Mindful Soul Center, JAN & FEB 2021; Volume 2, Issue No. 1

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JANUARY / FEBRUARY 2021

MINDFUL SOUL CENTER bi-monthly magazine

AGEISM REMEMBERING

MANTRA MEDITATION DEJA DREWIT'S SELF-CARE CORNER

WHAT IS THE SOUL

NEGATIVE THOUGHTS

UNCERTAINTY

GARUDA PLANT BASED DIET

This

practical

guide

demands

that

you

don’t

merely

think about gratitude but do it too. Chapters are divided into two parts; think and do. The ‘think it’ part includes stories and sometimes facts for contemplation and the ‘do

it’

part

at

the

end

of

each

chapter

includes

actionable steps to take and explore gratitude.

A truly helpful guide!

This book has really helpful suggestions to follow to make our lives a bit better.

And we all need that now!

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CONTENTS January February

Volume

Issue

UNCERTAINTY PRACTICES 47 4 AND MINDSET SHIFTS 33 GARUDA KING OF THE BIRDS ART ASANA We kip he radi ional m h e plainer here in ead del ing in o he hi orical ar animal mbolog i h a de ailed e plana ion of ho o do he po e

Prac ical and concre e ac ion ncer ain orld

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AGEISM WHEN THE RESULTS 27 ARE NEGATIVE FOR EVERYONE Helen Sanche di c e agei m in he orkplace ad gi e prac ical ip o help addre i

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SELF CARE CORNER Ar i Deja O bo rne hare her mon hl pick from her empo ering deck Ge in pired

FIVE SURPRISING BENEFITS 51 OF A PLANT BASED DIET 22

MANTRA MEDITATION EXPLAINED HOW TO Learn abo man ra medi a ion and ho i h a prac ice

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REMEMBERING THE NINTH OF FEBRUARY

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Lo e & Remembrance

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What is the point of gaining the whole world if you lose your soul? Today, far fewer people are likely to catch the scriptural echoes of this question than would have been the case 50 years ago. But the question retains its urgency. We might not quite know what we mean by the soul any more, but intuitively we grasp what is meant by the loss in question the kind of moral disorientation and collapse where what is true and good slips from sight, and we find we have wasted our lives on some specious gain that is ultimately worthless.

It used to be thought that science and technology would gain us the world. But it now looks as though they are allowing us to destroy it. The fault lies not with scientific knowledge itself, which is among humanity s finest achievements, but with our greed and short sightedness in exploiting that knowledge. There is a real danger we might end up with the worst of all possible scenarios we have lost the world and lost our souls as well.

But what is the soul? The modern scientific impulse is to dispense with supposedly occult or spooky notions such as souls and spirits, and to understand ourselves instead as wholly and completely part of the natural world existing and operating through the same physical, chemical, and biological processes that we find anywhere else in the environment. We need not deny the value of the scientific perspective.

But many aspects of human experience cannot adequately be captured in the impersonal, quantitatively based terminology of scientific enquiry.

The concept of the soul might not be part of the language of science, yet we immediately recognise and respond to what is meant in poetry, novels and ordinary speech, when the term soul is used. It alerts us to certain powerful and transformative experiences that give meaning to our lives. Such experiences include the joy that arises from loving another human being, or the exaltation when we surrender to the beauty of a great artistic or musical work, or, as in William Wordsworth s poem Ti e Abbe 1798 , the e e e a d b e ed d where we feel at one with the natural world around us.

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Such precious experiences depend on certain characteristic human sensibilities that we would not wish to lose at any price. In using the term soul to refer to them, we don t have to think of ourselves as ghostly immaterial substances. We can think of the soul as referring, instead, to a set of attributes of cognition, feeling and reflective awareness that might depend on the biological processes that underpin them and yet enable us to enter a world of meaning and value that transcends our biological nature.

In his richly evocative book, The H g S 1994 , the American author Leon Kass argues that all our human activities even seemingly mundane ones, such as gathering around a table to eat, can play their part in the overall perfecting of our nature. In the more recent book, P ace f he S 3rd ed, 2014 , the ecologically minded architect, Christopher Day, speaks of the need for humans to live, design, and build their dwellings in ways that harmonise with the shapes and rhythms of the natural world, providing nourishment for our deepest needs and longings.

Entering this world requires distinctively human qualities of thought and rationality.

But we re not abstract intellects, detached from the physical world, contemplating it and manipulating it from a distance. To realise what makes us most fully human, we need to pay attention to the richness and depth of the emotional responses that connect us to the world. Bringing our emotional lives into harmony with our rationally chosen goals and projects is a vital part of the healing and integration of the human soul.

The language of soul found here and in many other contexts, ancient and modern, speaks ultimately of the human longing for transcendence. The object of this yearning is not well captured in the abstract language of theological doctrine or philosophical theory. It is best approached through praxis, or how that theory is enacted. Traditional spiritual practices the often simple acts of devotion and commitment found in rites of passage like marking the birth or death of a loved one, or such rituals as the giving and receiving of rings provide a powerful vehicle for the expression of such longings. Part of their power and resonance is that they operate on many levels reaching deeper layers of moral, emotional, and spiritual response than can be accessed by the intellect alone.

15

The search for ways to express the longing for a deeper meaning in our lives seems to be an ineradicable part of our nature, whether we identify as religious believers or not. If we were content to structure our lives wholly within a fixed and unquestioned set of parameters, we would cease to be truly human. Something within us is always reaching forward that refuses to rest content with our utilitarian routines of daily existence and, yearns for something not yet achieved that will bring healing and completion.

Not least, the idea of the soul is bound up with our search for identity or selfhood. The French philosopher RenĂŠ Descartes, writing in 1637, spoke of hi e ha i a he b hich I a ha I a He went on to argue that this soul is something entirely nonphysical. But there are now very few people, given our modern knowledge of the brain and its workings, who would wish to follow him here. Still, even if we reject Descartes s immaterialist account of the soul, each of us retains a strong sense of this me this self that makes me what I am. We are all engaged in the task of trying to understand the soul in this sense.

But this core self that we seek to understand, and whose growth and maturity we seek to foster in ourselves and encourage in others, is not a static or closed phenomenon. Each of us is on a journey to grow, learn, and reach towards the best that we can become. So the terminology the soul is not just descriptive but is what philosophers sometimes call normative using the language of soul alerts us not just to the way we happen to be at present, but to the better selves we have it in our power to become.

To say we have a soul is partly to say that we humans, despite all our flaws, are fundamentally oriented towards the good.

We yearn to rise above the waste and futility that can so easily drag us down, and in the transformative human experiences and practices we call spiritual, we glimpse something of transcendent value and importance that draws us forward. In responding to this call, we aim to realise our true selves, the selves we were meant to be.

This is what the search for the soul amounts to and it is here, if there is a meaning to human life, that such meaning must be sought.

16

ABOUT THE AUTHOR: John Cottingham is professor emeritus of philosophy at the University of Reading, professor of philosophy of religion at the University of Roehampton, London, and an honorary fellow of St John s College, Oxford University. His latest book is I Sea ch f he S 2020 .

This article was originally published on line by AEON Creative Commons Attribution No Derivatives

Something there is that doesn t love a wall, That sends the frozen ground swell under it, And spills the upper boulders in the sun And makes gaps even two can pass abreast.

The work of hunters is another thing: I have come after them and made repair Where they have left not one stone on a stone, But they would have the rabbit out of hiding, To please the yelping dogs. The gaps I mean, No one has seen them made or heard them made, But at spring mending time we find them there.

I let my neighbor know beyond the hill And on a day we meet to walk the line And set the wall between us once again.

We keep the wall between us as we go.

To each the boulders that have fallen to each.

And some are loaves and some so nearly balls We have to use a spell to make them balance: Stay where you are until our backs are turned!

We wear our fingers rough with handling them.

Oh, just another kind of outdoor game, One on a side. It comes to little more: There where it is we do not need the wall: He is all pine and I am apple orchard.

My apple trees will never get across And eat the cones under his pines, I tell him.

He only says, Good fences make good neighbors.

Spring is the mischief in me, and I wonder If I could put a notion in his head: Why do they make good neighbors? Isn t it Where there are cows? But here there are no cows.

Before I built a wall I d ask to know What I was walling in or walling out, And to whom I was like to give offense.

Something there is that doesn t love a wall, That wants it down. I could say Elves to him, But it s not elves exactly, and I d rather He said it for himself. I see him there Bringing a stone grasped firmly by the top In each hand, like an old stone savage armed.

He moves in darkness as it seems to me, Not of woods only and the shade of trees.

He will not go behind his father s saying, And he likes having thought of it so well He says again, Good fences make good neighbors.

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AGEISM IN THE WORKPLACE When the res lts are al a s negati e for all parties in ol ed i en b

Helen Sanche

I recently listened to a talk by a Buddhist monk, Matthieu Ricard, about our mutual interdependence. In it, he reminds us that the entire universe — including all species — are interdependent and that we should not act like we are separate entities. Whatever one individual does affects all of us. That has never been more evident than during this pandemic. No matter how individual we think we are, we impact everyone.

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All human beings share common goals to be healthy, successful, and happy. Similarly, a company has a mission or shared common goals for its health, success, and to fulfill its purpose. We are not always thinking about our shared purposes in our daily lives.

Even when we are interconnected in the big picture, sometimes it is hard to remember in day to day life at work and home. Thus, like human beings who sometimes self-sabotage working at cross purposes against themselves or even others on their team, so do companies. We see this when any inequities are present in the culture due to a variety of discriminatory practices including ageism.

WHAT IS AGEISM? Ageism is when someone treats someone worse than another person in a similar situation due to their age. Whether you are job searching or in your current role, when ageism is a practice, you can feel offended, hurt, or unimportant. All of these negative emotions can surface. Ageism, like pay inequity, impacts women to a greater degree. Both of these things provide short-term gain for employers and long-term damage to individuals and companies — their culture, morale, and knowledge base; human beings.

In the United States, ageism is prevalent. In 2018 the AARP published their findings from their Value of Experience study and reported that: Nearly one in four workers ages 45 and older have been subjected to negative comments about their age from supervisors or coworkers.

About three in five older workers have seen or experienced age discrimination in the workplace 76 percent of these older workers see age discrimination as a hurdle to finding a new job.

When older employees are overlooked for opportunities (training, promotions, etc.) or face unacceptable behaviors, they lose their incentive to excel.

Disrespectful comments such as — a k grandma in an office environment are unacceptable and should not be tolerated. The impact is very disheartening when this behavior is allowed. Even more offensive is the practice of considering women as getting old when they are in their forties. It is simply a remarkably erroneous mindset and leads to a loss of great talent at companies that maintain such an agenda.

One decision made by representatives of companies and hiring managers based on a person's age impacts all the employees in a company and all the people connected to their life. These decisions impact employees of all ages. Unfortunately, many companies have not accounted for the enormous loss to their company by practicing ageism. Ageism can result in the loss of what may well be an extremely valuable employee. Furthermore, it is also clear that ageism in the workplace negatively impacts all generations of workers lowering morale.

Our ability to communicate and understand one another in the workplace across generations is where we can address and conquer ageism.

Understanding some of the myths can help. Some of the myths about older workers include: 1. They cannot master new skills quickly.

2. They slow things down.

3. They cannot handle physically demanding work.

4. They are burnt out.

These are correctly labeled by me as myths because it has been shown that older workers outperform younger workers in each category. Older workers have the experience and leadership problemsolving skills to tackle new tasks.

In legislation was passed in the United States The Age Discrimination in Employment Act of to protect workers over age forty who work for an employer with twenty or more employees

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DEALING WITH AGEIST COMMENTS

Although younger workers may appear to be working at a faster clip, they make more errors; older workers usually strive for accuracy. Many jobs today do not require physical labor but, for those that do, the fit older worker is perfectly capable of physical labor and always practices safety. We have all seen today that people are working much longer than was previously the case because we are more informed on how to take care of ourselves. Employees with solid experience can bring success to a company with their insight, judgment, and quality of their work.

We can certainly see celebrities, some who are quite senior and still doing their job exceptionally well.

If someone in your office is being offensive take a breath for a moment and then address them directly. This forces anyone who thinks their microaggression is acceptable to own it. You can say something like —

ADDRESSING AGEISM

If you are being overlooked for projects or new opportunities highlight the value of your experience

Pardon me I m ha e mi nder ood Did o a repea heir a emen here If they have to repeat themselves with the spotlight on them, they are less likely to speak with disrespect.

HIGHLIGHT THE VALUE OF YOUR EXPERIENCE

So, what are some of the steps you can take to counteract these behaviors? First and foremost, you Prepare a pitch to your manager describing to must understand that your value and abilities are not them that cross-generational teams in business subject to judgment by other people with pre-existing have proven to be more successful and increase beliefs. You have to be confident that what you bring productivity. Suggest that you would be delighted to the table in your experience and skills is quite to put together one of those teams to address valuable and, you do not have to feel less valuable something important in the company. because of your age. Always be cognizant of how Suggest that it would be quite effective for you to you present yourself. It is important to be energetic mentor some new younger employees and assist and passionate and try to keep aware of current them in their transition into the company. appropriate attire. During the job search, you must be sure that you structure your resume in ways, so your age isn't obvious. The burden falls on you to present These are both areas that highlight the value of your a positive picture either in an interview or in an office experience and maturity. An interesting aspect that is not acknowledged by our business leaders today is environment. the interdependence of these team and mentoring FINDING HUMANITY IN HUMAN CAPITAL roles. By owning these roles, you are impacting other We must acknowledge that the majority of the individuals in the company positively. business world in the United States, the model is built on the premise that employees are human capital.

This is where the awareness of our interdependence can truly break down. Viewing applicants or employees as human capital and not as individual human beings encourage the perception that, like any business item, they have a shelf life. Because a sense of humanity becomes secondary, we overlook unacceptable office behavior. How can we as individuals involved in these scenarios address them?

So, despite our individualism and our aim for independence, every action we take has consequences not only for ourselves but for those who we directly and indirectly touch. When we make a choice to act on something we should be sensitive to our impact overall and never forget that we are all connected.

Helen Sanchez

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