Community and Family

thoughts on how we fit into the web of community, family and society

A Flood of Memories (and Luminous Spaciouness)

I returned home yesterday from teaching my Willow Street classes and having a late lunch with a friend to a message on my answering machine from my mother advising me that a cousin had died. Although I was not close to my cousin, her parents, my great Aunt and Uncle, were a significant part of my formative years.

As I made telephone calls and sent emails to get coverage for work meetings on Monday and care for the cats so that I could leave for New York, I found myself flooded with long-ago memories of my cousin, my family, and myself. I could also hear and feel old patterns surfacing, as they tend to do in such situations.

In counterpoise to the tumble of memory, I felt a strong pull to go into the space of meditation.

In the spaciousness, I no longer feel trapped by the inevitable consequences from the events giving rise to all those memories that have partly shaped my path. The light of consciousness itself, as the ground of the play and the illumination of inner space, begins to reveal the links and sequnces of the memories, the cause and effect, thus allowing me to see other ways to react. Instead of remaining entangled by trying to dismiss or reject or cling to any part of my history, I could see shapes, sequences, and opportunities.

At lunch, one of the things my friend and I had been discussing was the idea of bringing into “luminous spaciousness” our relationships. John Friend had invited us to think about that concept at the Teachers’ Gathering last month, and I have been contemplating the practice in a variety of contexts and discussing with fellow Anusara yogis what it would mean to them to bring luminous wisdom to relationship by seeking to create the true spaciousness we can find in our practice of yoga and meditation. I had talked about it previously with the friend with whom I lunched yesterday. She asked, “where was your blog entry on luminous spaciousness; I’d been looking forward to it.” “I haven’t found the right context for describing it that would convey what I think it means for my practice,” I’d replied. When I came home to my mother’s message, because I had been continuing both the contemplation and the dialogue, I was focused on the practice when I found myself in a situation where I really needed it. (Great reminder of the need for a steady practice).

I am now on the Long Island Railroad, heading to my parents’ house. Tomorrow we will go back into the City for the memorial service.

As I allow my thoughts to be stirred up–giving myself space, as it were to have natural mind processes–I seek space and light for myself in my relationship with my family to try and foster more love and clarity.

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“How did I get to be so lucky?”

most of us might ask, who have the health, education, material well-being, and computer access and skills to be able to read this.  “Not luck, but grace,” Paul Muller-Ortega advises that Swami Chidvilasananda would say.  For this grace, practice gratitude.

When we fully recognize that what we have are gifts, then it should lead us naturally to want to use our gifts to serve and share our well-being.

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Green advertising (and viveka)

One of the important principles of yoga practice is viveka — discrimination.  The longer and more steadily one practices, the greater ease with which one will find path that leads towards recognition and remembrance of our own light and the light in others.  In modern culture, I think one of the critical aspects of practicing viveka is having a healthy doubt and willingness to question claims that consuming certain things will make us happier, or better, or will make the world better.  Paying too much attention will probably just create a tangle of intellectual confusion that will not lead to a greater openness of spirit.  Learning to listen well to your body and mind and what and how you feel and hear on and off the mat will help you start to know better your body and mind and how they interrelate with all around you, is likely to shift your choices and actions.

It is now fashionable to be “green.”  Discerning what that means, though, is where we need to practice discrimination.  For example, claims of “natural” foods, “organic” foods, and “green” products are now ubiquitous by companies that are part of the existing Wall Street profit-driven industrial and marketing complex because they think they are money-makers and expect most consumers not to question the claims.  We are also seeing more and more articles and stories debunking these claims and calls for regulation so that consumers will understand what is bunk.  If we stop and pause, we can probably figure out some of this without reading about the pros and cons.  Do you know who is selling it to you?  Does it come in packaging with a lot of small print?  Is the packaging recyclable?  Are shareholder profits critical to the entity selling you the food or garden supplies or other consumer good?

Taking the example of the success of the big companies, small entities are using “green” in their names and advertising without discrimination.  Around town I see fairly regularly, landscaping companies with cozy-sounding “green” names.  When I watch them working, though, they are using Round-up or other chemical weedkillers, throwing into the trash compostable yard waste, and planting non-native shrubs.  They may be making a garden the color green, but they certainly aren’t doing “green” gardening.

Here’s some great information on having a “climate-friendly” garden from the Union of Concerned Scientists.  The tips are more helpful for a yard large enough to have a lawn, and do not fully apply for my small patio (though I have a tree in front, don’t leave bare soil, and do not use pesticides or chemical fertilizers.  I haven’t yet tried planting winter crops in my containers, but I’ve rearranged the patio so that I have a place for a raised bed (to sit on the brick where the table and chairs once were).  This winter, I’m hoping to add the bed and a cold frame to lengthen the growing season.

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An Environmental Perspective on Yoga

Every once and a while, I poll my students and ask them whether they find that they need less medication and medical intervention (testing and other procedures) than before they were regularly practicing yoga.  Students uniformly advise that they take painkillers less frequently.  Some students say they need lesser amounts or have been taken off other medications by their doctors.  Others note better sleep, less frequent colds, flu, or other common contagious illnesses.  Others have stated they have avoided recommended surgery by working hard to shift their alignment.  I personally have experienced great improvements in physical and emotional health from my steady practice, which has led to my doctor of 15 years agreeing that I need less medicine (note:  I am not advocating none) and testing. I think my making the commitment to practice to minimize health care consumption as one of the ways I personally take care of the environment.

No matter what it is we are making, consuming, and disposing, and how we are doing those things, the four R’s of consumption to benefit the environment (refuse [i.e., don’t use], reuse, repurpose, recycle), start with not using things in the first place so that we do not have the environmental degradation of manufacturing and ultimate disposal.   We do not usually think about this in the context of medical treatment because we want to be out of pain and illness and for the most part, think of medical treatment as a fundamental right.

At an individual level, lots of people would rather just take a pill (or even have surgery) than have to make a consistent change in behavior, physical activity, and diet.  There are also times when western medical treatment is the only effective treatment, and we are very fortunate to have it available.  Some people are not in a position in society to make a shift easily in this regard or to understand what it means.  But for those of us in the know, prevention not just of illness, but of medical consumption, by exercising, meditating, practicing therapeutic yoga, and shifting our diet, is a wonderful way we can personally seek to limit our reliance on fossil fuels and reduce our personal waste output.  In addition to eliminating the need to have the supplies manufactured, it will also keep medications that have passed through your body from reentering the water and food supply (which in turn has its own detrimental health impacts to society and to the environment).

Has the practice of yoga changed you as a consumer of health care?  Have you ever considered the relationship between being a consumer of health care and your environmental impact?

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Not Wanting to Know

I don’t want to see the pictures.  I don’t want to read the news, but putting my head in the sand will not eliminate the existence of the tragedy.  Those of you who have read this blog regularly, know that in my own comfortable middle class way, I am seeking to reduce my energy consumption.  As I write, a contractor is replacing my old rubber roof with TPO roofing (“cool roofing”).  My old black rubber roof has been needing repairs for the past few years.  I am working with another group to get solar panels installed, and I needed to replace the roof first.  I hope this will make things more comfortable and reduce my footprint.  (Yes, I know the only way truly to do it, is to live in a whole different way).

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Neighborhood Fruit

This spring I decided to for the second time growing a fig in a container.  It has about five figs, all of which I intend to eat before the squirrels can get them (I’ve beaten them and the birds to the three blue berries that have ripened so far; I have high hopes for the figs).  I don’t think my fig in its container is suitable for sharing as “Neighborhood Fruit.”  Do you have a fruit tree that has too much fruit for you?  Let people know.

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The Svadharma of the Pinky Toe (and Radical Affirmation)

Svadharma, from sva (self) and dharma (duty) means our personal path, duty, calling, or place.  The principle of svadharma is a significant teaching in various yoga texts, such as the Bhagavad Gita, especially emphasizing the importance in acting in accordance with one’s caste (for example, Arjuna needing to act in accordance with his dharma as a warrior) or one’s sex (consider Sita’s role in the Ramayana).

Extrapolating this teaching and taking it onto the mat, during one of the practice sessions the previous week at the Certified Teachers’ Gathering, John Friend said that “every part of the the body has its own svadharma to increase the pranic flow.”  He then said that if you just took a photo of the feet of an Anusara yoga practitioner in any pose, you should be able to see that the whole body was fully engaged and active.  John Friend’s teaching here was not just using the yoga philosophy as a catalyst to better understand the body.  By using the principle to illuminate the practice, the practice reflectively illuminated the principle itself, without denying or denigrating its original context or getting bogged down in its historical baggage of perpetuating the caste system and demarcated, subservient roles for women.

Thinking about the svadharma of the pinky toe has no such baggage.  The pinky toes are homely looking things, they do not fit well into most women’s shoes, they rather painfully bump into things, and they are hard to move independently.  They are not essential for living and do not have the emotional charge of the heart and brain, the exquisite connection to the world of the sense organs, or the connection to life itself of the lungs.  Despite this, the call to lift and spread the toes, to draw the pinky toe toward the heel, or the hip happens just about every time I go to the mat in my practice or teach a class.  Activating the pinky toe by opening it and spreading it apart from the other toes is a conscious act of opening that helps hug the shins to the midline.  In hugging the shins in by means of activating the pinky toe, the yogi on the mat can then safely move the thighs back and apart, creating an expansion of the pelvic floor that provides room for more strongly tucking under the tailbone to access core power.  The pinky toe thus is an important part of our practice, even if we could manage to get by without it.

But the svadharma of the pinky toe on the mat is not just to be able to help us access the movement of “shins in” so that we can better do “thighs out,” although that is an important physical part of its essence.  The toe does not move on its own.  We have to start by bringing our awareness and consciousness to the toe.  Part of the pinky toe’s svadharma, then, is to invite the infusion of consciousness to show how full participation of even an apparently insignificant part of the body can lead us to a better understanding and personal experience of the pulsation between reaching out and hugging in and affirming ourselves.   By intentionally bringing our awareness to the power we can unleash in the pose by the movement of the pinky toe, we bring the opportunity for greater strength, expansion, and flow of energies.  This is why, I think, John Friend suggested that by just seeing the toes we should be able to know the engagement of the whole body and mind in a particular pose.

As a practical and therapeutic matter, recognizing and bringing into play the svadharma of each and every part of the body serves to help us increase the flow of energy and expand our range of movement.  In addition, activating the parts of the body that are inclined to slack (for example, the pinky toe or the adductor and abdominal muscles) will bring ease to the muscles that tend to overwork to compensate, such as the neck and low back muscles.  We are not just stronger and more flexible when every part of the body does fulfills its svadharma, but we eliminate much pain and suffering.  (More to come on this particular concept in other posts.)

Off the mat, when all parts of the whole are fully conscious of and know their svadharma, the whole will itself have more consciousness, more light, and better experience the bliss of being.  It is easy to see, without judgment or question, that the pinky toe cannot do the work of the heart, although when the pinky toe is working it can help contribute to an integration of mind and body that will further the opening of the heart and thus the whole person.  Finding our svadharma as a whole person within society does not have to be about conforming to preconceived social norms that no longer serve.  The better we are able to understand where we are in time, space, and the interconnected web of being, though, the more fully we can participate in leading society itself to a more conscious and light-filled place, just as bringing our conscious awareness to the actions of the pinky toe can do the same for us as individual yogis on the mat.  When we recognize and live out our true svadharma as such, we radically affirm ourselves, the community, and the very essence of all being.

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Lightening Long Branch Creek with Willow Street Yogins

I woke and dressed myself as early as if it were a work day to take the metro and then the bus to the little playground/park where we entered the creek.  It was already promising today’s humid heat in the sun, but it was pleasant in the shade.  The group was a good size.  Large enough to get some work done, but small enough to stay easily connected.  We divided the work — path or creek — based on who wore which shoes, which allocated the cleaning well.

It was a beautiful way to appreciate off the mat the Anusara axioms, “look for the good,” and “respond from the highest.”  As you can see from the pictures, Long Branch Creek is a lovely sanctuary of greenery and running water.  It is evidently not fresh, but it is still giving its all.  We could see the beauty, but also recognize that the creek could more powerfully share the energy of nature if it was not so dirty.  Rather than complain that the creek was dirty and dangerous and stay away from it, we were invited to appreciate both what it is and what it could be and got our feet wet and ourselves dirty to be with the creek.  I wish it weren’t necessary, and I will be looking for more ways to try and contribute less waste, but I think in the meantime, it would be right to do this more often.

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Memorial Day (and service)

Hanuman, the monkey god, is one who reminds us to serve.  When Hanuman was a kid, he was rather full of himself.  That was not surprising, really, as he had wonderful and magical powers of strength and agility.  When he got too audacious playing with his powers against the bigger gods, he was cursed to be able to remember his powers only when he was serving with true love and devotion.  When he was serving Ram and Sita, then, the full force of his powers were available to him to help in their dilemma. (Yes, this is a rather creative summation).

Some of my strongest memories from childhood were observing my father when he was providing draft counseling for those conscripted to fight in the Vietnam War.  My father did not talk on the phone because it was tapped, but we heard a lot of conversations about whether to be a soldier, be a conscientious objector, find a basis for deferral, or otherwise protest or avoid the draft.  Although I was raised to think that war did not serve humanity (though my parents engaged in debates about whether all wars were bad, discussing the difference between fighting against Hitler and fighting in Vietnam), I was also raised to believe strongly that we all have a duty to serve.  I meet many in the military here in Washington, DC.  What I find is that those who have chosen military life have a strong sense of service.  Even if I do not believe in most of the basis of the service (just as I don’t hold much truck with whom Sita was expected to be and the basis of the battles in the Ramayana — more on that some other time perhaps), I respect that those who were conscripted and felt they had no alternative or those who chose to be in the military put their lives on the line to serve.

I try to think of Memorial Day as honoring those who have served and not, as I did when I was younger, dismiss it because it was more societal indoctrination to perpetuate the war machine.  When Natalie and Joe Miller invited those at Willow Street to join them in service by helping to clean up part of Long Branch Creek, I signed up.  I appreciated their way of making it easy both to honor peace (by helping the environment) and those who have served (by ourselves serving).  We will be taking our yoga of the mat and into the world with a morning of seva— selfless service.

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An Armload of Radishes

This morning I went to my community garden plot around the corner before I got ready to head into Georgetown to volunteer at The Lantern Bookshop.

I ws delghted to find enough snowpeas for a good-sized stir-fry and several zucchini almost ready to be picked (I only get zucchini at the very beginning of the season before the squash borers invade, but if I start early enough, I can get a few pounts of squash and a couple of meals worth of blossoms before I surrender and plant something else).

The tomatoes were flourishing (no sign of blight. If you have your own plants, keep an eye close for blight; it’s aleady been seen in Maryland. Cherry tomatoes are more resistant, so I’ve concentrated on those).

I should have the first cucumbers big enough to pick next week, and I have plenty of lettuce.

The radishes, though, had exploded. “Should I have a radish-themed dinner party?” I thought. “What am I going to do with all of them?” I am not especially fond of radishes. I plant them because they mature very early, they thrive on benign neglect, I have friends who like them, and they give the same crunch I’d prefer from a cucumber weeks earlier.

I’ve also discovered I like them cooked. Just as you can prepare turnips and their greens together, it also works well with radishes.

As I was walking home with a bunch of radishes that I could hardly get my hands around, I bumped into a neighbor. I don’t know her well, just recognize her face. “Do you want some radishes?” I asked, hoping I did not sound like I was begging. She hesitated, but then seemed to realize that she would be doing me a great service by accepting them. “You can cook the greens,” I said as I handed her a nice-sized bunch, “and also the radishes themselves if they are too strong.”
“I’ve never done that,” she said.

Here’s the recipe I gave her on the street (with a little more detail here):

Wash radishes and their greens well. Cut radishes into thick coins (this works best with oblong radishes sich as French Breakfast). Cut off the white part of stem nearest radish. Then cut the bunch horizontally so that you have half inch wide shreds. Mince some garlic, onion, and ginger. Stir-fry aromatics in peanut, safflower, or canola oil until translucent. Add the radish coins and stir until well-coated with oil. Add greens, stirring continuously until all the greens are wilted. Add some rice wine vinegegar and cook until absorbed and the grrens are just tender. Take off heat and sprinkle with soy sauce or Bragg’s Amino Liquid and toasted sesame oil to taste.

“What a nice morning,” my neighbor said, “fresh radishes from the garden and a recipe.

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