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The Difference A Day Made I (a “missing” post, that is also very timely) July 29, 2021

Posted by ajoyfulpractice in Books, Changing Perspectives, First Nations, Gratitude, Healing Stories, Hope, Life, Loss, Men, Movies, Music, One Hoop, Pain, Peace, Philosophy, Suffering, Tragedy, Wisdom, Women, Yoga.
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[This is the “seriously missing” post for Memorial Day, May 31st, that is also timely. 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.]

 

“Let us go forth awhile, and get better air in our lungs.”

 

– Walt Whitman writing about the new game, baseball, in the Brooklyn Eagle (07/23/1846)

 

Those are the words of Walt Whitman. Born May 31, 1819, the “Bard of Democracy” who is also known as the father of “free verse,” was inspired by Ralph Waldo Emerson to be the voice of America – and he endeavored to do so, to speak for and about all who crossed this land, your land, regardless of ethnicity, race, sex, gender, or  anything else. In the preface to Leaves of Grass he wrote, “… read these leaves in the open air every season of every year of your life, re-examine all you have been told at school or church or in any book…”

Following Whitman’s advice can be a tricky thing, because no one has the same experience on the same day every year; time forces us to overlap experiences. So, while some consider Memorial Day a time “to get better air in our lungs” and a time for holiday sales; others are remembering, memorializing, veterans who were lost during wars and conflicts here and abroad. But, time is tricky, and the fact that Memorial Day doesn’t happen on the exact same date every year, means that (this year) some people were remembering George Floyd – as well as the protests and riots that erupted after he was killed. Still others were remembering a Memorial Day 100 years (and a day) ago – Memorial Day 1921, when a 19-year old shoe shine boy known as Dick Rowland got on an elevator operated by a girl known as Sarah Page (who was reported as being 17 years old, but may have actually been 21) and what happened next set-off a riot and massacre the ramifications of which people are still experiencing today. As we move through the practice, I will endeavor – as Walt Whitman did – to speak for and of those who no longer speak.

Going back as far as the 1800’s, people in the South had regular communion with the dead. You can read more about how those traditions evolved into our modern day observation of Memorial Day here.

No one knows for sure what happened that day, other than that on a holiday when they were both working, “Diamond Dick Rowland” took his only means of transportation to go to a segregated bathroom and something startled Sara, making her scream and him run – after all, she was white, he was Black and they were in an enclosed area.

No one knows for sure what happened but, by all accounts, there was no assault – sexual or otherwise – committed by Dick (who was Black) and Sara (who was white) never claimed that there was. However, there were rumors and innuendo, and “Diamond Dick” was arrested. A front page story in the Tulsa Tribune stated that he was arrested for sexual assault and – as was a common occurrence at the time, when a Black man or boy was arrested (especially if it was related to the harming of a white woman or girl) – a lynch party gathered at the jail. In this case, the sheriff (Willard McCullough) told the group to go home that their presence was unnecessary. He even moved the young man in order to protect him (and possibly kept him hidden even after the riots).

Another thing that was different was the presence, in segregated Tulsa, of a prominent Black community – a thriving community of businesses and residences that, in some ways, was independent of the white community. Established in 1906 by O. W. Gurley (who relocated during the 1889 Land Rush), the area was called the Greenwood District and it sat in Indian Territory. Today, we remember it is as “Black Wall Street.” Some members of this Black community, including some World War I veterans newly returned from the war, showed up to support and protect one of their own. Of course, conflict arose, a shot was fired, someone died, and in a matter of hours – from May 31st to June 1st – a whole community was destroyed.

Ted Turner’s CNN (Cable News Network) premiered Sunday, June 1, 1980, at 5 PM EST; making it the first 24-hour news channel and the first all-news television in the United States. While other news channels made fun of the new outlet, CNN stayed focused (with the slogan “Go live, stay with it, and make it important.”) and changed the way government made and addressed policy and also the way people interacted with each other and the news. There was no such thing back in 1921, but you can read more about the CNN Effect here.

Martial law was declared. The National Guard came in to squash the violence, but it was too late to save the Greenwood District; too late to save those who had died and too late to save the homes of those who were displaced. The Oklahoma Bureau of Vital Statistics and a 2001 Oklahoma state commission both recorded 36 confirmed deaths (26 Black and 10 white) as a result of the Tulsa Massacre. However, historians have offered a wide range of estimated deaths and injuries, estimates that go all the up to 300. The Red Cross repeatedly stated “there was no reliable way of accounting for people that died” and indicated that, because of the ensuing cover-up and mass burials, any recorded numbers were sheer conjecture. However, the Red Cross officially documented and offered estimates of damages: approximately 1,256 houses were burned (some by firebombs dropped by airplanes); 215 others were looted (but not torched); 2 newspapers, a school, and a number of churches, hotels, stores, and black-owned business destroyed or damaged by fire.

Because Tulsa was segregated and the Black Frissell Memorial Hospital (established in 1918) was one of the places that burned down, very few Blacks were actually taken to the hospital. This just added to the confusion. Some people were treated in the basement Morningside Hospital, which had also been established in 1918 (because of the influenza pandemic) and the Red Cross registered 8,624 people (about 2,480 families) as being affected. Of that number, “183 people were hospitalized [see above]; 531 required first aid or surgical treatment;” and 19 people died from their injuries by the end of the year. Additionally, eight miscarriages were attributed to the massacre.

The National Guard helped put out fires, but a lot of their energy was dedicated to rounding up and “capturing” Black Tulsans. By June 2nd, approximately 6,000 Black people were under guard at the fairgrounds and convention hall. An all-white jury blamed the “riot” on “Black mobs” and indicted over 85 individuals, however no one was convicted of anything. Just as happened after public lynchings, photographs of corpses, Black Tulsans being captured, and Black people attempting to recover their belongings from their ravaged homes were turned into postcards.

“When the bullets stopped flying and the fires ceased on June 2, Tulsa Mayor T. D. Evans sent a short communication to the Red Cross Society:

 

‘To the Red Cross Society:

Please establish headquarters for all relief work and bring all organizations who can assist you to your aid. The responsibility is placed in your hands entirely.

T. D. Evans, Mayor’

 

Director of Disaster Relief Maurice Willows arrived in Tulsa with the stated purpose of ‘picking up the fragments – the relief of human suffering – the care of the sick and wounded, and bringing order out of the chaos.”

 

– quoted from the Rediscovering Black History article “‘The Responsibility is Placed in Your Hands Entirely’ – Red Cross Relief after the Tulsa Race Massacre” by Netisha Currie, archives specialist at the National Archives in College Park (which also appeared in The National Council of Social Studies’ Social Education (volume 85, no. 1)

 

The white citizens who actually carried out the destruction were not arrested, as most of them (approximately 400) had been deputized by Police Commissioner J. M. Adkison and Chief of Police John A. Gustafson. Over half of those deputized (at least 250) were also armed by the chief – who would later be investigated for a plethora of corruption violations. The chief of police was ultimately indicted (on five counts) and, on July 30, 1921, found guilty of two counts: failing to stop and conspiracy and fraud/embezzlement in a different situation. He went to jail for the latter count. Since “Diamond Dick” reappears on the jail rosters after John Gustafson’s conviction, some believe the young Black man was kept hidden because of the chief’s corruption (and his part in a previous lynching).

All charges and indictments against “Diamond Dick” were eventually dropped. It is believed that he fled Tulsa after his release at the end of September 1921, possibly with assistance from the Sheriff Willard McCullough and his deputy Barney Cleaver (who had been Tulsa’s first African-American police office – until he was fired by police chief Gustafson). Although no one seemed certain about what happened to “Diamond Dick,” sightings were reported in Kansas City, Missouri; South Omaha, Nebraska; back in Tulsa; and – as late as the 1960’s – in Oregon. Some of the confusion about what happened to the man at the center of the events that lead to the destruction of Black Wall Street may be due to a name change. It has been reported (by several sources, including by Tulsa-based This Land Press in May 2013) that the shoe shining teenager may have actually been named James Jones and that people called him “Jimmie” Jones until he changed his surname to Roland, to honor the adopted grandparents who helped raise him. He appears in the police custody logs as “Dick Rolland” (with an exta “L”), but Dick Roland is the name which appears on his sworn affidavit from September 1921. At some point, he decided he liked Dick more than James or Jimmie – although one classmate said that he also went by “Johnny.” According to This Land Press, the extra “w” in the young man’s name was a mistake made by reporters.

Reports about Sarah Page were just as convoluted – especially after she refused to press charges against “Diamond Dick” (who, again, by all legitimate accounts, didn’t do anything illegal). According to the Tulsa-based Center for Public Secrets, records show a Sarah “Sarie” Elizabeth Beaver born in Arkansas on July 27, 1899, who married and divorced twice – first married to Robert H. Fisk in March 1918 (divorced by January 1920) and then married to Raymond M. Page in Missouri in February 1920. The Pages divorced after a 1-year waiting period, in 1921, and Sarah’s divorce petition was served by Tulsa County Sheriff Willard McCullough (yes, the one and only), who would falsely malign her character. Her second divorce was decreed on June 4, 1921 at which point she returned to Missouri and the name “Sarah Bever.” After testifying as a witness during the grand jury investigation into the Tulsa massacre, returned to Tulsa in September 1921 and eventually married Fred E. Voorhies (who had also testified during the grand jury). The 1940 census shows a couple fitting their stats living in California, and having a daughter named Sue. Additional records indicate that lived out their remaining days together.

“On Thursday morning, June 2, 1921, one of Tulsa’s many problems was that of optics. A large chunk of the city had been obliterated in a matter of hours and an embarrassingly large portion of the city’s population had a hand in the obliterating. How this was going to look to outsiders was far from an irrelevant concern for many Tulsans, especially the city’s elite for whom pride in the city’s accomplishments was keen…. Would businesses go elsewhere? Would other ‘better citizens’ from other places look down their noses?”

 

– quoted from The Center for Public Secrets Journal article entitled, “Mask of Atonement: The Plan to Rebuild the Homes of Greenwood” by Randy Hopkins

Efforts to rebuild Black Wall Street were hampered by trauma, a lack of resources, a resurgence of the Ku Klux Klan, and the fact that many of the 35 blocks previously designated as the Greenwood District were co-opted by the city. Some Black survivors fled Tulsa and never returned. Those that stayed lived in tents as they tried to rebuild and, subsequently, were referred to as “destitute.” Meanwhile, national news outlets immediately started running front page headlines stating that Tulsa would rebuild the homes, in a way that served as “an atonement for the harm done,” and that Tulsa would serve as an example for other cities in the country. Public fundraising efforts kicked off immediately, but barely any of the funds made it to the Greenwood residents and, by June 4th, the Associated Press was telling major news outlets not to donate. A committee of seven, which would eventually name itself the Board of Public Welfare, was referred to as the “reparations committee” – knowing good and well there were no reparations, because they were not only telling people not to donate, they were returning some of the donations.

While city officials were publicly applauded for assisting the impoverished, white developers (with the backing of the mayor) attempted to enact city (fire) ordinances and get new zoning in place that would have prevented Blacks from rebuilding in what was considered prime real estate. The Oklahoma Supreme Court deemed the primary ordinance unconstitutional; but, constantly battling restrictions in how and what residents could build created more and more setbacks. It was also demoralizing. Even though they were backed and supported by their “angels of mercy” (as the called the Red Cross), Black residents found themselves up against the interests (and substantial efforts) of the mayor and the all-white reconstructing committee that wanted a larger “industrial” separation between the races.

The committee wanted Black residents to sign over their land to a holding company so that the land could be appraised by a white appraisal committee, which would then pay the Black citizens at the lower industrial-zoned value – even though the property was residentially zoned. Naturally, the Black citizens balked; but, to little avail. By the time the Red Cross pulled out of Tulsa, 700 “semi-permanent buildings and homes” had been constructed, but 49 families were still living in “tent-homes.” Over the next decade, a smaller, less elegant Black Wall Street emerged. The difference in size was partially due to the fact that city officials expanded earlier plans for a small rail hub. They used the destruction of Black Wall Street as an excuse to construct Tulsa Union Depot, a large rail hub connecting three major railroads traveling through Oklahoma and onward to Missouri, Kansas, Texas, New Mexico, Colorado, and California.

The construction of Tulsa Union Depot cost $3.5 million dollars, which was paid by a bond passed in 1927. (And trust me when I tell you don’t want me to get into Tulsa’s history with bonds right now.) The Depot was hailed as “the single best [Public Works Administration] symbol of hope for economic recovery during the bleak days of the depression” and opened in 1931 to crowd of at least 60,000 people. It operated as a train station until 1967; was purchased by a private company in 1980; and was renovated (by the same contractor company that built it). In 1983, it re-opened as a privately held office complex. In 2004, the county purchased the building for $2.2 million and used $4 million for renovations. After an internal transfer (between different divisions within the county), the Tulsa County Industrial Authority (TCIA) signed a 99-year lease with the Oklahoma Jazz Hall of Fame. The Jazz Hall’s lease was for $1, with the stipulation that they would pay (the city) for operating expenses. As of 2020, the space was in the middle of a legal dispute that will ultimately cost millions to resolve.

I don’t know if you’re keeping track, but that last paragraph detailed almost $10 million that was spent on something other than rebuilding the Greenwood District – and it does not account for any revenue earned by the city because of the depot. In many ways, you could say the initiative to build the Depot was the very opposite of Ujamaa (“Cooperative Economics”), the fourth principle of Kwanzaa.

“The extent of aid and relief, as in many aspects of the Red Cross work, stopped short of a supportive hand. Survivors of the massacre were only supplied the lumber to rebuild their homes; for labor they had only themselves to rely on and any other able-bodied friends who could pitch in. Greenwood, once lined with homes ranging from fancy mansions to modest well-kept abodes, resembled a shantytown emerging from a way.”

 

– quoted from the Rediscovering Black History article “‘The Responsibility is Placed in Your Hands Entirely’ – Red Cross Relief after the Tulsa Race Massacre” by Netisha Currie, archives specialist at the National Archives in College Park (which also appeared in The National Council of Social Studies’ Social Education (volume 85, no. 1)

 

Ujamma is in practice when people within a community buy locally, support local businesses and each other – that’s what Black people were doing in the Greenwood District before it was destroyed. That’s what Black people were doing all around the segregated South. Think about it for a moment and it’s easy to see that it’s what’s happening in most ethnic-minority communities around the country. But that local rallying doesn’t happen so much, any more, in African American communities (comprised of the descendants of emancipated Africans) – and the reason why comes back to what happened to Black Wall Street.

But, people’s hesitancy is not just about the devastation that happened in Tulsa in 1921. It’s also about the devastation that happened in Colfax, Louisiana in April of 1873 (when at least 150 Black men were murdered). It’s about the fact that after Black officials were elected in Wilmington, North Carolina, in 1898, white supremacists decided to overthrow the Wilmington government and destroy the press – somewhere between 60 – 300 Black people were killed (Again, exact numbers are hard to ascertain when there’s a cover-up that lasts over 100 years.) It’s also about the Atlanta Massacre in 1906 (when at least 100 people were killed) – as well as what happened in Chicago, Illinois; Knoxville, TN; Washington, D.C.; Omaha, Nebraska; and several dozen cities during the “red summer” of 1919.

The “red summer” included what happened in Elaine, Arkansas in 1919 when Black sharecroppers (who outnumbered their white peers) created a union and white people showed up to riot. One white man was shot and killed at the meeting (at least 4 others were killed as things unfolded); anywhere between 50 to 200+ Black people – including veterans and children were also killed. Many of the Black workers were arrested and tortured until they “confessed” to an insurrection that never happened. The imaginary insurrection that never happened was reported by major news outlets, including the New York Times and Arkansas Gazette. Sixty-seven Black men were convicted by an all-white jury and received sentences from 20 years to life. The trial for twelve additional men lasted about 1 hour; at the conclusion of which, the man had been given the death penalty. The National Association for the Advancement of Colored People (NAACP) took the case all the way to the Supreme Court and ensured the exoneration of the “Elaine 12” – exonerations which were partially based on the 14th Amendment.

There was also Rosewood, Florida in 1923 – the history of which sounds a lot like Tulsa, plus 102 years. About 150 Black people were killed, but a grand jury and special prosecutor decided there wasn’t enough evidence to prosecute any white men that might have been involved in the murders. If you add it up, just using the minimum of the estimates, over 700 people were killed just because they had Black skin and were creating their own little piece of the American dream. Again, that’s the bare minimum and it doesn’t take into account any individuals who were murdered outside of these incidents nor does it include anyone killed during the Civil Rights Movement in the 1960’s.

“This is what you shall do; Love the earth and sun and the animals, despise riches, give alms to every one that asks, stand up for the stupid and crazy, devote your income and labor to others, hate tyrants, argue not concerning God, have patience and indulgence toward the people, take off your hat to nothing known or unknown or to any man or number of men, go freely with powerful uneducated persons and with the young and with the mothers of families, read these leaves in the open air every season of every year of your life, re-examine all you have been told at school or church or in any book, dismiss whatever insults your own soul, and your very flesh shall be a great poem and have the richest fluency not only in its words but in the silent lines of its lips and face and between the lashes of your eyes and in every motion and joint of your body.”

 

– quoted from the preface to Leaves of Grass by Walt Whitman

 

 

Tuesday’s playlist is available on YouTube and Spotify.

If you are thinking about suicide, worried about a friend or loved one, or would like emotional support, you can 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. 

If you are a young person in crisis, feeling suicidal, or in need of a safe and judgement-free place to talk, call the TrevorLifeline (which is staffed 24/7 with trained counselors).

 

### PEACE IN, PEACE OUT ###

You’ve Got The Power June 15, 2020

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“…re-examine all you have been told at school or church or in any book, dismiss whatever insults your own soul, and your very flesh shall be a great poem and have the richest fluency not only in its words but in the silent lines of its lips and face and between the lashes of your eyes and in every motion and joint of your body.”

 

– from the preface to Leaves of Grass by Walt Whitman

 

“…I would like to beg you, dear Sir, as well as I can, to have patience with everything unresolved in your heart and to try to love the questions themselves as if they were locked rooms or books written in a very foreign language. Don’t search for the answers, which could not be given to you now, because you would not be able to live them. And the point is, to live everything. Live the questions now. Perhaps then, someday far in the future, you will gradually, without even noticing it, live your way into the answer. Perhaps you do carry within you the possibility of creating and forming, as an especially blessed and pure way of living; train yourself for that but take whatever comes, with great trust, and as long as it comes out of your will, out of some need of your innermost self, then take it upon yourself, and don’t hate anything.”

 

– from Letters to a Young Poet by Rainer Maria Rilke (Letter #4 to Franz Kappus, dated July 16, 1903)

 

As you will see, I am looping back around to a previous post. Really, I am looping back around to several posts and several conversations, including a couple of conversations about dana (much thanks to Adam and Cameron) after last week’s Common Ground practice (on Zoom). However, I feel I should preface this by saying a couple of things, so….

First, I am surrounded by a lot of really smart people – and I have been all my life. Some people are intellectuals; some are even recognized as such. Others are intellectually smart – even if they don’t have a lot of formal education. Some are labeled as fun, but you would be ignorant to underestimate their knowledge base. Still others are smart, savvy in a way that underscores the origins of “savvy,” which comes from Spanish by way of pidgin English for “you know.” (In other words, they know things – and they may or may not have ever read about those things in a book or seen them in a movie.) Second, teaching yoga the way I do is a little like being a comedian (or any kind of writer) in that if we have a conversation or any kind of interaction there’s a good chance you’re going to pop up in my practice. After all, one of the lojong or “mind training” techniques in Tibetan Buddhism is, “Whatever you meet unexpectedly, join with practice.”

Keeping all of that in mind, you can be sure that when I post a title like “How Ignorant Are You?” – as I did on Saturday – I did it knowing that it was blunt, in your face, and that a lot of people’s knee jerk reaction is, “Well, I’m not ignorant, but [insert person of choice]….” Calling someone, or even implying that someone is, ignorant is a great way to push someone’s buttons. It’s like calling someone racist when they are exhibiting racist behavior (especially when they believe they are “not racist” and/or believe they are straight up “woke”). It’s also like calling someone racist when they have been a victim of systematic racism (especially when you do so while exhibiting your own racist behavior). These are great examples of shenpa, which Pema Chödrön translates to as “the hook” and is a sign of attachment (which is one of the afflicted thought patterns that produces suffering).

Avidyā is the Sanskrit word for “ignorance.” It can also be translated as misconception, misunderstanding, or incorrect knowledge. We may also think of the English word as “lack of knowledge.” No matter how you view it, we are all ignorant of something – either because we have not experienced it (i.e., perceived with our own senses); we have not inferred (or logically deduced) it based on information we have perceived; and/or it has not been revealed or taught to us through sacred text (i.e., the documented experience of another). Note that I have been very specific about how we can lack knowledge. I have been very specific, because these descriptions are specifically outlined in the Yoga Sutra 1.7 as vidyā (“correct knowledge”), which is obviously the opposite of incorrect knowledge.

Correct understanding and incorrect understanding are two of the five mental functions. But, perhaps even more importantly, the five mental functions (correct understanding, incorrect understanding, imagination, dreamless sleep, and memory, as indicated in Yoga Sutra 1.6) fall into two categories: klişțāklişțāh (“afflicted and not afflicted”). Afflicted thought patterns create suffering and there are five afflicted thought patters: “Ignorance (or lack of knowledge), false sense of self, attachment (rooted in pleasure), aversion (which is attachment rooted in pain), and fear of death of loss.” Again, I’m very specific here, because these are the definitions outlined in Yoga Sutra 2.3.

Furthermore, these afflicted thought patterns (which I referred to as “dysfunctional” on Saturday) are all connected. When we don’t have correct knowledge or understanding about the world that means we also don’t have correct knowledge or understanding of ourselves (and others). That initial lack of knowledge leads us to create stories so that, inevitably, we define ourselves according to the things and people we like (attachment rooted in pleasure) and the things and people we don’t like (attachment rooted in pain). Finally, we fear change, because all change is the end/death of something and a loss of something – specifically the death or loss of ourselves and our world as we know it.

Take a breath. Let all of that settle in for a moment before you move on to the next paragraph.

So, Patanjali starts off his explanation of the 8-limb philosophy of yoga by explaining how the brain/mind works and then gets into the practice, which is how we can work (work with / play with) the mind. Along the way he mentions siddhis, which can be loosely translated as “powers.” It is more literally “fulfillment: or “accomplishment.” Even if you’ve never delved into any Sanskrit texts, this may sound familiar if you know the story of the Buddha (Siddhartha Guatama), the story of Siddhartha Finch, and/or you’ve been to one of May the 4th classes (when I talk about Jedi Knight tricks). More often than not, when random people (myself included) talk about siddhis in the context of yoga, we are talking about the extraordinary (or “Supernormal” as Dean Radin calls them in the book of the same name) powers/accomplishments Patanjali describes at the end of the yoga sutras. However, when he goes deeper into the nature of afflicted or dysfunctional thought patterns, Patanjali indicates and alludes to the side effects – in other words, some of the direct suffering – of these thought patterns.

Patanjali specifically points to nine obstacles to practice and to maintaining a clear, joyful mind (YS 1.30) plus five physical conditions which arise because of the obstacles (YS 1.31). The physical conditions (pain, mental agitation, unsteadiness or trembling limbs, abnormal  or unsteady inhalation, and abnormal or unsteady exhalation not only arise from the obstacles, they also feed into the obstacles. So, it is a constant loop of suffering that dulls the mind. And all of this starts with those five afflicted or dysfunctional thought patterns, specifically ignorance. I could go on all day about this (and have), but my focus today is on some very specific powers we lose when we are steeped in avidyā.

“The nine obstacles described in the previous sutra rob the body of vitality, strength, stamina, and agility, and the mind of clarity and peace. The absence of these obstacles is the ground for joy. Their presence is the ground for pain, which in turn leads to the four other debilitating conditions….”

 

– commentary on Yoga Sutra 1.31 from The Practice of the Yoga Sutra: Sadhana Pada by Pandit Rajmani Tigunait, PhD

In commentary, which is based on comparative analysis and lived practice, Pandit Rajmani Tigunait, PhD, describes how our minds (and bodies) become disempowered in 28 different ways. These different types of disempowerment fall into three categories: (1) disempowerment of our mind and senses, (2) disempowerment of our inner sense of fulfillment, and (3) disempowerment of powers unique to humans. Now, the first category manifests as dullness in experience; we are riddled with doubt and the world loses its vibrancy. Think about how food tastes (or lacks taste) when you are steeped in depression or sadness versus how it tastes when you feel alive and engaged. The second category has a series of subcategories (with their own subcategories), but let’s just say that we experience one (or more) of these nine subcategories when we are rigid in our beliefs; when we are satisfied with the (spiritual) trappings of our beliefs and believe those external trappings will bring us peace; when we procrastinate; when we fall into what I call the “fate/predestination” trap; and/or when we use any of a number of logical arguments to avoid engaging in worldly matters. The third type of disempowerment is a loss of power related to “powers and privileges unique to humans.”

Here, finally, is the focus for today! According to the Sāmkhya Karika, possibly written around the same time as the Yoga Sutras, humans have the following six siddhis:

  1. the power of discovery (i.e., intuitive knowledge;
  2. the power “to give a form to sound, assign meaning to each segment of sound, and to store both sound and meaning in memory….[and] the capacity to communicate both sound and its meaning to others. We also have the capacity to give a visual form to each segment of sound and the meaning associated with it[;]”
  3. the power to “study, analyze, and comprehend” abstract ideas no matter how they are (effectively) communicated;
  4. the power to eliminate “three-fold sorrow – physical, mental, and spiritual;”
  5. the power to “[cultivate] a good heart; finding friends;”
  6. the power of dana, which is “the ability to give.”

 

“I’ve got the power
I’ve got the power

It’s getting, it’s getting, it’s getting kinda hectic
It’s getting, it’s getting, it’s getting kinda hectic”

 

– from the 1990 song “The Power” by Snap!

 

Now, I (personally) can’t say for sure that all of these are unique to humans, but I do feel comfortable saying that most very clearly are human abilities/powers. I’ve experienced them in myself and in others, and one of the things that has struck me over the last week in particular is how much of these siddhis are being lost, dulled, or completely short circuited in people all over the world. Yes, there are some people all over the world who are experiencing their powers – even recognizing the responsibility that comes with their powers – and using their powers for help those around them. But, I bet if you could identify and poll those people, most of them would also say they have felt a loss in powers. So, the question becomes, how do we activate our innate powers? According to the sacred texts, the removal of ignorance is the key (or secret) to experiencing true peace, fulfillment, and freedom. Furthermore, every system of religion and philosophy recommends surrender in order to obtain that key or secret.

If you’re interested in a little sweet surrender, please join me on the virtual mat today (Monday, June 15th) at 5:30 PM for a 75-minute yoga practice on Zoom.

This is a 75-minute Common Ground Meditation Center practice that, in the spirit of generosity (dana), is freely given and freely received. You can use the link from the “Class Schedules” calendar if you run into any problems checking into the class. You can request an audio recording of this practice via a comment below.

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, or you can purchase class(es). Donations are tax deductible, class purchases are not necessarily.)

There is no playlist for the Common Ground practices.

“We have both the wisdom and the courage to share what lawfully belongs to us with others. We are designed to experience the joy of giving. This joy is the architecture of human civilization, characterized by self-sacrifice and selflessness.”

 

– commentary on Yoga Sutra 2.24 (as it relates to “dana”) from The Practice of the Yoga Sutra: Sadhana Pada by Pandit Rajmani Tigunait, PhD

 

 

 

#### “… with great power there must also come great responsibility” SL, et al ####

 

 

 

 

The Bard of Democracy (and of getting better air in our lungs) May 31, 2020

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“Trust thyself: every heart vibrates to that iron string. Accept the place the divine providence has found for you, the society of your contemporaries, the connection of events. Great men have always done so, and confided themselves childlike to the genius of their age, betraying their perception that the absolutely trustworthy was seated at their heart, working through their hands, predominating in all their being. And we are now men, and must accept in the highest mind the same transcendent destiny; and not minors and invalids in a protected corner, not cowards fleeing before a revolution, but guides, redeemers, and benefactors, obeying the Almighty effort, and advancing on Chaos and the Dark.”

 

“A political victory, a rise of rents, the recovery of your sick, or the return of your absent friend, or some other favorable event, raises your spirits, and you think good days are preparing for you. Do not believe it. Nothing can bring you peace but yourself. Nothing can bring you peace but the triumph of principles.”

 

– excerpts from the essay “Self-Reliance” by Ralph Waldo Emerson (b. 05/25/1803)

 

“I was simmering, simmering, simmering. Emerson brought me to a boil.”

– Walt Whitman (b. 05/31/1819) as quoted in a February 1902 article by John Townsend Trowbridge, published in The Atlantic Monthly

 

There are times when we have so much churning inside of our minds and our bodies that it can make us physically ill. It churns and churns, until it spills over. Or, another analogy is to think of all of that emotion as water inside of a pot on top of an open flame: it’s “simmering, simmering, simmering…” until it boils over. When we are children, we are taught to be mindful of the hot stove and the pot that sits on top. We watch our elders; placing various ingredients inside, stirring, churning, adjusting the flames – even tasting along the way, sometimes even letting us taste a little. We watch and learn that we can make something delicious, or potent medicine, or poison, or paint and dye. We watch and learn that if we don’t pay close attention we will make a big, unusable, inedible mess. We watch and learn that if we are not careful, we can hurt ourselves or others.

Many of us in the United States of America were raised with the idea that America is the great melting pot – a mixture of so many different cultures and flavors coming together into a single delicacy. The term started gaining traction as a metaphor for the USA after the production of the play The Melting Pot, which premiered in Washington, D. C. in October of 1908. The play had a happy ending. However, years before it was written (way back in the mid-1800’s), writers like Ralph Waldo Emerson and Walt Whitman had noticed that no one was watching the pot, or the open flame.

Emerson encouraged American scholars, clergy, poets, and every day people to take responsibility for the-pot-on-the-flame that is society. He kicked off the Transcendental movement and inspired people like Whitman, who decided he would be “The Poet” that Emerson said was needed to capture the spirit of America. Born today in 1819, Whitman was the father of “free verse.” He wrote about what he observed and what he perceived. So, he wrote about baseball, and slavery, and leaves of grass, and women’s bodies, and women’s rights, and men’s bodies, and their rights, and his own body, and about all of humanity crossing a single point over decades. He wrote about breathing, and about questioning everything.

6

….

“Do you think matter has cohered together from its diffuse float, and the soil is on the surface, and water runs and vegetation sprouts,

For you only, and not for him and her?

7

A man’s body at auction,

….

Gentlemen look on this wonder,

Whatever the bids of the bidders they cannot be high enough for it,

….

Within there runs blood,

The same old blood! the same red-running blood!

There swells and jets a heart, there all passions, desires, reachings, aspirations,

(Do you think they are not there because they are not express’d in parlors and lecture-rooms?)

This is not only one man, this the father of those who shall be fathers in their turns,

In him the start of populous states and rich republics,

Of him countless immortal lives with countless embodiments and enjoyments.

How do you know who shall come from the offspring of his offspring through the centuries?

(Who might you find you have come from yourself, if you could trace back through the centuries?)

8

A woman’s body at auction,

She too is not only herself, she is the teeming mother of mothers,

She is the bearer of them that shall grow and be mates to the mothers.

Have you ever loved the body of a woman?

Have you ever loved the body of a man?

Do you not see that these are exactly the same to all in all nations and times all over the earth?

If any thing is sacred the human body is sacred,”

 

– excerpts (abridged) from “I Sing The Body Electric” by Walt Whitman

 

The first edition of Leaves of Grass (published in 1855) contained twelve unnamed poems in 95 pages. It was a collection intended to fit in someone’s pocket. Right off the bat, Whitman had critics – and those critics included luminaries like Willa Cather (who called him “that dirty old man,” “the poet of the dung hill as well as the mountains,” and compared one of his poems to what would happen “If a joyous elephant should break forth into song….” But, among his fans, was Whitman’s inspiration: Ralph Waldo Emerson. Emerson’s approval inspired Whitman to not only produce a second edition of Leaves of Grass (published in 1856), but to add poems and increase the number of pages to 384. He did not stop there, however. After “33 y’rs of hackiling at it” (according to a letter Whitman wrote to a friend) – or after “thirty-five or forty years” (as announced in the New York Herald) – Whitman released the sixth, seventh, or ninth edition (depending on how you count) shortly before his death. This 1892 edition is referred to as the “deathbed edition” and contained almost 400 poems.

In a mini biography for Biography, Dr. Robert Hudspeth, Research Professor of English at Claremont Graduate University, said, “Whitman was called ‘The Bard of Democracy’ because all of his poems are based on the notion of a universal brotherhood. He thought that the possibility of America was to achieve a brotherhood that no other culture had yet been able to achieve.” This view of what the country could be was a true melting pot – that is to say, a heterogeneous society becoming a homogeneous society by virtue of all the cultures melting together to form something new. Whitman saw the ideal (American) society as one where everyone recognized the value and humanity of everyone else. What he saw around him, however, was that the-pot-on-the-flame that is society was boiling over. Instead of coming together, melding together, everything (and everyone) in the proverbial pot was churning in a way that overflowed; meaning, some things (and some people) were getting pushed out of the coming together process. The country was becoming homogeneous not because it was melding together, but because it was excluding certain aspects that made it heterogeneous.

Whitman tried, he really did, but ultimately, he could not get enough people to pay attention to what was happening around them. People, even back in the 1800’s, were distracted by his sexuality and the sensual nature of the poems. Writers like Willa Cather referred to his work as “ridiculous” and people in power (including the head of the Department of the Interior, for which he worked) called Leaves of Grass offensive, filthy, and/or sinful (especially to Christians). As harsh as some of that sounds, these are some of the least caustic reviews. (Much worse was actually printed in the press.)

And so here we are… Fast forward and the-pot-on-the-flame that is society has officially boiled over. Walt Whitman knew it was coming and he didn’t just leave us a little advice. He left us a whole manual for moving forward. In the preface to Leaves of Grass he wrote “This is what you shall do….”

“This is what you shall do; Love the earth and sun and the animals, despise riches, give alms to every one that asks, stand up for the stupid and crazy, devote your income and labor to others, hate tyrants, argue not concerning God, have patience and indulgence toward the people, take off your hat to nothing known or unknown or to any man or number of men, go freely with powerful uneducated persons and with the young and with the mothers of families, read these leaves in the open air every season of every year of your life, re-examine all you have been told at school or church or in any book, dismiss whatever insults your own soul, and your very flesh shall be a great poem and have the richest fluency not only in its words but in the silent lines of its lips and face and between the lashes of your eyes and in every motion and joint of your body.”

– from the preface to Leaves of Grass by Walt Whitman

Walt Whitman believed in celebrating the body, exploring, questioning, and coming together – and we can do all that in yoga. Please join me for a 65-minute virtual yoga practice on Zoom today (Sunday, May 31st) at 2:30 PM. You can use the link from the “Class Schedules” calendar if you run into any problems checking into the class. PLEASE NOTE: Zoom 5.0 is an upgrade that went into effect yesterday (Saturday, May 30th). If you have not upgraded, you will need to give yourself extra time to log into Zoom.

Today’s playlist is available on YouTube and Spotify.

(NOTE: The YouTube playlist includes recordings of some of the poems, as part of the before/after class mix. These tracks are not included on Spotify.)

 

“Let us go forth awhile, and get better air in our lungs.”

 

– Walt Whitman writing about the new game, baseball, in the Brooklyn Eagle (07/23/1846)

 

 

### “A KELSON OF THE CREATION IS LOVE” (WW) ###

What You Notice About the Earth (on April 22nd) April 22, 2020

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“But it seems reasonable to believe — and I do believe — that the more clearly we can focus our attention on the wonders and realities of the universe about us the less taste we shall have for the destruction of our race. Wonder and humility are wholesome emotions, and they do not exist side by side with a lust for destruction.”

 

– Rachel Carson accepting the John Burroughs Medal (April 1952) and printed in Lost Woods: The Discovered Writing of Rachel Carson

For the last few days, I have asked people to notice things. Now, I’m wondering if you have noticed that the earth is healing itself. Oh, we have unwittingly played our part – just as some have unwittingly played our parts in the insult and injury – but… Have you noticed that Earth is healing herself? People in India and China are seeing mountains they haven’t seen in generations. Canals in Italy appear to be clearing up, and filling up with dolphins, fish, and swans. Wild animals are reclaiming their turf. Nitrogen dioxide air pollution has dropped 30% in certain parts of the United States. Earth has hit the reset button.

At the same time, one country (cough, cough, cough) has proposed rolling back emissions and clean air legislation just as the world commemorates the 50th anniversary of Earth Day, the most celebrated secular holiday in the world. This Earth Day also happens to coincide with a pandemic that seems to hit hardest where there is the most air pollution.  I do not, however, want to get into an argument about scientific facts and semantics, however. I want to know if you’ve noticed what’s happening with Mother Earth.

“In these troubled times it is a wholesome and necessary thing for us to turn again to the earth and in the contemplation of her beauties to know the sense of wonder and humility. There is modern truth to the ancient wisdom of the psalmist: `I will lift up mine eyes unto the hills, from whence cometh my help.’”

 

– from Rachel Carson’s original submission to “Words to Live By” for This Week Magazine (1951)

 

“Those who contemplate the beauty of the earth find reserves of strength that will endure as long as life lasts. There is something infinitely healing in the repeated refrains of nature — the assurance that dawn comes after night, and spring after winter.”

 

– from Silent Spring by Rachel Carson (published 1962)

When we move from Autumn to Winter, which coincides with busy holiday seasons for many people around the world, I often mention how different our habits and activity levels are compared to the rest of the natural world. Everything else is slowing down, while we humans speed up. Some of us do the same in the spring and summertime, we slow down and take lazy vacations when everything else in the natural world is speeding up, blossoming, and playing around. I often suggest that, since we are also organic and part of the natural world, (perhaps) we can benefit from taking more clues from nature. Perhaps, I suggest, we might feel better if we followed the natural rhythm of the Earth.

Have you noticed, the Earth is healing herself?

“We stand now where two roads diverge. But unlike the roads in Robert Frost’s familiar poem, they are not equally fair. The road we have long been traveling is deceptively easy, a smooth superhighway on which we progress with great speed, but at its end lies disaster. The other fork of the road — the one less traveled by — offers our last, our only chance to reach a destination that assures the preservation of the earth.”

 

– from Silent Spring by Rachel Carson (published 1962)

 

“I am pessimistic about the human race because it is too ingenious for its own good. Our approach to nature is to beat it into submission. We would stand a better chance of survival if we accommodated ourselves to this planet and viewed it appreciatively, instead of skeptically and dictatorially.”

– E. B. White, author of Charlotte’s Web

If you are interested and available, please join me today (Wednesday, April 22nd) for a practice where we notice and appreciate this place we call Home. Classes will be on Zoom at 4:30 PM and 7:15 PM. Some of the new Zoom security protocols have definitely kicked in; so, please use the link from the “Class Schedules” calendar if you run into any problems. If you have not done so, you will need to register for the 7:15 practice. Wednesday’s playlist is available on YouTube and Spotify.

Kiss My Asana is almost here (cause the yogathon starts Saturday, April 25th!

As I mentioned in earlier posts, part of my offering to support Mind Body Solutions this year will be to tell seven special stories, your stories! Check out Friday’s post and then you can either email me or comment below.

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. This year’s yogathon is only a week long. Seven days, at the end of the month, to do yoga, share yoga, and help others.  By participating in the Kiss My Asana yogathon you join a global movement, but in a personal way. In other words, you practice yoga… for 7 days

I need your story to Kiss My Asana!!!

You don’t need to wait until the end of the month, however, to consider how you might participate. Start thinking now about how you can add 5 minutes of yoga (or meditation) to your day, how you can learn something new about your practice, or even how you would teach a pose to someone close to you – or even to one of your Master Teachers/Precious Jewels.

To give you some ideas, consider that in past years my KMA offerings have included donation-based classes and (sometimes) daily postings. Check out one of my previous offerings dated April 22nd (or thereabouts):

30 Poses in 30 Days (scroll down to see April 22nd)

A Musical Preview (scroll down to see March 22nd)

A 5-Minute Practice

5 Questions Answered by Yogis

Answers to Yogis Questions

A Poetry Practice (notes)

A Preview of the April 22nd Practice (see “A Poetry Practice” link above)

 

 Leaves of Grass

### HE MA DURGA ###

 

 

 

 

Quick Thank You and Announcements May 4, 2018

Posted by ajoyfulpractice in 31-Day Challenge, Books, Changing Perspectives, Depression, Donate, Faith, Gratitude, Healing Stories, Health, Hope, Karma Yoga, Life, Loss, Meditation, Men, Minneapolis, Minnesota, One Hoop, Peace, Philosophy, Poetry, Sukkot, Texas, Twin Cities, Volunteer, Wisdom, Women, Writing, Yoga.
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“I have heard what the talkers were talking, the talk of the beginning and the end,

But I do not talk of the beginning or the end.”

– from Song of Myself (2) (1892 version) by Walt Whitman

First, the thank you:

Officially speaking, Monday (4/30) was the last day of the 5th Kiss My Asana yogathon. I am happy to say, we helped Mind Body Solutions meet their goal of $60K while also raising awareness about their work and mission! Thanks to your support Mind Body Solutions will be able to:

  • Create digital content and resources for students and teachers around
  • Partner with organizations supporting cancer patients, victim-survivors of sexual assault, and more
  • Provide workshop scholarships to aspiring adaptive yoga teachers
  • Offer free yoga classes to military veterans and their loved ones
  • Launch new programs like Living ‘til the End
  • …and so much more!

I am eternally grateful to everyone who donated online or via the donation-based classes. (If you wanted to donate, but missed the end of the month, this link still works!!!)

I am also super grateful to everyone who read (and sometimes commented or liked) the 22 posts featuring poetry-based practices. However, we’re not finished. I still have 8 more posts featuring 8 more poetry-based practices and, hopefully, you will join me as we finish out this journey.

Feel free to keep commenting (online and in person). Also, please keep yoga and Mind Body Solutions in mind if you or someone you know is dealing with trauma, loss, and disability. (Don’t forget: Mind Body Solutions works with everybody – included health care providers and other caregivers!)

And now, the announcements:

The George Wellbeing Center is officially open! I will be teaching the very first group class in this first-of-its-kind YMCA holistic health center tomorrow (Saturday, May 5th) beginning at 11:30 AM. (Psst, some classes – including mine – are free during the month of May!)

Located on the second floor of the Dayton Y (in Downtown Minneapolis, see link above) and developed in coordination with the George Family Foundation, the Center was made possible by a grant from Bill and Penny George. It will feature services based on three (3) core tenets:

  • Be Aware: Assessments, programs, lectures and coaching that empower clients to be central agents of their own health.
  • Be Centered: Exercise and movement programming, mindfulness and meditation and other mind-body approaches.
  • Be Restored: Personal services such as massage and acupuncture to aid in chronic stress reduction, pain relief and exercise recovery.

Services are open to the public and, as I mentioned earlier, some classes will be free during the month of May!

Please join me 11:30 AM on Saturdays for a yoga class focused on preparing the body and mind for meditation (or contemplation). This class will include asana (seat/pose) and pranayama (awareness of breath/breath extension) in a way that transfers the practice from the mat to the cushion and into your day-to-day life.

And, one more….

Mark your calendars, because the next Sukkot/Gratitude retreat will be September 28th – 30th. Details to follow, but just wanted to give you a heads up, because we are back on the road! (So, maybe give yourself an extra day before or after!)

### THANK YOU & NAMASTE ###