Sauca (and freecycle)

The first of the niyamas or ethical restraints set forth by Patanjali in his Yoga Sutras is sauca, which means cleanliness or purification.  BKS Iyengar in his Light on the Yoga Sutras of Patanjali says that sauca is both internal and external and that mastery of yoga is unrealizable without observance of the ethical principles of the yamas and niyamas [non-harming, truthfulness, non-stealing, aligning with the good, greedlessness, cleanliness, contentment, fire for practice, self-study, and acceptance — my definitions] is not possible.
What does cleanliness mean in this time in our society?  Scrubbing the kitchen and bath with toxic cleaners and slathering ourselves with chemical products and taking long showers may make our house and body look and feel clean, but it is soiling the earth.  It is definitely easier to practice in a neat room than a messy one, but we need to learn how to be clean also keeps the earth’s environment clean as well.
Earlier this week, I started cleaning out the “art closet.”  I have always created visual art, and before I shifted to teaching yoga, I spent a number of years creating at a wild pace (partly at the encouragement of a live-in partner), using a room in my house as a studio, and exhibiting and selling my work.  One side effect of that intense period of creation (and one of the key reasons I shifted away from it), was that it created a lot of stuff — for every painting or photograph I sold or gave as a gift, another five or eight accumulated in the house.  When I entered yoga teacher training, I turned the art studio into a yoga studio.  I was unable at that time to make a decision as to what to keep and what to discard.  Thus paralyzed, I put it all in a closet — art works and extra supplies alike.
Having a closet full of stuff long untouched and only some of which was wanted makes a house energetically stale.  Finally, this week, I cleaned out most of the painting materials.  I even decided not to keep images that I did not want to sell or exhibit again.  It was tempting just to break everything up and put it out on the curb for trash.  But the stretchers for the canvas are completely reusable by a working artist.  So I took the paintings apart and and then did a posting on “freecycle dc” offering the art supplies.  If you are not familiar with freecycle, it is pretty simple.  You join the group in your area and let people know what you have to give away.  Nothing is for sale.  Nothing is bartered.  The point is to transfer something you no longer want to someone who wants/needs it.  The recipient is local, so only limited fossil fuels are used to transfer the goods.  What you no longer want is saved from the landfill.
I’ve cleaned my closet.  Another artist will be creating new art with old materials instead of new.  Less goes into the landfill.  That’s a great example of sauca.

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    Another Encroachment on Individual Liberties (and Arjuna’s dilemma)

    When I was waiting for the metro to go to Willow Street Yoga this Saturday morning to offer a free gentle/therapeutics class (new session starts for the class next Saturday, January 15th–all welcome), I heard a very disturbing announcement on Metro.  I only take Metro once or twice a week.  I am pretty certain I would have noticed it if I had heard it before; in rush hour, of course, it is hard to hear the announcements when the platforms are full.  What I heard was this:  “Metro police have advised that all passengers are subject to random searches of their carry ons.”  A reasonable person might want to know what is a “carry on” for these purposes.  My first question to myself was “don’t random searches of this type violate the Constitution?”  (Yes, the American Civil Liberties Union is actively engaged in the issue).

    I find random searches just for boarding the metro with a carry on an unfortunately not particularly shocking example of how far we have allowed the “war on terror” to be waged against all of us.  Perhaps there are readers of this blog who are not shocked or perhaps believe that these searches are warranted; I am open to listening to why.  I know that it was not front page news, and my friends have not been talking about it.  This was just another one of those awful things we have started taking for granted, which is something that I hope is getting progressively harder to do.

    My biggest question for myself was what I would do if the police asked to search my handbag.  The odds are slim to none that “random” would in practice include a reasonably well-dressed, clean, small, middle-aged, middle class, fairly evidently American-born, white woman.  But what if random was really random and I happened to be in the wrong place at the wrong time?  Would I refuse to let my bag be searched on principle?  Would I be willing to lose my job and possibly go to jail for my conviction that such a practice misses the mark completely for its intended purposes and tears at the very fabric of a free society and our individual liberties?  I find that I do not know the answer.  Partly it is attachment to my own security.  Partly it is that I do not know whether it would be better just to allow my bag to be searched and not engender conflict than to engage in conflict that will certainly harm me, severely limit my ability to give financial support for important fights and causes, and potentially could harm others around me, even if ultimately, with the help of many I am sure, I were to be a participant in reason prevailing and the practice ceasing.

    In thinking about how unsure I was of my ability to act if I were to be put to the test, I was reminded of the situation at the beginning of the Bhagavad Gita, where Arjuna is paralyzed by inability to act in the face of the hideous spector of violent death and destruction that would result from going to battle even to rectify an injustice.  Arjuna looks out on the battlefield where battle is enjoined because of the injustices that have been done (we’ll leave it for another day as to whether the violations of law in the Mahabharata are ones that a modern thinker might agree should give rise to the epic battle in the Bhagavad Gita.)  Krishna explains to Arjuna that it is his dharma to go to battle; he is a warrior and these wrongs must be rectified.  The general day to day principle that governs the life of a yogi — ahimsa or non-harming — is trumped by the greater need to rectify the societal injustice.  Arjuna must join in battle because leaving the injustice uncorrected will in result in greater harm to the order of society, even the cosmological order itself.  See Stephen Phillips, “Yoga, Karma, and Rebirth” (discussing the interrelationship between the individual practice of ahimsa and the need for cosmological order in Indian philosophy).

    I am not likely to be put to the test here, but that is part of the evil of the practice.  What can I do?  What should I be doing in the face of a direction in society that gives rise to policies like these and the gunning in Arizona yesterday?  It takes great discrimination (viveka), more perhaps than I have, to know how and when to act.  I do know that it is not right for me as a citizen or a yogi to stand aside.  I offer this very public statement of my beliefs and I gave a generous donation to the ACLU yesterday.  I am sure that is not enough, but it is a start.  As our society moves in the direction it is moving, more and more of us must contemplate, evaluate, and begin to expand how we act and participate to see a world where ahimsa is not just personal, but all persons and beings have the possibility of being free from suffering.

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    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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