Found Exhortation (this week’s DOL elevator poster)
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Shiva, Brahma, Vishnu (and the health care act)
In Hindu philosophy, the powers of creation (Brahma), sustaining or preserving (Vishnu), and destruction (Shiva) are all given equal weight in the balance of the universe. Without destruction, there is no place for new creation. Each aspect of this triad is an essential part of the elemental unity of being.
I think that a repeal of the health care act, if it only were to open the path to a single payor system that actually provided health care for most, would be a good human level demonstration of the need for destruction to allow for creative flowering. Alas, I don’t think that is what the would-be destroyers have in mind.
I remember at these times that I am not in charge, and I cannot see the biggest of the big pictures, but somehow, that is not always of much comfort.
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Yes, There Is Class At Wm Penn House Tonight (Web Version of E-Weather Notice
Dear Friends,
I hope you are having a great day and that the ice did not cause any trouble for you. It was fun, in its own way, to hack the ice off of the steps and sidewalk and then, only a few hours later, see the ice melt.
As the sidewalks (and streets) are now merely wet, I can walk safely the eight blocks (my assessment of whether to cancel class in winter weather is based on my cautious assessment of whether I feel comfortable walking the distance to class). Class is on at William Penn House tonight.
Hope to see many of you.
Peace and light,
Elizabeth
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What Does It Mean to Study War?
Martin Luther King, Jr. said: “A true revolution of values will lay hand on the world order and say of war, “This way of settling differences is not just. …A nation that continues year after year to spend more money on military defense than on programs of social uplift is approaching spiritual death.” Still, the Pentagon suggests that Martin Luther King “might” have supported the war in Afghanistan. Not sure on what basis.
Last night at the Willow Street Book Club, where we were reading Ram Dass’s Paths to God–Living the Bhagavad Gita, one of my fellows raised the question of how we could read as a spiritual guide a book whose context is war. Another asked a similar question from the perspective of a feminist. It was a fabulous, engaged, lively discussion, and I hope to see more next month.
It would be an injustice to the text and the historical context to read entirely out of the Bhagavad Gita the duty of a warrior to kill, a wife to practice suttee, and persons born into each caste to accept their lot in life in a society structured on the caste system. There is much richness in the text, though, that can provide guidance for a feminist, pacifist, who believes that “all men are created equal.”
We have reread “men” in the Declaration of Independence to include women and those of all races (though we cannot manage to rewrite the Constitution to explicitly state that women are equal, but that’s a thought for another day). Similarly, without doing injustice to the text, we can see that the ultimate teachings about living in accordance with duty (svadharma), love, devotion, and sacrifice in the Gita, like the concepts of “life, liberty, and the pursuit of happiness,” provide guidance and force for social action and spiritual devotion beyond a historical context that oppressed and bound on the worldly plane the very persons who are now seeking the deeper meanings in the text. In fact, I believe that we can use the essential intent of the text to teach and transform the oppressors, to use the very text to show why the violence and oppression of the historical context is injust and needs to be changed so that the spiritual intent can be expanded and spread beyond the privileged.
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Daniel Webster Statue (and Siva tattva)
On the column that supports this bas-relief and a larger than life standing portrait of Daniel Webster, is engraved: “liberty and union now and forever one and inseparable.” Kind of sounds like a description of the absolute consciousness, the one self, though that was probably, mostly not the intent.
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Because I am a Jnana Yogi at Heart
I feel compelled to learn more about ways to live differently and in better alignment with nature (in addition to studying the yoga texts). I then ponder, study more, and try to act when I can. Here is a good article from our friends at the Union of Concerned Scientists on biomass, about which anyone who is interested in sustainable energy should know at least a little.
ps. CS, please feel free to add your two cents if DH tells you about this blog entry or if you happen to read it on your own.
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Asana, Pranayama, and Yoga Practice | Food for the Mind (Yoga Philosophy, etc) | Gardening | Meditation | Photos
Bare Bones of the Trees (and Pratyahara)
One of the things that I appreciate most about winter is being able to see the bare articulation of the shape of the tree in the absence of its leaves. A dormant tree looks very different from a leafless, lifeless tree. The dormant tree still has a vibrancy to it.
As I enjoyed the beauty of the trees in Stanton Park this morning on my walk to work, I thought about pratyahara (withdrawal of or from the senses), which is the fifth step of Patanjali”s eight-limbed path of yoga and the bridge between life and physical practice (the first four limbs consist of ethical observances and restraints, asana, and breathing practices) and meditation. I have been led to contemplate the practice and meaning of pratyahara since the last meditation retreat I attended.
From a renunciate perspective, pratyahara entails withdrawing from that which stimulates our senses. A renunciate would simplify and restrict what he or she takes into his or her system to free the mind from stimulation and make it easier to go into a space of meditation.
Being careful to eat lightly, avoiding the stimulation of electronic entertainment, finding a quiet place to sit, and shutting our eyes before we begin meditating is part of the practice of pratyahara that all of us who practice meditation do as a matter of course.
From a tantric perspective, I think pratyahara fits into our practice a little differently than for someone seeking to be on a reunciate path. We may definitely choose to minimize undue or excessive stimulation because certain types or amounts of stimulation feel out of alignment with our practices. For me, more than a certain amount of sense stimulation and certain types of stimulation can numb my celebration of and experience the spirit. Refining what I take into my system so I feel better able to live fully and celebrate and see the play of consciousness is different than renouncing objects that stimulate the senses or sense impressions themselves, as being less real than spirit. It is not renouncing things as unreal; it is picking and refining what to experience to better recognize and remember spirit. For the great siddhas, withdrawal from stimulation would not be necessary because they do not lose sight of spirit by either the cravings of the senses or being overwhelmed by reactions to stimulation of the senses.
The trees seemed to me this morning to help elucidate this principle. The trees aren’t acting out of ego or greed or yearning to find happiness from the outside because of an emptiness on the inside. They are always open to the light and the rain. In winter, when they are dormant, they are not reaching for the light and rain or hungering for spring. They are there in all of their beauty open to receive nourishment when it comes. In spring, when the leaves start to bud and open, it is because of the light and the rain, but the essence of being a tree does not change or get distorted by going inward and resting or by opening to burgeoning growth.
When we can simply open to all that is around us as spirit (beyond my capacities except at the rarest of times), then we can be open to the fullness of what stimulates the senses and still be practicing pratyahara. As long as we are swayed from the recognition and delight of spirit by stimulation of the senses, then we need to practice withdrawing on a grosser level to help us find the space of still being where we can be in the world of the senses without being tangled up and bound by it as such.
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A Happy Coincidence (and the new Willow Street Yoga book club)
As regular readers may have noticed, last Sunday I was inspired to blog about Arjuna’s dilemma on the battlefield in connection with local events. Later that day, I was reminded that this coming Sunday, January 16th, will be the first meeting of the new book club at Willow Street Yoga Center (Takoma Park studio). The book for the first meeting is Ram Dass’s Paths to God, Living the Bhagavad Gita. Perhaps I was thinking about the Gita because in the back of my mind, I knew that the reading was on my to do list. Perhaps, the book club reading was just energetically connected to where my thoughts were already going. Perhaps it was just a coincidence (though I do not much believe in coincidence).
Although the date had crept up on me unawares, I did already have Paths to God on my shelf and began reading it upon getting the reminder about the book club. The book, which is taken from a series of lectures at the then newly opened Naropa University, is rich with stories about Ram Dass’s own spiritual journey, recommendations for a wide range of practices for discovery of our own spirit, and has lots of juicy thought about taking the study of the Bhagavad Gita and other spiritual texts out of our heads and into how we live our lives and embrace the world.
I hope to see many of my local yogi friends at the book club meeting, not just to expand ourselves by reading and discussing this beautiful text, but to deepen our yoga community and practice by being together. I am sure you are welcome, too, to bring your needlework. If you cannot join us this time, do think about adding the book to your list of yoga books to read. Ram Dass is always thought-provoking, inspiring, and delightful to read.
There is a google group for the book club if you want to get updates. I trust that you will be added to the group if you email: willowstreetbookclub@googlegroups.com
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Guidance on How to Respond in the Highest (from MLK)
I have been deeply touched by how so many have been inquiring of themselves how we can best respond from the light to the tragedy in Arizona. I received an email from Common Cause today with this beautiful quote from Martin Luther King, Jr.:
“When evil men (and women) plot,
good men (and women) plan.When evil men (and women) burn and bomb,
good men (and women) must build and bind.When evil men (and women) shout ugly words of hatred,
good men (and women) commit themselves to the glories of love.Where evil men (and women) would seek to perpetuate an unjust status quo,
good men (and women) must seek to bring into being a real order of justice.”
– Rev. Dr. Martin Luther King, Jr. -
45-Minute Savasana
Yesterday morning, when I came out of savasana following my regular a.m. practice, one of my cats was happily stretched the length of my side with his chin resting on my upper arm. He had not been there when I first moved into savasana. I looked at the clock and realized that I had been in savasana for 45 minutes, which was ample time for the cat to get comfortable. It would be, perhaps, more accurate to say I had been in savasana for several minutes (exact number of minutes unknown) and many more minutes blissfully asleep.
I very rarely fall asleep in savasana. Falling asleep in savasana regularly is a pretty good indicator of sleep deprivation, which is something I make an effort to avoid for my overall health and happiness.
On Saturday night I had stayed out fairly late, enjoying a meal, followed by dessert and book-browsing with a friend. When I got home at around 11:30 I felt a strong need to write in my journal about my initial reaction to the tragic shooting in Arizona. The cats were excited that I was awake at that hour, so I also spent some extra time petting them. This meant I was awake about two hours later than is usual for me.
The morning wake up sound (currently a recording of the Sri Rudrum) went off at its usual 5:57 a.m. Oof. The temptation was high just to turn off the sound and go back to sleep.
I know from long experience that the next several days will be better if I get up and do my regular hour to an hour and a half morning practice, which consists of a little asana, some pranayama, meditation and meditation-related practices, and savasana, and then trust that I will find an opportunity for a quick nap later in the day. My practice is my center, my delight, my exploration, my grounding; at this point, I come close to saying it is an essential part of who I am. When I have a busy day scheduled–as I did yesterday–it is still almost unthinkable to miss the practice, though on rare occasions out of necessity I will shorten it to just 30 minutes of meditation.
It turned out that the end of my practice turned into the nap I needed. The practice followed by the blissfully long rest was, though, far more what I needed than staying in bed for longer and wondering when and whether I could fit in a practice later.