January Monthly Theme: Savasana

Savasana is a yoga asana often used to begin or conclude a yoga session. It is a relaxing posture intended to rejuvenate one's body, mind and spirit. In Savasana, our bodies integrate and assimilate what we have just practiced. It is about letting go completely. Proper relaxation is essential for the health of our mind and body and for clarity of thought for making good choices. The obstacles to a good Savasana are sleep, boredom, mental agitation, and the ultimate obstacle: thinking you don't need Savasana anymore. Mental agitation and tension are obstacles that make us miss the point of life's journey.

As Sri, K. Pattbhi Jois says, “Most difficult for students, not waking, not sleeping.” It may be the most difficult asana to master, yet the focus is simple -- all you do is relax every body part. If you get distracted or agitated, you can always come back to this basis. Just undo, unwind, let go totally. Place yourself carefully in the pose, and then just get out of the way and observe. Savasana raises our consciousness and intention to a higher, more spiritual plane. In these moments, we feel how yoga is a spiritual science, not a physical work out. Sometimes in Savasana you get a taste of the unconditioned mind, with no thoughts arising, just bare awareness. When you achieve peace in Savasana, remind yourself that you can call upon this feeling, contact this place inside you, at any time during the day.

The aim of yoga practice in daily life is to live vividly from moment to moment without being stuck in thinking or the idea of not-thinking. Wood floor, open window, blanket, cushion, t-shirt, wool socks – there is something profound just here. We are not trying to create an experience; we are making room for experience to happen. Experience, like the present moment, is always waiting for a place to happen. The architecture of savasana requires us to continually let the ground we are lying down on, literally the ground of our thoughts and our bodies, to fall away, until the constructs that frame our experience pass on. This is an act of both dying and being born. Our imagination makes us very busy exploring the world of choices. In the end, there will be no choice, just death. So in the center of your bumbling human life, where you are always looking around for something better, notice how the present moment is just a small death away. Savasana is the art of practicing our death, little by little, every day. “If student does not get up from savasana,” says Pattabhi Jois, “or lifting student up (and he/she) is like a stiff board, savasana is correct.”

“…every day, a little ‘bit dying.” Pattabhi Jois

December Monthly Theme: Deities

Hindus declare that there is only one Supreme Being and He is the God of all religions. There is no "other God." Thus the Biblical Commandment "Thou shalt have no other God before me," really means, "Thou shalt not deny the Ultimate Reality or worship any power other than the Ultimate Reality."

Hindus view cosmic activity of the Supreme Being as comprised of three tasks: creation, preservation, and dissolution and recreation. Hindus associate these three cosmic tasks with the three deities, Brahma, Vishnu and Shiva. Lord Brahma brings forth the creation and represents the creative principle of the Supreme Being. Lord Vishnu maintains the universe and represents the eternal principle of preservation. Lord Shiva represents the principle of dissolution and recreation. These three deities together form the Hindu Trinity.

One must clearly understand that Brahma, Vishnu and Shiva are not three independent deities. They represent the same power (the Supreme Being), but in three different aspects. Just as a man may be called a doctor, father or husband based upon the tasks he performs, the Supreme Being is called Brahma, Vishnu or Shiva when conceived as performing the three different cosmic tasks of creation, preservation, and dissolution/recreation. "The oneness of the three gods Brahma, Vishnu and Shiva is brought out by the mystic symbol AUM where 'A' represents Vishnu, 'U' Shiva and 'M' Brahma."

Lord Ganesha is the Hindu deity in a human form but with the head of an elephant–represents the power of the Supreme Being that removes obstacles and ensures success in human endeavors. For this reason, Hindus worship Ganesha first before beginning any religious, spiritual or worldly activity.

Saraswati is the Goddess of learning, knowledge, and wisdom. The Sanskrit word sara means "essence" and swa means "self." Thus Saraswati means "the essence of the self." Saraswati is represented in Hindu mythology as the divine consort of Lord Brahma, the Creator of the universe. Since knowledge is necessary for creation, Saraswati symbolizes the creative power of Brahma. Goddess Saraswati is worshipped by all persons interested in knowledge, especially students, teachers, scholars, and scientists.

Lakshmi is the Goddess of wealth and prosperity, both material and spiritual. The word ''Lakshmi'' is derived from the Sanskrit word Laksme, meaning "goal." Lakshmi, therefore, represents the goal of life, which includes worldly as well as spiritual prosperity. In Hindu mythology, Goddess Lakshmi, also called Shri, is the divine spouse of Lord Vishnu and provides Him with wealth for the maintenance and preservation of the creation.

Lord Brahma symbolizes the aspect of the Supreme Reality that brings forth the creation. For this very reason, Hindus call Lord Brahma the Creator of the universe. He is the first member of the Hindu Trinity that also includes Lord Vishnu and Lord Shiva. His divine consort is Saraswati, the Goddess of learning and knowledge. Goddess Saraswati provides Lord Brahma with knowledge that is necessary for the process of creation.

Brahma is usually conceived of by Hindus as a bearded, four-faced, four-armed deity. In popular images, He carries a rosary in the upper right hand, a book in the upper left hand, a kamandalu (water pot) in the lower left hand, and bestows grace with His lower right hand. The four faces represent the sacred knowledge of the four Vedas (Rig, Yajur, Sama, and Atharva), and this is the most prominent feature of any image of Brahma. The four faces, therefore, symbolize that Brahma is the source of all knowledge necessary for the creation of the universe. The four arms represent the four directions and thus represent the omnipresence and omnipotence of Lord Brahma.

Lord Vishnu represents the aspect of the Supreme Reality that preserves and sustains the universe. Although there are variations in images and pictures of Lord Vishnu, He is generally symbolized by a human body with four arms. In His hands He carries a conch (shankha), a mace (gada), and discus (chakra). He wears a crown, two earrings, a garland (mala) of flowers, and a gem around the neck. He has a blue body and wears yellow clothes. The Lord is shown standing on a thousand-headed snake (named Shesha Nag), and the snake stands with its hoods open over the head of the Lord.

The four arms indicate Lord's omnipresence and omnipotence. The two front arms signify the lord's activity in the physical world and the two back arms signify His activity in the spiritual world. The right side of the body represents the creative activities of the mind and the intellect. The left side symbolizes the activities of the heart; that is, love, kindness, and compassion.

Lord Shiva represents the aspect of the Supreme Being (Brahman of the Upanishads) that continuously dissolves to recreate in the cyclic process of creation, preservation, dissolution and recreation of the universe. As stated earlier, Lord Shiva is the third member of the Hindu Trinity, the other two being Lord Brahma and Lord Vishnu.

Owing to His cosmic activity of dissolution and recreation, the words destroyer and destruction have been erroneously associated with Lord Shiva. This difficulty arises when people fail to grasp the true significance of His cosmic role. The creation sustains itself by a delicate balance between the opposing forces of good and evil. When this balance is disturbed and sustenance of life becomes impossible, Lord Shiva dissolves the universe for creation of the next cycle so that the unliberated souls will have another opportunity to liberate themselves from bondage with the physical world. Thus, Lord Shiva protects the souls from pain and suffering that would be caused by a dysfunctional universe. In analogous cyclic processes, winter is essential for spring to appear and the night is necessary for the morning to follow. To further illustrate, a goldsmith does not destroy gold when he melts old irreparable golden jewelry to create beautiful new ornaments.

Lord Shiva is the Lord of mercy and compassion. He protects devotees from evil forces such as lust, greed, and anger. He grants boons, bestows grace and awakens wisdom in His devotees. The symbolism discussed below includes major symbols that are common to all pictures and images of Shiva venerated by Hindus. Since the tasks of Lord Shiva are numerous, He cannot be symbolized in one form. For this reason the images of Shiva vary significantly in their symbolism.

November Monthly Theme: Bandhas

Bandhas are interior body locks used in yoga. There are three bandhas–Mula Bandha, Uddiyana Bandha and Jhalandara Bandha. Each bandha is a lock, meaning a closing off of part of the interior body. These locks are used in various pranayama and asana practices to tone, cleanse and energize the interior body and organs. When all three bandhas are activated at the same time, it is called Maha Bandha, the great lock.


Root Lock or Mula Bandha:

The first of three interior body “locks” used in asana and pranayama practice to control the flow of energy. To activate mula bandha, exhale and engage the pelvic floor, drawing it upwards towards your navel. If you don’t know how to access the pelvic floor, think of it as the space between the pubic bone and the tailbone. Initially you may need to contract and hold the muscles around the anus and genitals, but really what you want is to isolate and draw up the perineum, which is between the anus and genitals. Do not hold your breath. Engaging mula bandha while doing yoga poses can give the postures an extra lift. This is especially useful when jumping.


Abdominal Lock or Uddiyana Bandha:

The second of the three interior body “locks” used in asana and pranayama practice to control the flow of energy. Uddiyana bandha can be practiced alone or in conjunction with mula bandha. To engage this bandha, sit in a comfortable cross legged position. Exhale your breath, then take a false inhale (draw the abdomen in and up without taking in any breath.) Draw the belly up underneath the rib cage. To release, soften the abdomen and inhale.

Uddiyana bandha tones, massages and cleans the abdominal organs. If you are familiar with mula bandha, you will see that the drawing up of the pelvic floor naturally leads into the drawing up of the abdomen. This is how the bandhas work together.

Throat Lock or Jhalandara Bandha:

The third and last of the three interior body “locks” used in asana and pranayama practice to control the flow of energy. Jhalandara bandha can be practiced alone or in conjunction with mula bandha and uddiyana bandha. To engage this bandha, sit in a comfortable cross legged position. Inhale so the lungs are about two-thirds full, and then hold the breath in. Drop the chin down, and then draw the chin back closer to the chest so the back of the neck does not round. Hold as long as is comfortable and then bring the chin up and release the breath. To practice in conjunction with the other two bandhas, first draw the pelvic floor upwards, engaging mula bandha. This leads to the abdomen drawing in and up under the ribcage (uddiyana bandha). Finally, the chin drops to the chest and draws back into jhalandara bandha. When practiced together, the three locks are known as Maha Bandha, the great lock.

Who is the doer in Yoga Asana practice?

When we do asana we have a concept as to what we are to achieve from the practice--health, flexibility, pride in accomplishment, the yoga butt! Action, though is not the ultimate reality. But we superimpose the energy to perform action (Kriya Sakti) on ourselves through the ego. Consider a flower. When the sun shines the flower blooms. Who is responsible? Blooming is occuring in the presence of sunlight so neither the sun or the flower are the doers of this happening. It is the nature of things that the flower blooms in sunlight. The mind tries to conceptualize natural events in it's language and says either the sun is the doer or the flower is the doer. If we closely look at this logic it will be found that there is no doer at all, things happen as naturally as they should. There is a futility in doing actions and thinking that they yield results according to our expectation and wish. To be in a state of bliss is inherent in every human being. When we forget the blissful nature of our "true self" and try to gain happiness through actions which satisfy the psychological needs of the mind we simply add to the depth of our conditioned state and spiritual ignorance. Actions which give pleasure are always transient and always associated with the shadow of misery. Pleasure and pain are always together in the result of action. Being focussed on the action of Asana practice leads to the formation of tendencies which obstruct our natural state of the self-conscious being. When Asana is done (or any work) is done without doership and the fruit of work is devoted to God the mind is purified to the state of suddha manas which helps us become liberated from the imprisonment in the ego--creation of thought. Cultivating the awareness born out of our connection to the cosmic consciousness will allow our asana practice to provide the natural path to appropriate physical and spiritual progression. Asana doership is just an idea born when work is done with desire or an eye to the fruit of the action. When we devote the fruit of our asana practice (or any work) to God the idea of the doer or doership is not there so there is no ego. In this way non-attached activity purifies the mind by getting rid of the idea of doership which prepares the mind to reflect pure consciousness paving the way for liberation. Lord Krishna stressed in the Bhagavad Gita this attitude toward work and the fruit of work. Work done with desire and doership binds and limits our consciousness, where as impersonal work liberates us from the shackles of ego. So the next time you practice asana, try to make the practice impersonal and egoless and see if you can discover a new way to explore this excellent tool for spiritual development.

October Monthly Theme: Kosha

A Kosha usually rendered "sheath", is one of five coverings of the Atman, or Self according to Vedantic philosophy. They are often visualised like the layers of an onion. Belling states:

According to the Kosha system in Yogic philosophy, the nature of being human encompasses physical and psychological aspects that function as one holistic system. The Kosha system refers to these different aspects as layers of subjective experience. Layers range from the dense physical body to the more subtle levels of emotions, mind and spirit. Psychology refers to the emotional, mental and spiritual aspects of our being. Together, all aspects make up our subjective experience of being alive.

Annamaya kosha

This is the sheath of the physical self, named from the fact that it is nourished by food. Living through this layer man identifies himself with a mass of skin, flesh, fat, bones, and filth, while the man of discrimination knows his own self, the only reality that there is, as distinct from the body.

Pranamaya kosha

Pranamaya means composed of prana, the vital principle, the force that vitalizes and holds together the body and the mind. It pervades the whole organism, its physical manifestation is the breath. As long as this vital principle exists in the organisms, life continues. Coupled with the five organs of action it forms the vital sheath. In the Vivekachoodamani it is a modification of vayu or air, it enters into and comes out of the body.

Manomaya kosha

Manomaya means composed of manas or mind. The mind (manas) along with the five sensory organs is said to constitute the manomaya kosa. The manomaya kosa, or “mind-sheath” is said more truly to approximate to personhood than annamaya kosa and pranamaya kosha. It is the cause of diversity, of I and mine. Sankara likens it to clouds that are brought in by the wind and again driven away by the same agency. Similarly, man’s bondage is caused by the mind, and liberation, too, is caused by that alone.

Vijnanamaya kosha

Vijnanamaya means composed of vijnana, or intellect, the faculty which discriminates, determines or wills. Chattampi Swamikal defines vijnanamaya as the combination of intellect and the five sense organs. It is the sheath composed of more intellection, associated with the organs of perception. Sankara holds that the buddhi, with its modifications and the organs of knowledge, form the cause of man’s transmigration. This knowledge sheath, which seems to be followed by a reflection of the power of the cit, is a modification of prakrti. It is endowed with the function of knowledge and identifies itself with the body, organs etc.

This knowledge sheath cannot be the supreme self for the following reasons:

• It is subject to change.
• It is insentient.
• It is a limited thing.
• It is not constantly present.

Anandamaya kosha

Anandamaya means composed of ananda, or bliss. In the Upanishads the sheath is known also as the causal body. In deep sleep, when the mind and senses cease functioning, it still stands between the finite world and the self. Anandamaya, or that which is composed of Supreme bliss, is regarded as the innermost of all. The bliss sheath normally has its fullest play during deep sleep: while in the dreaming and wakeful states, it has only a partial manifestation. The blissful sheath (anandamaya kosha) is a reflection of the Atman which is bliss absolute.

September Monthly Theme: Pranayama

Prana is the vital force that animates the body, enlivening it with motion, intelligence, radiance, transformation and artistry. Though closely associated with the air we breathe in, Prana is subtler than air. Rather, air is the medium through which we absorb Prana into our being. This Prana is introduced into our being through breath, and upon entering our being it courses through invisible channels called nadis ( a concept similar to the Chinese meridians), that crisscross our being. The science of Yoga informs us that we human beings possess 72,000 nadis.

Pranayama is the science of breath control. Breath is intricately connected to the mind and emotions. When one is calm the breath is deep and slow. When one is tense, anxious, angry or fearful the breath is either, held, irregular, short or difficult. Therefore by changing your breathing pattern you can regulate your emotions and feel calm. Careful regulation of Prana, through a series of spiritually determined and scientifically validated sequences of inhalation, exhalation, and retention, maximizes Prana absorption, retention and application in healing the body and mind.

Some of the Pranyama techniques outlined in The Hatha Yoga Pradipika that you can expect to do this month are: Kappalabhat (shining forehead), Nadi Shodana (alternate nostril breathing), Ujjayi (victory breath), Surya Bhedana (sun piercing), Chandra Bhedana (moon piercing), Sitali (cooling), and Bhramari (black bee.)

August Monthly Theme: The Guru

Excerpt from Chapter 5, Jivamukti Yoga

“Gu” means ignorance; that which obscures Truth. “Ru” means that which removes. The Guru is the agent that removes ignorance, so that the Truth is revealed.

The aim of yoga is to realize that we are all connected. We share one heart, one consciousness, and one Divine Source. Yoga’s method is to provide us with experiences that help us grasp this. To realize that we are all connected, it is helpful to connect to one other person. In the yogic tradition this connection is experienced through a relationship with a guru, a teacher who facilitates the awakening of unitive consciousness. By acknowledging a guru, you connect to those who have trod the path before you. In doing so, humility dawns and awakening is possible.

The concept of guru is difficult for most Westerners to accept, because we like to think we are in charge. But the truth is that the predominant powers in our society control most people’s lives. Big corporations and the advertising agencies that work for them decide what people think about and shape our society’s values. Methods to gain genuine control over our lives are not taught in our schools; instead, working for material gain is emphasized. Most of us are at the mercy of our emotions, and when we can’t handle them we use alcohol or other drugs, TV, shopping, eating, or sex to make ourselves feel happier. The idea that lasting happiness can be found inside, without having to buy, smoke, eat, watch or drink anything is foreign to us. We may need a translator. The guru is the translator.

Gurus do not necessarily have to be Indian, or enlightened. They may be married or not. They may have regular jobs and not head an ashram. A guru is a teacher who imparts to you insights or revelations about Yoga. A guru may also give you a method to practice so that you may realize for yourself the truth of those revelations.

For someone to be your guru you must acknowledge him or her as such. A guru may not proclaim to you “I am your guru.” That is for the student to proclaim. Once that acknowledgment and appreciation dawns, learning accelerates. Gurus do not require, as some in the West mistakenly believe, that blood oaths be taken or that all worldly possessions be turned over.

You will be taught according to your capacity to learn. So to find a guru become the perfect disciple. Become irresistible to the guru by becoming empty. When you come before a teacher set aside “I know”, so that you can be taught. If you are already filled up with knowledge, like a cup full of tea, and your teacher attempts to pour new tea into your cup, you will just overflow and no benefit will be obtained.

In this tradition knowledge passes from guru to disciple in a continuous, uninterrupted flow. The relationship of guru and student must have a particularly pure quality for the transmission to take place. Respect and love for the teacher must be understood as the same as respect and love for the Divine. This can be challenging, especially for westerners.

The guru tradition is based on humility and appreciation. The respect a student gives a teacher is not for the teacher’s benefit; it benefits the student to acknowledge and bow to another because this opens the connection to the Self within the student. It may help to think of the Guru as a force rather than a person.

Remember “guru” is spelled: “Gee-you-are-you”!

July Monthly Theme: Karma and Samskara

From Jivamukti Yoga, by David Life and Sharon Gannon, they state:

This essence of Karma Yoga is selfless service. This practical method for reducing suffering in the world is the foundation of all yoga practice. When we are suffering from self-pity and loneliness, a surefire cure is to care more for others and the reduction of their suffering. When we shift our thoughts away from our own suffering, it diminishes.

Whatever yoga practice you undertake, make it Karma Yoga by devoting the fruits of your practice to God, as Patanjali suggests in the Yoga Sutras: Ishvara-pranidhand-va. Karma Yoga should not be confused with the law of karma, which is that every action causes infinite effects. The law of karma is the law of cause and effect. Karma Yoga, on the other hand, is a method for ensuring that the actions we take cause good karmic effects.

The law of karma is a universal doctrine, operating as surely as the law of gravity. You can observe it in the natural world, if you care to look. If you plant a seed in the ground, the karma of the seed is to grow. If you throw something up in the air, the karmic result is for it to come down.

Karma means action. It comes from the Sanskrit root kr, which means to act. It encompasses all movement, of the mind as well as the body. These movements can be conscious or unconscious; regardless, the karmic result is still ours.

The word karma is also used to refer to the accumulated results of past actions, present actions, and actions we will perform in the future. The karmas of the past, present, and future are of three types:

• Sanchitta: This is accumulated past actions or karmas waiting to come to fruition. Sanchitta is the storehouse of every action you have ever done, in all the lifetimes you have ever lived. These are all of the unresolved past actions waiting to reach resolution.
• Parabda: This is the present action: what you are doing now, in this lifetime and its result. You have taken from the storehouse, sanchitta karma, a certain amount of unresolved desires and ambition, and will try to 'work them out' in your present lifetime.
• Agami: Future actions that result from your present actions are called agami karma. As you attempt to resolve past karma, you unavoidably create new karmas that you may or may not be able to resolve in your present life. If you don't resolve them now, they will go into the storehouse to be resolved in a future life.

Every action creates a groove in the subtle atmosphere called a samskara. Samskaras represent your unfulfilled desires and ambitions, etched onto your soul by your actions. These must be fulfilled at some time, in this life or in another. All karma results from ignorance of the true Self. Let's say you smoke a cigarette for the first time. You want to know what it tastes like, so you take a puff. You like it and say, "Oh, I'll take another," and soon you are tied to the cigarette. What is fascinating is that it is not the cigarette that makes you feel good; it is the fact that as you take a puff, you have no other desire for that moment. In that moment you experience your real Self, which is happiness, freedom from desire. But you mistakenly associate that happiness with the cigarette, not the Self, which is the true source of happiness. Instead of going to the Self directly, you go to the cigarette. You are bound in the karmic cycle of action and the resulting attachment.

The only way to be freed from having to resolve every desire is for the soul to realize the Self. Through enlightenment, no karmas can bind you. You are unbound, liberated. When an action is selfless, it leads to future good karma and eventually to liberation. As yogis seeking liberation, therefore, we strive to perfect our actions. Most actions are preceded by a thought. To perfect an action, therefore, we must first perfect our thoughts. What is a perfect thought? A perfect thought is one devoid of selfish motive, free of anger, greed, hate, jealousy, and so on.

Most of us believe we can think any thought we like and be free of consequence, as long as we don't act on it. Yet how many times have you had something on your mind and a friend has looked at you and asked, "What's bothering you?" Our thoughts affect others and bear karmic consequences for ourselves. Our thoughts are significant even at the time of death, when a thought can propel us into the next lifetime- for better or for worse. Thought leads to action. The same action can be undertaken with a selfish intention or a selfless intention. The act of sexual intercourse is a good example. When intended to control, manipulate, harm, or humiliate another person, it is called rape and is considered a crime. When it is motivated by the intention to love, honor, or uplift another, it is called making love.

The intention behind any action is always more important than the action itself. The intention contains the seed of the action's results. If you perform a good action but you have a negative intention, you will receive negative karma from that action.

Yoga and Ayurveda--Same Goal

Yoga has taken America by storm. Yoga teaching has become one of the fastest growing professions in North America. As many as 30 million people practice yoga in the United States alone. NAMASTA, the North American Studio Alliance, the organization for mind-body professionals, nowestimates that there are 70,000 yoga teachers in North America. Most fitness clubs offer yoga classes, and yoga is the fastest growing segment of the exercise industry. Unfortunately, many equate Yoga to an exercise class like Pilates or step aerobics and this is the model much of the Yoga industry promotes.

While many view yoga(hatha yoga is the traditional term for the physical postures and cleansing practices) as an alternative way to exercise, most long-time practitioners realize that hatha yoga is not just physical -- it creates balance in mind, emotions and consciousness as well. As one practices Yoga one starts to realize that it offers so much more than just physical conditioning--one through experience sees that physical health is directly tied to emotional health and spiritual progress.

Yoga shares the same origin and goal as ayurveda, the traditional Vedic system of health care. Same origin and goal. Both yoga and ayurveda have their origin in the Vedic tradition of India, and both are a means to gain better health.

A verse from the Yoga Sutra, yogas chitta vritti nirodhaha, describes yoga as the settled state of the mind. Patanjali compares it to a verse from ayurvedic texts, svasmin dishati iti svasthah, which states that one who always remains united with the true self, the Universal Consciousness is a healthy person. These verses show that both yoga and ayurveda have the same goal which is attaining union with the Universal or Big Self, instead of identification with the little self (this body and senses along with the mind or "manas").

Other verses from the ayurvedic texts also point to this self-referral state of the mind as the basis of health. A verse from the Sushruta Samhita, for instance, says, "He (she) whose doshas are in balance, whose appetite is good, whose dhatus are functioning normally, whose malas are in balance and whose Consciousness(big self), mind and senses remain full of bliss, is called a healthy person. Modern medicine refers to ill health arising from mental causes as Psychosomatic illnesses. It is estimated that as much as 90% of lower back pain may have a mental component. Attaining union of individual consciusness, the self (Atman or Purusha) with the Universal consciusness reduces the suffering that leads to imbalance, both mental and physical and thus illness.

This experience of unity is the aim of Ayurveda. For instance, the word "ayurveda" is derived from the Sanskrit word ayu. While one common meaning of ayu is "life" or "lifespan," and thus ayurveda is "the science of life and longevity," another meaning of ayu is mentioned in Charaka Samhita, sharirendriya sattvatma sanyogo . . . ayu. This verse defines ayu as the state where the physical body, senses, mind, and soul are integrated. So you see that whether you are talking about yoga or ayu, it is a state of unity -- or complete integration of mind, body and consciousness -- that is the goal--Yoga or union.

Yoga balances all three doshas, and different poses have different effects. Forward bending postures cool Pitta dosha. Twists are good for Kapha because they stimulate digestion. Backward bends are heating, and thus balancing to Vata types. Yoga postures tone every area of the body, and cleanse the internal organs of toxins, which is one of the goals of ayurveda.

Both use cleansing methods for the body, all of which encourage the removal of waste products and toxins through their natural routes of elimination. Ayurveda has panchakarma (five cleansing actions) and yoga uses Shat Karma (six purification measures). If someone is attending a yoga class on a regular basis, he or she is starting to dislodge ama (digestive impurities) in the body. But if they are still maintaining a lifestyle and diet that creates ama, all they are really doing is moving their sludge around. The yoga practitioner needs to know how to detoxify through the dietary, lifestyle, and purification practices of Ayurveda.

Ayurveda embraces all six of the main schools of philosophy including the Yoga Sutras of Patanjali and Vedanta (a non-dual philosophical and spiritual path) and Tantra. They both understand that the attachment to the body-mind complex is the root cause of all suffering and that the ultimate state of health is experienced when we abide in our true nature, which is total peace, regardless of the state of the physical body.

The use of asana, pranayama, and meditation for healing is known as Yoga Chikitsa(This is also the name of the 1st series of Astanga Vinyasa Yoga), or Yoga Therapy and has been used for thousands of years by Ayurvedic and yogic adepts. In Yoga Chikitsa, a group of yogic exercises are chosen that will best support the individual and are practiced daily. This can be done over an extended period of time in conjunction with an Ayurvedic regime and herbal and dietary therapies.

Remember that the goal of yoga practice and ayurveda is the ultimate joy that comes from the union of individual consciusness, the self (Atman or Purusha) with the Universal Consciousness. The fact that one moves the body this way or that, or does some breathing practice does not, unto itself constitute Yoga. Yoga is the journey (Yatra) towards Yoga, which is the union being sought. To be a miner of diamonds, take care of your picks and shovels. To be a miner of your spiritual Self, take care of your body, breath, and mind. But don't confuse the tools and the goals. The destination of yoga and ayurveda is Yoga.

Om tat tvam asi, Steve Galindo.

June Monthly Theme: Ayurveda

Ayurveda, which literally means the knowledge and wisdom of life, is the traditional healing system of India. Often called the mother of all healing, it originated in India over 5000 years ago.

Ayurveda views health and disease as the end result of how we interact with the world, in terms of our beliefs, perceptions, thoughts, and feelings, which then ultimately determine our actions. Actions in harmony with our inner nature create health, while those dis-harmonious with our inner nature create disease. Ayurveda is the science of developing greater harmony with our environment through all of our senses.

Ayurveda assists the body in journeying back to optimal health by balancing the five elements in the body and mind through the use of herbs, diet, colors, aromas, lifestyle changes, yoga, and meditation along with other five sense therapies. The rejuvenative and cleansing therapies (Pancha Karma) described within help nourish our bodies while calming our minds from the stresses of modern daily life.

Your inner nature is called your constitution or prakruti, and is an individual blend of the three doshas, Vata, Pitta, and Kapha. Your unique balance of these three energies was determined at the moment of conception and is with you the rest of your life. It determines what is in harmony with your nature and what will cause you to become out of balance, sick, and diseased. Knowledge of your constitution is essential to developing optimal health. Your constitution determines how you react to various foods, colors, aromas, and general life habits.

Recently, Ayurveda has had a profound impact upon the world of health care. Popular books by Deepak Chopra, M.D., and others have called attention to the potential of this ancient healing system. Along with the potential to heal chronic diseases, Ayurveda promises to improve health and increase longevity.

Ayurveda is considered the healing side of Yoga. Likewise, Yoga is the spiritual side of Ayurveda. Both Ayurveda and Yoga strive to help a person re-connect to their true nature through direct experience. Together, they encompass a complete approach to the well being of the body, the mind, and the spirit.

May Monthly Theme: Chakra System

Anodea Judith, author of Eastern Body, Western Mind, says:

A chakra is a center of activity that receives, assimilates, and expresses life force energy. The word chakra literally translates as wheel or disk and refers to a spinning sphere of bioenergetic activity emanating from the major nerve ganglia branching forward from the spinal column. There are six of these wheels stacked in a column of energy that spans from the base of the spine to the middle of the forehead. And the seventh which is beyond the physical region. It is the six major chakras that correlate with basic states of consciousness...

Chakras are commonly described, as above, as energy centers in the spine located at major branchings of the human nervous system, beginning at the base of the spinal column and moving upward to the top of the skull. Chakras are considered to be a point or nexus of metaphysical and/or biophysical energy of the human body. Each chakra is also associated with a specific color, gem, and mantra/sound. Through asana practice, pranayama, meditation, chanting, massage techniques, and color therapy we are able to open the chakras and increase flow of energy up the sushumna (similar to the spinal column).

Sahasrara

Sahasrara or the crown chakra is generally considered to be the chakra of consciousness. Its role may be envisioned somewhat similarly to that of the pituitary gland, which secretes hormones to communicate to the rest of the endocrine system and also connects to the central nervous system via the hypothalamus. The thalamus is thought to have a key role in the physical basis of consciousness. Symbolised by a lotus with one thousand petals, it is located on the crown of the head. Color Violet

Ajna

Ajna (along with Bindu, either or both are considered to correspond to the third eye) is linked to the pineal gland which may inform a model of its envisioning. Ajna is held as the chakra of time, awareness and of light. The pineal gland is a light sensitive gland that produces the hormone melatonin which regulates sleep and awakening. Symbolised by a lotus with two petals. Color Indigo

Vishuddha

Vishuddha (also Vishuddhi) or the throat chakra may be envisioned as relating to communication and growth, growth being a form of expression. This chakra is paralleled to the thyroid, a gland that is also in the throat and which produces thyroid hormone, responsible for growth and maturation. Symbolised by a lotus with sixteen petals. Color Blue

Anahata

Anahata or the heart chakra is related to complex emotion, compassion, love, equilibrium and well-being. It is related to the thymus, located in the chest. The thymus is an element of the immune system as well as being part of the endocrine system. It produces T cells responsible for fending off disease and may be adversely affected by stress. Symbolised by a lotus with twelve petals. Color Green

Manipura

Manipura or the solar plexus chakra is related to the transition from simple or base to complex emotion, energy, assimilation and digestion, and is held to correspond to the roles played by the pancreas and the outer adrenal glands, the adrenal cortex. These play a valuable role in digestion, the conversion of food matter into energy for the body. Symbolised by a lotus with ten petals. Color Yellow

Swadhistana

Swadhisthana or the sacral chakra is located in the sacrum (hence the name) and is related to base emotion, sexuality and creativity. This chakra is considered to correspond to the testicles or the ovaries that produce the various sex hormones involved in the reproductive cycle which may cause dramatic mood swings. Symbolized by a lotus with six petals. Color Orange

Muladhara

Muladhara or the base or root chakra is related to instinct, security, survival and also to basic human potentiality. This centre is located in the region between the genitals and the anus. Although no endocrine organ is placed here, it is said to relate to the inner adrenal glands, the adrenal medulla, responsible for the fight and flight response when survival is under threat. In this region is located a muscle that controls ejaculation in the sexual act in the human male. A parallel is charted between the sperm cell and the ovum where the genetic code lies coiled and the kundalini. Symbolised by a lotus with four petals. Color Red

Practicing Life

When we practice asana we often focus on telling our body what to do. We then carry this mindset into our days and do the same with others. The result--conflict in our lives and on our yoga mats. Have we really acheived Yoga? The next time you practice asana, try to let go of desire to force your body to do something or to attain some kind of idealized shape. Listen to your body, embrace the intelligence that is there in every cell and practice from that. Then when you are working, playing, interacting with others do the same. Really listen or just be and and absorb the beauty and intelligence of others. Now find the peace and happiness that not only comes to you, but to those around you. Namaste. Steve Galindo.

April Monthly Theme: Klesas

The April theme of the month highlights the Klesas, or the obstacles that get in the way of us reaching Samadhi, or enlightenment. The idea is to minimize the five Klesas. They are with us always but we want to weaken them.

The Five Klesas are:

Avidya – Ignorance or better yet… lack of awareness

Asmita – The feeling of individuality which limits a person and distinguishes him from a group and which may be physical, mental, intellectual or emotional: EGO

Raga – Attachment or passion

Dvesa – Aversion or repulsion

Abhinivesa – Love or thirst for life, the instinctive clinging to life and bodily enjoyment and fear that one may be cut off from all by death.

An Introduction toSeasonal Detox and Cleansing

Almost everyone needs to detoxify and rest their body from time to time. Some of us need to cleanse more frequently or work more continually to rebalance our body. There are many types of cleanses that restore the body by eliminating toxins, thereby improving our ability to absorb nutrients. After cleansing, people usually find their digestion improves, resulting in clear skin, more energy and a healthier weight. Additionally, cleanses can balance moods and improve mental clarity, making you feel clear headed and present. Common toxicity symptoms include headache, fatigue, congestion, backaches, aching or swollen joints, digestive problems, allergy symptoms, and sensitivity to environmental agents. Dietary changes or avoidance of symptom causing agents is usually beneficial. It is advisable to do a cleanse 1 to 4 times a year.

Most importantly, cleansing is a form of yoga or union… and presence with what you are doing is fundamental. You will want to be aware of doing something kind for yourself, preparing foods lovingly, and making sure they are thoroughly savored and enjoyed.
Be creative when preparing a cleansing menu. Discover a variety of fruits and vegetables and make your salads colorful and adventurous. Eat only organic or local.

Cleanses can last on average 3-12 days and even longer if need be. Some people may choose a raw cleanse, an ayurvedic cleanse or even a juice fast. First you must decide the right level and length of cleanse for you, commit to it and move forward with mindful awareness. Listed below are a few recommendations:

1. Eliminate meat, chicken, seafood, eggs. Substitute with beans, nuts, tofu, tempeh. Eat Kitcheree (mung beans and rice).
   
2. Eliminate all foods including leftovers; foods with preservatives, additives or chemicals; and canned, frozen or processed foods.
   
3. Eliminate heavy desserts, cheeses, fried foods, candy and chocolate, white sugar, carbonated drinks, caffeine, alcohol and nicotine.
   
4. Drink lots of warm water with lemon.
   
5. Consider eliminating dairy products.
   
6. Eat only whole grains and non-yeasted breads: brown rice, quinoa, barley, millet, Ezekial bread.
   
7. Eliminate simple sugars. Substitute with brown rice syrup or agave nectar.
   
8. Eliminate alcohol, caffeine, nicotine.
   
9. Drink herbal teas such as Licorice, Red Clover, or Dandelion which are blood cleansers & detoxifiers; or teas with coriander, cumin and fennel which are digestion enhancing spices.
   
10. Cook with digestion-enhancing, detoxifying spices such as turmeric, cumin, coriander, clove, ginger, fennel.
    
11. Consider taking food enzymes and drinking Emergen C packets each day.
    
12. Use only natural soaps and oils on your body
    
13. Neti daily.
    
14. Do yoga, pranayama, and meditation daily.
    
15. Take warm baths and get adequate sleep.

Enjoy!

March Monthly Theme:Dhyana & Samadhi

The monthly theme for March brings us to the last two limbs of Patanjali’s Ashtanga Yoga, Dhyana and Samadhi.

From the previous limb or Dharana, we learned the importance of single pointed concentration. It is the foundation for the next limb, Dhyana, or meditation. It is at this point that there is uninterrupted flow of concentration. It is a fine distinction but at this point the mind has quieted and in the stillness it produces few or no thoughts at all. One is aware without focus. One has actually merged with the object of concentration. It has often been compared to rain drops falling. The rain drops themselves represent, dharana, or intermittent moments of focused attention. When they fall to Earth and create a river, there is a merging of the individual raindrops into one stream, like dhyana, or meditation.

The final limb is Samadhi, or enlightenment or super consciousness. Here we lose all attachment and are one with the meditation. Samadhi is the state in which we no longer experience reality through our own filters. Instead we experience reality directly. It is the state in which you are aware on a cellular level of the underlying oneness of the universe. Judith Lasater says ” Samadhi is a state of being intensely present without a point of view.” It is believed that we can achieve this in our everyday lives but is seems we need the journey of yoga to discover what was present inside us all along.

February Monthly Theme:Pratyahara and Dharana

The February theme of the month moves us to the first two internal limbs of Patanjali's Eight Fold Path: Pratyahara (sense withdrawal) and Dharana (concentration on a single point).

Pratyahara, the fifth limb, is the bridge between the four external limbs and movement toward the internal limbs of Patanjali's Yoga. In Prayahara (sense withdrawal) we draw our awareness away from the external world and outside stimuli. Often the mind can still wander in asana and pranayama. In pratyahara we become self observant. Here we observe our cravings, and habits that interfere with our inner growth. When we detach from our senses, we direct our attention internally. Consequently, we have developed our ability to concentrate through asana (posture), pranayama (breath control), and Pratyahara (withdrawal of the senses) and now we can deal with distractions of the mind itself.

In Dharana (concentration on a single point), we focus on a single point to prepare for meditation. Dharana is the initial step of deep concentrative meditation, where the object being focused upon is held in the mind without consciousness wavering from it. Here the object of meditation, the meditator, and the act of meditation itself remain separate. That is, the meditator or the meditator's meta-awareness is conscious of meditating, on an object, and of his or her own self, which is concentrating on the object. One way that the Hatha Yoga Pradipika suggests that we develop this ekagrata (single pointed concentration and focus of mind) is through the practice of Trataka, or candle gazing.