbows should be bent behind the back like grasshopper legs (unless you are working on a baby cobra.) Thighs are strongly engaged and pushing into the floor. Hips stay on the ground. Keep the shoulders down the back and either isometrically engage the arms – by pushing the hands down and engaging the arms as if you’re going to pull your body forward – or let your hands hover (breathing into the space between your hands and the mat). Notice how your support your heart with your feet. After a few breaths, consider extending your Cobra by pressing the hands and feet down and lifting the body up until the arms straighten. Once the arms are straight, become aware of the isometric engagement of resisting the mat. Shoulders and hips are still pressing down. Notice the difference between how the front of your lift hip and thigh feel versus the right hip and thigh.

On an exhale, curl your toes under and press back to Downward Facing Dog. Repeat the sequence of standing poses (starting with the first Forward Bend after Downward Facing Dog, substituting left for right). After the Child’s Pose, you may inhale to Cow Pose, Cobra Pose, or, second time through, glide your body up and forward so that the legs stretch out behind you with the arms straight and the hips lifted away from the mat. Press the tops of the feet down, push the hands into the floor beneath your shoulders and inhale into Upward Facing Dog (Urdhva Mukha Svanasana). Thighs are strongly engaged and lifting up towards the ceiling. Kneecaps lift up towards the hips – again, so that the thighs are firm. Again, compare the feeling at the front of the hips and thighs. Again, notice how the engagement of the feet supports your heart. Notice the isometric engagement of your hands and arms.

After the second side of standing poses and backbends, move into Downward Facing Dog and then, as you firmly push your hands and feet into the ground, glide your body forward until the shoulders are over the wrists and the arms are perpendicular to the ground. Lengthen your neck so that your cervical spine continues the line of the rest of your spine and your head is lifted, eyes forward. This is the beginning of Plank Pose. You can always bring your knees down for extra support, but keep the thighs firm. If you are skipping the arm balances, repeat Half Lift / Flat Back or Extended Forward Bend with arms reaching forward and wrists flexed so that palms face away from the body. This can also be done seated in Staff Pose.

Lengthen the spine so that it is parallel to the mat and you have similar engagement to Half Lift/Flat Back or Extended Forward Bend. Spread your fingers and toes, push into your thumb and first finger. Resist the earth and use that resistance to push the shoulders into your metaphorical back pockets. Rotate your elbows towards your belly button and broaden across the collar bones. Find Equal Standing/Mountain pose in this position. Resist the urge to lift your hips away from the mat or let them flop down. Engage your locks (bandhas). After several breaths, exhale to Child’s Pose or to Downward Facing Dog.

From Child’s Pose or Downward Facing Dog, use an inhale to lift your gaze and hips (by standing on your tip toes if you are in Downward Facing Dog). Exhale to bend your knees deeply and quietly step or “float” your feet to the outside of your hands. Turn your toes out to a 45 degree angle so that toes are down and out and heels are down and in for a squat. Knees bend deeply so that you are in a Yogi Pray Squat (hips close to the ground – or even on a block) or you can stay up high for Horse/Goddess Pose. Notice that the upper body and lower body have similar construction. Spread your fingers and press the hands together. Do the same with the toes. Push the hands together and the feet down to create more space between the elbows and the wrists, as well as with the hips and the knees. Elbows and knees are pressed back. Drop the sits bones down toward the Earth, and simultaneously lift the pubic bone and heart. This could be the beginning of several other poses: Empty your mind of those poses and focus on the current inhale and the current exhale.

Staff Pose (Dandasana). As gracefully as possible, sit down sitting down with legs stretched out in front of you. This pose is not disposable. Consider the length of your spine and how you use your locks (bandhas) to maintain it. Eyes are on your nose.

Keep the left leg extended and bend the right knee in order to set up the Sage Twist. Remember to keep the left heel and the right foot flat on the floor. You can place the right foot next to the inside or the outside of the left leg, as long as the knees are comfortable and the right foot is flat on the floor.

On an inhale, lift your right arm up and, as you watch it, reach the right arm back to the floor behind your hips. As you settle into the twist, adjust your left arm to provide additional support wherever you need it. You can always sit on a block and/or place a block under your hand if you’re hips and low back are really tight. If you don’t have a block, substitute a book.

Watch how you engage your base, your core, and your breath in order to lengthen your spine. Remember to start the twist in your base (not in your neck). Do not allow your body to collapse or untwist until you complete 3 – 5 complete breaths. Notice how the air moves within you and all around you. Pay particular attention to how you isometrically engage the feet and legs, pressing down and squeezing into your center.

After the third or fifth exhale, inhale to center, give the lifted knee a squeeze, and return to Staff Pose. Repeat the Sage Twist instructions for the Sage Twist (replacing right with left).

After the third or fifth exhale on the left, inhale to center and give the lifted knee a squeeze. Bend both knees, placing the feet flat on the floor. (NOTE: If you’d rather not balance on your sits bones, lie down on your back and follow the cues.) Reach the arms forward with elbows next to the knees. Press down as if you are going to jump forward – and notice that gravity keeps you grounded, but allows more engagement. Spread your toes, squeeze your perineum muscles together, belly button is up and back, press your shoulders down, and draw the chin towards the neck. Look up and press down to lift the ribs up on the inhale. As you exhale, lean back until the feet are off the ground and you are balancing on your tail bone. Bring legs up parallel to the ground. Check in with your locks (bandhas) – maybe even lifting the corners of your mouth up towards your ears for a smiling bandha. Begin to extend the legs by engaging the quadriceps and pushing through the heels. Keep your nose up and your eyes on your nose. This is Boat Pose (Navasana).

Find your edge, making sure your core works harder than your jaw or your arms. Give thanks. Give A LOT of thanks!

Then, lower down onto your back (with gratitude) for Corpse Pose (Savasana). Find a place where your body and mind can be still. Breathe into the space between your soles, your heart, and your soul. Follow the breath in and follow the breath out. Allow yourself to be held by the breath and float within its embrace.

This opportunity to explore a poem is part of my offering for the 2018 Kiss My Asana yogathon. It is freely given. I encourage you to set aside at least 5 minutes a day during April, to practice with the poem as inspiration. You can practice in a class or on your own, but since the Kiss My Asana yogathon raises resources as well as awareness, I invite you to join me at the donation-based class on April 28th.

I also challenge you to set aside a certain amount every day that you practice with a poem in mind. It doesn’t matter if you set aside one dollar per practice or $25 – set aside that amount each time you practice and donate it by April 30th.

Founded by Matthew Sanford, Mind Body Solutions helps those who have experienced trauma, loss, and disability find new ways to live by integrating both mind and body. They provide classes, workshops, and outreach programs. They also train yoga teachers and offer highly specialized training for health care professionals. By participating in the Kiss My Asana yogathon you join a global movement, but in a personal way. In other words, you practice yoga. Or, as this year’s tag line states, “do yoga. share yoga. help others.”

Poet Laureate Tracy K Smith and I have a few things in common, the least of which is an appreciation of sci-fi, David Bowie, our (shared) middle initial – and how we like to use it. Earlier this year, in an interview with Vogue, Smith noted that being appointed poet laureate made her realize, “I haven’t written enough about blackness, yet it’s part of my consciousness and my lived experience[.]” I recently joined Thomas J. Bushlack for Episode 6 of “Contemplate This!” Apparently, this is something else we share. Time may change me….

### do yoga. share yoga. help others. ###