jump to navigation

The Power That Shines (a “renewed” post) April 26, 2022

Posted by ajoyfulpractice in Books, Changing Perspectives, Faith, Hope, Life, Music, One Hoop, Peace, Philosophy, Ramadan, Religion, Wisdom, Yoga.
Tags: , , , , , , , , , , , , , , , , , ,
add a comment

Happy Riḍván!” to those celebrating the “the Most Great Festival.” “Ramadān Mubarak, Blessed Ramadān!” to anyone observing the holy month of Ramadān. Many blessings to all, and especially to those celebrating or observing Eastertide or Counting the Omer! 

The following was previously posted. Links and dates have been updated.

“‘Remember, dear friend, that I am subtly inherent in everything, everything in the universe! I am the all-illuminating light of the sun, the light in the moon, the brilliance in the fire – all light is Mine. I am even the consciousness of light, and indeed, I am the consciousness of the entire cosmos.’”

The Bhagavad Gita: A Walkthrough for Westerners (15:12) by Jack Hawley

Yoga Sutra 1.36: viśokā vā jyotişmatī

– “Or [fixing the mind] on the inner state free of sorrow and infused with light, anchors the mind in stability and tranquility.”

“Kuraib reported that Ibn ‘Abbas spent a night in the house of the Messenger of Allah (may peace be upon him) and he said: The Messenger of Allah may peace be upon him) stood near the water-skin and poured water out of that and performed ablution in which he neither used excess of water nor too little of it, and the rest of the hadith is the same, and in this mention is also made (of the fact) that on that night the Messenger of Allah (may peace be upon him) made supplication before Allah in nineteen words. Kuraib reported: I remember twelve words out of these, but have forgotten the rest. The Messenger of Allah said: ‘Place light in my heart, light in my tongue, light in my hearing, light in my sight, light above me, light below me, light on my right, light on my left, light in front of me, light behind me, place light in my soul, and make light abundant for me.’”

Sahih Muslim 7673 (Book 4 Hadith Muslim 1680)

In a 2012 “Ramadān Reflection” in the Huffington Post, Imam Khalid Latif mentions the importance of searching for the Night of Power when it comes to the last days of Ramadān. My understanding is that, regardless of our faith or overall beliefs, we have to actively participate in our fate and in our practices. We have to actively seek in order to find. So, while, I could point out all the different ways in which “light” comes up in different religious and spiritual practices, while I could outline a little comparative analysis between the sacred texts of the Abrahamic religions and songs by Yusuf Islam, Santana and Everlast, Matisyahu, and the Maccabeats, I’m not going to do it. Instead, I’m going to encourage you to seek and see what you find.

True, you can follow the links (above) and maybe find something new (or remember something you had forgotten). However, more than anything, I encourage you to sit with your own history and tradition for a moment and consider what comes up. How does light come up? When and where does light come up? How do your internalized references to light compare to those I’ve mentioned (above and below)? How do you describe those moments when you put your light on and let it shine?

“I used to trust nobody, trusting even less their words,
Until I found somebody, there was no one I preferred,
My heart was made of stone, my eyes saw only misty grey,
Until you came into my life girl, I saw everyone that way.
Until I found the one I needed at my side,
I think I would have been a sad man all my life.

I think I see the light coming to me,
Coming through me giving me a second sight.
So shine, shine, shine,
Shine, shine, shine,
Shine, shine, shine.”

– from “I Think I See the Light” by Cat Stevens/Yusuf Islam

As I recently (and virtually) discussed with two dear friends (as well as in classes), the similarities between the three Abrahamic religions – Judaism, Christianity, and Islam – is no coincidence. These traditions share historical, spiritual, and liturgical roots. How do we explain, however, these same similarities when they come up in non-Abrahamic religions? Yes, yes, the cynical parts of us can say that language and customs were co-opted in order for missionaries to more easily conquer and convert. But, how do we explain that the elemental foundations – the opportunity to co-opt – already existed? How do we explain, for instance, the focus on light other than it is a fundamental and universal experience? We can be cynical for days, but at some point we have to “step into the light, baby.”

 “‘O Allah ! place light in my heart, light in my hearing, light in my sight, light on my right, light on my left, light in front of me, light behind me, light above me, light below me, make light for me,’ or he said: ‘Make me light.’”

 – Sahih Muslim 7673 (Book 4 Hadith Muslim 1677)

Please join me today (Tuesday, April 26th) at 12:00 PM or 7:15 PM for a yoga practice on Zoom. Use the link from the “Class Schedules” calendar if you run into any problems checking into the class. Give yourself extra time to log in if you have not upgraded to Zoom 5.0. You can request an audio recording of this practice via a comment below or by emailing myra (at) ajoyfulpractice.com.

 

Tuesday’s Noon playlist is available on YouTube and Spotify. [Look for” Ramadan 2020″]

Tuesday’s Evening playlist is available on YouTube and Spotify. [Look for” Ramadan 2020 75+m”]

Two quick notes about the music: First, while the most of the musicians featured on the playlists during these final days of Ramadān are Muslim there are some exceptions. One of the notable exceptions – notable, because she is the only female soloist and the only non-Muslim singer on the list – is Reba McEntire. Her song “Pray for Peace” is on the playlist because she released it during the month of Ramadān in 2014 – but not just randomly in the month, the song was released in the last ten days of the month! Second, there are some songs on the playlist that are Nasheeds (meaning they are religiously moral songs) that, in some traditions, are meant to be sung without instrumentation or only with percussion. I have, however, included orchestrated versions of these songs, because this seems to have worked best in an in-studio setting. As far as I know, percussion or voice only recordings of each song are available (if you want to build your own playlist). Alternatively, you can practice without the music.

Please let me know if you would like an audio recording of the practices related to the month of Ramadān.

### OHR OR DAW ###

Light in the Darkness (a Monday post practice post) December 14, 2021

Posted by ajoyfulpractice in "Impossible" People, Baha'i, Bhakti, Buddhism, Changing Perspectives, Chanukah, Dharma, Faith, Food, Gratitude, Healing Stories, Health, Hope, Karma, Life, Loss, Mathematics, Meditation, Music, Mysticism, One Hoop, Pain, Peace, Philosophy, Ramadan, Religion, Rosh Hashanah, Science, Suffering, Surya Namaskar, Tragedy, Twin Cities, Volunteer, Wisdom, Women, Yoga.
Tags: , , , , , , , , , , , , , , , , , , , , , , ,
add a comment

Happy Holidays!

This post practice post for Monday, December 13th. 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.]

“He who fights with monsters should look to it that he himself does not become a monster. And if you gaze long into an abyss, the abyss also gazes into you.”

 

– #146 quoted from “CHAPTER IV. APOPHTHEISMS AND INTERLUDES” of Beyond Good and Evil: Prelude to a Philosophy of the Future by Friedrich Nietzsche (b. 10/15/1844)

For many years, when it was time to set our personal intentions during the practice, I would reference something/someone related to the practice and/or something/someone related to current events. It didn’t matter if it was a local tragedy or something unfathomable on the other side of the planet; it made sense to me to offer a little kindness and compassion. Be it a man made or a natural disaster, it made sense to remember that no matter what I or the people around me were experiencing somewhere in there world there was someone who could benefit from our positive energy.

For a moment, we formed a cosmic “prayer circle” and many of you told me that that practice resonated with you. Some of you would even come up to me afterwards and say that you too had been thinking about the plight of someone that normally wouldn’t have crossed your mind. It wasn’t an excuse not to reach out a helping hand when we could. In fact, it was sometimes the opposite. It was a good reminder of hope and charity and, also, that we are all part of something more: a larger community than the one right in front of our noses.

But then the pandemic hit – and it didn’t make sense to offer our energy, condolences, thoughts, and prayers in the same way. It didn’t seem fair for me to highlight one person or one group of people when we were all directly affected. Sure, some people were still more affected than others. But who was I to say “look over here, look over there” when we were all suffering?

So, perhaps over the last 21 months the offering, the dedication, has felt a little more personal. Perhaps it was less of a reminder that we were all in this together, and more of a reminder that, as First Lady Eleanor Roosevelt said, “We have to face the fact that either all of us are going to die together or we are going to learn to live together and if we are to live together we have to talk.” Maybe you had to remind yourself to be more intentional about your energy. 

Either way, it was still an opportunity to extend a little bit of our hope, love, kindness, compassion, hope, and joy into the world. It was still a much needed moment… a moment to metaphorically stare into the light. Because Friedrich Nietzsche’s words are no less true when we flip them around. In fact, flipping them around highlights two parts of the yoga practice, as outlined by Patanjali: turning inward to study yourself and to focus on your own light.

Yoga Sūtra 2.44: svādhyāyādişţadevatāsamprayogah

 

– “From self-study comes the opportunity to be in the company of bright beings [of our choice].”

The following is an expanded version of a portion of a post related to the practice on December 13, 2020. Some class details and references have been updated.

Yoga Sutra 1.36: viśokā vā jyotişmatī

 

– “Or [fixing the mind] on the inner state free of sorrow and infused with light, anchors the mind in stability and tranquility.”

How does one keep the faith? This is a question we can ask at any time, but it becomes a particularly significant question when we are faced with doubt or fear. Or darkness. We all have moments of doubt, of fear, of darkness. Those moments can come from the inside and also from the outside, from things that are going on all around us. Those are the times, I think, when it is good to remember the words of Yoga Sūtra 1:36 which instructs us to focus on our inner light. However, even if you are not familiar with this thread, every culture and every spiritual (and religious) tradition has a story that serves as a similar reminder – and, during the darkest times of the year – people in the Northern Hemisphere bring out these stories, re-tell them, and celebrate them.

There are some aspects of light celebration in Samhain, the pagan holiday marking summer’s end. But, in truth, this year’s celebrations of light started with Diwali, the 5-day Indian festival of lights. Next up was Chanukah, which starts at sunset each year on the 25th of Kislev. Last year (in 20210), the 8-day festival of light in the Jewish tradition overlapped the (Western Christian) Feast Day of Saint Lucia (also known as Saint Lucy’s Day) on December 13th – and I noted that we were getting double the light. Of course, that might have implied that this year we would have less light.

But that’s not really how light works – and that’s not really how light celebrations work. If anything, this year’s celebration of Saint Lucy was an opportunity to highlight one person’s contribution during a challenging time, a dark period in history (if you will).

“And God said, ‘Light will be,’ and light was.”

 

– Transliteration of the Hebrew from Bereishit – Genesis (1:3), most commonly translated as “And God said, ‘Let there be light,’ and there was light.”

 

Saint Lucy’s Day is also a day centered around faith, persecution, and the miracles that come from someone doing what they can in the midst of so much “can’t.” It is mostly celebrated in Scandinavian countries and Italy, as well as places like the Twin Cities where there is a large Scandinavian population, as well as a strong Catholic, Lutheran, and/or Anglican presence. Prior to calendar reformation, it was celebrated on the shortest day of the year – meaning, the day surrounded by the most darkness.

The day honors a 4th century virgin-martyr who would bring food and drink to Christians hiding from religious persecution. Lucy herself was persecuted, and that part of the story is a little gory – although, notably, full of miracles. She is often depicted wearing a white robe or dress with a red sash, both the colors of which are symbols of her purity, piety, and her martyrdom. Being chosen to wear her symbols and to represent Saint Lucy or her court (including the “star boys”) is an honor not because of what was done to her, but because of her faith led her to alleviate the suffering of others.

“The world that we live in, so much cold and strife
One little light to warm another life
Fill the darkest night with the brightest light
Cause it’s time for you to shine
A little dedication, a small illumination
Just one person to change a whole nation
Let me see the light”

 

– quoted from “Shine” by the Maccabeats

In 4th century Syracuse (Roman Empire), the best places to hide were in the Roman catacombs, the very epitome of darkness on every level. So that her hands were free to carry the food and drink, Lucy (whose Latin name, Lucia, shares a root with the Latin word for “light”) would wear a wreath of candles around her head. Being the source of her own light, while carrying a feast, required her to stand and move very carefully, very deliberately, and very intentionally – almost as if she was in Tādāsana (“Mountain Pose”).

When we practice āsanas (“seats” or poses), a significant amount of energy and awareness goes into how we sit (or stand). This deliberation and intention allows us to pay attention to our breath (which is a symbol of our spirit and life force) and also to extend and direct our breath (and therefore our spirit and life force). In a sense, we are careful about how we stand specifically so that we can be intentional about how we use our energy. Another way to think of this is that how we move and hold our body, as well as how we breathe and pay attention to our breath, allows us to very intentionally, deliberately, and mindfully start to focus on our inner light. When we focus-concentrate-meditate on our inner light, it appears to get brighter. In fact, over time, our inner light begins to shine out into the world – but, first we have to be able to see it.

“What’s the reason we’re alive
The reason we’re alive

Bound to stumble and fall
But my strength comes not from man at all
Bound to stumble and fall
But my strength comes not from man at all

Do you believe in miracles
Am I hearin’ you? Am I seein’ you?
Eight nights, eight lights and these rites keep me right
Bless me to the highest heights with your miracle

Eight is the number of infinity
One more than what you know how to be”

 

– quoted from the song “Miracle” by Matisyahu

While I realize that posting two days in a row about the divine symbolism of numbers may lead to certain conclusions, let me be clear on two points. First, I like numbers and appreciate the science of equations (maybe as much or more than the average person), but I can’t really call myself a mathematician. Likewise, even though I often encounter numerical symbolism when I study religion and philosophy, I can’t say that I know very much about numerology or arithmomancy (also called arithmancy). All that said, when I keep hearing about certain things I perk up and pay attention. So, I’ve started getting curious about the number 9.

I was born on the 9th of a month, as were some of my favorite people; but I’ve also had a love-hate relationship with the number. It’s not 7; which has a lot of personal significance for me, is sometimes considered a symbol of humans, and is related to a lot of aspects of (and stories within) the Abrahamic religions as well as several energetic and/or spiritual systems.

It’s not eight, which is associated with infinity.

It’s not a 10.

It’s 9. 

Sure, it’s the highest single digit natural, or cardinal, number. It also pops up a lot in relation to harshad (“joy bringer”) numbers like 18, 27, and 108. Of course, I remember that the holy month of Ramaḍān is the ninth month of the Islamic calendar. But I missed (or forgot) the fact that the Baháʼí Faith considers it a symbol of completion – so much so that it is incorporated into the faith’s name and sacred buildings. Similar reverence in relation to completion is found in Hinduism. In fact, four times a year there are periods of nine nights (and 10 days) that are devoted to Durga, the mother goddess, with each night dedicated to various manifestations of God as mother.

Sure, somewhere in the back of my brain, I knew that the Buddha had nine virtues; that (in Christianity) there are nine Fruits of the Holy Spirit and nine “Choirs of Angels” (divided into three spheres of three); and that the Enneagram is a nine-pointed system. But I had forgotten, or not given much thought, to how the number nine pops up in prayer.

I hadn’t given much thought to the fact that one of the prayers offered during some Jewish services actually comes with extra blessings on Rosh Hashanah – bringing the total blessings to nine. Neither had I contemplated the numerical significance of “the nine days” (Tisha HaYamim) of mourning preceding Tish’a B’Av, the ninth day of the month of Av (the eleventh on the Hebrew calendar) and how that date marks the anniversary of the destruction of the First and Second Temples in Jerusalem (in 423 BCE and 70 CE, respectively). And, honestly, I didn’t know that other significant historical events and tragedies in Jewish history happened on that date – the ninth day of the eleventh month, which is eerily reflective of the tragedies and historical events associated with Schicksalstag (the ninth day of the eleventh month on the Gregorian calendar).

There’s more… a lot more that I didn’t know. However, here’s a little more that I knew, but hadn’t really thought about: A novena is a nine-day (or nine-week) period of prayer within some Christian traditions.

The word “novena” is used to describe the period, the practice, and the prayer(s). It comes from the Latin novem, meaning “nine,” and it is a period meant to parallel the time described in The Acts of the Apostles (1:13-14, NIV) when the twelve Apostles “all joined together constantly in prayer, along with the women and Mary the mother of Jesus, and with his brothers.” They did this, per Jesus’s instructions (and with a little guidance from some “angels”) in preparation of receiving gifts (or powers) from the Holy Spirit. Of course, as indicated above, the practice of praying (and even fasting) for nine days predates Christianity – some historians even track to the practice back to the Roman Empire (again, as it relates to mourning).

In a modern context, novenas are often used to request a Divine gift or as part of a larger ritual. They are often associated with Marian Feast Days – sometimes being recited in anticipation of a feast day and sometimes starting on the feast day. For example, some people started a novena on November 29th and completed it on December 8th. Others, started praying (a different novena, see below) on December 13th.

Western science has shown that there is power in prayer and meditation. Said power is also magnified when people gather together (even virtually) and/or engage in prayer and meditation at the same time. So, while you could pray a novena at any time (and it is believed that there is power in that practice), there is more power at certain times. That extra power comes from an exponential increase in energy going towards light (instead of darkness) when we all focus, concentrate, meditate together.

Kind of like when set our personal intentions and dedications towards the beginning of our āsana practice.

“O St Lucy, preserve the light of my eyes so that I may see the beauties of creation, the glow of the sun, the colour of the flowers and the smile of children.

 

Preserve also the eyes of my soul, the faith, through which I can know my God, understand His teachings, recognize His love for me and never miss the road that leads me to where you, St Lucy, can be found in the company of the angels and saints.”

 

– quoted from A Novena Prayer to St Lucy, Protector of the Eyes

 

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

 

“‘Remember, dear friend, that I am subtly inherent in everything, everything in the universe! I am the all-illuminating light of the sun, the light in the moon, the brilliance in the fire – all light is Mine. I am even the consciousness of light, and indeed, I am the consciousness of the entire cosmos.’”

 

– The Bhagavad Gita: A Walkthrough for Westerners (15:12) by Jack Hawley

 

MARK YOUR CALENDARS! I will once again offer two New Year’s Day practices on January 1st (2022). You can start the New Year with 108 Sun Salutations at 10:00 AM or a Yin+Meditation practice beginning at 5:00 PM. There will also be a reflective “First Friday Night Special” on January 7th. All times are Central Standard. Log-in details will be updated on the “Class Schedules” calendar

 

### Keep Shining! ### 

Why So Much Focus On Light? (mostly the music w/a link) November 30, 2021

Posted by ajoyfulpractice in Books, Changing Perspectives, Chanukah, Faith, Healing Stories, Hope, Music, Mysticism, Pain, Philosophy, Religion, Suffering, Wisdom, Yoga.
Tags: , , , , , , ,
add a comment

“Happy Chanukah!” to anyone celebrating! May your lights shine bright!

“To a casual reader, this sutra seems to tell us only that a mind free of worry and grief and infused with inner light automatically flows peacefully inward. But in the Sri Vidya tradition, this sutra is considered the core of the entire text.”

.

– commentary on Yoga Sūtra 1.36 from The Secret of the Yoga Sūtra: Samadhi Pada by Pandit Rajmani Tigunait, PhD

Please join me today (Tuesday, November 30th) at 12:00 PM or 7:15 PM for a yoga practice on Zoom. Use the link from the “Class Schedules” calendar if you run into any problems checking into the class. Give yourself extra time to log in if you have not upgraded to Zoom 5.0. You can request an audio recording of this practice via a comment below or by emailing myra (at) ajoyfulpractice.com.

Tuesday’s playlist is available on YouTube and Spotify. [Look for “Chanukah (Day 2) 2020”]

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

Click here for yesterday’s post related to this practice (with embedded links related to last year’s practices).

“One of the great mysteries of life is life itself.”

 

 

– commentary on Yoga Sūtra 1.36 from The Heart of Yoga: Developing A Personal Practice by T. K. V. Desikachar

.

### “viśokā vā jyotişmatī” (YS 1.36) ###

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.
Tags: , , , , , , , , , , , , , , , , , ,
add a comment

[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” ###

 

Double the Light (the very late “missing” post) December 14, 2020

Posted by ajoyfulpractice in Bhakti, Books, Changing Perspectives, Chanukah, Dharma, Faith, Healing Stories, Hope, Life, Mantra, Meditation, Men, Mysticism, Pain, Peace, Philosophy, Religion, Suffering, Tragedy, Wisdom, Women, Yoga.
Tags: , , , , , , , , ,
add a comment

[“Happy  Chanukah!” to anyone celebrating! May your lights shine bright!]


[This extremely delayed posting is from Sunday the 13th. You can request an audio recording of Sunday’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.)]

Yoga Sutra 1.36: viśokā vā jyotişmatī

– “Or [fixing the mind] on the inner state free of sorrow and infused with light, anchors the mind in stability and tranquility.”

How does one keep the faith? This is a question we can ask at any time, but it becomes a particularly significant question when we are faced with doubt or fear. Or darkness. We all have moments of doubt, of fear, of darkness. Those moments can come from the inside and also from the outside, from things that are going on all around us. Those are the times, I think, when it is good to remember the words of Yoga Sūtra 1:36 which instructs us to focus on our inner light. However, even if you are not familiar with this thread, every culture and every spiritual (and religious) tradition has a story that serves as a similar reminder – and, during the darkest times of the year – people in the Northern Hemisphere bring out these stories, re-tell them, and celebrate them.

There are some aspects of light celebration in Samhain, the pagan holiday marking summer’s end. But, in truth, this year’s celebrations of light started with Diwali, the 5-day Indian festival of lights. Next up is Chanukah, which started at sunset on Thursday (the 25th of Kislev). This year, the 8-day festival of light in the Jewish tradition overlaps the (Western Christian) Feast Day of Saint Lucia (also known as Saint Lucy’s Day) on December 13th – so we get double the light.

“And God said, ‘Light will be,’ and light was.”

– Transliteration of the Hebrew from Bereishit – Genesis (1:3), most commonly translated as “And God said, ‘Let there be light,’ and there was light.”

“Chanukah” means “dedication” and the holiday is a commemoration of Maccabees restoring the temple in Jerusalem after centuries of religious persecution (and a battle that was in and of itself a miracle). Before the battle, however, the Maccabees spent about a year hiding in caves and studying Torah. They would have been very clear on the importance of lighting the candles on the menorah in order to establish the sanctity of the temple. After all, it is commanded in the Bible. The only problem was that the temple had been desecrated and almost every vial of olive oil previously sealed by the high priest had been contaminated. I say “almost every vial,” because (miraculously) there was one still sealed vial of oil. Not enough, they thought, to last all the days and nights (8 in total) required to make and to bless more oil – but just enough to show their faith and their intention, to show where (and how) they stood in the world.

When people celebrate Chanukah, they light 8 candles in honor of the 8 days and 8 nights during which there was, miraculously, light when people were expecting darkness. Except in extenuating circumstances, when it is not safe to do so, people are instructed to place their hanukia (a special menorah for the occasion) in a window that can be seen from the street – so that anyone walking past will be reminded of the miracle that started with faith.

“The world that we live in, so much cold and strife
One little light to warm another life
Fill the darkest night with the brightest light
Cause it’s time for you to shine
A little dedication, a small illumination
Just one person to change a whole nation
Let me see the light”

– quoted from “Shine” by the Maccabeats

Saint Lucy’s Day is also a day centered around faith, persecution, and the miracles that come from someone doing what they can in the midst of so much “can’t.” It is mostly celebrated in Scandinavian countries and Italy, as well as places like the Twin Cities where there is a large Scandinavian population, as well as a strong Catholic, Lutheran, and/or Anglican presence. The day honors a 4th century virgin-martyr who would bring food and drink to Christians hiding from religious persecution. Lucy herself was persecuted, and that part of the story is a little gory – although, notably, full of miracles. However, being chosen to wear her symbols and to represent Saint Lucy or her court (including the “star boys”) is an honor not because of what was done to her, but because of her faith led her to alleviate the suffering of others.

In 4th century Syracuse (Roman Empire), the best places to hide were in the Roman catacombs, the very epitome of darkness on every level. So that her hands were free to carry the food and drink, Lucy (whose Latin name, Lucia, shares a root with the Latin word for “light”) would wear a wreath of candles around her head. Being the source of her own light, while carrying a feast, required her to stand and move very carefully, very deliberately, and very intentionally – almost as if she was in Tādāsana (“Mountain Pose”).

When we practice āsanas (“seats” or poses), a significant amount of energy and awareness goes into how we sit (or stand). This deliberation and intention allows us to pay attention to our breath (which is a symbol of our spirit and life force) and also to extend and direct our breath (and therefore our spirit and life force). In a sense, we are careful about how we stand specifically so that we can be intentional about how we use our energy. Another way to think of this is that how we move and hold our body, as well as how we breathe and pay attention to our breath, allows us to very intentionally, deliberately, and mindfully start to focus on our inner light. When we focus-concentrate-meditate on our inner light, it appears to get brighter. In fact, over time, our inner light begins to shine out into the world – but, first we have to be able to see it.

“O St Lucy, preserve the light of my eyes so that I may see the beauties of creation, the glow of the sun, the colour of the flowers and the smile of children.

Preserve also the eyes of my soul, the faith, through which I can know my God, understand His teachings, recognize His love for me and never miss the road that leads me to where you, St Lucy, can be found in the company of the angels and saints.”

– quoted from A Novena Prayer to St Lucy, Protector of the Eyes

Sunday’s playlist is available on YouTube and Spotify.

“‘Remember, dear friend, that I am subtly inherent in everything, everything in the universe! I am the all-illuminating light of the sun, the light in the moon, the brilliance in the fire – all light is Mine. I am even the consciousness of light, and indeed, I am the consciousness of the entire cosmos.’”

The Bhagavad Gita: A Walkthrough for Westerners (15:12) by Jack Hawley

### 2x MORE LIGHT, 4x LESS DARKNESS ###

Just Leave The Light On May 20, 2020

Posted by ajoyfulpractice in Books, Changing Perspectives, Faith, Hope, Life, Music, One Hoop, Peace, Philosophy, Ramadan, Religion, Wisdom, Yoga.
Tags: , , , , , , , , , , , , , , , , ,
add a comment

(“Ramadān Mubarak, Blessed Ramadān!” to anyone who is observing the month of Ramadan.)

“‘Remember, dear friend, that I am subtly inherent in everything, everything in the universe! I am the all-illuminating light of the sun, the light in the moon, the brilliance in the fire – all light is Mine. I am even the consciousness of light, and indeed, I am the consciousness of the entire cosmos.’”

 

The Bhagavad Gita: A Walkthrough for Westerners (15:12) by Jack Hawley

 

 

Yoga Sutra 1.36: viśokā vā jyotişmatī

 

– “Or [fixing the mind] on the inner state free of sorrow and infused with light, anchors the mind in stability and tranquility.”

 

“Kuraib reported that Ibn ‘Abbas spent a night in the house of the Messenger of Allah (may peace be upon him) and he said: The Messenger of Allah may peace be upon him) stood near the water-skin and poured water out of that and performed ablution in which he neither used excess of water nor too little of it, and the rest of the hadith is the same, and in this mention is also made (of the fact) that on that night the Messenger of Allah (may peace be upon him) made supplication before Allah in nineteen words. Kuraib reported: I remember twelve words out of these, but have forgotten the rest. The Messenger of Allah said: ‘Place light in my heart, light in my tongue, light in my hearing, light in my sight, light above me, light below me, light on my right, light on my left, light in front of me, light behind me, place light in my soul, and make light abundant for me.’”

Sahih Muslim 7673 (Book 4 Hadith Muslim 1680)

 

In a 2012 “Ramadān Reflection” in the Huffington Post, Imam Khalid Latif mentions the importance of searching for the Night of Power when it comes to the last days of Ramadān. My understanding is that, regardless of our faith or overall beliefs, we have to actively participate in our fate and in our practices. We have to actively seek in order to find. So, while, I could point out all the different ways in which “light” comes up in different religious and spiritual practices, while I could outline a little comparative analysis between the sacred texts of the Abrahamic religions and songs by Yusuf Islam, Santana and Everlast, Matisyahu, and the Maccabeats, I’m not going to do it. Instead, I’m going to encourage you to seek and see what you find.

True, you can follow the links (above) and maybe find something new (or remember something you had forgotten). However, more than anything, I encourage you to sit with your own history and tradition for a moment and consider what comes up. How does light come up? When and where does light come up? How do your internalized references to light compare to those I’ve mentioned (above and below)? How do you describe those moments when you put your light on and let it shine?

 

“I used to trust nobody, trusting even less their words,
Until I found somebody, there was no one I preferred,
My heart was made of stone, my eyes saw only misty grey,
Until you came into my life girl, I saw everyone that way.
Until I found the one I needed at my side,
I think I would have been a sad man all my life.

I think I see the light coming to me,
Coming through me giving me a second sight.
So shine, shine, shine,
Shine, shine, shine,
Shine, shine, shine.”

– from “I Think I See the Light” by Cat Stevens/Yusuf Islam

 

As I recently (and virtually) discussed with two dear friends (as well as in classes), the similarities between the three Abrahamic religions – Judaism, Christianity, and Islam – is no coincidence. These traditions share historical, spiritual, and liturgical roots. How do we explain, however, these same similarities when they come up in non-Abrahamic religions? Yes, yes, the cynical parts of us can say that language and customs were co-opted in order for missionaries to more easily conquer and convert. But, how do we explain that the elemental foundations – the opportunity to co-opt – already existed? How do we explain, for instance, the focus on light other than it is a fundamental and universal experience? We can be cynical for days, but at some point we have to “step into the light, baby.”

 

 “‘O Allah ! place light in my heart, light in my hearing, light in my sight, light on my right, light on my left, light in front of me, light behind me, light above me, light below me, make light for me,’ or he said: ‘Make me light.’”

 

 – Sahih Muslim 7673 (Book 4 Hadith Muslim 1677)

 

Please join me today (Wednesday, May 20th) at 4:30 PM or 7:15 PM, if you are interested being the light you want to see in the world. Use the link from the “Class Schedules” calendar if you run into any problems checking into the class. You will need to register for the 7:15 PM class if you have not already done so.

Wednesday’s playlist is available on YouTube and Spotify.

Two quick notes about the music: First, while the most of the musicians featured on the playlists during these final days of Ramadān are Muslim there are some exceptions. One of the notable exceptions – notable, because she is the only female soloist and the only non-Muslim singer on the list – is Reba McEntire. Her song “Pray for Peace” is on the playlist because she released it during the month of Ramadān in 2014 – but not just randomly in the month, the song was released in the last ten days of the month! Second, there are some songs on the playlist that are Nasheeds (meaning they are religiously moral songs) that, in some traditions, are meant to be sung without instrumentation or only with percussion. I have, however, included orchestrated versions of these songs, because this seems to have worked best in an in-studio setting. As far as I know, percussion or voice only recordings of each song are available (if you want to build your own playlist). Alternatively, you can practice without the music.

Please let me know if you would like an audio recording of the practices related to the month of Ramadān.

 

### OHR OR DAW ###