Stay hydrated, y’all, and “may our hearts be open!”
This is the “missing” (and backdated) compilation post (with excerpts) for Saturday, July 25th.My apologies to KJ and anyone else I left off the music email.You can request an audio recording of this practice via a comment below or (for a slightly faster reply) you can email myra(at) ajoyfulpractice.com.
In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es).
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“We don’t see reality – we only see what was useful to see in the past. But the nature of the brain’s delusional past is this: The past that determines how you see isn’t just constituted by your lived perceptions but by your imagined ones as well. As such, you can influence what you see in the future just by thinking.”
— quoted from “Chapter 5. The Frog Who Dreamed of Being a Prince” in Deviate: The Science of Seeing Differently by Beau Lotto
Do you ever think about how your beliefs inform what you feel, think, say, and do? Here, I’m not only talking about social norms and the idea/belief that there are times when it is appropriate or not appropriate to do certain things. Neither am I only talking about the idea/belief that the way we think/believe can lead to suffering and/or the alleviation of suffering. No, here, I am talking about all of that as well as the fact that we have limiting beliefs that can hinder us, as well as (what we can call) “possibility beliefs” that make the “impossible” possible.
Neuroscientists, like Dr. Beau Lotto, talk about our “space of possibility.”, which is based on our previous experiences and includes our habits and habitual thinking. What we experience in a past moment, informs what and how we experience the present moment; which, in turn, informs our future moments. And, all of this creates a set of beliefs about what we can and/or cannot do.
When we desire a certain outcome and we believe that outcome is possible, we do what we need to do — take the steps we need to take (even when they seem like giant leaps to others) — until we achieve the desired outcome. Even when we experience setbacks and obstacles, we find a way, because we believe in what we are doing. We don’t give up easily, or at all. On the flip side, if we do not believe in something — even a little bit — we don’t even get started. If we believe a little bit, maybe we start an endeavor; but, as soon as we hit a road block, we give up and turn around. This connection between what we believe and what we feel, think, say, and do is why it is important to examine our beliefs every now and again. It is also why it is important, every now and again, to change our inner dialogue.
A key element to this paradigm is the fact that can believe things are true when they are not true and believe things are not true when they are actually true. This is defined in the Yoga Sūtras as avidyā (“ignorance” or “nescience”). Avidyā is the first dysfunctional/afflicted thought pattern that leads to suffering and the bedrock of the other four dysfunctional/afflicted thought patterns. (YS 2.3-2.9) It is the opposite of vidyā (“correct knowledge”).1 One of the interesting things to note when we are dealing with avidyā and our beliefs is that not believing in something doesn’t mean we won’t be affected by the Truth. At the same time, believing in something that is not true can affect our experience with reality.
“A yogi whose afflictions are attenuated can clearly see their presence in their subtle form in her mind. She can also see that they have the potential to induce the mind and senses to conform to their demands. But through sadhana, the yogi has developed the capacity to subdue these attenuated afflictions and prevent them from influencing her mind and senses.”
“By describing the four states of affliction, Patanjali is addressing the pain and sorrow of all human beings, whether or not they have heard of yoga or regard themselves as yoga practitioners. We are all striving to achieve happiness.”
— quoted from the commentary on Yoga Sūtra 2.4 from The Practice of the Yoga Sutra: Sadhana Pada by Pandit Rajmani Tigunait, PhD
Bottom line: There are things that are going to be true, whether we believe them or not, and there are things that are not going to be true, whether we believe them or not. In both cases, our beliefs define our experience of reality, because our beliefs determine what we do in any given situation.
Consider gravity for a moment. Gravity is defined as a force that draws one object towards the center of another object. We are all subject to the laws of gravity, even if we do not believe in gravity. If we believe we can fly and attempt to fly, our disbelief in gravity can lead to bodily injury and maybe death. We will fall down. If, however, we believe in gravity and we also believe in our ability to fly, we will take the steps necessary to mitigate the effects of gravity. If our our belief in gravity is more than our belief in our desire/ability to fly (i.e., we have a lot of disbelief in our abilities), we will not take the steps needed to soar.
“Be like the bird, who Halting in his flight On limb too slight Feels it give way beneath him, Yet sings Knowing he hath wings.”
— quoted from the poem “Be Like the Bird” by Victor Hugo
NOTE: In Abbie Betinis’s musical composition (which is on the playlists), “she” has wings.
Perhaps you have no interest in flying. Perhaps, you are only interested in metaphorical soaring (i.e., being successful in your endeavors). Either way, accomplishing your goals requires having the means (artha), which include your good health. Ancient sciences, like Āyurveda, Traditional Chinese Medicine (TCM), traditional African medicines, bush medicine, Native medicines (related to the Americas), and other ancient or folk medicines, typically focus on using natural elements to keep the mind-body-spirit balanced. These practices can include herbs and/or dietary restrictions, in general, as well as adjustments related to the various seasons.
For example, we are currently at the beginning of Dà shǔ (大暑, “Great heat” or “Major heat”), which is the twelfth solar term and the last part of summer according to the traditional Chinese calendar. This is considered the hottest time of the year in most of China and a time when many people adjust their diets and activities in order to maintain balance during a time that can heighten lethargy, anxiety-based fear, and difficulties in self-regulation.
“All emotions associated with the organs are considered natural responses to life. Yet when they become compulsive or prolonged, they become injurious to our overall health.”
— quoted from the “Emotional Qualities” section of “12. The Lungs and Large Intestine” in Insight Yoga: An innovative synthesis of traditional yoga, meditation, and Eastern approaches to healing and well-being by Sarah Powers (Forward by Paul Grilley, Photography by Matthew Carden)
You can poo-poo these beliefs and practices, but consider how often we hear about people acting (extra) erratically in places that experience extreme heat. Consider that even modern science points to the way extreme heat (as well as extreme cold) saps our energy and makes it hard to think and/or process strong emotions.
Now, consider what happens when you check in with the way you feel physically, mentally, emotionally, energetically, and even spiritually or religiously. Consider what happens when you take the knowledge of how you are feeling and combine it with knowledge about things that contribute to your wellbeing.
“When the small intestine chi is out of balance, there is poor sorting, and unclear information and emotions dominate and deteriorate the inner system.”
— quoted from the “Emotional Qualities” section of “13. The Heart and Small Intestine” in Insight Yoga: An innovative synthesis of traditional yoga, meditation, and Eastern approaches to healing and well-being by Sarah Powers (Forward by Paul Grilley, Photography by Matthew Carden)
“The key is to achieve balance, which means being flexible, diverse, moderate, and in harmony with your own rhythm and needs. Chinese medicine makes use of acupuncture, herbs, diet, physical exercise, massage, mental discipline, and the modification of life-style habits as forms of therapy to reestablish the rhythmic swing of the Yin-Yang pendulum.”
— quoted from the “Everyday Life” section of “Chapter Four – Cycles of Circles: A Theory of Relativity Yin-Yang” in Between Heaven and Earth: A Guide to Chinese Medicine by Harriet Beinfield, L.Ac. and Efrem Korngold, L.Ac., O. M. D.
If you are someone who only believes in modern science, consider that there are still a lot of unknowns in modern science. If you are someone who scoffs at indigenous medicine, consider how modern scientists are proving more and more of the claims made by ancient medicines. Similarly, if you are someone who only believes in ancient medicine and/or the healing power of your faith, consider that there is also power (and some Truth) in all of these disciplines.
One of the commonalities in all of the medical sciences, is the belief that there is something energizing (and animating) the mind-body. Different cultures and sciences have different energetic mapping systems. For example, modern science points to the neural pathways and the central and peripheral nervous system. Yoga and Āyurveda (as the come to us from India) describe an energetic mapping system composed of nādis (energy “channels” or “rivers”), marma points or marmāni (“vital” or “vulnerable” points), and chakras (energy “wheels”). Traditional Chinese Medicine (TCM) outlines a meridian system. We can disbelieve any and all of the systems. We can dismiss ancient sciences as pseudoscience (ignoring the fact that the scientific method is, itself, an ancient science). However, what is interesting to me is how the systems overlap.
The central nervous system runs down the center of the body — around the same area where some people believe the sushumna nadi is located and where the chakras are created by the ida and pingala nadis overlapping sushumna nadi.2 According to TCM, the governing and conception vessels are also housed in this general area. I’m not saying these are the same things. They clearly are not! I am saying that there is some wisdom in all of these systems. I am saying it is possible that some of this is true and modern technology simply gives us more definitive and demonstrable proof of the Truth.
However, even if none of this is true — and even modern science is getting some things wrong, these different disciplines provide a lens through which we can better understand our lived experiences. When we better understand our experiences, we can make better decisions and be more successful in our endeavors. We can soar and sing, just like the birds. We can shed what no longer serves us and blossom, when the time is right, just like the trees.
We can take responsibility for our own wellbeing and change our inner dialogue so that we create more opportunities for success.
“As humans, we have the capacity to see the difference between avidya and vidya. We can choose to harness one and subdue the other and thus become the creator of our own destiny.”
— quoted from the commentary on Yoga Sūtra 2.5 from The Practice of the Yoga Sutra: Sadhana Pada by Pandit Rajmani Tigunait, PhD
Saturday’s playlist is available on YouTube and Spotify. [Look for “07252023 More Like Birds & Trees”]
NOTE: We have used different playlists for previous practices on this date. The YouTube playlist contains additional videos. I was not aware of this “Birdsong” when I made this playlist, so it is not (currently) included on either format.
If you are thinking about suicide, worried about a friend or loved one, or would like emotional support, you can dial 988 (in the US) or call 1-800-273-TALK (8255) for the Suicide and Crisis Lifeline. You can also call this TALK line if you are struggling with addiction or involved in an abusive relationship. The Lifeline network is free, confidential, and available to all 24/7. YOU CAN TALK ABOUT ANYTHING.
White Flag is an app, which I have not researched, but which may be helpful if you need peer-to-peer (non-professional) support.
NOTES: 1Pramāṇa (YS 1.6-1.7) can also be translated into English as “correct knowledge” or “correct understanding”; however, it refers to the first of five mental functions (i.e., ways in which we gain/process knowledge).
2Sushumna is (“central” or “center”) and is associated with one of the primary rays of the sun. It also appears in some sacred text as a word meaning “very gracious or kind”. Ida is designated as the (“left principle channel”). It is associated with “earth” and is also the name of various daughters (in different sacred text or scripture) who have stabilizing affects. Pingala nadis is designated as the “right principle channel” and has a plethora of different associations within different Indian disciplines. In Āyurveda it is also “one who is reddish brown tawny, yellow-coloured small kind of owl”, as well as a name for the owl.
“Life is like stepping into a boat that is about to sail out to sea and sink.”
– Shunryu Suzuki Roshi
Just for a moment, set aside the sinking boat analogy and consider being in a row (or paddle) boat that is floating around an eddy. Let’s say this river and eddy are big enough that we don’t automatically recognize that we’re going around in circles. In this scenario, there are times and places where the eddy’s current is strong, actively carrying us in a certain direction (which is, by definition, not the direction the river flows). When we seem to be going the way we want to go, we may not notice the strength of the current; and happily paddle along. We go with the flow even when it gets dangerous. Sure, when the water gets choppy and we discover we are headed towards the center of the whirlpool, we may think, “Oh, maybe this wasn’t such a good idea,” but at that point we may not have the strength or the skill to head towards shore. Then there are times and places when we feel like we are stronger than the current. It’s still there, and still capable of pulling us in a certain direction; however, in those moments when the current feels dormant we may be completely unaware that there is anything influencing our movement other than our own paddle, will, and determination. Finally, there are times and places where the current is moderate, just strong and active enough that we are aware of the effort it takes to paddle and move in any given direction away from the center of the whirlpool. In fact, this may be the only time we recognize what’s happening beneath the surface and the only time we actively work to move in the opposite direction.
— “When troublesome thoughts prevent the practice (of yamās and niyamās), cultivate the opposite thoughts.”
At the very beginning of the Yoga Sūtra, Patanjali explains that when the mind is quiet/undisturbed, the practitioner “rests in their own true nature” (YS 1.3) and that at all other times we “rest” or identify with the fluctuations of our mind (YS 1.4). Furthermore, throughout the first part of the sūtras and the first part of the practice, we start to notice the minds tendency to fluctuate in ways that are dysfunctional/afflicted and therefore cause suffering. The (external) restraints and (internal) observations provide a method of practice that cultivates functional/not-afflicted thoughts and habits. But the practice is not a magical spell. The effect is not instantaneous or overnight, and so we will encounter obstacles (YS 1.30), the negative effects which are caused by the obstacles (YS 1.31), the 28 types of disempowerment (YS 2.24), and continued suffering.
This is the whirlpool – and it is caused by the (cross) current which is our dysfunctional/ afflicted thoughts patterns, which flow from the river of ignorance. Yes, once again, it all comes back to avidyā. The thing we have to remember is that those five afflicted types of thoughts are always at play, underneath the surface, and that they always end in the ugly blossom that is fear. (YS 2.3)
“It is not that you must be free from fear. The moment you try to free yourself from fear, you create resistance against fear. Resistance in any form does not end fear. What is needed, rather than running away or controlling or suppressing, is understanding fear; that means, watch it, learn about it, come directly into contact with it, not how to escape from it, not how to resist it.”
— Jiddu Krishnamurti
Typically when I teach the second week in August, there is a focus on fear and being fearless. Of course, I quotes the Roosevelts and Alfred Hitchcock (b. 08/13/1899), but I also quote J. Krishnasmurti whose advice regarding fear is not about being reckless, but about getting to the place where we understand fear and what is beyond fear: wisdom.
Remember, fear is an emotional reaction to a perceived threat. The emotional reaction causes a physiological response: it activates the sympathetic nervous system. It causes a chemical change in the brain and a change in organ function, both designed to protect you and ensure survival. This can all take place in a blink of an eye and in a heartbeat – even when the perceived threat turns out to not to be a threat and/or not a threat to your survival. While this can all take place in an instant, it takes a while to come down off of the adrenaline high and, depending on the reality and nature of the threat, the effects of the trauma can be life-long.
In the Eastern philosophies, the opposite of fear is wisdom. Wisdom being the ability, knowledge, and skill to respond to a given situation with awareness. Without wisdom, we react as if everything and everyone is a threat to our life, our livelihood, and those we love. We see it each and every day, even when we don’t recognize that that is what we are seeing/experiencing. Wisdom, in this case, can also be defined as vidyā (“correct knowledge”) about ourselves and the nature of everything. Wisdom, when it comes to our whirlpool analogy, gives us the awareness, skill, and strength to paddle against the swirling current that is taking us into dangerous waters.
“However, if the process of non-violence is to be effective in counteracting violence, we must first describe and outline it clearly and methodically. Because violent thoughts always precede a violent act, an act of non-violence will be effective only if it is preceded by non-violent thoughts. Violence is an active phenomenon, whereas non-violence is mistakenly thought to be passive – simply the absence of violence. But passive non-violence has no power to extinguish the fire if violence. Non-violence must be as active as violence itself.”
— commentary on Yoga Sūtra 2.33 from The Practice of the Yoga Sutra: Sadhana Pada by Pandit Rajmani Tigunait, PhD
“The opposite of racist isn’t ‘not racist.’ It is ‘anti-racist.’ What’s the difference? One endorses either the idea of a racial hierarchy as a racist, or racial equality as an anti-racist. One either believes problems are rooted in groups of people, as a racist, or locates the roots of problems in power and policies, as an anti-racist. One either allows racial inequities to persevere, as a racist, or confronts racial inequities, as an anti-racist. There is no in-between safe space of ‘not racist.'”
— quoted from How to Be an Antiracist by Ibram X. Kendi, PhD
The first time I heard about Ibram X. Kendi (b. 08/13/1982) and his book How to Be an Antiracist, I thought the term “antiracist” was something new. In reality, however, Dr. Kendi recommends and teaches an idea that goes back to the beginning of the yoga philosophy. (NOTE: I’m not saying he’s teaching “yoga,” even though he is working to bring people together. I’m saying he is teaching ancient wisdom.) It is not simply bringing awareness to a situation and neither is it not doing something overtly harmful. It is bringing awareness to what is happening beneath the surface and actively, skillfully moving in the opposite direction. Over time, we neutralize the force of eddy’s current. Our habits and our thoughts change. When our habits and thoughts change, the world changes.
In commentary for this week’s sūtra, Pandit Rajmani Tigunait, PhD, includes a gentle reminder (see below) to put things perspective. You may think of it as a mantra and I would suggest we all need something like it. We all need something that stops us in our tracks, makes us breath, and really take a look at which way we are headed.
It’s like the dharma talk I heard once, where the teacher equated strong emotions to getting on train: sometimes you buy your ticket, get on board, and realize you’re going in the wrong direction. Sure, you can get off, buy another ticket… but, now you’re upset – and there’s a good chance the second train (while going in a different direction) is still headed the wrong way. So, you need a little internal guidance, a map or ticket to discernment.
You may have your own, maybe something you discovered in the “Spiritual Exercises” of Saint Ignatius of Loyola (whose feast day is 07/31) or maybe something you saw or heard as the Berlin Wall was coming down. Maybe it’s a word or a lyric from a song. But, you could also use all or part of this:
“Now I’m allowing myself to lose my inner peace and happiness. This is a much greater loss than losing a portion of my material wealth. Furthermore, such occurrences are commonplace. Everyone has strengths and weaknesses. In worldly matters I will do what needs to be done, but never at the cost of losing the pristine nature of my mind. I must adhere to the higher virtues of my heart.”
— commentary on Yoga Sūtra 2.33 from The Practice of the Yoga Sutra: Sadhana Pada by Pandit Rajmani Tigunait, PhD
Consider practicing today and tomorrow with those last two lines in your head and in your heart. Consider what it means to pursue your goals, with will and determining AND a clear head. Consider what it means to listen to and then follow your heart.
I have cancelled classes today and tomorrow (Saturday, August 15th and Sunday, August 16th).If you’re looking for one of my “fearless play with [jazz]” practices, check out April 25th or 29th. (I can we email you by Sunday afternoon if you request a recording.)
“Definitions anchor us in principles. This is not a light point: If we don’t do the basic work of defining the kind of people we want to be in language that is stable and consistent, we can’t work toward stable, consistent goals.”
“Like fighting an addiction, being an antiracist requires persistent self-awareness, constant self-criticism, and regular self-examination.”
— quoted from How to Be an Antiracist by Ibram X. Kendi, PhD
A Joyful Practice 