Introducing….You (mostly the music w/UPDATED links) July 11, 2021
Posted by ajoyfulpractice in Uncategorized.Tags: 8-Limbs, E. B. White, Jhumpa Lahiri, William Strunk Jr., yoga philosophy, yoga practice, Yoga Sutra, Yoga Sutra 2.28
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“Place yourself in the background; do not explain too much; prefer the standard to the offbeat.”
– from “An Approach to style” by E. B. White published in The Elements of Style by William Strunk, Jr. and E. B. White (b. 07/11/1899)
Please join me for a 65-minute virtual yoga practice on Zoom today (Sunday, July 11th) at 2:30 PM. You can use the link from the “Class Schedules” calendar if you run into any problems checking into the class. You can always request an audio recording of this practice (or any practice) via email or a comment below.
Sunday’s playlist is available on YouTube and Spotify. [Look for “07112020 An Introduction”]
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.)
“That’s the thing about books. They let you travel without moving your feet.”
– quoted from The Namesake by Jhumpa Lahiri (b. 07/11/1967)
You can find this year’s post here and a less literary, but more philosophically-based post (from last year) here.
### OM OM AUM ###
New Year, New Season (a “missing” post for multiple Saturdays) March 21, 2021
Posted by ajoyfulpractice in "Impossible" People, 19-Day Fast, Art, Baha'i, Changing Perspectives, Faith, New Year, Religion.Tags: "Impossible" People, Abolqasem Ferdowsi, Abul-Qâsem Ferdowsi Tusione, Aimee Lehto, Boyd Croyner, Calendars, Dick Davis, Joseph Priestley, Michaelangelo, Muhammad Ali, Nature Journal, Roccamonfino, Spring, Swami Jnaneshvara, Yoga Sutra
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“Nowruz Mubarak!” Happy New Year to those who are celebrating and Happy Spring to those in the Northern Hemisphere.
[This post is related to three Saturdays, March 6th; March 13th; and March 20th. You can request an audio recording of any of the practices 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.]
“At a time of another crisis, ‘Abdu’l-Bahá offered these words of counsel: ‘In a day such as this, when the tempests of trials and tribulations have encompassed the world, and fear and trembling have agitated the planet, ye must rise above the horizon of firmness and steadfastness with illumined faces and radiant brows in such wise that, God willing, the gloom of fear and consternation may be entirely obliterated, and the light of assurance may dawn above the manifest horizon and shine resplendently.’ The world stands more and more in need of the hope and the strength of spirit that faith imparts. Beloved friends, you have of course long been occupied with the work of nurturing within groups of souls precisely the attributes that are required at this time: unity and fellow feeling, knowledge and understanding, a spirit of collective worship and common endeavour. Indeed, we have been struck by how efforts to reinforce these attributes have made communities especially resilient, even when faced with conditions that have necessarily limited their activities. Though having to adapt to new circumstances, the believers have used creative means to strengthen bonds of friendship, and to foster among themselves and those known to them spiritual consciousness and qualities of tranquillity, confidence, and reliance on God.”
– quoted from a rare “New Year” message from the Universal House of Justice “To the Bahá’is of the World,” dated Naw-Ruz 177 (March 20, 2020, in reference to COVID-19 recommendations)
Today, Saturday, March 20th, was the Vernal (or Spring) Equinox in the Northern Hemisphere – which coincides with Nowruz, also known as the Persian New Year or Iranian New Year, which is also the Zoroastrian and the Bahá’i New Year. Nowruz is a compound of two Persian words and literally means “new day.” As this is a new beginning for so many around the world, it feels like an auspicious time to start catching back up on my blog posts!
The date of this New Year (and of the Vernal Equinox) is established every year through the astronomical observations that result in the Solar Hijri (Persian) calendar, which is the oldest and most accurate solar calendar. Technically, the Bahá’i New Year started at sunset on Friday evening; but it is also a moveable based on the change in seasons.
In “the Most Holy Book” of the Bahá’i faith, the Kitáb-i-Agdas, the prophet Bahá’u’lláh explained that the equinox was a “Manifestation of God” and, therefore, would mark the new day/year. He also indicated that the actual date would be based on a “standard” place chosen by the Universal House of Justice (the nine-member ruling body of the worldwide community) in Haifa, Israel. In 2014 (which was year 171 in their community), the Universal House of Justice chose Tehran as the special place in the world that would serve as the observational standard. This is year 178.
People within the Bahá’i community spend the last month of the year preparing for the New Year by observing the 19-Day Fast. Throughout various parts of Asia, the Caucasus, the Black Sea Basin, and the Balkans people from a variety of faiths have traditions which sometimes include a month’s worth of (preparatory) celebrations. These celebrations include “spoon-banging” and costumed visitors in a practice similar to Halloween’s trick-or-treaters; rituals related to light; a celebration of the elements; a celebration of ancestors; and stories about how light (literally and symbolically) overcomes darkness.
“But his splendid son, Jamshid, his heart filled with his father’s precepts, then prepared to reign. He sat on his father’s throne, wearing a golden crown according to the royal custom. The imperial [divine glory] was his. The world submitted to him; quarrels were laid to rest, and all demons, birds and fairies obeyed Jamshid’s commands. The royal throne shone with luster, and the wealth of the world increased. He said, ‘God’s glory is with me; I am both prince and priest. I hold evildoers back from their evil, and I guide souls towards the light.’”
– quoted from “The First Kings” in Shanameh – The Persian Book of Kings by Abolqasem Ferdowsi (translated by Dick Davis)
One such story appears in the Shāhnāma (“The Book of Kings”), an epic Persian poem written by Abul-Qâsem Ferdowsi Tusione around the 10th and 11th centuries and one of the world’s longest poems attributed to a single author. According to the legend, there was a time when the world was plunged into darkness and a deadly winter that caused most people to lose hope. However, the mythical King Jamshid, who spent over 100 years building a great kingdom, saved the world and restored hope by building a throne out of gems and precious metals. He then sat on the throne and had “demons” lift him up to catch the dying light so that he became as bright as the sun. More gems were gathered around him and he became even brighter. This became the “New Day.”
I often mention that every day, every inhale, and every exhale is the beginning of a New Year. We don’t often think of it that way, and we certainly don’t (as a whole) view and celebrate life that way. But, the bottom line is that every moment of our lives is a “liminal” moment: a transitional or threshold moment that serves as a doorway between times. We mark notice we have more daylight, more sunshine, and we call it “Spring!” But, in some ways, this moment is arbitrary because we have been getting more daylight since the Winter Solstice.
Sometimes, when the winter is really cold and really dark (or we’ve been cooped-up inside too much) we pay attention to the little incremental differences between one day and the next. We notice the lengthening shadows and the extra seconds. Most times, however, we don’t start noticing the changes until we are told to notice the changes. Even then, however, what we notice is the end result – the culmination of all the little changes; not the transitions themselves. In the Yoga Sūtras, Patanjali instructs us to pay attention to the transitions.
“The transition from one year to the next year happens in an infinitely short moment that is actually non-existent in time. So too, there are transitions in the moments of life and the moments of meditation. Mindfulness of transitions in daily life and during meditation time is extremely useful on the spiritual journey to enlightenment.”
– quoted from the commentary on “Yoga Sutras 3.9-3.16: Witnessing Subtle Transitions With Samyama” by Swami Jnaneshvara Bharati (“Swami J”)
When detailing how the practice of “concentration” “progresses,” Patanjali explores the final three limbs of the Yoga Philosophy (dhāranā, dhyāna, and samādhi) and refers to them collectively as samyama. Once he explains how each one flows from the previous ones (all stemming from the earlier practices of prāņāyāma and pratyāhāra) – and cautions against efforts to skip the stages of progression – he delineates the difference between external and internal experiences. We often think of these as being very obviously related to things that are happening outside of the body and/or separate from us versus things happening inside the body and/or directly related to us. We may even break things down as things we can touch/hold versus things that are not tangible.
Obvious, right? But what happens when we “Get Inside” (as we did on Saturday, March 6th)?
Michelangelo di Lodovico Buonarroti Simoni, the artist, was born March 6, 1475, in Caprese (then the Republic of Florence and now Tuscany, Italy). Known for works like David, the Pietá, and some of the most well-known frescoes in the Sistine Chapel, Michelangelo was known as Il Divino (“The Divine One”) by his contemporaries, because he had the ability to bring inanimate objects to life and to create terribilitá (a sense of awesomeness or emotional intensity). He said, “Every block of stone has a statue inside it and it is the task of the sculptor to discover it.” He also said, “I saw the angel in the marble and carved until I set him free.”
In the practice of Yoga, we use the first four limbs of the philosophy the way Michelangelo used his carving and painting tools: to bring what is inside out, to set our inner angel free. Or, as I mentioned on the 6th, we can use it to set our inner GOAT free.
“‘He who is not courageous enough to take risks will accomplish nothing in life.’”
– quoted from the Ebony Magazine article, “Muhammad Ali: ‘Don’t Count Me Out’ – Despite his medical problems, ‘The Greatest’ says there is plenty of fight left in his body” by Walter Leavy (published March 1985)
In 1964, it was announced to the world that the boxer we now know as The Greatest of All Times would no longer go by his birth name or “slave name” – which was also his father’s name. The heavy-weight champion’s grandfather had named his son (Cassius Marcellus Clay, Sr.,) after a 19th-century abolitionist politician in Kentucky (Cassius Marcellus Clay) who, by some accounts, strong-armed President Abraham Lincoln to emancipate Confederate slaves and freed some of his own slaves in 1844, but still kept some slaves on hand. Muhammad Ali wanted to distance himself from that legacy of slavery and forge his own path; so, he chose a name that reflected his faith and his skills: Muhammad Ali.
The name change wasn’t even close to instantaneous. In fact, with the major exception of Howard Cosell, who coincidentally had changed his own last name back to his family’s original Polish surname, most journalists and media outlets continued to refer to the prizefighter as “Cassius Clay” for over a decade. And it wasn’t just a matter of people getting use to the new name. Because he refused to answer to his birth name, journalist would address him as Muhammad Ali in-person, but then write about “Cassius Clay.” By their own account, The New York Times wrote about over 1,000 articles about “Cassius Clay” from 1964 to 1968, but only referenced “Muhammad Ali” in about 150. This practice continued well into the 1970’s! But the practice wasn’t even consistent; the media seemed to have no problem referencing “Malcolm X” – even though, at the time, he was still legally “Malcolm Little.”
Muhammad means “One who is worthy of praise” and Ali means “Most high.” The names, as he clearly stated, were symbolic in nature – as all names are. By changing his name, Muhammad Ali honored his outside (i.e., the color of his skin) while also placing emphasis on the inside (i.e., his talent and his beliefs). He also gave the world tools to focus on the inside and to become more intimate. Sadly, some folks kept themselves stuck on the outside.
Yoga Sūtra 3.7: trayam antarangam pūrvebhyah
– “These three practices of concentration (dhāranā), meditation (dhyāna), and samādhi are more intimate or internal than the previous five practices.”
Patanjali devotes a series of “threads” to the distinctions between internal/intimate and external in order to illustrate that perspective can make something that feels internal feel “external” simply because there is something more “internal.” One great example of this can be illustrated by comparing different types of physical practices of yoga. For instances: A vinyāsa practice (because it is a moving practice) is more “yang” or active than a YIN Yoga practice (in which part of the practice is not moving for what can feel like an incredibly long amount of time). On the flip side, the Primary Series of Ashtanga Yoga can be significantly more “yang” or active than a “Slow Flow” and a Restorative Yoga practice can be significantly more “yin” than a YIN yoga practice.
By the same token, focusing on the breath and the awareness of the breath begins to feel more internal than just moving the body without breath awareness, but the former begins to feel more external when you can concentrate without actively thinking about the fact that you are concentrating on your breath (or anything else). In other words, the object of focus is the “seed” – something tangible and understandable, with a reference point. Then, there is a point in the practice when the focus becomes “seedless” – at which point being “Deeper Inside Makes That ‘Outside’” (which was our thread on Saturday, March 13th).
Yoga Sūtra 3.8: tad api bahir-angam nirbījasya
– “These three practices are external, and not intimate compared to nirbija samadhi, which is samadhi that has no object, nor even a seed object on which there is concentration.”
In our physical practice, more often than not, we use the breath as our primary “seed.” At first we may simultaneously engage it on multiple levels. After all, we can feel it, we can direct it, and (under the proper conditions) we can see it. Eventually, however, we become absorbed in the experience of breathing and being alive – which is obviously a different experience than actively working with the breath, but it is also a different experience than breathing and living without being aware of the breath. I often think about the breathing (and awareness of breath) of someone like Joseph Priestley, just as I think about the breathing (and awareness of breath) of those three people who left footprints on the side of a mountain in Italy over 350,000 years ago.
On March 13, 2003, Nature Journal published the work of three paleontologists who had identified fossilized footprints (and handprints) as belonging to three homo-genus individuals fleeing the then-actively erupting Roccamonfino volcano. Through those external impressions (embedded deep in the earth), we get an intimate glimpse into a brief moment of their lives. We know two fled the volcano together, one assisting the other. We know about their pace and trajectory, based on the zigzag patterns and the places where it appears one or more supported themselves with their hands. We can use their steps as tools and then, based on our own experiences, move deeper from there.
Joseph Priestley, born March 13, 1733 (according to the Julian calendar) was an 18th-century English theologian, clergyman, natural philosopher, chemist, educator, liberal political theorist, and a member of the Lunar Circle (also known as the Lunar Society). He is credited with discovering oxygen in its isolated gaseous state (which he considered “dephlogisticated air”). He also inventing soda water – which, he believed, could cure scurvy and which he called “impregnated water.” He also believed science was integral to theology and, therefore, all of his scientific work was a reflection of his liturgical work, and vice versa.
Even though much of what Joseph Priestley believed, scientifically speaking, has been superseded by advancements in technology and science, his work is one of the steps that brought us closer to the knowledge we have now. Think of his phlogiston theories as “seeds” at the beginning of the process. Now, consider, how – having moved beyond that point of understanding – we start anew… and go deeper. (As we did today, March 20th.)
“Could we have entered into the mind of Sir Isaac Newton and have traced all the steps by which he produced his great works, we might see nothing very extraordinary in the process.”
– Joseph Priestley
This week’s “threads” can be a little hard to take in just from the sūtras themselves. However, the point is to experience them and, once we have experienced them (in context) we realize they are easier to understand. There are some really great analogies related to movement and transition – which is the whole point of these threads – but the one that came to mind today takes us back to the boat analogy.
Take a moment to imagine your breath as a wave, with you floating on your back or floating in a boat. It doesn’t matter if you are lazily enjoying some time off or in a rush to go somewhere. Either way, there are times when you will have to make an adjustment – a course correction, if you will. Sometimes, you have to make big adjustments in order to stay focused; other times, little adjustments. Every now and again, however, there is a moment where you don’t need to make any adjustments or modifications. You don’t have to peddle to stay afloat and you don’t have to steer yourself in the right direction. You are one with the waves, going with the flow and “in the zone.” This is the next level of the Yoga experience.
Yoga Sūtra 3.9: vyutthāna-nirodhah-samskāra abhibhava-prādurbhāvau nirodhah-kşaņa-chitta-anvayah nirodhah-pariņāmah
– “When the vision of the lower Samadhi is suppressed by an act of conscious control, so that there are no longer any thoughts or visions in the mind, that is the achievement of control of the thought-waves of the mind.”
Yoga Sūtra 3.10: tasya praśānta-vāhitā samskārāt
– “When this suppression of thought waves becomes continuous, the mind’s flow is calm.”
The playlist for Saturday, March 6th (the “Getting Inside or ‘What Is Inside, IV’” practice) is available on YouTube and Spotify. [Look for “09132020 What Is Inside, II”]
The playlist for Saturday, March 13th (the “Deeper Inside Makes That ‘Outside’” practice) is available on YouTube and Spotify. [Look for “10202020 Pratyahara”]
The playlist for Saturday, March 20th (the “New Year, New Season” class) is available on YouTube and Spotify.
“Impossible is just a big word thrown around by small men who find it easier to live in the world they’ve been given than to explore the power they have to change it. Impossible is not a fact. It’s an opinion. Impossible is not a declaration. It’s a dare. Impossible is potential. Impossible is temporary.
Impossible is nothing.”
– quoted from a 2004 Adidas ad campaign written by Aimee Lehto (with final tag line credited to Boyd Croyner), often attributed to Muhammad Ali
### RIDE THESE WAVES ###
Consider What’s Downstream August 15, 2020
Posted by ajoyfulpractice in Uncategorized.Tags: antiracism, avidyā, Ibram X. Kendi, J. Krishnamurti, Pandit Rajmani Tigunait, Racism, Shunryu Suzuki Roshi, vidya, yoga, yoga philosophy, yoga practice, Yoga Sutra, Yoga Sutra 2.33
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“Life is like stepping into a boat that is about to sail out to sea and sink.”
– Shunryu Suzuki Roshi
Just for a moment, set aside the sinking boat analogy and consider being in a row (or paddle) boat that is floating around an eddy. Let’s say this river and eddy are big enough that we don’t automatically recognize that we’re going around in circles. In this scenario, there are times and places where the eddy’s current is strong, actively carrying us in a certain direction (which is, by definition, not the direction the river flows). When we seem to be going the way we want to go, we may not notice the strength of the current; and happily paddle along. We go with the flow even when it gets dangerous. Sure, when the water gets choppy and we discover we are headed towards the center of the whirlpool, we may think, “Oh, maybe this wasn’t such a good idea,” but at that point we may not have the strength or the skill to head towards shore. Then there are times and places when we feel like we are stronger than the current. It’s still there, and still capable of pulling us in a certain direction; however, in those moments when the current feels dormant we may be completely unaware that there is anything influencing our movement other than our own paddle, will, and determination. Finally, there are times and places where the current is moderate, just strong and active enough that we are aware of the effort it takes to paddle and move in any given direction away from the center of the whirlpool. In fact, this may be the only time we recognize what’s happening beneath the surface and the only time we actively work to move in the opposite direction.
Yoga Sūtra 2.33: vitarkabādhane pratipakşabhāvanam
— “When troublesome thoughts prevent the practice (of yamās and niyamās), cultivate the opposite thoughts.”
At the very beginning of the Yoga Sūtra, Patanjali explains that when the mind is quiet/undisturbed, the practitioner “rests in their own true nature” (YS 1.3) and that at all other times we “rest” or identify with the fluctuations of our mind (YS 1.4). Furthermore, throughout the first part of the sūtras and the first part of the practice, we start to notice the minds tendency to fluctuate in ways that are dysfunctional/afflicted and therefore cause suffering. The (external) restraints and (internal) observations provide a method of practice that cultivates functional/not-afflicted thoughts and habits. But the practice is not a magical spell. The effect is not instantaneous or overnight, and so we will encounter obstacles (YS 1.30), the negative effects which are caused by the obstacles (YS 1.31), the 28 types of disempowerment (YS 2.24), and continued suffering.
This is the whirlpool – and it is caused by the (cross) current which is our dysfunctional/ afflicted thoughts patterns, which flow from the river of ignorance. Yes, once again, it all comes back to avidyā. The thing we have to remember is that those five afflicted types of thoughts are always at play, underneath the surface, and that they always end in the ugly blossom that is fear. (YS 2.3)
“It is not that you must be free from fear. The moment you try to free yourself from fear, you create resistance against fear. Resistance in any form does not end fear. What is needed, rather than running away or controlling or suppressing, is understanding fear; that means, watch it, learn about it, come directly into contact with it, not how to escape from it, not how to resist it.”
— Jiddu Krishnamurti
Typically when I teach the second week in August, there is a focus on fear and being fearless. Of course, I quotes the Roosevelts and Alfred Hitchcock (b. 08/13/1899), but I also quote J. Krishnasmurti whose advice regarding fear is not about being reckless, but about getting to the place where we understand fear and what is beyond fear: wisdom.
Remember, fear is an emotional reaction to a perceived threat. The emotional reaction causes a physiological response: it activates the sympathetic nervous system. It causes a chemical change in the brain and a change in organ function, both designed to protect you and ensure survival. This can all take place in a blink of an eye and in a heartbeat – even when the perceived threat turns out to not to be a threat and/or not a threat to your survival. While this can all take place in an instant, it takes a while to come down off of the adrenaline high and, depending on the reality and nature of the threat, the effects of the trauma can be life-long.
In the Eastern philosophies, the opposite of fear is wisdom. Wisdom being the ability, knowledge, and skill to respond to a given situation with awareness. Without wisdom, we react as if everything and everyone is a threat to our life, our livelihood, and those we love. We see it each and every day, even when we don’t recognize that that is what we are seeing/experiencing. Wisdom, in this case, can also be defined as vidyā (“correct knowledge”) about ourselves and the nature of everything. Wisdom, when it comes to our whirlpool analogy, gives us the awareness, skill, and strength to paddle against the swirling current that is taking us into dangerous waters.
“However, if the process of non-violence is to be effective in counteracting violence, we must first describe and outline it clearly and methodically. Because violent thoughts always precede a violent act, an act of non-violence will be effective only if it is preceded by non-violent thoughts. Violence is an active phenomenon, whereas non-violence is mistakenly thought to be passive – simply the absence of violence. But passive non-violence has no power to extinguish the fire if violence. Non-violence must be as active as violence itself.”
— commentary on Yoga Sūtra 2.33 from The Practice of the Yoga Sutra: Sadhana Pada by Pandit Rajmani Tigunait, PhD
“The opposite of racist isn’t ‘not racist.’ It is ‘anti-racist.’ What’s the difference? One endorses either the idea of a racial hierarchy as a racist, or racial equality as an anti-racist. One either believes problems are rooted in groups of people, as a racist, or locates the roots of problems in power and policies, as an anti-racist. One either allows racial inequities to persevere, as a racist, or confronts racial inequities, as an anti-racist. There is no in-between safe space of ‘not racist.'”
— quoted from How to Be an Antiracist by Ibram X. Kendi, PhD
The first time I heard about Ibram X. Kendi (b. 08/13/1982) and his book How to Be an Antiracist, I thought the term “antiracist” was something new. In reality, however, Dr. Kendi recommends and teaches an idea that goes back to the beginning of the yoga philosophy. (NOTE: I’m not saying he’s teaching “yoga,” even though he is working to bring people together. I’m saying he is teaching ancient wisdom.) It is not simply bringing awareness to a situation and neither is it not doing something overtly harmful. It is bringing awareness to what is happening beneath the surface and actively, skillfully moving in the opposite direction. Over time, we neutralize the force of eddy’s current. Our habits and our thoughts change. When our habits and thoughts change, the world changes.
In commentary for this week’s sūtra, Pandit Rajmani Tigunait, PhD, includes a gentle reminder (see below) to put things perspective. You may think of it as a mantra and I would suggest we all need something like it. We all need something that stops us in our tracks, makes us breath, and really take a look at which way we are headed.
It’s like the dharma talk I heard once, where the teacher equated strong emotions to getting on train: sometimes you buy your ticket, get on board, and realize you’re going in the wrong direction. Sure, you can get off, buy another ticket… but, now you’re upset – and there’s a good chance the second train (while going in a different direction) is still headed the wrong way. So, you need a little internal guidance, a map or ticket to discernment.
You may have your own, maybe something you discovered in the “Spiritual Exercises” of Saint Ignatius of Loyola (whose feast day is 07/31) or maybe something you saw or heard as the Berlin Wall was coming down. Maybe it’s a word or a lyric from a song. But, you could also use all or part of this:
“Now I’m allowing myself to lose my inner peace and happiness. This is a much greater loss than losing a portion of my material wealth. Furthermore, such occurrences are commonplace. Everyone has strengths and weaknesses. In worldly matters I will do what needs to be done, but never at the cost of losing the pristine nature of my mind. I must adhere to the higher virtues of my heart.”
— commentary on Yoga Sūtra 2.33 from The Practice of the Yoga Sutra: Sadhana Pada by Pandit Rajmani Tigunait, PhD
Consider practicing today and tomorrow with those last two lines in your head and in your heart. Consider what it means to pursue your goals, with will and determining AND a clear head. Consider what it means to listen to and then follow your heart.
I have cancelled classes today and tomorrow (Saturday, August 15th and Sunday, August 16th). If you’re looking for one of my “fearless play with [jazz]” practices, check out April 25th or 29th. (I can we email you by Sunday afternoon if you request a recording.)
“Definitions anchor us in principles. This is not a light point: If we don’t do the basic work of defining the kind of people we want to be in language that is stable and consistent, we can’t work toward stable, consistent goals.”
“Like fighting an addiction, being an antiracist requires persistent self-awareness, constant self-criticism, and regular self-examination.”
— quoted from How to Be an Antiracist by Ibram X. Kendi, PhD
### ROW ROW ROW YOUR BOAT ###
Deep Listening July 28, 2020
Posted by ajoyfulpractice in Bhakti, Books, Changing Perspectives, Japa, Karma, Life, Mantra, Meditation, Music, Mysticism, One Hoop, Philosophy, Religion, Wisdom, Yoga.Tags: asana, Buddhism, Gina Sharpe, Guru Nanak, Japa-Ajapa, Japji Sahib, Kaur Khalsa, Macbeth, mantra, meditation, Psalms, Sikhism, Song of the Sould, stillness, Tehillim, truth, William Faulkner, William Shakespeare, yoga philosophy, yoga practice, Yoga Sutra
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“Life’s but a walking shadow, a poor player
That struts and frets his hour upon the stage,
And then is heard no more. It is a tale
Told by an idiot, full of sound and fury,
Signifying nothing.”
– Macbeth in Act V, Scene V of Macbeth by William Shakespeare
There is so much disinformation, misinformation, manipulated information, lack of information, and fakery in the world that it can seem hard sometimes to know the truth. We can spend an extraordinary amount of time sifting and searching through all the disinformation, misinformation, manipulated information, lack of information, and fakery in the world and, in the end, feel like the aforementioned Scottish king and the inspiration for a novel by William Faulkner. It’s frustrating. We may settle down for a moment and give up or we may rest awhile only to dive back in. But, really, those are two bad choices.
A third option is the oft overlooked option of being still, being quite, and turning inward instead of outward. Yes, every philosophy and major religion in the world emphasizes the importance of being dedicated to the truth. (This is the yamā or external restraint / universal commandment of satya in the 8-limb philosophy of yoga.) Every philosophy and major religion in the world also emphasizes that we carry the truth with us; it is inside of us. So, the key to seeking the truth isn’t turning outward, it is turning inward.
“Be still and know that I am God.”
– Tehillim – Psalms (46:11, in some Hebrew texts; 46:10 in Christian texts)
“…really pay attention to what’s happening internally…. Meditation is learning how to get so still, and so calm, tranquil, through the directing of the attention, to this present moment, that we begin to see really deeply…. And so we go more and more and more deeply into the nature of things, and when that happens, and reactivity ceases, then responsiveness arises.”
– Gina Sharpe, Suffering and the End of Suffering
Japji Sahib, known in English as The Song of the Soul, is an ancient Sikh text composed by Guru Nanak, the 15th Century founder of Sikhism and the first of the ten Sikh Gurus. The text was originally published in 1604 and, as indicated by the name is intended to be chanted. Remember, when we do the 108 Sun Salutations I refer to it as japa-ajapa, which is “repeat and repeat” or “repeat and remember.” Jap also means “understand.” This is a form of meditation which is also recommended in the Yoga Sūtra (1:27 – 1:28) and it allows the mind to use the repetition as a path and gateway into stillness.
I say “a path and gateway” because there are steps. One doesn’t just mumble a few words a few times and find themselves instantly still and quiet. You first have to get through the place where your mind is trying to wrap itself around the fact that you are repeating the same thing, over and over. It has to sift through the object that is the word, the meaning of the word, and the fact that you are focused on the object and the meaning of the word. Then, you start to internalize the word and let go of some of the outside distractions. Finally, you reach a state of pure cognition where, possibly, you and the word are absorbed into each other – in other words, you are the word. A dedicated, uninterrupted practice (also recommended by Patanjali) is helpful in this practice; however, the most important element is trusting and listening.
“By trusting
What you hear
When you listen,
The Truth
Of your Inner
Consciousness
Will saturate your psyche
With wisdom
And deep understanding.
By trusting
What you hear
When you listen,
You shall dwell
In all mansions
Of learning.”
– quoted from Japji Sahib: The Song of the Soul by Guru Nanak (Translated by Ek Ong Kaar Kaur Khalsa)
“If you
Trust what you hear
When you listen,
Then you will know
What you see,
How to understand
And act.”
– quoted from Japji Sahib: The Song of the Soul by Guru Nanak (Translated by Ek Ong Kaar Kaur Khalsa)
Please join me today (Tuesday, July 28th) at 12 Noon or 7:15 PM for a virtual yoga practice on Zoom where we will listen deeply. 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.
Tuesday’s playlist is available on YouTube and Spotify. (Since the mantras that I typically use in class are not available, this is an instant replay of the playlist dated 04192020. It is actually two playlists and, if you can handle it, I recommend the “Music for 18 Musicians” – which can also be found without interruptions. Another option is to practice without music, which I also highly recommend.)
### LISTEN ###
Where the practice begins (and ends) July 25, 2020
Posted by ajoyfulpractice in Uncategorized.Tags: Al-Qur'an, asana, Eithics of the Fathers, Pirkei Avot, Surah Al-Baqarah, Tao Te Ching, The Kite Runner, yamas, yoga philosophy, yoga practice, Yoga Sutra, Yoga Sutra 2.30
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“Theft is the one unforgivable sin, the one common denominator of all sins. When you kill a man, you steal a life. You steal his wife’s right to a husband, rob his children of a father. When you tell a lie, you steal someone’s right to the truth. When you cheat, you steal the right to fairness. There is no act more wretched then stealing.”
– Amir, remembering the lessons of his father, in The Kite Runner by Khaled Hosseini
“They ask you about wine and gambling. Say, ‘In them is great sin and [yet, some] benefit for people. But their sin is greater than their benefit.’ And they ask you what they should spend. Say, ‘The excess [beyond needs].’ Thus Allah makes clear to you the verses [of revelation] that you might give thought.”
– quoted from Surah Al-Baqarah (2:219), Al-Qur’an al-Kareem
We all have a moral code, an ethical compass, something that helps us navigate through life – ostensibly creating as little harm as possible. The vast majority of people are born with an instinctual “true north,” just like every other creature in the natural world, and it’s calibrated based on the ethical lessons we are given early in our lives. We are given these lessons – about right and wrong and about how to conduct ourselves in the world – at a very early age, regardless of who we are, where we were born and raised, what language we speak, and/or which aspects of the Divine we may or may not honor. We can call them lessons of the father and the mothers, but they are also lessons of the sisters and brothers, lessons of the elders, lessons of the peers. Sometimes we are given explicit instructions, other times we watch the way people conduct themselves around us. Eventually, we recognize them as laws. And, just like Amir in The Kite Runner, there are times when we check in our moral compass and think, “Yes, this makes sense, this feels right” or, “Ooo, wow, this doesn’t make sense, this feels off.”
If you grow up in a society associated with one of the Abrahamic religions (Judaism, Christianity, and Islām) then you may think in terms of the commandments (10 or 613) or you think in terms of what is of benefit and what is forbidden (harām). If you grow up in a culturally Buddhist society, you may view things through the precepts. Still, when we get to a certain age, these lessons have been instilled in us and we take them with us wherever we go – even on the yoga mat.
Yoga Sūtra 2.30: ahimsāsatyāsteyabrahmcaryāparigrahā yamāh
– “Non-violence (or non-harming), truthfulness, non-stealing, walking in awareness of the highest reality, and non-possessiveness (or non-hording) are the restraints (or universal commandments).”
Even if you have never heard of or explored the 8-limb philosophy of yoga, even if you have never been taught that the practice begins with an ethical component, the five yamās, or external restraints, will sound familiar. Along with the five niyamās, or internal observations, the yamās provide a rubric for the practice – that is to say, they give the practitioner direction about how to conduct themselves and how to move through the practice. Even when they are not the explicit focus of the practice, the yamās and niyamās make up the foundation of the practice. If you are not practicing them, or not practicing some form of them, while you are practicing āsanas (poses), you are not practicing yoga. One can also say that if you are practicing them while engaged in something other than āsana, then you are practicing yoga.
“Rabbi [Judah HaNassi] would say: Which is the right path for man to choose for himself? Whatever is harmonious for the one who does it, and harmonious for mankind.
Be as careful with a minor mitzvah as with a major one, for you do not know the rewards of the mitzvot. Consider the cost of a mitzvah against its rewards, and the rewards of a transgression against its cost.
Contemplate three things, and you will not come to the hands of transgression: Know what is above from you: a seeing eye, a listening ear, and all your deeds being inscribed in a book.”
– quoted from Pirkei Avot (Ethics of the Fathers) 2:1
Please join me for a 90-minute virtual yoga practice on Zoom today (Saturday, July 25th) at 12:00 PM. You can 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.
Today’s playlist is available on YouTube and Spotify. (This is the “Hays Code 2020” playlist dated March 31.)
“Talking about a path is not walking that path. Thinking about life is not living.”
– quoted from Tao Te Ching by Lao-tzu (translation from A Path and a Practice: Using Lao-tzu’s Tao Te Ching as a Guide to an Awakened Spiritual Life by William Martin)
### WHAT ARE YOU PRACTICING? ###
Fill Your Cup! (It’s Compassion and Peace Week) July 13, 2020
Posted by ajoyfulpractice in Uncategorized.Tags: avidya, Buddhism, compassion, Dalai Lama, Ernő Rubik, Geshé Langri Tangpa, Gospels, ignorance, Lizzo, New Testament, pandemic, Pandit Rajmani Tigunait, peace, Pema Chodron, Saint John the Apostle, Suffering, yoga philosophy, yoga practice, Yoga Sutra
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It’s Compassion and Peace Week! At least, that’s what I’m calling this week.
It’s an opportunity to practice peace and compassion on several different levels. I’ll explain later this week the reason why I often place a special focus on this time, but (for now) let’s just dive into the practice.
“We have the capacity to discover the tools and means to overcome our sorrow.”
– commentary on Yoga Sūtra 2.24 (referencing one of the six “powers unique to human”) from The Practice of the Yoga Sutra: Sadhana Pada by Pandit Rajmani Tigunait, PhD
Just so we are all on the same page, remember that in the Yoga Sūtra, Patanjali identifies afflicted (kleśāh) thought patterns as the cause of suffering; breaks down those afflicted thought patterns into five specific types of thought (ignorance, false sense of self, attachment, aversion, and fear of loss/death); and further breaks down ignorance (avidyā), as it is the bedrock of the other four afflicted thought patterns. He then proceeds to outline ways to end ignorance, and therefore suffering.
If you’ve studied or practiced any Buddhism, this all sounds very familiar for a reason. I have heard that the Buddha was aware of the philosophy of yoga, maybe even practiced it for a bit, but found that it was not practical. Keep in mind that during Prince Siddhartha’s time practicing yoga stereotypically involved renouncing the world and renouncing the daily activities of the general populace. There were no classes you slipped in during your lunch hour or streamed before work. There was no separation between the physical and philosophical practices.
And this, some commentators say, is exactly why modern practitioners run into a problem. The problem being, perhaps, that we are already not on the same page. Take a moment to consider what you believe to be the state of absolute liberation and freedom from suffering.
After you’ve paused, and really considered yourself in a state devoid of freedom consider the following: Are you still in the world? Or, is your idea of enlightenment/heaven some place outside of this physical existence? Does your viewpoint make the achievement accessible or nearly impossible to achieve?
“The wisest course (so we are told) is to attain moksha, salvation, which in effect means extricating ourselves from the world as quickly as possible.
Patanjali’s understanding and experiences are antithetical to this view. According to his predecessor, Kapila, the impetus behind our birth and manifestation of the universe is anugraha, divine grace. Divine grace is suffused with unconditional love and compassion. Purusha, the intrinsic intelligence of [primordial matter/power], knows everything about each individual soul…. As purusha is spontaneously moved by its own realization, [primordial matter/power] begins to pulsate….
Compassion is the sole cause of the initial pulsation – the power of compassion is itself the pulsation (anugraha shakti). Thus, spiritually speaking, the power of compassion is our origin…. And we thrive due to the power of compassion inherent in us. The power of compassion is the power of the divine.”
– commentary on Yoga Sūtra 2.5 from The Practice of the Yoga Sutra: Sadhana Pada by Pandit Rajmani Tigunait, PhD
Remember, just last week, I quoted the 14th Dalai Lama, who said “that the greatest degree of inner tranquility comes from the development of love and compassion.” Makes sense, right, that once again the Eastern philosophies mesh. But, before we get into that part of the practice, let’s take a side trip from Eastern philosophy into Western religion. (Consider this the scenic route.)
Because of where and how I was raised (Hello, Bible Belt!), so much of the language above reminds me of the language in The Gospel According to John. Specifically, in John 17, theoretically written by the youngest of the apostles, Jesus lays out a prayer and some very specific (although, I guess, easily forgotten or misunderstood) instructions. John the Apostle recounts Jesus foretelling his own death and asking that his disciples be protected by the same power he (Jesus) used to protect them in life. He then goes on to state, repeatedly (for emphasis), that he and they are not “of the world,” but that he and they have been sent “into the world” with a purpose. That purpose, again, is salvation and the end of suffering – through love (and many traditions agree). Note, however, that in the very middle of this passage, Jesus explicitly states, “My prayer is not that you take them out of the world….” (John 17:15, NIV) So, here, again, the instruction is to find, seek, teach, and discover the end of suffering in the material world. Patanjali even explicitly states that that is the purpose of the material world. (YS 2.18)
“Usually our concept of compassion or love refers to the feeling of closeness we have with our friends and loved ones. Sometimes the compassion also carries a sense of pity. This is wrong. Any love or compassion which entails looking down on the other is not genuine compassion. To be genuine, compassion must be based on respect for the other and on the realization that others have the right to be happy and overcome suffering, just as much as you. On this basis, since you can see that others are suffering, you develop a genuine sense of concern for them.”
– Tenzin Gyatso, the 14th Dalai Lama in July 2015
“With a determination to achieve the highest aim
For the benefit of all sentient beings
Which surpasses even the wish-fulfilling gem,
May I hold them dear at all times.”
– Verse 1 from Eight Verses for Training the Mind by Geshé Langri Tangpa
Compassion comes to us from the Latin phrase, by way of Old French and Middle English, for “to suffer with.” Take a moment to consider with whom you ALWAYS suffer. Take a moment to consider with whom you are closest. Take a moment to consider who you know the best.
The answer should be obvious, but for many it’s not: it’s us. Likewise, we ourselves are in the position to be the most respected by us, the most loved, the “most dear,” and the one we understand to have “the right to be happy and overcome suffering” – and yet, somehow we lose sight of this. Somehow we think that someone else is more worthy of happiness or the end of suffering. It used to seem odd to me that while the traditional way to practice “Metta” (loving-kindness) meditation is to start with oneself and work outwards to those who are most challenging for us to be loving and kind, “Karuna” (compassion) meditation traditionally starts with the one who is enduring the most. It seemed especially odd when you consider that the person suffering the most is sometimes the most challenging person in our lives. But, ultimately it’s not odd; it’s just a reflection of human nature.
“One of them, an expert in the law, tested him with this question: ‘Teacher, which is the greatest commandment in the Law?’ Jesus replied: ‘”Love the Lord your God with all your heart and with all your soul and with all your mind.” This is the first and greatest commandment. And the second is like it: “Love your neighbor as yourself.” All the Law and the Prophets hang on these two commandments.’”
– The Gospel According to Matthew (22:35 – 40, NIV), this speech also appears in Mark (12:28 – 31) and Luke (10:17)
“A new command I give you: Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another.”
– The Gospel According to John (13:34 – 35, NIV)
“I want you to know that I love you very much, and I’m very proud of you. I want you to know that if you can love me, you can love your… self. And if you don’t mind, I’d like to do a little mantra with you. I want you to go home tonight and look in the mirror and say, ‘I love you, you are beautiful, and you can do anything.’ I really want you to say that, because I believe that we can save the world if we save ourselves first.”
– Lizzo at the 2019 Glastonbury Festival in Somerset, England
“Sending and taking should be practiced alternately. These two should ride the breath.
Begin the sequence of sending and taking with yourself.”
– from Always Maintain A Joyful Mind: And Other Lojong Teachings on Awaking Compassion and Fearlessness by Pema Chödrön
Today is a good day to train your mind to offer yourself compassion. Please join me on the virtual mat today (Monday, July 13th) at 5:30 PM for a 75-minute virtual yoga practice that begins with yourself.
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.
“The problems of puzzles are very near the problems of life, our whole life is solving puzzles. If you are hungry, you have to find something to eat. But everyday problems are very mixed – they’re not clear. The Cube’s problem depends just on you. You can solve it independently. But to find happiness in life, you’re not independent. That’s the only big difference.”
– Ernő Rubik (b. 07/13/1944)
### MORE HEARTS ###
Introducing…. July 11, 2020
Posted by ajoyfulpractice in Uncategorized.Tags: 8-Limbs, E. B. White, Jhumpa Lahiri, William Strunk Jr., yoga philosophy, yoga practice, Yoga Sutra, Yoga Sutra 2.28
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“Place yourself in the background; do not explain too much; prefer the standard to the offbeat.”
– from “An Approach to style” by E. B. White published in The Elements of Style by William Strunk, Jr. and E. B. White (b. 07/11/1899)
Think about your body for a moment: how it works, how it functions.
Of course, you can’t think about your body – how it works, how it functions – without thinking about your mind. So, think about your mind for a moment: how it works, how it functions.
Now, think about the breath… connecting the mind and the body. Notice how that all works.
Notice yourself, noticing yourself: your mind, your body, your spirit at work. Or at play – the way you think about it is up to you. I just want you to think about it for a moment.
I want you to think about how everything works together – even when it doesn’t.
Yoga Sutra 2.25: tadabhāvāt samyogābhāvo hānam taddŗśeh kaivalyam
– “Due to that lack or absence [of ignorance], the union or relationship [between our power to see and what is seen] ceases, and this leads to freedom known as absolute freedom, liberation, or enlightenment.”
Yoga Sutra 2.26: vivekakhyātiraviplavā hānopāyah
– “The clear, unshakeable awareness of discerning knowledge (insight) is the means to nullifying sorrow (created by ignorance).”
Yoga Sutra 2.27: tasya saptadhā prāntabhūmih prajñā
– “A person [with discerning knowledge] has seven levels [of insight] the highest being ‘prajñā’ [intuitive wisdom].”
There’s an experience we’ve all had, at various times throughout our lives. We can call it “being in the zone” or “zoning out.” We can call it “going with the flow” or “being in the flow.” We can call it any number of things, but it is that moment when everything (including ourselves and our sense of ourselves) collapses and converges into a single moment and a single activity. We can call that experience of those moments anything – as it has been called a lot of different things – but, just for this moment, let’s call it “a yoga moment.” What I mean by calling it “a yoga moment” is that in that moment, everything (including ourselves and our sense of self) is united – there is no separation.
Think about that for a moment: union = no separation. No separation… but also no confusion or delusion.
Now, consider your mind-body-spirit again. At the beginning, we separated it out – only to realize that we are talking about one unit. When every aspect of the unit is in good working order, it is easy to have “a yoga moment” – we just need a focal point (a seed, if you will). However, when something isn’t working properly, it’s a little harder to get in the zone. We can do it; it just takes more effort.
The more parts that don’t work together, the harder we have to work to get into the pocket. Or, you can think of it as the harder we have to work to get out of our own way. After all, the mind-body-spirit is connected – that’s the way we were all created – but we think of the parts of ourselves as being separate parts. In thinking of ourselves as separate parts, we sometimes miss how the parts interact and affect our ability to be productive, satisfied, happy, or even healthy. In thinking of ourselves as separate parts, we make the process of being whole harder.
Of course, I’m not just talking about our selves here; I’m also talking about the practice of yoga.
There are eight parts or limbs to the philosophy of yoga. Each part leads to the next part and also is intended to work with the other parts. I often use the image of a climbing tree: There are the limbs you use first, to get into the tree, and the limbs you use to climb up high; and, anywhere along the way, you can pause – standing on one limb, while holding on to another for extra stability. That’s the practice. If there were no low limbs, it would be impossible for a regular person to start climbing. If there were no sturdy limbs towards the top, you would be stuck with the same view you see when you are on the ground. If the limbs were not appropriately spaced and connected you would be hampered going up or coming down. Which (tree) limbs you use the most also depends on how your body-mind-spirit is working. After all, you don’t have to physically climb the tree to reach the top of the tree.
“That’s the thing about books. They let you travel without moving your feet.”
– quoted from The Namesake by Jhumpa Lahiri (b. 07/11/1967)
Of course, I’m not just talking about our selves or the practice of yoga here; I’m also talking about ourselves as a community, but we’ll get to that later. What’s important is to remember that what affects the body affects the mind; what affects the mind affects the body; and both affect the breath – and you have some control over the breath, which affects the mind and the body. It’s all connected. That’s what I want you to remember (if you remember nothing else).
Yoga Sūtra 2.28: yogāngāuşţhānādaśuddikşaye jñānadīptirāvivekakhyāteh
– “Unshakeable discernment (or knowledge) comes from the sustained practice of the limbs of yoga, which eliminates/destroys impurities and illuminates knowledge.”
You can look at this week’s yoga sutra as an opportunity to review some of what’s come before or as a teaser of what’s about to come. Either way, it is an introduction to the practice. Really, truly, everything up until now has been an introduction to the practice. Just consider the first chapter and a half as the back story.
Yoga Sūtra 1.1: atha yogānuśāsanam
– “Here, now, at this auspicious moment [having been prepared according to the ancient tradition] the instruction of union begins.”
Please join me for a 90-minute virtual yoga practice on Zoom today (Saturday, July 11th) at 12:00 PM. You can 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.
Today’s playlist is available on YouTube and Spotify.
[Full disclosure, this will not be an E. B. White / Jhumpa Lahiri themed class.]
### OM OM AUM ###
A Joyful Practice 