Singing Heart Yoga

BODY BLISS Photos

2012-02-21T20:28:00.001-05:00

We're taking a hiatus from offering the Body Bliss class for a while, and plan to restart again in the near future. Right now we are exploring possibilities for a new venue and a different day of the week. We have absolutely loved doing this unique and fun class--yoga with live improvisational music can't be beat!

We have also taken Body Bliss on the road and offered it as a special workshop at various yoga studios. We typically hold the workshop in the early evening, followed by a kirtan by ONE LOVE. If you know of a studio that you think would enjoy hosting such an event, please email Jody at wildwmn@lightlink.com Thanks!

Here are some pictures from a recent Body Bliss class:

From left: Doug Shire, Ray Eldridge, Joe Smellow

Yoganonymous Article

2012-01-07T18:37:00.003-05:00

Our first Yoganonymous class was a great success! I loved the creative challenge of transforming an ordinary meeting room, with its flourescent, interrogation room-like lights, into a sanctuary with candles and soft twinkle lights around the periphery of the space. We had music and a roomful of yogis, and it was truly a sweet class.

I was delighted to see that the Ithaca Times ran an article about this new endeavor, and hopefully that will help spread the word to people in recovery all over the region. The article is below. One correction to note: the class starts at 5:30 and goes until 6:45. An optional 15 minute meditation goes until 7.

YOGANONYMOUS

2011-12-17T14:02:00.000-05:00

Dear Friends,

I'm excited to share with you a new endeavor of mine, one that brings together two major streams that have run through my life.

Beginning in January, I'll be teaching a class I'm calling Yoganonymous, for people in 12- step recovery. I'm offering this class on a donation basis, for people recovering from all addictions--alcohol, drug dependency, eating disorders, codependency, compulsive behaviors--as well for their loved ones who attend the various "Anon" meetings.

This class will meet Thursdays from 5:30-6:45 (with an optional meditation until 7) at the Ithaca Community Recovery Building, 518 West Seneca Street, Ithaca, NY. The class is open to members of all 12-step fellowships. Anonymity will be respected to ensure a sense of safety and trust for all who attend. All levels of yoga experience are welcome, including absolute beginners. We will focus on yoga as a way to support the 11th step work of making "conscious contact" with a Higher Power, as well as a practice for cultivating well-being, healing and peace.

Pay what you can--no one will be turned away for lack of funds. All contributions will be used for paying rent and purchasing yoga supplies.

The 12 steps and yoga are two spiritual practices that have transformed my life. I am grateful to have the opportunity to offer service in this way. Please help me spread the word by forwarding this post to anyone you know in the Ithaca area who is in recovery.

Many Blessings and Deep Peace,

Jody

New Yoga Class with Live Music!

2011-10-11T22:36:00.000-04:00

I'm excited to announce that I'll be teaching a yoga class with live music at Sunrise Yoga Center in Ithaca, starting October 23rd. I'll be collaborating with my very talented friend and ONE LOVE band member Joe Smellow, who plays guitar, keyboards, flutes and pan pipes, didjeridoo, harmonica, percussion and more. Joe will be joined by different guest musicians, including my husband, Doug and other members of the ONE LOVE extended family. Their skillful and sensitive improvisation will allow a creative conversation to emerge between participants and musicians--an experience not to be missed!

This class, called BODY BLISS!, will offer an energizing yoga posture flow and and invitation for free-form movement as well. Class meets Sundays from 4:30-6 PM. All levels are welcome, some familiarity with basic yoga postures is recommended.

We would like to give you an opportunity to try it out at no charge, so you are invited to attend a FREE INTRO CLASS on Sunday, October 23rd at 4:30 PM, at Sunrise Yoga Center.

Note: Participants should plan on arriving 5-10 minutes before class starts, and bring a water bottle and a mat (extra mats are provided for those who need them). Those who are new to Sunrise Yoga Center will need to fill out a liability release form.

Hope you can join us for this unique and uplifting exploration of movement, breath and sound!

Finding Your Edge

2011-10-04T21:32:00.002-04:00

Last year I went to a yoga festival in California, and I spotted a young man with a T-shirt that had the following words printed on the front:

LIFE BEGINS AT THE END OF YOUR COMFORT ZONE

How true! When we are faced with discomfort, whether it be physical, emotional, or the myriad stresses and challenges that life brings, that’s where the growth happens. There’s a hidden gift in it, as we are shaken out of our habitual ways of thinking and acting, and we are called to stretch beyond what we thought was possible for ourselves.

I’m not speaking here of going WAY beyond the comfort zone, to the point where we are in excruciating pain, but rather to the place where we feel a little pull, a little heat, a little squirmy. It’s that place where we might want to run the other way, but if we stay right there, that’s where the jewel is shining. The end of the comfort zone is that place that calls us to pay attention, to wake up to what’s happening, and to respond with whatever is needed. And often what is needed is more presence, compassion, and perhaps some surrender, so that we move beyond the resistance or numbness to life.

In yoga, we have plenty of opportunities to practice this on the mat, as we explore the boundaries of our physical comfort zone. It’s what is referred to as finding our “edge”—the place in a posture or stretch where we meet the limit of our flexibility or strength. At the edge we feel increased sensation, more aliveness, more heat. It’s the place where we are called to show up with deeper, more mindful breaths. In this practice, we don’t push ourselves over the edge to the point of pain. If our shoulders tense up and we find ourselves grimacing, then we know we have gone too far (remember the yogic principle of ahimsa, or non-violence!)

It doesn’t matter how deeply we can go into a posture. If we are meeting our edge and breathing into it, allowing the body and mind to soften, then we are getting just as much benefit out of the posture as the person on the next mat who looks like they are posing for the cover of Yoga Journal. It’s an internal inquiry, rather than an external goal.

In Kripalu yoga there is a model of mindful practice known as BRFWA, which is an acronym for Breathe, Relax, Feel, Watch, Allow. Anytime we are deepening into a posture and find that we’ve met our edge, we can work with BRFWA:

BREATHE: Reconnect with the sensations in the body through attention to inhalation and exhalation. Engage deep 3-part yogic breaths, and if ujjayi (ocean breath) is part of your practice, engaging that pranayama helps encourage focus and presence.

RELAX: Soften muscles, reduce any effort around mental activity. Open to energy moving through resistance in the body/mind.

FEEL: focus awareness on the sensations, feelings, and thoughts flowing through the body/mind. Avoid engaging in the story of these thoughts and feelings—simply experience them as energy passing through.

WATCH: Cultivate “witness consciousness” by observing your experience with non-judgmental awareness and compassion.

ALLOW: Let your experience be just what it is, without any need to judge it, change it, or fix it. Energy integrates on its own.

The methodology of BRFWA allows us to sustain poses longer as we learn to ride the wave of sensation. You may also notice that your edge shifts as you hold the pose and stay present with what arises, and the edge will also change from practice session to practice session, over time. The good news is that we are ever changing organisms, and that when we pay exquisite attention, every moment is new.

Once we become experienced at using the BRFWA methodology on the mat, we can take it into our lives, where there are countless opportunities to practice—in relationships, work, health, and more. In this way, we can let life be our yoga, and when we come up against an edge, we can be grateful for this invitation to be fully alive.

Being Present

Breathe, relax and feel;
take time to slow down
the pace of life. Watch the
rise and fall of moods, the
birth and death of dreams.
Feelings and sensations seem
so real, yet they shift like
changing clouds, and flow
with the high tide out to sea
again. Allow it all to be, no
need to grasp or push away.
Present with each moment,
the whole of you, body, mind
and soul, opens to receive.

~Danna Faulds, from Go In and In: Poems from the Heart of Yoga

The Transformative Power of Shiva

2011-09-27T21:16:00.001-04:00

Hello Dear Yogis, and Happy Autumn!

At this time of year, when the growing season comes to a close and the earth prepares for dormancy, I am reminded of Shiva, the Hindu deity that embodies transformation and change. In the Hindu Trinity that consists of Brahma (the creative force that brings all forms into being), and Vishnu (the preserver, who sustains and balances all life), Shiva is the destroyer, and is responsible for the necessary dissolution of all life forms, creating space for new birth.

Shiva is the power of transformation and purification that lives in each of us. Shiva clears away whatever is old and no longer serves us. Shiva calls us to let go of illusion, to dissolve the egoic mind that keeps us stuck in our sense of separateness, and lovingly destroys all that keeps us from knowing our inherent divinity.

And, Shiva is also that state of Grace, that pure consciousness that is present when all illusion falls away. So, Shiva is both a process of transformation and the end result of that process.

Iconically, Shiva is represented in myriad ways. One common image is the Nataraj, or dancer, who dances wildly in a ring of fire, turning everything to dust. This fire dance symbolizes the circle of samasara, the earthly round of creation and destruction through which all beings pass.

In addition to being the destroyer, Shiva is often depicted as a contemplative, who after witnessing the suffering of earthly beings, sought to find a way to peace and freedom. This search led him into deep meditation, leading to the discovery of the yoga asanas and other practices, which he then taught to his wife, Parvati.

Shiva is also worshipped in the form of the lingam, a stone phallus. Elaborate pujas (devotional rituals) are performed in which the lingam is bathed in milk and honey, decorated with garlands of flowers, and smeared with fragrant sandalwood paste. The Shiva lingam represents the vast potential and possibility that lies within each and every one of us. So, although Shiva is responsible for destroying life, He is also recognized as an essential creative power.

One can explore in great depth the myth and symbolism behind any of the gods and goddesses in the Hindu pantheon. For some, the anthropomorphic images and stories can help them connect to the energy that lies behind the forms. However, it is not necessary for one to believe in a literal deity in order to access their power. We only need to look at life around us to receive their essence.

Autumn is a time when we can feel and see the presence of Shiva, as we witness the falling away of what is finished. In every leaf that falls, Shiva is present. In every withering vine, Shiva is alive.

Shiva is present when we say goodbye to loved ones who have come to the end of their life in this body and must pass on.

Whenever we must let go of an old habit or some way of being that no longer serves us, Shiva is alive in us, doing his dance of transformation, clearing us out and creating an opening for the new to come streaming in.

And, Shiva lives in us as we practice yoga and meditation, as we seek to unleash our own innate transformative power, through this path to peace.

I offer you this chant that I often sing as an invocation to begin our yoga classes:

Om Namah Shivaya Gurave
Saccidananda Murtaye
Nischprapanchaya Shantaya
Niralambaya Tejase

I bow to the goodness within myself, known as Lord Shiva, who is the true teacher.
This essence inside takes the form of truth, consciousness, and bliss
Always present and full of peace,
this essence inside is completely free,

and sparkles with a divine luster.

May our yoga practice illuminate the divine luster within us, and together may we bring light to the world.

May our yoga practice illuminate the divine luster within us, and together may we bring light to the world.

The Meaning of 108

2011-09-21T00:24:00.000-04:00

If you saw the announcements for the 108 sun salutations event that happened in Ithaca this past weekend, you may wonder what’s so special about the number 108. Or, if you use a mala, or set of mantra counting beads, there are generally 108 beads (or some fraction of that number). Why are there 108 beads on a mala?

If you really delve deeply into the answer, it can make your head spin, as some of the explanations are quite complex. I offer below just a few of the associations with the number 108, both from the yoga tradition and from other spiritual teachings as well.

Note: I can’t vouch for the accuracy of all the statements below, as it would have taken hours of research. These have been gathered from a variety of sources, on the web and from written materials. Some of these tidbits of information may be useful to you, while some of it might seem like myth or superstition. I invite you to see what resonates with you, taking what you like and leaving the rest.

9 times 12: Both of these numbers have been said to have spiritual significance in many traditions. 9 times 12 is 108. Also, 1 plus 8 equals 9. That 9 times 12 equals 108.

Powers of 1, 2, and 3 in math: 1 to 1st power=1; 2 to 2nd power=4 (2x2); 3 to 3rd power=27 (3x3x3). 1x4x27=108

Harshad number: 108 is a Harshad number, which is an integer divisible by the sum of its digits (Harshad is from Sanskrit, and means "great joy")

Desires: There are said to be 108 earthly desires in mortals.

Lies: There are said to be 108 lies that humans tell.

Delusions: There are said to be 108 human delusions or forms of ignorance.

Heart Chakra: The chakras are the intersections of energy lines, and there are said to be a total of 108 energy lines converging to form the heart chakra.

Marmas: Marmas or marmasthanas are like energy intersections called chakras, except have fewer energy lines converging to form them. There are said to be 108 marmas in the subtle body.

Sanskrit alphabet: There are 54 letters in the Sanskrit alphabet. Each has masculine and feminine, shiva and shakti. 54 times 2 is 108.

Pranayama: If one is able to be so calm in meditation as to have only 108 breaths in a day, enlightenment will come.

Upanishads: Some say there are 108 Upanishads, the vedic texts of the ancient India.

Sri Yantra: On the Sri Yantra (a sacred geometric figure) there are marmas where three lines intersect, and there are 54 such intersections. Each intersections has masculine and feminine, shiva and shakti qualities. 54 times 2 equals 108. Thus, there are 108 points that define the Sri Yantra as well as the human body.

Pentagon: The angle formed by two adjacent lines in a pentagon equals 108 degrees.

Time: Some say there are 108 feelings, with 36 related to the past, 36 related to the present, and 36 related to the future.

8 extra beads: In doing a practice of counting the number of repetitions of the mala, 100 are counted as completed. The remaining are said to cover errors or omissions. The 8 are also said to be an offering to God and Guru.

Astrology: There are 12 constellations, and 9 arc segments called namshas or chandrakalas. 9 times 12 equals 108. Chandra is moon, and kalas are the divisions within a whole.

River Ganga: The sacred River Ganga spans a longitude of 12 degrees (79 to 91), and a latitude of 9 degrees (22 to 31). 12 times 9 equals 108.

Planets and Houses: In astrology, there are 12 houses and 9 planets. 12 times 9 equals 108.

Goddess names: There are said to be 108 Indian goddess names.

Gopis of Krishna: In the Krishna tradition, there were said to be 108 gopis or maid servants of Krishna.

1, 0, and 8: Some say that 1 stands for God or higher Truth, 0 stands for emptiness or completeness in spiritual practice, and 8 stands for infinity or eternity.

Sun and Earth: The diameter of the Sun is 108 times the diameter of the Earth. The distance from the Sun to the Earth is 108 times the diameter of the Sun.

Moon and Earth: The average distance of the Moon from the Earth is 108 times the diameter of the Moon.

Silver and the moon: In astrology, the metal silver is said to represent the moon. The atomic weight of silver is 108.

Numerical scale: The 1 of 108, and the 8 of 108, when added together equals 9, which is the number of the numerical scale, i.e. 1, 2, 3 ... 10, etc., where 0 is not a number.

Meditations: Some say there are 108 styles of meditation.

Breath: Tantra estimates the average number of breaths per day at 21,600, of which 10,800 are solar energy, and 10,800 are lunar energy. Multiplying 108 by 100 is 10,800. Multiplying 2 x 10,800 equals 21,600.

Paths to God: Some suggest that there are 108 paths to God.

Smaller divisions: The number 108 is divided, such as in half, third, quarter, or twelfth, so that some malas have 54, 36, 27, or 9 beads.

Hinduism: 108 is said to refer to the number of Hindu deities. Some say that each of the deities has 108 names.

Islam: The number 108 is used in Islam to refer to God.

Jain: In the Jain religion, 108 are the combined virtues of five categories of holy ones, including 12, 8, 36, 25, and 27 virtues respectively.

Sikh: The Sikh tradition has a mala of 108 knots tied in a string of wool, rather than beads.

Buddhism: Some Buddhists carve 108 small Buddhas on a walnut for good luck. Some ring a bell 108 times to celebrate a new year. There are said to be 108 virtues to cultivate and 108 defilements to avoid.

Chinese: The Chinese Buddhists and Taoists use a 108 bead mala, which is called su-chu, and has three dividing beads, so the mala is divided into three parts of 36 each. Chinese astrology says that there are 108 sacred stars.

Stages of the soul: Said that Atman, the human soul or center goes through 108 stages on the journey.

Dance: There are 108 forms of dance in the Indian traditions.

Praiseworthy souls: There are 108 qualities of praiseworthy souls.

First man in space: The first manned space flight lasted 108 minutes, and was on April 12, 1961 by Yuri Gagarin, a Soviet cosmonaut.

Names for Shiva: 108 is the number of names for Shiva (an important Hindu god)

Names for Buddha: 108 is the number of names for Buddha

Man: 108 is the Chinese number representing "man"

Tibetan Mala: 108 is the number of beads on a Tibetan "mala"

Judaism: 108 is six times the number "18", which is a Jewish good luck number

Sun Salutations: 108 is twelve times the number 9, which is the number of vinyasas (movements linked to breath) in a Sun Salutation.

Tantra: According to the Tantric heritage, there are 108 pilgrimage centers (pîtha) that are dedicated to the feminine (lunar) principle, or Shakti.

And, if I haven’t lost you by now, and you really like numbers, here’s more:

The number 108 is connected with 18, which, in Hindu symbolism, is said to represent completeness or wholeness. This number is prominent in the Mahâbhârata epic, which consists of 18 books, just as the Bhagavad-Gîtâ (embedded in the epic) consists of 18 chapters. The Bharata war was waged for 18 days, and the armies (akshauhinî) on the opposing sides numbered 18 as well. An akshauhinî consists of 21,870 chariots, 21,870 elephants, 65,610 horses, and 109,350 footsoldiers, which makes a total of 218,700 units. The total of the digits of each number adds up to 18! The epic has many more instances of this kind relating to the number 18, and it is also found in other Indian works. The Mahâbhârata (12.267.28) itself provides a key to this symbolic number as follows:

The connection between 18 and 108 can be found also in an important microcosmic cycle, namely the 21,600 daily breaths we take. According to Tantra, 10,800 breaths are lunar, 10,800 breaths are solar. They alternate in us in the form of the alternating nasal cycle, which medicine has confirmed, so that the body has its microcosmic reflection of the macrocosmic eclipses. The microcosmic/macrocosmic parallelism was of the utmost significance to the Indian sages. They saw it as demonstrating the flawless harmony (rita) at work in the cosmos.

Now, 21,600 = 18 x 1200 or 108 x 200. 21,600 yields other important numerical derivations:

21,600 : 60 = 360 (the ideal Vedic year)
21,600 : 800 = 27 (number of lunar houses in Vedic astrology)
21,600 : 108 = 200 (number of arcseconds defining a navâmsha in Vedic astrology)

Looking at a larger cosmic cycle—the yugas (or world ages)—we find that each is calculated as multiples of 21,600.

krita-yuga —1,728,000 solar years = 21,600 x 80
tretâ-yuga —1,296,000 solar years = 21,600 x 60
dvâpara-yuga —864,000 solar years = 21,600 x 40
kali-yuga — 432,000 solar years = 21,600 x 20

The sum total of these four world ages makes:

kalpa — 4,320,000 solar years = 21,600 x 200 or 108 x 40,000 or 18 x 240,000

Thus the number 18 is fundamental to Indian psychocosmology.

So, dear yogis, that should give you plenty to digest. If it's not already part of your practice, you may want to explore reciting a mantra or prayer 108 times daily with a mala. Or, you may want to try 108 repetitions of a particular pranayama (breath control technique) and see what you notice. May you enjoy your own inquiry into the power of 108!

Chanting, Then and Now

2011-09-13T14:53:00.003-04:00

It’s 1973, and I’m walking in Manhattan’s Central Park. From a distance I hear drums and voices singing. As I approach, I see a cluster of very exuberant people wearing colorful, exotic clothing, with funny hairdos (or hair-don’ts!), garlands of flowers, and ankle bells. They are full of energy and joy, chanting endless repetitions of the Maha Mantra: Hare Krishna, Hare Krishna, Krishna Krishna, Hare, Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare…

I see them only as another of the City’s many fringe cults. In my mind, I lump them into the same category as the “Moonies,” those dazed and confused young followers of Rev. Moon, or the “Purple People” who used to ride their bikes through the park, wearing only purple clothing. I watch with amusement as the Hare Krishnas dance and sing. I recognize the mantra as being “from” the Broadway musical Hair.

Fast forward 30 years. It’s Labor Day weekend 2004, and I am at Omega Institute in Rhinebeck, NY, at the very first annual Ecstatic Chant Festival. I signed up because chanting sounded fun. I find myself in a huge hall with 300 other people. An American Jewish guy from Long Island named Krishna Das gets on the stage and sits down at the harmonium (a small hand-pumped organ used in Indian music). He is not wearing orange robes, flowers, or bells. Instead, he has an unassuming outfit of jeans and a flannel shirt. He and his band begin to lead us in kirtan, Hindu call-and-response devotional chanting.

Hare Krishna, Hare Krishna, Krishna Krishna, Hare, Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare…

I feel waves of love welling up in me. Love for myself, for my partner, for everyone in that huge room, and for the Divine. My heart cracks open. Tears flow, and I finally understand, without being able to explain it rationally, what those Hare Krishna folks were up to.

My life has not been the same since that moment. Since then, I have made it a yearly pilgrimage to spend a weekend singing kirtan. Most years it has been at the Omega Institute for their Labor Day Extravaganza, although last year I flew out to the Bhakti Fest in Joshua Tree, California. And, in the summer of 2008, I had the pleasure of attending Jai Uttal’s week-long kirtan camp immersion in Marin County, California.

The rise in popularity of kirtan festivals, camps, and workshops are indicative of a wave that is sweeping the United States and other Western countries as well. Although it is an ancient practice from India, it is beginning to find its way into the mainstream, as yoga is becoming increasingly popular in the West.

Kirtan has been practiced in groups for millennia. When the group all feels like one voice, you feel the divine presence. It’s shining in all the molecules. It is super- high and beautiful. But that feeling of high is different from the high of drugs and alcohol. It’s so much a feeling of the divine presence. I always feel like we’re giving so much of our hearts to each other, our spriits and our passion. Most of us live life on a pretty low burner. When we can share that heart energy, the flame rises and it’s just so great. If you’re singing with an open heart, the presence of God, the divine spirit, the universal spirit—whatever you want to call it—is in the chants. The more we invest our hearts in the chants, the more that spirit is there. When you do it in a group, each person increases the others’ experience.

~ Kirtan leader Jai Uttal, interviewed by Maggie Jacobus in Kirtan! Chanting as a Spiritual Path

What does all this have to do with yoga? Chanting is one of the main practices of Bhakti Yoga, the yoga of Love and devotion. Whereas hatha yoga tones and energize the body through postures and breath, bhakti yoga opens the heart . It is also a meditative practice, as the repetition of the Names and mantras focus and settle the mind. Ultimately, yoga is about becoming more fully alive and connected to Source. Chanting is one of the portals into that place where we touch into Spirit’s grace.

This year I attended the Omega Ecstatic Chant Festival for Labor Day only (an option for those who cannot attend the entire weekend). The highlights for me were:

Deva Premal and Miten, with Bansuri flute master Manose Singh

Krishna Das

Jai Uttal

I recommend Jai's new CD, Queen of Hearts.

And, last but not least, The Mayapuris, who were fabulous muscians and dancers, as well as nice to look at!

I invite you to check out the above links and explore this world of kirtan. Enjoy!

OM Shanti,

Jody

Where Everything Is Music

Don't worry about saving these songs!
And if one of our instruments breaks,
it doesn't matter.

We have fallen into the place
where everything is music.

The strumming and the flute notes
rise into the atmosphere,
and even if the whole world's harp
should burn up, there will still be
hidden instruments playing.

So the candle flickers and goes out.
We have a piece of flint, and a spark.

This singing art is sea foam.
The graceful movements come from a pearl
somewhere on the ocean floor.

Poems reach up like spindrift and the edge
of driftwood along the beach, wanting!

They derive
from a slow and powerful root
that we can't see.

Stop the words now.
Open the window in the center of your chest,
and let the spirits fly in and out.

-- Jalaluddin Rumi

translated by Coleman Barks

Jai Ganesha!

2011-09-04T01:46:00.008-04:00

Hello Dear Yogis,

Labor Day weekend marks the beginning of the fall season. Although the actual autumn equinox is still a few weeks away, culturally this is the end of summer. New schedules and routines begin as students and teachers go back to school, and we gear up for new projects and activities.

It is customary in the Hindu/yogic tradition to invoke Ganesha, the Lord of beginnings, of success, and the remover of obstacles, at the start of any new endeavor. He is also honored at the beginning of rituals and ceremonies, and kirtan (Hindu call and response devotional chanting) typically begins with a chant to Ganesha.

Ganesha is one of the most beloved Hindu gods. He is also known by the name Ganapati, as well as many other epithets. He is the child of Shiva and Parvati (who were the very first yogis). He has an elephant head with huge ears, and a pot-bellied body of a human. He is often depicted riding on a mouse. Volumes have been written about the rich symbolism of the images, and there are many colorful stories about how he came to have an elephant’s head. If you have an interest in delving into the mythology, here are a few sites you can visit:

About.com

Ganesha Home Page

Encyclopedia Mythica

Ganesha is also associated with the Muladhara Chakra, the energy center at the base of the spine. It is said that he guards the gate of the Kundalini (spiritual energy) that lies coiled there.

Here is a mantra that is typically chanted to call upon the power of Ganesha (Ganapati) at the beginning of a new undertaking:

OM GAM GANAPATAYE NAMAHA

OM: The primordial sound of the universe.
GAM: the bija, or “seed” mantra of Ganesha (pronounced somewhat like the English word “gum”). Bijas hold the vibrational/energetic power of particular deities.
GANAPATAYE: “unto Ganapati”
NAMAHA: “I bow to; I honor; I offer myself to”

So, this mantra can be translated as:

I offer myself to Ganesha, the Lord of beginnings and the remover of obstacles.

Mantras can be sung, spoken aloud, or repeated silently to oneself. It is helpful to use a mala (string of prayer beads) to count repetitions and help keep awareness on the mantra.

I want to emphasize that one does not need to believe in a literal deity in order to sing and benefit from mantra practice. There are many ways we can relate to the sacred Names. Some people find that the mythology, stories, and images associated with the various gods and goddesses help them connect with the Divine Energy by providing concrete forms. Others can better relate to the deities as representations of qualities or energies that are within us. So, as we chant to Ganesha, we are invoking the ability to embrace the new, and to clear away any stale energy, negative thinking, or unhealthy habits that have become hindrances to becoming our best self.

There are many recordings of chants to Ganesha. Some of my favorites are by MC Yogi, who creatively blends hip-hop rhythms with traditional Sanskrit chants, and cleverly weaves in the symbolism and mythology into a rap song with a danceable beat. Check out his songs “Elephant Power “ and “Ganesh is Fresh” (available on iTunes) if you want to learn more about and celebrate Ganesha in a fun way.

May your new beginnings be auspicious and your path be clear as you move in the direction of your dreams. Jai Ganesha!

Every Possibility

Amid the thousand fears that flesh is heir to, there is also peace.

When I look beneath the boulder of anxiety,

the mountain of my doubt,

I find the shining silence,

and rest until my being vibrates with only one note.

This is what I bring into my day,

he wordless sound of all creation,

the empty space of every possibility

poised and ready to take shape.

Finger Lakes Yoga Festival Pics

2011-08-28T13:20:00.007-04:00

Last weekend I had the pleasure and honor of being among many wonderful teachers and musicians at the Second Annual Finger Lakes Yoga Festival, August 18-21st, Spruce Row Campground, Ithaca, NY. I had the opportunity to lead an outdoor class with live music accompaniment by members of my band, ONE LOVE. Later that evening, we led a kirtan under the night sky.

I was fortunate enough to meet Bonnie Gustin, a delightful woman and talented photographer from Hammondsport, NY. The cool thing about Bonnie is that, after spending 25 years of her life cooped up in a little cubicle writing computer programs, she took a leap of faith, leaving the corporate world behind to follow her artistic passion. She is now doing photography full time and loving it. Bonnie was generous enough to let me use these photos on my blog. Check out her work at www.bonniegustinphotography.com .

Photos from our "River of Grace" outdoor yoga class with live music:

Opening chant:

May the Light of Love glow in me

May the Breath of Spirit blow in me

May the River of Grace flow through me

May God's work unfold through me

OM Namo Bhagavate Vasudevaya

Live music for the class by multi-instrumentalist Joe Smellow, and Doug Shire (not pictured)

Rising up in Salutation to the Sun

Melting into the earth in Savasana

Closing Prayer

ONE LOVE leading kirtan in the evening, with our friends Kerry Lynn and Jeff Hellman joining us:

From L: Doug Shire, Jody Kessler, Kerry Lynn, Allie Ann Rutherford, Jeffrey Hellman, Joe Smellow .

A magnificent light show with fire dancers closed out the evening

OM Namo Bhagavate Vasudevaya

2011-08-24T01:38:00.006-04:00

There's a chant that I've been leading in class lately, which is the Sanskrit mantra that is given to all Kripalu teachers: OM Namo Bhagavate Vasudevaya.

Translations of this mantra are rich and varied, due to the nature of Sanskrit, which is a vibrational language that has many layers of meaning. Some yogis, when given a mantra by their teacher, are never told the meaning of the words. Rather, they are invited to chant it until they feel its transformational power, and find out experientially what it "means."

Russill Paul, in his book The Yoga of Sound, writes:

When we use Sanskrit mantras, our normal perception of the world dissolves and we awaken to the spiritual fields of energy represented by the sounds. Sanskrit, as a spiritual language, has been accurately and uninterruptedly transmitted for at least four thousand years. The resonance of these sounds uttered by millions of people who have been awakened to spiritual reality assists us in our own use of the language. In other words, we draw from the power of numbers when we use Sanskrit; we connect our soul to numerous yogis and spiritual teachers who have employed this language in their own self-transformation.

Back when the Kripalu Center was an ashram, and the building in Lenox, MA was purchased, the OM Namo Bhagavate Vasudevaya mantra was chanted ceaselessly as they were renovating the building. As hundreds of bricks were being set into the interior wall of the main chapel, a repetition of the mantra was chanted for each brick that was laid. Now, when I sit in that magnificent chapel, I can feel the power of OM Namo Bhagavate Vasudevaya resonating energetically in that space.

During my teacher training, I received a set of mala beads, given to me in a ceremony by my teachers, who encouraged me to chant the mantra as often as possible. It felt like an intitiation for me, and I recall being brought to tears as I was invited into a lineage of yogis who have chanted this mantra for many centuries.

I am still exploring and opening to its layers of meaning. Sometimes I chant it and feel connected and in Love. Other days I chant it and I feel bored and tired of it, and can't wait to get to the end of the mala. I enjoy singing it and putting it to different melodies, or repeating it silently while doing alternate nostril breathing. Sometimes I love the rhythm of it, while other times it seems achingly long. It's a lot like being in relationship, with its times of sweetness and times of struggle.

Although knowing the meaning of a mantra is not necessary, it can be helpful in deeping into the experience of chanting when we bring intention to the practice. Here are a just a few interpretations of OM Namo Bhagavate Vasudevaya:

I bow to the Lord who lives in the hearts of all

OM and salutations to the Indwelling One, substance of the Divine

O my Lord, the all-pervading Personality of the Godhead, I offer my respectful obeisances unto You.

Salutations to the Indweller who is omnipresent, omnipotent, immortal and divine.

And, Swami Kripalu said it the most simple and succinct way:

Thy will be done.

Swami Kripalu.

Some beautiful and uplifting musical versions of this mantra can be heard by Krishna Das, Deva Premal, Wah, Robert Gass, and many others. Put it in the iTunes search engine, and you'll find a treasure trove.

Enjoy!

The 5 Prana Vayus

2011-08-10T01:39:00.006-04:00

Hello Dear Yogis,

The science and philosophy of yoga offers us many fascinating models with which can we can view the human organism. In past posts I’ve written about the koshas (sheaths, or layers of being) and the chakra system (energy vortexes) that comprise both the physical and subtle bodies. Today I’ll share about the 5 prana vayus, or “winds” that are responsible for the motion of prana, or life energy.

Vayu means “wind, air or unseen forces.” Vayu is also the wind-god, who in the Vedic system is the Master of Life, and the inspirer of breath and the dynamic energy of prana.

Prana is continually moving through us and the universe in all directions. Yoga practice allows us to tune into and harness this flow so that we can increase our vitality and power. The prana vayus, also simply referred to as the vayus, are 5 vital currents:

Apana Vayu is the downward flow of energy, associated with elimination, the release of bodily fluids, and the exhale of the breath. In the world, we see Apana manifest through the force of gravity, and through the roots of plants. It is associated with the element of earth.

Prana Vayu* is the upward flow of energy, associated with the inhale, the receptive sense organs, and the element of air. We see prana vayu manifest in photosynthesis, as leaves reach up to draw in the light of the sun.

Samana Vayu is the inward flow of energy, which moves in an inward-turning spiral. It is associated with the digestion and assimilation of nutrients, and the element of fire. Anything that spins toward a center point is a manifestation of samana, also known as centripetal force. The practice of meditation, in which we turn inward toward our center, is one way in which we engage in the flow of samana vayu.

Udana Vayu is outward movement, associated with speech, sound, space/ether, and the limbs of the body. Udana moves in an outward turning spiral, spinning away from center; it is centrifugal force. When our vital energy manifests through our full self-expression, udana vayu is present.

Vyana Vayu is the energy of expansion, moving simultaneously in all directions. It is all-encompassing. It is the interwoven matrix of life, the web of the connection, what is known in Eastern mythology as “Indra’s net.” The energy of vyana pervades the entire body and is the bridge that leads from the physical to the ethereal realms. It is connected to the element of water.

These five forces are not discrete or firmly delineated; they all interweave and interrelate. Naming them and describing them as separate phenomena simply help us to understand their essence and give us a framework through which we can view the unfolding of all life.

On the mat, we can bring our attention to these five winds of life energy as we move through our asana flow. We can connect to apana vayu as we stabilize and ground through the feet or the sitting bones, and harness the force of gravity to keep us strongly rooted and connected to the earth. Prana vayu helps us brighten the pose and create upward lift, length, and extension. Together, apana and prana are two opposing (yet complimentary) forces that make the pose come together. First we stabilize, then we expand.

For example, in warrior 1, we begin by grounding through the 3 points of the feet, engaging strong thighs and drawing the tailbone downward as the front knee bends. We keep engaging this downward-flowing energy while at the same time lengthening upward through the spine, pressing the crown of the head toward the sky. The upward lift of the arms invites prana to flow out through the fingertips. The simultaneous flow of apana and prana creates the pose and makes it come alive.

Samana in postures invites us to wiggle and move, with sense of inward exploration. Kripalu yoga emphasizes inquiry as we deepen into a pose, turning inward with our awareness.

Once we are stable and aligned in our joints, muscles and bones, we can play with udana, extending outward both physically and energetically. Udana invites us to come into full expression of the pose, reaching out through limbs and crown, and lengthening the spine. We can also embody the pose as self-expression, sending our inner radiance out from our center.

When we rest in savasana, we allow space for the life force we’ve generated through asana practice to permeate the whole body, though every cell, organ, muscle and bone. It flows through us in all directions. As we let ourselves dissolve into emptiness, we might be able to glimpse the expansive energy of vyana. We drop into boundarylessness, and at the same time, awareness of connection with All That Is.

May the awareness of these vital currents, or winds of energy, enhance and enrich your practice and your life.

*note: the word prana refers to the life force in general, and in the context of the 5 winds, also means upward flow of energy.

Cherry Tomatoes

2011-08-05T10:13:00.005-04:00

Hello Dear Yogis,

It's that delicious time of year again, when the energy from the earth and the sun join together to produce fruits that are literally bursting with life. It's a beautiful metaphor for what the practice of yoga does for us. When we charge ourselves with prana, through movement, breath, mindfulness and prayer, we cultivate a heart that is bursting with life. I offer you this poem that I read in class this week. May we each enjoy full and juicy living!

Cherry Tomatoes

Suddenly it is August again, so hot,
breathless heat.
I sit on the ground
in the garden of Carmel,
picking ripe cherry tomatoes
and eating them.
They are so ripe that the skin is split,
so warm and sweet
from the attentions of the sun,
the juice bursts in my mouth,
an ecstatic taste,
and I feel that I am in the mouth of summer,
sloshing in the saliva of August.
Hummingbirds halo me there,
in the great green silence,
and my own bursting heart
splits me with life.

"Cherry Tomatoes" by Anne Higgins, from At the Year's Elbow. © Mellen Poetry Press, 2000. Reprinted with permission. (buy now)

Authenticity

2011-07-19T20:01:00.000-04:00

Henry David Thoreau said, “We are constantly invited to be who we are.”

I think that’s a beautiful description of Kripalu yoga, which is an inquiry into who we are, through movement, breath, and awareness. When we practice on the mat, we are engaged in a process of discovery as to who we are in this moment, and then the next, and the next. The same applies to our practice off the mat, as we work to live ethically, mindfully, heartfully.

The yogic view sees the self as being many-layered, having a physical body, a subtle or energy body (which includes the thoughts, emotions, intuitive wisdom, and the circulation of life force) and a causal body (expansive and blissful). In this exploration of our many-layered selves (see my post on the 5 koshas for a more in-depth discussion), we have the opportunity to live our lives from a more authentic place.

One of my teachers at Kripalu, Dinabandhu Sarley, says that when what we think, what we feel, what we say, and what we do are all in alignment, something transformational happens—it’s called authenticity. Just as we practice physical alignment on the mat to allow prana (life energy) to flow freely through us, practicing alignment in all aspects of our lives allows us to be a clear, open conduit for prana to flow through us and into the world through our actions. Our ability to be powerful in our lives is contingent upon our ability to bring those four areas into alignment.

When any one or more of those areas—thought, feeling, speech, action-- are out of sync with the rest, the conduit becomes blocked—it’s like a garden hose that gets kinked in 4 places. We can’t be truly at peace or fully alive if we are lying to ourselves, not being truthful with others, or otherwise “in the closet” about who we truly are. Our life force becomes impeded and depleted.

Ultimately, a yogi’s life becomes focused on the question: “How do I become free, whole and alive?” Yoga gives us tools with which we can practice living in alignment, such as the yamas and niyamas, which offer ethical guidelines for our interpersonal relationships and personal commitments. In short, they call us to speak the truth, honor one another, and live with intention and direction.

Practicing authenticity takes courage, as well as much unlearning of unskillful ways of being that may have become deeply ingrained. Being authentic does not guarantee that we will be liked. In fact, we are likely to ruffle some feathers and perhaps alienate some people who are not ready to receive the rigorous honesty that it entails. When we tell the truth, in the deepest sense, things begin to re-arrange in our world. Things, people, and activities that don’t serve us clear out of the way, making room in our lives for What Really Matters.

Ultimately, authenticity is about living from Love. As yogis, may we support one another in this discovery of the truth of who we are.

Everything will line up perfectly when knowing and living the truth becomes more important than looking good. ~Alan Cohen

Seek out that particular mental attribute which makes you feel most deeply and vitally alive, along with which comes the inner voice which says, ‘This is the real me,’ and when you have found that attitude, follow it. ~William James

Stability and Vulnerability

2011-07-12T22:49:00.002-04:00

Hello Dear Yogis,

In our Wednesday and Thursday classes this week, we'll be doing some inquiry around the relationship between stability and vulnerability, and exploring the dance of risk-taking and finding our ground. We engage in this play of opposites on the mat in our asana practice, as we move from poses where we feel stable, safe and strong (such as mountain, warrior 1, low lunge) to poses where we take some risk, intentionally choosing instability and vulnerability (balancing poses, deep backbends, and inversions such as tree, camel, and headstand). Risk is a necessary part of growth, both in yoga practice and in life.

Think about it-- you would have never learned to walk if you hadn't been willing to fall down again and again, and again! When you were one year old, you just kept picking yourself up and trying again. You never said "what's wrong with me--I can't get this right, I'm such a bad walker" nor did you compare yourself with other toddlers who were already walking. You just got up and took the next step, embracing the moment-to-moment adventure of learning to walk.

Reclaiming that spirit of adventure and the childlike willingness to fall on our butts is something we can cultivate in our grown-up endeavors. Taking risks, whether they be in business, in love, or in sport, is part of being fully alive. And knowing when to come back to center, to pull inward and ground ourselves, is an equally important life skill.

Asana practice allows us to play, in a safe and supportive setting, with moving back and forth between groundedness and vulnerability. We start with familiar postures that feel good, where we can feel our power and strength, and then we stretch ourselves--literally and figuratively--into something that feels a little scary, unknown, or beyond our reach.

Sometimes in life we choose vulnerablity consciously, and other times s%&t happens, and we find ourselves blown open. Yoga practices such as asana, pranayama, and meditation are tools we can use to help us come back to center during those challenging times.

Being vulnerable means being open-- to change, to grief, to loss, to joy and love, to whatever shows up, and knowing that, in the midst of all of it, there is a still, peaceful center that always welcomes us home.

I'd like to share the prayer that I read in class this morning, by poet Danna Faulds, from her book Limitless:

I pray to stay open today. Open to the unrestrained energy of now. Open to mystery and power. Open to whatever comes. Open to routine and surprises. Open to moving past my first reactions. Open to my imperfections and the divine spark that underlies them. Open to wonder and the everyday grace of life unfolding as it does. Open to events and circumstances that I like, and those I don't. Open to fatigue and overflowing energy. Open to listen and to speak. Open to love in all the ways it manifests. Open to give and to receive. Open to seasons changing, priorities rearranging, nothing staying the same for very long. Open to letting beliefs dissolve into the ether. Open to the direct experience of truth. Open to forgetting and remembering. Open to life and open to death. Open to seeing old patterns and letting them go. Open to fear and courage, ease and difficulty. I pray to stay open.

Together, may we be open and willing to share this yoga of life.

Food for Thought

2011-07-05T14:23:00.001-04:00

Hello Dear Ones

There’s been an explosion in my garden--a bursting forth of huge green leaves, and the lush tangle of vines. The small, delicate blossoms bring the promise edible delights, and the sweet curve of pea pods dangle abundantly around me. Every year at this time I am in continual amazement. I sprinkle a few little seeds in the ground, and the earth gives them back to me, a hundredfold. I take these greens and fruits into my body, and somehow they are transformed by the Agni (fire) within me into prana that moves through me into the world. I offer these fruits to others-- as action, as ideas, as song, as teaching, as attention, and love. It’s a beautiful cycle of receiving and giving.

There’s a Hindu prayer that is often said before a meal. It comes from the fourth chapter of the Bhagavad Gita, and it’s actually about sacrifice. The word “sacrifice” comes from the same root as “sacred,” and it has to do with making something holy. It is an offering of oneself to God. Food partaken in this way becomes Prasad (consecrated offering), and eating is lifted into a new realm of experience. Here is the prayer:

Brahmaarpanam Brahma Havir
Brahmaagnau Brahmanaa Hutam
Brahmaiva Tena Gantavyam
Brahma Karma Samaadhinaha
The act of offering is Brahman. The offering itself is Brahman. The offering is done by Brahman in the sacred fire which is Brahman. He alone attains Brahman who, in all actions, is fully absorbed in Brahman.

Aham Vaishvaanaro Bhutva
Praaninaam Dehamaashritha
Praanaapaana Samaa Yuktaha
Pachaamyannam Chatur Vidam
This verse is a sort of acknowledgement and assurance to us from Brahman: "I am Vaishnavara, existing as fire God in the bodies of living beings. Being associated with ingoing (prana) and outgoing (apaana) life breaths, I will digest all the four different types of food (that which we bite and chew; that which we masticate with the tongue; those which we gulp; that which we swallow) and purify them."

Harir Daatha Harir Bhoktha
Harir Annam Prajaapatih
Harir Vipra Shareerastu
Bhoonkte Bhojayathe Harih.
Oh Lord Hari, You are the food, You are the enjoyer of the food, You are the giver of food. Therefore, I offer all that I consume at Thy Lotus Feet.

The first two lines of the mantra remind us that, as we take in our food, the food itself is part of Brahman, the unmanifest primordial essence that lies behind form. And, the fire in which you offer the food (the sacrificial fire of your hunger, your desire, your digestive system) is part of Brahman, too. You are feeding Brahman into Brahman.

And since YOU are also Brahman, when you partake of the food, you are actually offering it to Brahman. So, it’s Brahman pouring Brahman into Brahman. There isn’t anything that isn’t God. As Ram Dass writes:

So, it turns out that you are Brahman feeding Brahman to the fire of Brahman and offering it to Brahman—which means nothing is happening at all. See? The whole thing is an illusion—it’s all Brahman playing with Brahman. It’s all the play of the Lord, it’s all Divine Lila. And you thought you were just going to eat a meal!

Another way of thinking about this, from a different spiritual perspective , is the concept of “interbeing”, as taught by the Vietnamese Buddhist master Thich Nhat Hanh. Interbeing is a word that he coined which speaks of the interconnectedness of everything in the universe. A plate of food can be a portal into the understanding of this web of life, if we practice looking deeply, with awareness and gratitude.

A few years ago, I wrote and recorded a song called "Many Hands" that was inspired by these teachings, and I offer you here are the lyrics to the song. I am honored to say that Thich Nhat Hanh’s publisher, Parallax Press, has recently included this song in a book and CD for children entitled Planting Seeds: Practicing Mindfulness with Children. The song is also available for download through iTunes. Enjoy!

Many Hands

On this plate there are many hands

The hands that sowed the seeds, the hands that plowed the land

The hands that worked the harvest, and brought it to the stands

Yes, on this plate are many hands

In this bowl are sun and rain and air,

The garden soil and all the tiny creatures that live there

The delicate balance of beings great and small

Yes, in this little bowl we have them all

In this meal are many hearts and souls

Some may be our families who served it in our bowls

Some may be migrant workers whom we will never know

who can’t afford to buy the food they grow

In this room there are many hands

Let’s join them all together in a circle, if we can

And in this sacred silence, let there be gratitude

for the many hearts and hands that made this food

Asana as Prayer

2011-06-27T18:11:00.003-04:00

Yesterday I had the good fortune to participate in an exclusive webcast Q&A session with Ram Dass, one of the most beloved spiritual teachers of our time. As many of you know, Ram Dass is the author of the groundbreaking “Be Here Now” and several other books that have helped make Eastern spirituality accessible to Western minds. As a member of his online satsang, I have the opportunity to send in questions via email and receive his teachings in a live video stream from Maui, where he lives.

During last night’s webcast, a viewer sent in the following question: “I am a yoga practitioner, and when I do yoga I feel something shift in me energetically, but I don’t feel connected to Spirit. I don’t feel that sense of union that everyone says yoga is about. How does one experience unity and oneness through yoga?”

Ram Dass speaks haltingly (due to the effects of a stroke several years ago), but nevertheless with great wisdom. In essence, he said:

You can let your yoga be God-focused. You can choose to make it simply a practice of physical exercise, or you can let it be an opportunity to direct your mind, heart and body toward Ram, Krishna, or Shiva. Asana is shaking hands with God. All asanas are communications with that Presence, with the One.

He used the sacred Names of Ram, Krishna, and Shiva, but one can focus on any form or name of the Divine. One can do Christ-centered yoga, or offer oneself to the Divine Mother. Or to the Ein Sof, the primordial formlessness that gives rise to all Life. or simply to the Radiance of one’s own true nature.

In yoga, we practice deep and mindful breathing. What if each inbreath were an opening to Grace? What if each outbreath were a surrender of the ego into the ocean of God’s Love?

Asana is body prayer. What if each upward lift of the arms and opening the chest were an act of inviting that river of Grace to fill our hearts and minds? What if each forward bend were an offering of ourselves to be an instrument of God’s Love? Each inversion a surrender of small self to Big Self?

Yoga practice can be a meditation-in-motion, and a vehicle for prayer. When we bring a devotional quality into our sadhana, we cultivate a deep peace and sense of expansiveness of which the great yogis have spoken:

Yoga pose is mastered by relaxation of effort, lessening the tendency for restless breathing, and promoting an identification of oneself as living within the infinite breath of life. ~Yoga Sutras of Patanjali, 11, 48

I’ll leave you with this delicious image from The Radiance Sutras, as an invitation to play with movement as prayer. Beyond alignment, placement of the feet, and doing it “correctly” our asana practice can be an exploration of the joy of embodiment:

Rocking, undulating, swaying,

Carried by rhythm,

Cherish the streaming energy

Flooding your body

As a current of the divine.

Oh, Radiant One,

Ride the waves of ecstatic motion

Into a sublime fusion

Of passion and peace.

~Radiance Sutras, #60, translated by Lorin Roche

Celebrating Summer Solstice with the Gayatri Mantra

2011-06-21T11:06:00.002-04:00

Hello Dear Yogis,

Happy Summer Solstice! This is pinnacle of the year, a time to celebrate the fullness of life. Enjoy this longest day of the year, and partake of the sweetness of strawberries and flowers and the verdant earth. In this week's classes, we will be practicing embodying that radiance and abundant prana through our posture flow and chanting.

Summer Solstice is a perfect time to chant the Gayatri Mantra, one of the oldest and most sacred mantras from the Vedas.It's a prayer to the Sun, asking that the radiance of the sun illuminate our minds and guide us on the path toward awakening. Below is the Sanskrit transliteration, followed by a few possible interpretations of the mantra. Interestingly, the translations I've found vary vastly. That's because Sanskrit is a language with many layers of meaning, more poetic than linear, and touches us on a vibrational level. If you google around on the web, I'm sure you'll find many more versions. But more important, I invite you to try chanting it and see what happens energetically in yourself.

Gayatri Mantra

Om Bhur Bhuvah Svaha
Tat savitur varenyam
Bhargo devasya dheemahi
Dhiyo yo na prachodayat

Oh Divine Presence, Creator of the Universe,
May your supreme light
illuminate our intellect and guide us on the path toward enlightenment.
~~~

We meditate on that wondrous spirit of the Divine Solar Light, which shines in every dimension of life. May that Light inspire and guide our inner vision.

~~~~~

Let us honor the unity of Divine Spirit
that pervades all realms of existance:
the earth, the atmosphere and the heavens.

May That most brilliant Divine Light
protect us, sustain us
and illuminate our consciousness

that we might realize
our inherent goodness,
our inborn divinity
and our unity with All That Is.

By this knowledge may our actions be inspired.

~~~~

If you want to hear some beautiful versions the Gayatri Mantra sung, I recommend renditions by Tina Malia and Shimshai, Deva Premal, and HARC. These are all available on iTunes.

Our asana practice is also an opportunity to discover our own radiance, as breath and movement allow the chattering mind to drop into stillness. We begin to touch into That which is moving us, breathing us, illuminating us, and shimmering in each particle of our being. May you enjoy that exploration and feel the glow!

The Seven Chakras

2011-06-14T19:40:00.005-04:00

Dear Yogis and Yoginis,

In our classes this week, we will be exploring the chakras through sound, chanting the bija mantras associated with each one. Chakras are energy centers that are central to the anatomy of the subtle body. The yogic view of the body extends beyond the physical bones, muscles and organs, and understanding and working with the subtle body is central to yoga practice.

The word chakra is Sanskrit for "wheel." It is named as such because they are continually spinning vortexes. There are seven major chakras located in the central core of the body, along the spine (there are also several minor chakras throughout the body, but our focus today will be on the seven main ones). These wheel-like energy centers are swirling intersections of vital life forces, and each one reflects an aspect of consciousness (physical, emotional and spiritual) essential to our lives.

The function of the chakras is to receive, integrate, and transmit information at particular frequencies--sort of like different radio stations along the dial.

Chakras are organizing centers for the reception, assimilation, and transmission of life energies. Our chakras, as core centers, form the coordinating network of our complicated mind/body system. From instinctual behavior to consciously planned strategies, from emotions to artistic creations, the chakras are the master programs that govern our life, loves, learning, and illumination. As seven vibratory modalities, the chakras form a mythical "rainbow bridge," a connecting channel linking Heaven and Earth, mind and body, spirit and matter, past and future. As we spin through the tumultuous times of our present era, the chakras act as gears turning the spiral of evolution, drawing us ever onward toward the still untapped frontiers of consciousness and its infinite potential. ~Anodea Judith, Wheels of Life

Although the chakras themselves are not physical things--you can't cut the body open and see them--there are nerve ganglia, organs, and glands located around and associated with each one. So there are visible corresponding physical structures that are connected with each chakra, linking the more ethereal yogic science with western anatomy and physiology. It is fascinating to see how these two streams so beautifully meet.

We are most fully alive and functioning optimally in mind, body, and spirit when our chakras are balanced, open, and aligned. The shushumna, or central energy channel that runs along the spine, then becomes a clear conduit through which prana easily flows. When one or more of our chakras are blocked, we experience various types of dis-ease. There are many yoga practices that balance and align the chakras, including specific mantras and asanas that benefit each chakra.

The chakra system is a vast exploration, as a science and a spiritual journey. I will be writing more about each chakra in future posts, but here is an overview of the names and qualities of each chakra:

Muladhara, or root chakra, located at the base of the spine, is connected with physical survival, safety, and being grounded. It is associated with the element of earth and the color red.
Swadhisthana, or sacral chakra, located just below the navel, is connected with sexuality, pleasure, and emotional connection with others. It is associated with the element of water and the color orange.
Manipura means "lustrous jewel," and is found at the solar plexus. It is connected with the will, power, ego, and self-identity. It is associated with the element of fire and the color yellow.
Anahata, the heart chakra, is located in the center of the chest and is associated with love, compassion, and balance. It is also called the "bridge chakra" because it connects the lower chakras(our more animal nature) with the higher chakras that move us toward spiritual awakening. It is associated with the element air and the color green.
Visshuddha is the throat chakra, connected with expression, communication, and creativity. It is associated with the element of ether, with sound, and the color blue.
Ajna, or "third eye", is located at the brow and is connected with intuition, imagination, higher wisdom, and clairvoyance. It is associated with the element of light and the color indigo.
Sahasrara, or "crown chakra", is also called the "thousand-petaled lotus", and is found at the top of the head. It also hovers above the head, extending beyond our physical body. It is connected with universal consciousness, non-dualism, bliss and connection with the Divine. It is associated with the element of thought and the color violet or white.

These beautiful, swirling wheels of life are all essential components of our being. Some people mistakenly believe that the lower chakras are negative parts of ourselves, to be transcended so that we may live in bliss. However , all the chakras are important and operate in concert with one another. They are in constant interplay and can only be separated intellectually, for the purposes of study.

Put attention into the luminous connections

Between the centers throughout the body.

The base of the spine and the top of the skull--

The genitals and the heart--

The heart and the throat--

The throat and the forehead--

The forehead to the crown of the head.

Enter that glowing net of light

With a focus born of awe

And even your bones will know enlightenment.

~from The Radiance Sutras, translated by Lorin Roche

The Summer Day

2011-06-07T22:56:00.000-04:00

Hello Dear Yogis,

As we approach Summer Solstice, I've been enjoying these long days, with early mornings in the garden and sunset bike rides. To be honest, I've noticed that it's harder for me to keep my motivation up to do sadhana indoors--expansive movement outdoors (hiking biking, running, swimming) is much more of a pull these days than doing asana practice with four walls around me. Have you noticed that, too?

But I find that when I do my asana practice, it helps my body more fully enjoy the outdoor exercise, as there's a sense of greater ease and openness in my physical body. And, the breathwork and prayerful focus helps my heart and mind be able to take in the beauty of the natural world with more attention, gratitude, and awe.

Taking a yoga class is the perfect way to keep your asana practice strong throughout all the lovely distractions of summertime. Sharing movement, deep breathing, chanting and deep silence with a community of yogis and yoginis is a gift--one I hope to be able to share with you this week.

The following poem by Mary Oliver speaks to that awe and wonder that yoga and meditation help to cultivate:

The Summer Day

Who made the world?

Who made the swan, and the black bear?

Who made the grasshopper?

This grasshopper, I mean--

the one who has flung herself out of the grass,

the one who is eating sugar out of my hand,

who is moving her jaws back and forth instead of up and down--

who is gazing around with her enormous and complicated eyes.

Now she lifts her pale forearms and thoroughly washes her face.

Now she snaps her wings open, and floats away.

I don't know exactly what a prayer is.

I do know how to pay attention, how to fall down

into the grass, how to kneel down in the grass,

how to be idle and blessed, how to stroll through the fields,

which is what I have been doing all day.

Tell me, what else should I have done?

Doesn't everything die at last, and too soon?

Tell me, what is it you plan to do

with your one wild and precious life?

Mary Oliver

The 5 Koshas

2011-05-31T13:34:00.001-04:00

The science and spirituality of yoga invites us to explore many different ways of looking at the self. There are several useful conceptual models that can help us understand the multidimensional beings that we are. In addition to using western anatomy to understand and condition our physical being, yoga philosophy offer us maps to explore the terrain of the subtle body, or energy anatomy.

One of these maps, called the koshas, is an ancient system made up of 5 layers, or sheaths, that comprise our physical, emotional and spiritual being. These layers progress from the most dense to the ethereal, yet they are not completely separate, discrete entities—they are interdependent and intertwined. In brief, they are:

Annamaya kosha: the physical body, or “food” sheath. This is the most dense and obvious layer—our bones, muscles, organs, and outer appearance.

Pranamaya kosha: the breath sheath. This is the vital life force that moves through the body. The breath is the primary vehicle by which we can increase the flow of this life force through the energy channels (nadis) of the subtle body.

Manamaya kosha: the mental sheath. This layer is made up of our continually changing thoughts and feelings, the vacillations of mind and waves of emotion. This kosha governs the rational, linear, and sequential thought processes. It is sometimes referred to as the “lower” mind (not because it is bad, but because it does not operate with expansive awareness).

Vijnanamaya kosha: Wisdom mind. Also considered the “higher mind,” this kosha brings us intuitive knowing and higher levels of consciousness. It allows us to develop “witness consciousness”, the ability to observe the comings and goings of mental and emotional states without judging them or being identified with them. It allows us spaciousness of mind and heart as we move through life’s joys and challenges. It is the bridge between the egoic self and the higher Self.

Anandamaya kosha: the bliss sheath. When we have moments of deep peace, awakening to Presence with a sense of connectedness to All That Is, we are dwelling in this kosha. We get a glimpse of our limitless, spacious self, our true magnificence.

Awareness of these layers of being is not a linear progression. Our consciousness moves freely between them, and each one influences and informs the others. For example, breath control practices increase the flow of prana, or life force (pranamaya kosha), which can be felt in the body as energy and physical sensation. Our heart rate and blood pressure are affected (annamaya kosha), while the thoughts and emotions come into stillness (manomaya kosha).

It is interesting to note that each of the koshas has the word maya in it, which means “illusion,” or “veil.” Even the bliss sheath is a thin layer of separation from Pure Consciousness. All of the layers are manifestations of form, but beneath them all lies the undifferentiated, primordial essence of Brahman.

If the koshas are seen as coverings that veil the light of our true self, does this mean that the intention of our life’s journey is to transcend the first four to finally arrive at bliss? Kripalu teacher and writer Danny Arguetty suggests that the goal is to awaken to the presence of ananda (bliss) in each one of these layers. “In lieu of a systematic journey wherein the mission is to travel through each kosha in turn to find only joy in the last, we engage in an ongoing, dynamic dance that unearths the ecstasy embedded in each sheath.”

The various practices of yoga support us in the exploration of each of these layers. Our asana practice supports inquiry of the physical sheath. Breathing practices (pranayama) aid in the exploration of our energy body. Concentration and meditation support clarity and balance on the emotional and mental layer. All of these practices help cultivate the witness, clearer seeing and greater access to our intuitive wisdom. When we tone our layers in this way, we create the conditions for us to open to and experience moments of bliss, the grace of seeing our true expansive nature.

OM

2011-05-24T18:10:00.007-04:00

Why do we chant OM at the beginning and end of class? What does it mean? Is it a religious prayer?

Many students who are new to yoga ask these questions, and due to the unfamiliarity they may feel tentative about participating in chanting OM. A reader of this blog asked me to speak to this topic, so I thought I would share a bit about the practice of chanting OM.

OM is a bija, or “seed” mantra, which has no concrete linguistic meaning but has a powerful effect on the body and psyche through vibration. It is a very simple and direct way to call yourself home to your Center. Chanting OM helps the mind to focus when attention is scattered. It also balances the chakras (energy centers of the subtle body) as the vibration moves up the spine. It is an ancient, primal resonance that simulates the effect of a sonic womb. When chanting OM in a group, many yogis experience a sense of being enveloped by an all-encompassing, loving force that connects everyone.

OM is considered the cosmic YES, affirming the the Divine Presence (however one may conceive of That).

However, the audible OM is just a symbol of the vast cosmic resonance that embraces the universe. The true OM is an unstruck sounding, the primordial field out of which all vibration emerges. It is what the Taoists speak of as Tao, what the Kabbalah refers to as Ein Sof, the root of roots, or the primal emptiness from which all creation emerges.

Since before time and space were,
the Tao is.
It is beyond is and is not.
How do I know this is true?
I look inside myself and see. ~Lao Tzu, translated by Stephen Mitchell

When chanted, OM is often broken up into 3 syllables: A-U-M. We begin by taking a deep yogic breath, inviting the lower abdomen to expand, then widening the ribs as the air moves into the middle of the lungs, and finally lifting the heart by drawing the fullness of breath all the way into the upper chest. We may pause for a moment to feel the delicious fullness, and then we begin to empty the chest with the syllable “AH.” As we release and soften through the ribs, we round the mouth to flow into the syllable “OH.” Finally, the lips come together as the belly empties and we draw the navel inward, allowing the “MMM” sound to reverberate up the spine, all the way into the cranium.

Through the skillfull contraction of the abdominal muscles, you should control this humming so that it smoothly tapers off into a silence of the body, mind and heart. As you can see, the practice of the great yogic breath is necessary to derive the full benefit of this mantra. It shouldn’t come as any surprise that the great yogic breath must accompany the great yogic sound. ~ Russill Paul, The Yoga of Sound

Each part of the AUM corresponds to a particular state of consciousness: A is the waking state, U is the dream state, and M is deep sleep. The silence that the AUM resolves into is the fourth part of the mantra. It corresponds to Turiya, the field of spacious consciousness, a state of yogic power that encompasses all the other states. This silence is the sound of Brahman, the Absolute.

At a certain point you say to the woods, to the sea, to the mountains, the world, Now I am ready. Now I will stop and be wholly attentive. You empty yourself and wait, listening. After a time you hear it: there is nothing there. There is nothing but those things only, those created objects, discrete, growing or holding, or swaying, being rained on or raining, held, flooding or ebbing, standing, or spread. You feel the world’s word as a tension, a hum, a single chorused note everywhere the same. This is it: this hum is the silence.

The silence is all there is. It is the alpha and the omega. It is God’s brooding over the face of the waters, it is the blended note of the ten thousand things, the whine of wings. You take a step in the right direction to pray to this silence, and even to address the prayer to “World.” Distinctions blur. Quit your tents. Pray without ceasing. ~Annie Dillard

OM is often used as a prefix to other mantras, as an acknowledgement of the sacred. For example, in the Sanskrit mantra OM Namah Shivaya, the words Namah and Shivaya mean “I bow to Shiva, transformative power of the universe.” OM has no translatable meaning, but adds power and sacredness to the mantra.

In yoga class, OM is offered as a salutation and an invitation to come home to the place of peace within us. It is the simplest of invocations and benedictions, creating a sense of sacredness around our practice. One does not need to believe in any deity or ascribe to any particular religious doctrine—it is simply a calling upon the Essence toward which all spiritual paths lead.

Having said all of the above, I must emphasize that, in my classes, it is always optional to chant OM (or any other mantra, for that matter). One can simply bathe in the vibration rising and circling through the space without choosing to actively participate. Either way, one receives the benefit of the vibration.

OM is a mantra with tremendous power to uplift and transform one’s spirit. May you find great joy and peace in this practice, both on and off the mat.

Cultivating Prana Flow

2011-05-10T15:10:00.000-04:00

Hello Dear Yogis,

It's an absolutely magnificent spring day here in Ithaca, and the forecast predicts glorious weather for the next several days. Given that yoga is a practice that involves our whole being and life, consider taking your yoga outside. I'm talking about much more than dragging your mat outside and doing sun salutations (although that is a wonderful way to greet the day!). Yoga is about so much more than postures. It's about being fully alive, drawing upon all that is available to us to support the flow of the life energy(prana) in us, through us, and around us.

Prana is life force - the stuff of those million, zillion stars circling and exploding. Human beings receive it directly into the body through the air. We take it in other ways as well - through live foods such as fresh fruits and vegetables, through fresh water, through living, breathing, trees and vegetation, and, if we are open to it through the love of other people and creatures. We probably take it in more mysterious ways, too, I think - through music, the sound of inspiring words, and perhaps through beautiful sights.

~Stephen Cope

Prana is the first and most essential nutrient that we need. The good news is that it is all around us, and we have plenty of opportunities to cultivate it and invite it in. Here are some simple ways you can increase the flow of prana, off of your yoga mat:

Spend time by a waterfall, at this time when the abundant rains and the melting snows have given rise to a powerful flow, and feel the spray on your face.
Sit under a magnolia tree and breathe deeply. Take in the fragrance like it's nourishment for your soul (it is!).
Let your eyes delight in the colors of all that is in bloom everywhere. Look deeply and be grateful, as these ephemeral blossoms will soon fall to the ground.
Prepare and eat a salad of locally-grown baby greens.
Enjoy a good belly laugh. Laugh for no reason.
Share a big,warm hug with someone today. If there's no person to fill that role today, embrace a pet or a tree.
Listen to birds, and sing back to them. Sing your joy of being alive, in a spontaneous, made-up language.

There are infinite ways to invite prana into your being each and every day. Let your practice be deep and wide, on the mat and in the beautiful world around us. Let your yoga be your life.

Miracles

2011-05-03T13:54:00.002-04:00

Hello Dear Yogis,

Spring is bursting forth everywhere, and even though it's been rather wet, I've been enjoying the transformation. I hope all of you are taking the time to notice the miracles, all around us and within us, vast and small. As I revel in the unfolding of life around me, I am awestruck by this amazing universe in which we live. No matter what craziness is going on in my head, no matter what drama is distracting me in my life, no matter what sorrows are pulling at my heart, I can always count on the constancy of the cycles of the season, the opening of the blossoms, the return of the verdant fields.

A couple of people have asked me for the words to the Sufi song we sang in class last week. So here they are, ever reminding us to trust the gift of impermanence, and the returning of beauty and grace:

Be fool not, O night, the morn will break!

Beware O darkness, the sun will shine!

Be not vain, O mist, it will once more be clear--

My sorrow, forget not, once again joy will arise,

once again joy will arise!

~Hazrat Inayat Khan

And I offer you this beautiful poem by Walt Whitman. Enjoy the miracles!

Miracles

… I know of nothing else but miracles,
Whether I walk the streets of Manhattan,
Or dart my sight over the roofs of houses toward the sky,
Or wade with naked feet along the beach just in the edge of the water,
Or stand under trees in the woods,
Or talk by day with any one I love, or sleep in the bed at night
with any one I love,
Or sit at table at dinner with the rest,
Or look at strangers opposite me riding in the car,
Or watch honey-bees busy around the hive of a summer forenoon,
Or animals feeding in the fields,
Or birds, or the wonderfulness of insects in the air,
Or the wonderfulness of the sundown, or of stars shining so quiet
and bright,
Or the exquisite delicate thin curve of the new moon in spring;
These with the rest, one and all, are to me miracles,
The whole referring, yet each distinct and in its place.

To me every hour of the light and dark is a miracle,
Every cubic inch of space is a miracle,
Every square yard of the surface of the earth is spread with the same,
Every foot of the interior swarms with miracles.

Sacred Weaving

2011-04-26T16:10:00.004-04:00

This is the time of year when we celebrate the energies of the Divine Feminine and Divine Masculine joining together as the earth comes alive. In the ancient Celtic tradition of Beltane (also known as May Day), celebrated on May 1st, the Goddess and God are symbolically woven together in the traditional maypole dance. The weaving of the ribbons around the pole actually reflects the creative act from which life in all of its forms springs.

There are many traditions in which the the Goddess and God become merged in sacred union, ritually, symbolically, and in the poetry of scripture. In the Hebrew Bible, the Song of Songs speaks to this, as the Lover calls to the Beloved:

Oh, give me the kisses of your mouth, For your sweet loving is better than wine...

The very first words of Shir Hashirim send us on the journey of relationship. We don't ask to hold hands or turn our face for a peck on the cheek. We lift our face and wet our lips in anticipation of meeting Life and Love in its fullness. We are commanded to pucker up, as it were, to explore the boundaries of our separate self, and to keep challenging those boundaries. Every word of Shir HaShirim can be read as both the word that I speak to God and the word that God speaks to me. As we ask for Love, we must also rise to its challenge.

Each relationship in our lives opens the door to a whole other universe. As we step through that door we escape from the confining prison of self and get a glimpse of the world through the eyes of the "other." Entering through the Other we are drawn by the Mystery of innumerable galaxies, swirling around each other, all interconnected. As we stand in awe of this vast cosmic drama, we experience it all unfolding within a great Oneness. That great Echad is supremely conscious and supremely loving. When in a moment of loving we can feel ourselves inside that Oneness, then the power of Yearning is unlocked. This is the power that frees us from separateness and sends us into the arms of the Beloved.

~Rabbi Shefa Gold

The tantric yoga teachings are also overflowing with delicious imagery of the the lila (divine play) between the Divine Feminine and Masculine. The word Tantra comes from the Sanskrit Tantram, which means "loom," or "warp and woof." Each verse of a tantric teaching is called a sutra, which means "thread." So here we have another image of weaving together opposites, interconnectedness, and merging.

The Vijnana Bhairava Tantra, an ancient text recently re-translated by Lorin Roche, is a stunning poetic conversation between the Goddess (who is the creative power of the universe) and the God (who is the consciousness that permeates everywhere). They are lovers and inseparable partners, and they dwell in the human heart.

The text begins with the Goddess asking, "Beloved, tell me, how do I enter more deeply into the reality of the universe?" In reply, the God describes 112 techniques of enlightenment through everyday life experience. Each of these is a way of attending to the rhythms, pulsations, and sensuousness of the Divine Energy which is always flowing through us--and out of which we are made.

Below are some selections from this remarkable text, which Dr. Roche has renamed The Radiance Sutras. I highly recommend this book for daily meditations, inspiration, or as a way to deepen your loving with your beloved. This is the yoga of delight, awe and wonder. Enjoy!

There is a current of love-energy that flows
between Earth below and the Sun above.

The central channel of the spine is the riverbed.
The streaming is as delicate and powerful
as the tingling touch of lovers.

Entering there,
radiance arches between the above and the below.

The whole attention resting in the nerve,
tingling delicately in the center of the spinal column,
tracing this current between earth and sun,
become magnetism relating all the worlds.

~Radiance Sutras, #12

The roar of joy
That set the worlds in motion
Is reverberating in your body,
And the Space between all bodies.
Beloved, listen.
The ocean of sound is inviting you
into its spacious embrace,
Calling you home.

Find that exuberant vibration
Rising new in every moment,
Humming in your secret places
resounding through the channels of delight
Know you are flooded by it always.

Float with the sound,
Melt with it into divine silence.
The sacred power of space will carry you
Into the dancing radiant emptiness
That is the source of all.

~Radiance Sutras, #16

Eating dark chocolate,
A ripe apricot,
Your favorite treat--
Savor the expanding joy in your body.
Nature is offering herself to you.
How astonishing
To realize this world can taste so good.

When sipping some ambosia,
Raise your glass,
Close your eyes,
Toast the universe--
The Sun and Moon and Earth
Danced together to bring you this delight.
Receive the nectar on your tongue
As a kiss of the divine.

~Radiance Sutras, #49

Hanuman

2011-04-12T22:44:00.003-04:00

This Monday, April 18th, my husband, Doug, will be running in the Boston Marathon. It's his first marathon ever, and he has been training for six months for this event. It will perhaps take the most strength and focused will that he's ever had to summon. I think it's auspicious that Doug is running on Monday, because it also happens to be Hanuman Jayanti, the Hindu festival honoring the birthday of Hanuman, the monkey god.

Hanuman is worshiped as a symbol of physical strength, perseverance and devotion. In the epic tale known as the Ramayana, Hanuman is the servant of Lord Rama, and he demonstrates his unwavering and complete devotion to his Master with amazing feats of courage and strength. At one point in the story, Rama’s beloved wife Sita is abducted by the demon king Ravana, and she is held captive on the island of Lanka. Hanuman is given the task of crossing the ocean to find Sita. By the power of unwavering intention and loving service, he makes himself grow to a colossal size, and fixing his thoughts on the Divine Goddess Sita, he leaps across the ocean in a single bound. Lighting his tail on fire, he takes to the streets of Lanka and burns down the palace where Sita’s captor dwells.

After Rama and Sita are reunited, Hanuman is given a string of pearls as a token of appreciation. He immediately breaks the necklace and begins cracking each pearl open with his teeth. When asked why he is doing this, Hanuman replies that he wants to see if Rama's name is present in the pearls. If it isn’t, then the necklace has no value to him. Sita then asks Hanuman if Rama is inside of him as well. At this point, the monkey god rips open his chest to reveal the name of Rama inscribed on every organ, muscle and bone, and the images of Sita and Rama are found on his heart.

The story of Hanuman’s strength and devotion are also depicted in the Hanuman Chalisa, a forty verse hymn written by 16th century Hindu saint and poet Tulsi Das. Many find great inspiration in singing these verses. In fact, there are many versions with different melodies by the kirtan artist Krishna Das. On his CD and book set Flow of Grace, Krishna Das sings the chalisa and provides instruction, interpretation and proper Hindi pronunciation for those who wish to learn to sing this beautiful hymn.

The Hanuman Chalisa is chanted specifically to clean the mirror of our hearts so we can come into direct contact with the grace of Hanuman. His river of grace flows into our nearly dried-up stream and fills it with the water of life, awakening us to the awareness of Ram's (God's) presence within. This is when our hearts truly come alive. Once the waters of two rivers mingle, they can never be separated. ~Krishna Das, in Flow of Grace

Hanuman inspires us to find strength within ourselves we might never have known we had. He is an example of discovering our forgotten potency. It wasn’t until he took that giant leap across the ocean that he became aware of his own strength. It was something he had never done before--it was a “leap of faith.” But because his whole heart and mind were directed toward loving and serving God, this hidden potency emerged and empowered him. It is said that the word impossible is not a word in a devotee’s dictionary.

So, I invite you to reflect on an area of your life where you can offer your unwavering service and devotion. What calls you forth to summon your inner strength and courage? Can you take that leap of faith?

Hanuman, bestow your grace upon us,

Divine Guru

O, Son of the Wind, reliever of suffering,

embodiment of blessings,

live always in our hearts.

~Hanuman Chalisa

Ishvara-Pranidhana

2011-04-05T23:48:00.001-04:00

Hello Dear Yogis,

Over the past ten weeks we have been exploring the yamas and niyamas, or restraints and observances that are an essential part of the yogic life. They are invitations to take our practice beyond our mat, allowing yoga to be something we live rather than something we do for a few hours per week.

This week brings us to the last of the niyamas, Ishvara-Pranidhana, which means “surrender to God.” Now, if the “G” word makes you uncomfortable, please feel free to insert whatever word resonates with you. Ishvara-Pranidhana means to surrender to THAT which is larger than ourselves, and THAT can be called Spirit, Creator, Source, Divine Presence, Essence of Being, Infinite, or simply Love.

The practice of surrender involves dedicating all of our actions and will to a Higher Power. It means stepping outside of egoic mind and offering ourselves to a power greater than the small self. “Greater” doesn’t necessarily mean outside of us, as that Power can be seen as the essence of who we are.

Ishvara-Pranidhana doesn’t mean surrender in the sense of giving up anything. Rather, it means being filled up with the consciousness and love of the Divine Source. When we surrender to God, no one loses any part of themselves or takes anything away from anyone else. As tantric teacher David Deida describes it:

The word "surrender" is often interpreted as giving up, as weakness, as admitting defeat. Although this is one way to use the word, we will use it in a different way. Surrendering means letting go of your resistance to the total openness of who you are. It means giving up the tension of the little vortex you believe yourself to be and realizing the deep power of the ocean you truly are.

The Bhagavad Gita teaches us to surrender the fruits of our actions to the Divine. This doesn’t mean that we don’t put effort or energy into our work or other endeavors of our lives. On the contrary—we live and love and work with great commitment and intention. But there is a letting go of the attachment to the results, and a softening of the egoic sense of self, the separate “me.” We open to the flow of grace and allow Spirit to work through us. This involves cultivating a deep faith, a sense of trust in Spirit’s will for us. This is a basic thread of spiritual wisdom that is woven through all of the world’s religious traditions. “Thy will be done” and “Let go and let God” are universal teachings.

One need not have a belief in a specific deity or personified image of God in order to live with a surrendered heart. For some, it’s more of an acceptance of what is, and a practice of embracing each moment fully. In opening deeply to life without resistance, one can move forward with greater power and intuitive knowing of the next right action.

When you surrender to what is

and so become fully present,

the past ceases to have any power.

The realm of being, which had been obscured

by the mind, then opens up.

Suddenly, a great stillness arises within you,

An unfathomable sense of peace.

And within that peace, there is great joy.

And within that joy, there is love.

And at the innermost core, there is the sacred,

The immeasurable. That which cannot be named.

~Eckhart Tolle

Here are some suggestions for inquiry around Ishvara-Pranidhana:

--On the mat, notice if you are struggling with a posture, either straining or resisting. Practice consciously using the breath to surrender, letting your body and mind melt into That which moves through you. Let prana, the life energy that permeates all things and beings, fill you with it's wondrous grace as you release into the pose. Let go of perfecting the pose--rather, give yourself to it fully and surrender the outcome.

--Reflect on an area of your life in which you are struggling with willful attachment and/or are feeling powerless. Make a conscious decision to practice “turning it over” to a power greater than yourself. Prayer can be an effective tool in surrendering one’s will to the Divine. The third step prayer of Alcoholics Anonymous has been transformational for countless individuals who are challenged by addiction:

God, I offer myself to Thee--to build with me and to do with me as Thou wilt. Relieve me of the bondage of self, that I may better do Thy will. Take away my difficulties, that victory over them may bear witness to those I would help of Thy Power, Thy Love, and Thy Way of life. May I do Thy will always!

If this is a new practice for you, it may involve “acting as if”, or suspending your disbelief and embracing it as an experiment—a spiritual adventure.

--Reflect on any areas of your life where you have completely let go and surrendered to Spirit. How has that changed your life?

--Create a “God box.” Each morning, write down on a slip of paper whatever needs to be surrendered or turned over to Spirit. Place it in the God box. Ask that you may be a channel of God’s love and light today, a conduit through which God’s healing power and grace may flow. At the end of the week or month, take the slips of paper and burn them, allowing the transformational element of fire to send your prayers out into the Universe.

The Blessed Lord said:

Listen, Arjuna: I will tell you how you can know me beyond doubt by practicing non-attachment and surrendering yourself to me. I will teach you the essence of this wisdom and its realization; when you come to master this, there is nothing further that needs to be known.

~Bhagavad Gita 7:1-2, translated by Stephen Mitchell

Svadhyaya

2011-03-29T13:44:00.004-04:00

Today we come to the fourth niyama, or observance, known as svadhyaya, meaning “self-study.” Sva means “self; one’s own” and adhyaya means “study; going into.” Often translated as “study of the scriptures,” it is really more about availing ourselves of all the resources that will help us understand the nature of the true Self. Both scriptural study and inner inquiry through meditation and prayer are essential tools for illuminating knowledge of Self.

Please note that in Indian philosophy, the word “self” (with a lower-case “s”) refers to the egoic self, the personality, the part of our being that is caught up with worldly desires and concerns. The “Self” (with a capital “S”) refers to the transcendent, Divine essence that is our true nature. It is Self-realization that is our true life’s purpose.

In addition to scriptural study, contemplation and meditation, svadhyaya involves associating with like-minded seekers who will support us on our path. Gatherings where yogis come together to share inquiry are called satsangs, or “meetings in Truth.” This can happen through a community of practitioners that mutually support one another, or in a group of devotees that follow a particular guru or teacher.

Japa, or mantra repetition, is another aspect of svadhyaya. It is traditionally practiced with a mala, a necklace or bracelet of prayer beads. Repetition of a mantra helps to still the mind and focus awareness on the Divine. It is seen as a way of purifying one’s mind and heart, clearing away distractions and obstacles to knowledge. One can use any name or attribute of God/dess that one finds inspirational, or any prayer that serves to open the heart and turn the mind toward Spirit.

On the mat, our asana practice offers us an opportunity for deep Self-study. Paying exquisite attention to the movement of the breath, the sensations in the body, and the arising and passing of emotions and mental states can cultivate deep insight into who we truly are. Eventually we see that there is something greater, deeper, more subtle and vast than what is passing through this body-mind. In the words of poet and yogini Danna Faulds:

What is the soul of yoga? Follow your heart into the center of the pose and find in the midst of detail and precision, in breath, alignment, balance, bliss, fear, and sadness—
at the very core of all this is Love.

One of the methods of inquiry into the Self is the deep and relentless use of the question “who am I?” This is the core practice of Jnana Yoga, the path which uses the power of the mind to transcend the mind. One peels away the layers of the self by affirming: “I am not this body, I am not this thought, I am not this wave of emotion, not this ego—not this, not this, not this,”-- to discover what is left when all those false layers the self are dissolved. One asks, over and over,” Who am I, essentially, in truth, beyond appearances, beyond what is always changing?”

As rivers, flowing down, become indistinguishable on reaching the sea by giving up their names and forms, so also the illumined soul, having become freed from name and form, reaches the self-effulgent Supreme Self ~ Mundaka Upanishad

What I’ve mentioned above are some of the traditional methods of Self-study. However, there are countless ways that one can explore the nature of the Self. Any sport or athletic discipline, artistic or musical endeavor, or the development of any skill or art form can be an avenue into one’s true nature if undertaken as a spiritual practice (rather than motivated by the ego’s need for recognition and achievement). Any study that helps cultivate self reflection is part of svadhyaya. Just as it is said that “all roads lead to Rome,” all passionate pursuits lead to Self-knowledge.

The practice of Svadhaya is supported by and interwoven with the observance of 2 other niyamas—tapas (discipline) and Ishvara-pranidhana (surrender to God). When our inquiry into ourselves is energized by the inner fire of tapas and inspired by a strong devotion, then we have found a powerful formula for awakening.

There’s a simple and lovely meditation practice that I’ve been working with lately. It uses the repetition of the mantra So Hum. (aka So Ham). So Hum literally means "I am That" (So = "That" or "Thou" or "Divinity"; Hum = "I am") and the mantra’s aim is to bring about union (yoga) between one’s individual consciousness and Divine Consciousness.

Find a comfortable seated position, either in a chair or on a cushion on the floor, with the spine erect and the body relaxed. Inhale on the word “so,” exhale on the word “Hum.” Let the mantra follow the breath, with the exhale being longer than the inhale. Soooo… Hummmmmm.... This mantra is repeated silently to oneself—no actual sound is made, except for the breathing. As the breath cycles in an out, the mantra becomes an endless loop affirming “I am that I am that I am…”

Just a few minutes of this practice has the power to calm the mind and sharpen the awareness, reminding us of the vastness that we truly are.

Self is what gives breath to Life. You need not search for It, It is Here. You are That through which you would search. You are what you are looking for! And That is All it is.
~Poonjaji

Here are some suggested inquiries for exploring svadhyaya in your life:

--In what ways do you seek out community that supports you in turning toward your true Self? How do you experience satsang?

--using a mantra or Divine name that resonates for you, make a commitment to practice japa (repetition) of that mantra for 40 days. Reserve judgment of the efficacy of the practice until after the 40 days are over. Keep a journal to record what changes you notice in your life.

--Similarly, practice the So Hum meditation for 40 days. Take it on as an experiment, with a spirit of adventure. Notice what shifts, either in subtle or more obvious ways, in your life.

--What sacred texts have been powerful for you in shifting your views of self or reality? Be willing to read something new. In exploring scripture, one need not be restricted to Hindu texts. The Tao Te Ching, the Buddhist sutras, the Hebrew or Christian Bibles, or the writings of contemporary authors such as Eckhart Tolle and Gangaji can all be inspiring and transformative tools for exploring the question “Who am I?”

--Don’t forget to have fun in your inquiry!

The Self that is subtler than the subtle and greater than the great is seated in the heart of every creature. ~ Katha Upanishad

Be the Self and that is bliss. You are always that. The Self is always realized. ~Ramana Maharshi

Tapas

2011-03-21T12:48:00.001-04:00

Over the past several weeks I’ve been writing about the yamas and niyamas, or restraints and observances that are an essential part of the eight-limbed path of yoga. This week brings us to a discussion of tapas, the third of the niyamas.

The Sanskrit word tapas translates as “heat” or “fire.” The root “tap” means “to burn, blaze, shine, consume by heat or suffer pain.” As a niyama, tapas means austerity, endurance, self-discipline, effort, asceticism and the control of or abandonment of desire. It involves willpower and the exertion of ”burning effort” in our practice.

Now, you might read this and say, “Suffer pain? Asceticism? Austerity? No thank you. I’m outta here.”

But, if you’re still with me, let’s explore this a little further.

In today’s culture, we generally associate the term “austerity” with severity and deprivation. However, within the philosophy of yoga, austerity is an opportunity to free ourselves from distraction. And it’s often true that when we discipline ourselves toward a long-term goal, we may experience difficulties and challenges as we confront the limits of our own commitment and self-control. Yet, with the support of our teachers and a community of fellow practitioners, our personal fire becomes stronger, and we find great rewards from the inner strength that we cultivate through our practice.

Last fall I went to a yoga festival in California where I happened to notice a young man wearing a t-shirt that said “life begins at the end of your comfort zone.” That has become somewhat of a motto for me these days. When I notice myself avoiding anything uncomfortable, when I see that I’m clinging to what’s easy, familiar and safe, when I’m unwilling to step into the fire of a challenging practice or situation, I remind myself that growth is often uncomfortable. Being fully and deeply alive means stepping into the fire with courage and faith.

Going beyond our comfort zone does not mean that we need to create unnecessary pain or suffering for ourselves. It’s not about self-flagellation. The underlying operative principle here is Love. And we must remember that the practice of ahimsa (non-violence) applies to all activities that we undertake.

In addition to self-discipline, the niyama of tapas also implies purification. Just as fire transforms all that it touches, tapas is a method of personal transformation. In the practice of tapas, we find our own inner flame – the fiery motivation that keeps us focused on our goals and helps us to incinerate any obstacles blocking our path. Sensory temptations, laziness, negative thoughts, weakness and blockage in the body, and self- centeredness are gradually overcome by the observance of tapas. Clear and disciplined focus limits the power of the senses to distract us, and in this way, tapas perfects the body and mind, and clears away impurities.

Tapas cleanses the inner debris existing in the physical body, the subtle/energetic body, and the mind in many ways-- through asanas, pranayama, a healthy diet, and meditation practices. In this way, tapas relates to the first niyama, saucha (purity/cleanliness). Brahmacharya, the moderation of one’s vital energy, is also a natural extension of tapas. Its practice helps keep the fire of the heart bright and pure.

The way tapas manifests is different for each individual. Each of us is called to examine what it will look like for us, and to what depths we are willing to take our sadhana (spiritual practice). There is no right or wrong here--only an invitation to examine our goals and our level of commitment. We can also ask ourselves what our "burning desires" are in our lives. What calls us forward with passion?

I must mention here that many of us struggle with addictive behaviors that seem to overpower our self-discipline or willpower. This can be very discouraging and demoralizing. Seeking support from a spiritual teacher, recovery support group, or therapist can be an essential life-line, helping us recommit to our spiritual practice, one day at a time.

Here are some inquiries for exploring tapas in your life, whether or not you engage in formal yoga practice on a mat:

--What am I passionate about? In what ways do I discipline myself to engage in that endeavor or work toward those goals? How do I create focus in my life so that I can nurture and support that passion?

--In what areas of my life do I exhibit self-control, discipline and focus? What have been the benefits?

--Are there areas of my life where I have been undisciplined? What have been the consequences of this lack of focus?

--Do I have an addiction that I have not been able to control with willpower alone? How has that affected my spiritual practice? What resources are available to me for support, and am I willing to use them?

--What calls to me with a burning desire, and why? How can the practice of tapas move me forward toward manifesting that vision?

Living tapas, you are like a burning arrow. swift and direct in reaching your goals. With single-pointed focus, you burn away everything in the way of your achievement. Consumed by the fire within, you are disciplined in overcoming destructive desires. You are strong enough to combat negative forces and strive past all obstacles in your path to victory. ~Joanna Mosca, YogaLife: 10 Steps to Freedom

Santosha

2011-03-15T14:54:00.001-04:00

Hello Dear Yogis,

Last week we began our exploration of the niyamas, which are the inner disciplines and prescribed observances that bring greater aliveness to the yogi’s life off the mat. I spoke about saucha (purity and cleanliness), and its many levels and benefits.

The second niyama is santosha, which means contentment. This is the kind of contentment that allows us to meet the vicissitudes of life with equanimity and acceptance. Whatever life brings, we maintain our sense of inner calm as we cultivate the “witness”—the awareness that watches without getting sucked into identifying with the story. We learn to view our life situation with a detached (yet compassionate) presence.

Santosha does not mean that we never experience dissatisfaction or get upset. We are human, and waves of emotion move through us. But having a strong foundation in the practice of santosha means that we are better able to observe these emotions as they pass through. We see the forest through the trees. We are more readily able to return to center, rather than indulging in thoughts of victimhood and other habits of negative thinking.

The ultimate embodiment of santosha would be the ability to maintain unwavering serenity in the presence of all of life’s ups and downs. We are able to witness pain and pleasure, hardship and ease, through the eyes of unconditional love, without succumbing to emotional disturbance.

No matter what happens, we maintain a state of peace and emotional evenness, knowing that we have God’s love and lack nothing. We have faith that everything that happens is somehow ultimately for the highest good. The adept at santosha becomes the alchemist who can transform the worst situation into a glorious celebration. When we master santosha, we will be totally free of desires and attachments. ~Joanna Mosca, YogaLife: 10 Steps to Freedom

This may seem like a tall order for most of us. But part of practicing santosha is compassionate acceptance of ourselves, no matter what. We are content with wherever we are in our spiritual journey.

In thinking about who actually embodies santosha at this level, I am reminded of Byron Katie, author of the bestseller “Loving What is”, and several other titles. She is a truly remarkable woman, a living example of one who is completely content with whatever life brings. However, she wasn’t always that way—in fact, she suffered from chronic, debilitating depression for over ten years. One day, her mind just cracked open, and the depression dissolved in an instant (along with her identity as a separate self). All that was left was peace and joy.

In her book A Thousand Names for Joy, Katie gives us a glimpse of her world and the unshakeable peace that she now experiences:

I’m preparing a salad. I see flashes of colors. My hands begin to reach for what calls out to me. Red! And I reach for the beets. Orange! And I reach for the carrots. Green! And my hands move to the spinach. I feel the textures, I feel the dirt. Purple! And I move to the cabbage. All of life is in my hands. There’s nothing lovelier than preparing a salad, its greens, reds, oranges, purples, crisp and juicy, rich as blood and fragrant as the earth. I move to the countertop. I begin to slice.

Just when I think that life is so good that it can’t get any better, the phone rings and life gets better. I love that music. As I walk toward the phone, there’s a knock at the door. Who could it be? I walk toward the door, filled with the given, the fragrance of the vegetables, the sound of the phone, and I have done nothing for any of it. I trip and fall. The floor is so unfailingly there. I experience its texture, its security, its lack of complaint. In fact, the opposite: it gives its entire self to me. I feel its coolness as I lie on it. Obviously it was time for a little rest. The floor accepts me unconditionally and holds me without impatience. As I get up, it doesn’t say, “Come back, come back you’re deserting me, you owe me, you didn’t thank me, you’re ungrateful.” No, it’s just like me. It does its job. It is what it is. The fist knocks, the phone rings, the salad waits, the floor lets go of me—life is good.

The beauty of the salad, the interruptions, falling on the floor, are all embraced fully, without being partial to any of it. That’s santosha to the max. I have been deeply inspired by Byron Katie and her process of inquiry she calls The Work. To learn more about this amazing woman and her teachings, visit www.thework.com .

Another aspect of santosha is gratitude. This is a practice we undertake, an attitude we commit to, rather than something we do as a response to circumstances. It is a spiritual muscle that we exercise, as we practice saying thank you for things in our life and in our bodies that we might otherwise take for granted. Gradually, gratitude becomes the foundation upon which we stand. We cultivate a ground of gratefulness to support us and keep things in perspective when difficult circumstances and challenges arise.

It isn’t happiness that makes us grateful; it is gratefulness that makes us happy. ~Brother David Steindl-Rast.

Santosha can also be manifested by practicing being at peace with the simple, mundane tasks of life, without falling into the trap of boredom. We can enjoy the fullness of folding the laundry, washing the dishes, raking the leaves. Our modern culture continually entices us toward bigger, faster, more exciting, and better. Our economic system is predicated on the idea of not-enough, encouraging us to be dissatisfied and restless. Technology is designed to lure us into a fast-paced life with constant stimulation from media and various electronic devices. Our society urges us to keep wanting more, newer stuff. The clothing we just bought last season is now out of fashion, and the computer that still works just fine is now a “dinosaur.” The practice of santosha affirms our appreciation for what we have and who we are, and allows us to rest in a sense of “enough.”

How can we practice santosha in our daily lives?

--Keep a gratitude journal. Every day, think of at least three new reasons to be grateful.

--Life gives us plenty of opportunities to practice resting in “enough.” Try working with the following affirmation: This is enough, this moment is enough, this person is enough, this meal is enough, I am enough.

--Limit your use of television and other media that make use of ads that continually bombard you with messages that reinforce a sense of lack and inadequacy.

--Include affirmations of gratitude as part of your daily prayer practice. The great Christian mystic Meister Eckhart said that “if the only prayer you ever said in your life was ‘thank you,’ that would be enough.”

--Engage in a regular meditation practice that focuses on equanimity, such as vipassana (insight) meditation.

I came to see that the world is always as it should be, whether I opposed it or not. And I came to embrace reality with all my heart. I love the world, without any conditions. ~Byron Katie

Saucha

2011-03-08T16:18:00.005-05:00

Hello Dear Yogis,

In previous posts, we’ve been exploring the yamas, or ethical restraints that are part of the life of a yogi. The yamas are the “don’ts” of yoga; the niyamas are the “do’s”. And, whereas the yamas are guidelines for social conduct and relationships, the niyamas focus more on personal conduct and inner discipline.

The first niyama is called saucha, which means purity or cleanliness. Saucha can be practiced on many levels, relating to body, mind, and spirit.

At its most basic and obvious level, saucha involves personal hygiene. The yogi incorporates the practice of kriyas, which are various cleansing techniques ranging from methods meant to address the hygiene of the physical body to methods meant to bring balance to the energetic body. Some kriyas are quite familiar to most of us, including daily bathing, brushing and flossing the teeth, exfoliating the skin with a loofah, cleaning the tongue, and flushing the sinuses with warm salted water (neti pot).

Asana (postures) and pranayama (breath work) are also powerful methods for cleansing our physical bodies. The practice of asana tones the entire body and removes the toxins and impurities caused by over-indulgence. Pranayama cleanses and aerates the lungs, oxygenates the blood and purifies the nerves.

Maintaining an orderly space around us nurtures clarity of thought, balance and calm. Clutter and disorder affects us energetically (you may be familiar with the Chinese art of Feng Shui, which emphasizes the relationship between one’s physical surroundings and the experience of health, happiness, and prosperity in one’s life). When we clean, arrange, and let go of items that are no longer of use to us, we stimulated renewed flow of prana and creativity into our lives. Through practicing this aspect of saucha, we begin to create an environment that supports our internal process of spiritual growth.

In addition to caring for our physical space, we can bring mindfulness to our consumption habits, avoiding processed foods and choosing organically-grown food as much as possible. Purchasing environmentally friendly household products and using chemical-free cosmetics are also forms of bringing purity into our lives.

Occasional fasting, as well as colon and liver cleansing are powerful ways to eliminate toxins are restore the body to optimal health. The Ayruvedic, Chinese, and Western herbal healing systems all offer effective ways to do this, under the guidance of skilled practitioners.

Purifying the mind is another of the intentions behind saucha. During the course of the day, most of us experience a constant, random inner dialogue. Our senses are pulled in one direction or another, as is our attention and energy. Devotion, self-study, and concentration are some of the methods used to bring this random mental activity under control. There are many kriyas that serve to focus and calm the mind, such as gazing steadily at a candle flame, or following the movement of the breath with one-pointed attention. Mental purity can also be achieved by Japa (repetition of sacred names), chanting mantras, and studying and contemplating scripture. All of these practices serve to replace negative thinking and habits with positive thoughts, attitudes and behaviors.

Every day offers us opportunities to practice purification in a variety of ways. All faith traditions and cultures have their own purification techniques, and there are many that we can incorporate into our own practice of saucha. In addition to our culturally prescribed bathing, tooth brushing and flossing, here are some examples of ways to cleanse your life, physically and energetically:
-- Walk mindfully in nature. Taking in the expanse of the land and the sky can serve to clear the mind and body of stagnant energy.
--Singing, repetition of mantras, and devotional chanting opens the heart.
--The ringing of bells, singing bowls or gongs can shift and lighten the energy in a space.
--Smudging with sweetgrass, sage, or incense can cleanse the energy of our physical space and energy body.
--Blessings with water, rituals with fire, anointment with oil help us release the old and begin anew.
-- Refrain from speaking for a day or more. Notice what clears in the mind from observing a period of silence.
--Take a hiatus from television, computer, recorded music, and other technology for several days. Notice how much time you have for connecting with loved ones and with Spirit!
-- Go through closets and clear out clutter. Give away items you don’t need. See what shifts energetically, and in your life circumstances, when your material world is purified.
--Laugh!. A good, long, belly laugh works wonders for clearing the mind and opening the heart. Check out www.laughteryoga.org.

In closing, I’d like to add a reminder to be aware of the challenge of focusing on purity in our culture. Western society doesn’t support clean living. We are constantly bombarded with messages to eat junk food, pesticide-laden produce is more affordable and available than its organic counterpart, and our fast-paced life doesn’t allow us enough time to eat pure, home cooking as often as we would like. We are surrounded by environmental pollution, and bombarded with emails, advertising, and toxic messages from the media. Let’s be gentle with ourselves on this path, avoiding self-judgment, rigidity and perfectionism. Let’s support and encourage one another, and enjoy the practice of saucha as a many-layered, loving inquiry.

From purity of food follows the purity of internal organs. From purification of the internal organs, comes unfailing memory. After achievement of memory (i.e. establishment of Soul-consciousness) comes falling into pieces of all knots of life. ~Chandogya Upanishad 7:26:2

Through the knowledge of the Soul, God, one is pure and clean constantly. ~Katha Upanishad 1:3:6

Maha Shivaratri

2011-03-01T18:37:00.001-05:00

Hello Dear Yogis,

This Thursday, March 3rd is the Hindu festival known as Maha Shivaratri, or "great night of Shiva" (also called simply Shivaratri). This celebration falls on the eve of the new moon in February-March, and is a night set aside for worship and remembrance of Shiva.

The legend says that the gods (devas) and demons were churning the ocean of consciousness in search of the Divine nectar of immortality. However, after a great deal of effort, what emerged was not nectar, but poison. The devas and demons knew that in order to continue churning, and ultimately to unearth the Divine nectar, they could not simply toss the poison aside-- someone had to drink it. Lord Shiva volunteered to swallow the poison for the sake of humanity. As a result, his throat turned blue, although Shiva was not harmed. The divine doctors advised Shiva to stay awake for a full night to allow his body to be fully cleansed of the toxin. The gods and goddesses responded with energetic dances and ecstatic chanting to keep him awake until sunrise.

Each year, in commemoration of this event, Hindus stay awake all night chanting repetitions of the mantra "OM Namah Shivaya." According to tradition, the planetary positions on this night are such that there is a powerful natural upsurge of energy in the human system. It is said to be beneficial for one's physical and spiritual wellbeing to stay awake and aware throughout the night, immersed in singing and prayer.

Shivaratri is also a day of fasting. Observances also involve elaborate pujas (worship rituals) and abhishekas (bathing ceremonies) to the Shiva Lingam (a stone phallus representing Shiva) that include offerings of special (Bilva) leaves. The lingam is bathed with water, milk, and honey and decorated with flowers, garlands, and sandalwood paste.

The lingam is symbolic of the Divine Creative manifestation. Its shape is representative of the power of Shiva, the Lord of Creation, the masculine creative energy. The markings symbolize the feminine energy, the seed which is fertilized to manifest the creative power in the dance of the cosmos.

The Shiva lingam represents the vast potential and possibility that lies within each and every one of us. If you do a search on Google Images for "Shiva lingam", you will see a wide variety of representations. The lingam is often placed in a holder that represents the yoni, a female symbol of the Divine feminine.

Maha Shivaratri is considered to be the prime time for every soul to touch into the primordial consciousness of Nirvana. One receives Shiva's grace and assistance by keeping vigil during the night.. Maha Shivaratri signifies the transition from the darkness of gloom and ignorance to the dawn of divine joy and knowledge.

As Western yogis, it may not be practical or possible for us to stay up all night chanting. But we can reflect upon how we can stay awake and aware through all the toxicity of our modern world. We can create our own rituals to affirm our commitment to staying present and fully alive, awake to our spirit amidst the the poison of media, global violence, war, racism, environmental destruction, and poverty. Can we stay awake to our divinity through it all?

Hindu mythology suggests that Lord Shiva is the founder of yoga, the Adi Guru (first teacher). Whether one accepts this in the literal sense or not, it can be powerful to remember that this practice of yoga, which transforms our lives, began somewhere as a spark of Divine inspiration many millenia ago. It has been passed along through the generations from teacher to student, via countless great and wise masters whose names we will never know. I like to think of it as a seed that was planted that has grown into a great and mighty tree that is spreading its branches in all directions as many styles and traditions of yoga continue to evolve. Today we enjoy the fruits of that tree, and Shiva is the original seed from which it sprouted. As we taste the sweet nectar of these fruits and offer it to one another, we are honoring Lord Shiva and embodying that Divine spark.

My Weekend with Dharma Mittra

2011-02-22T18:33:00.001-05:00

Hello Friends,

I've just returned from a wonderful and inspiring weekend at Kripalu with the great living master Sri Dharma Mittra. He's the dude on that famous poster with 908 yoga poses. At 71, he is still quite impressive both on and off the mat. I learned some new postures and powerful pranayama techniques, but much of the inspiration that I felt came from listening to his talks on scripture and the yoga lifestyle.

Sri Dharma spoke at great length about the yamas and niyamas, the first two steps of the eight-limbed path of yoga. Yoga, he explained, is "purifying the mind, heart, and body to enter the kingdom of God," and yamas and niyamas are an essential part of that preparation. We have 72 thousand psychic channels that run through us, and insight from God comes to us via these channels. Practicing yamas (restraints) and niyamas (observances) serves to purify those channels, so that we may experience the deeper realization of and connection with the Divine Presence.

He also stressed the importance of eating a clean diet and cleansing the colon, as he believes that an unhealthy colon is the root of all disease. Sri Dharma is a staunch vegan and spoke at great length about the physical and spiritual benefits of renouncing meat. His interpretation of Ahimsa includes non-harming of any animals (This certainly made me squirm, as after being vegetarian most of my life, I returned to eating meat a few years ago. A long moral dilemma story, which I'll save for another post).

Dharma's humor and loving energy, along with his emphasis on the spiritual foundations of yoga, made it a joy for me to be in his presence. To learn more about this extraordinary teacher who is considered "the rock of yoga," visit www.dharmayogacenter.com

Fix your mind on Me alone, rest your thought on Me alone, and in Me alone you will live hereafter. Of this there is no doubt.

~Bhagavad Gita, translated by Swami Nikhilananda.

Aparigraha

2011-02-22T18:28:00.001-05:00

Hello Dear Yogis,

Those of you who have been reading my blog for the last few weeks will be familiar with the yamas and niyamas. I've been highlighting a different one each week as an exploration of the yogic lifestyle. If you've missed any, simply click on the "yama" label below and it will bring up all those previous posts. I invite you to comment, and share your reflections.

Today we come to the last of the yamas, or restraints, that are part of ethical yogic conduct. Aparigraha means non-possessiveness, or refraining from hoarding. It involves a letting go of greed and attachment to wanting or owning. This doesn't mean that we shouldn't own anything, but rather that we cultivate non-attachment to the things we do own. We practice being content with what we do have and be willing to let them go if necessary. We practice generosity and willingness to share what we have without expecting something in return.

The ego, by nature, keeps us in a state of perpetual wanting, craving, and not-enoughness. Greed and possessiveness are woven into the fabric of our Western consumer-driven culture. Our economic system depends on dissatisfaction. Environmental activist Julia Butterfly Hill speaks of our societal mantra, "bigger, better, more, now," as a reflection of the human ego's functioning on a collective level.

In the yoga sutras, it is said that when we are free from greed, the mind begins to open to receive insight about greater spiritual knowlege. A mind that is contracted around holding on to possessions, relationships, status, or experiences cannot be spacious enough to see the "big-picture." Aparigraha invites us to release clinging and fear and asks us to trust the Universe. In the classical teachings, it is said that through practicing aparigraha, we will come to know the illusion of death and the cycles of rebirth. We trust that we have nothing to lose, and so we can let go of grasping. The great Sufi poet Rumi expresses this beautifully:

Don't grieve. Anything you lose comes round
in another form. The child weaned from mother's milk
now drinks wine and honey mixed.

God's joy moves from unmarked box to unmarked box,
from cell to cell. As rainwater, down into flower bed.
As roses, up from ground.
Now it looks like a plate of rice and fish,
now a cliff covered with vines,
now a horse being saddled.
It hides within these,
till one day it cracks them open.

~ excerpt from “Unmarked Boxes”by Rumi, Trans. Coleman Barks

Living by the principle of aparigraha, we do not identify with, or invest our ego in, our possessions. I'm reminded of the woman who was known as Peace Pilgrim (1908-1981), a great American sage who truly embodied the spirit of aparigraha. She devoted her life to living simply and walking across the United States spreading her message of peace.

Before she began her pilgrimage, Mildred Norman Ryder led a “normal” American life. She enoyed the comfort of a large home in the suburbs, was married to a successful businessman, had a job, money, fancy clothes, and expensive furniture. Then, when she was thirty, she went through a personal spiritual transformation in which she no longer saw that lifestyle as having any meaning for her whatsoever. She received a calling to give up all her material possessions, her job, her home, and all her money. She even renounced her name and became known simply as Peace Pilgrim. She vowed to walk across the United States, never accepting rides in vehicles. She carried no money or possessions, except a toothbrush and a comb. She fasted until she was freely given food, and walked until given shelter, with an unwavering trust in Spirit that she would be given exactly what she needed. In her words:

Just after I dedicated my life to service, I felt that I could no longer accept more than I needed while others in the world have less than they need. This moved me to bring my life down to need-level. I thought it would be difficult. I thought it would entail a great many hardships, but I was quite wrong. Now that I own only what I wear and what I carry in my pockets, I don't feel deprived of anything. For me, what I want and what I need are exactly the same, and you couldn't give me anything I don't need.

I am not burdened by unnecessary possessions or meaningless activities. My life is full and good, but not overcrowded, and I do my work easily and joyously. I feel beauty all around me and I see beauty in everyone I meet - for I see God in everything.

No one is truly free who is still attached to material things, or to places, or to people. We must be able to use things when we need them and then relinquish them without regret when they have outlived their usefulness.

From Peace Pilgrim: Her Life and Work in Her Own Words

To learn more about this inspiring woman, visit www.peacepilgrim.org . And, if you don't mind me tooting my own horn a bit, I invite you to watch an 8-minute documentary about her life that includes me singing a song I wrote about Peace Pilgrim. http://www.youtube.com/watch?v=iVRC3sPctCM. Enjoy!

To conclude, I offer some suggestions for inquiry around aparigraha, and how it might apply to your own life:

--Do you have possessions that no longer serve you but that you have been reluctant to give away? What fears come up when you think about letting them go? As a concrete practice of aparigraha, go through your closets and give away some of those items. Notice how you feel when you lighten up.

--Are there people in your life that you feel attached to in a way that causes pain or stress for you or them? Are you being overly possessive? Can you practice letting go and simply loving them without clinging or controlling? What would that look like and how would it shift your relationships?

--Is there a role or position that you hold in your work or social circle that you have been attached to keeping? Are you digging your heels in or defending your status even though it may no longer be serving you or others? What if you "passed the baton" and trusted that you would be led to the next right situation in which you can offer yourself to others?

Blessings and Namaste!

Brahmacharya

2011-02-16T00:24:00.003-05:00

Hello Dear Yogis,

Over the past few weeks, I've been writing about the yamas, or restraints that are part of the ethical life of a yogi. This week I want to share about Brahmacharya, the practice of energy management.

Brahmacharya translates as "walking towards Brahma (the Creator)." It teaches continence of body, speech and mind, and drawing one's focus inward through dedicated study, deep introspection, strict practices. In classical practice, celibacy was one of the primary criteria of this yama.

The intent of observing Brahmacharya is not a moral judgment, but rather arises out of an understanding of how sexuality affects prana, our essential life energy. Sexual energy, and the thoughts and fantasies associated with sex, use up a great portion of our vital force. For men, celibacy was traditionally seen as a method of preserving and cultivating the life force inherent in semen. The Brahmacharyan redirects sexual energy toward spirituality. devoting heart, mind, and body toward Brahma.

I'm reminded of a story about Tulsidas, the great 16^th century Indian saint and poet. When he was first married, was so in love and passionate toward his beautiful young bride that he had to be by her side all the time. He was so infatuated that he couldn’t be without her for even a few hours. One day she went to visit her parents in another town. Tulsidas couldn’t stand being without her, and before the day was over he showed up there. At this point, his wife turned to him and said, “You know, if you were to take all this passion and devotion and turn it toward God, you’d be enlightened in no time.” Tulsidas thought about this, and then began to take her advice. He practiced directing his passion and longing toward the Divine, and it is said that he became one of the great bhakti yogis (one who practices the yoga of devotion).

Most contemporary Western yogis, however, choose to have families and intimate relationships. Celibacy is not an appropriate choice for everyone. Therefore, the practice of Brahmacharya can mean using one's sexual energy responsibly and consciously. The sexual drive is a very powerful force, and can easily lead us astray into hurtful and addictive patterns, and at the very least can distract us from our spiritual focus. Choosing to use this energy mindfully, engaging in lovemaking as a sacred act, is one way of embracing this yama.

As yoga philosophy has evolved and changed, Brahmacharya has come to be interpreted as "energy management, or "conscious self-restraint." This yama invites us to examine the many ways that we deplete our life force by not containing it appropriately. Do we indulge in excess chatter, with no clear purpose? Do we overeat, or eat junk foods that sap our vitality? Do we take on too many activities and projects, without making room for contemplation and rest?

Kripalu Yoga teacher Danny Aguetty writes:

We can utilize the practice of energy management in any of these realms to engage in the inquiry of prioritizing vitality...Typically, we are bombarded with constant stimulation from television, advertising, work, family, shopping, and other demands on our time. People get burned out as a result of overcommitted schedules, addictions to unhealthy foods,, and lack of self-nourishment. If we open to the idea that everything in the physical world breaks down into a vibrational frequency, which in turn has profound effects on our energy, we can better choose those elements of life that renew us and enable us to function optimally. What would happen if we could pause before every action to contemplate whether it would augment of deplete our life force? ...How would things shift if we infused more conscious choices into our lives?

Here are some suggestions for inquiry:

Draw a circle and create a pie graph to show how you use your energy. Create a pie slice for the percentage of time you spend on work, family responsibilites, yoga, contemplative practices, prayer, as well as television, phone conversations, etc.. Examine your energy pie, and notice the balance of inward and outward focus. Reflect on which of these activities serve you, deplete you, restore your energy, etc. Which of these do you want to reduce? Which ones do you want to increase? In what ways do you overindulge in sensual cravings or distractions?
Think of at least three ways you use your energy in loving service.
Think of at least three ways that you practice moderation.

There is some kiss we want
with our whole lives,
the touch of Spirit on the body.

Seawater begs the pearl
to break its shell.

And the lily, how passionately
it needs some wild Darling!

At night, I open the window
and ask the moon to come
and press its face into mine.
Breathe into me.

Close the language-door,
and open the love-window.

The moon won't use the door,
only the window.

~Rumi (translated by Coleman Barks)

Asteya

2011-02-08T22:43:00.000-05:00

Namaste Everyone,

In recent posts I've been sharing about the yamas, or restraints that are part of the ethical life of a yogi. I spoke about ahimsa (non-violence), and satya (truthfulness). The third yama that I'd like to explore today is asteya, which means "non-stealing."

Asteya seems pretty basic at first glance. We don't take anything from anyone that has not been freely offered or paid for. Most of us might think we've got that one covered--we don't shoplift, we don't sneak out of restaurants without paying for our food, we don't take other people's belongings without asking.

Asteya also applies to the use of ideas--writings, art, and other forms of creative expression. If we use someone's creative work, we obtain proper permission and give credit where it is due.

But there are subtler levels of "stealing" that can be quite insidious, and so in order to fully embrace asteya, deeper inquiry is asked of us.

Are there ways that we are demanding attention from others, dominating discussions, or in other ways taking up more than our fair share of space, energetically and emotionally, in social settings and relationships?

Are we demanding more than our fair share of resources from the planet? Do we have a larger than necessary ecological footprint?

Are we living in a constant state of not-enoughness, giving in to the egoic tendency toward incessant wanting and craving? Is scarcity mentality running our lives, causing us to grasp for more, more, more at others' expense?

In the Yoga Sutras, Patanjali says: "When we are steadfast in our abstinence from theft, all wealth comes to us." When we become free from all feelings of covetousness, we no longer experience the lack of anything; therefore we are weathy beyond measure.

Be content with what you have;

rejoice in the way things are.

When you realize there is nothing lacking,

the whole world belongs to you.

~Lao Tzu, Translated by Stephen Mitchell

The practice of Asteya, therefore, isn't just about not physically stealing things. On the deepest level, we cultivate a sense of contentment and abundance in our lives, through practicing gratitude. We go beyond simply not-stealing to living generously and honestly. We engage in loving service to others. We examine ways that mind states such as jealousy and possessiveness become obstacles to enjoying a sense of abundance and inner wealth.

The practice of asteya is closely related to two other ethical principles in yoga: aparigraha (non-possessiveness) and santosha (contentment). I'll be writing about these in upcoming posts.

The highest level of asteya would be a complete falling away of the idea that there is anyone other than yourself to steal from. When the heart opens so wide that there is no one but "us," when there is no "them" in your consciousness, then stealing becomes impossible. Ram Dass writes:

In order to steal, you have to see your victim as "other." That means stealing takes us deeper into the illusion of me/you, which is the illusion of identity, which is the illusion of separation. That, from a spiritual point of view, is why non-stealing is part of the practice of ashtanga yoga; it's not because of our usual ideas about morality, it's because in order to steal we have to turn the other person into "them," which rules out seeing them as "us." That takes us away form the One. It's just that straightforward.

~Ram Dass, Paths to God: Living the Bhagavad Gita

So, the reflections I've shared above are some off-the-mat inquiries that can keep you busy for a lifetime.

We can also bring the practice of asteya to our asana practice, on the mat. We can approach our sadhana with the spirit of generosity toward ourselves, and a sense of fullness and abundance. Kripalu Yoga teacher Danny Arguetty reminds us to notice ways that we may be robbing ourselves of being fully present as we move through the postures. Are we being competitive or jealous of another person's skill or expression of a posture? Do we devalue ourselves by comparing ourselves to others? He writes: "Use the practice of coordinated breath and movement to aid you in pinpointing awareness of the obvious and subtle ways in which you debase your own experience. As we become more conscious of the recurring patterns that detract from our practice, we can begin to choose a different path and honor ourselves as we are."

Just Breathing

2011-02-02T22:41:00.000-05:00

You may wonder why we begin our classes by sitting still and just breathing together. Perhaps you've come to class ready for a workout, and you are antsy to start "doing yoga."

In the West, many think of yoga as primarily physical exercise. But if we read the Yoga Sutras of Patanjali, a 2000-year old text that is central to yoga practice, we see "doing yoga" as a much broader endeavor.

The very first thing Patanjali tells us, in the first three sutras, is in essence:

1) This is the beginning of yoga practice, and I offer you these teachings.

2) Yoga is about calming the mind, bringing the wild fluctuations of thought into stillness.

3) When you can do that, then you will know who you truly are.

Notice how he hasn't said anything about putting our foot behind our head, or twisting the spine. That comes later. The first, most basic thing he tells us about yoga practice is to be still and calm the mind, so that we may know our true, limitless nature.

So that's where we start. Taking a few moments to honor that stillness, using the breath and awareness to dip down into the reservoir of peace that lives within us, is a fundamental aspect of our sadhana (spiritual practice). We may not be successful at touching into deep peace, especially if we've been experiencing agitation in our daily life. Most of us bring quite a bit of turbulence with us to the mat. But just that moment of settling in and breathing sets an intention, and is essentially a prayer for inner peace.

May I be peaceful.
May I be happy.
May I see even just a glimpse of the vastness of who I really am.

As a yoga teacher, it is my intention to begin each class by inviting you to into a sanctuary, into that place of peace that can be found in the midst of even the most unsettling day. The breath is our key to that sanctuary, and it's always available to us, always waiting to welcome us in.

In the beginning, darkness covered the face of the deep.
Then the rushing-breath of life hovered over the waters.
Let us breathe together.
Let us catch our breaths from the need to make, to do.
Let us be conscious of the Breath of Life.
We breathe out what the trees breathe in.
We breathe in what the trees breathe out.
Together we breathe each other into life.
Blessed is the One within the many.
Blessed are the many who make One.

~Arthur Waskow

Satya

2011-02-01T18:06:00.001-05:00

Hello Dear Ones,

In a recent post, we began an exploration of the yamas and niyamas, or restraints and observances, which are an essential piece of the yoga lifestyle. I shared a little bit about ahimsa, or the practice of non-violence. Today I'd like to speak about another one of the yamas, the practice of satya, or "truth."

On the most basic and obvious level, satya means not lying. It means telling the truth. We fess up and come clean when we've made a mistake. We practice saying what we mean, and meaning what we say. We strive to be honest in our words.

Where it gets tricky is when satya bumps up against ahimsa. In our zeal to be brutally honest, is our truth-telling causing hurt to another person? When do we need to temper satya with gentleness and tact? For example, do we tell Aunt Bertha that the sweater she sent is ugly and we would never wear it? Or do we lie and say how much we love it? How do we find the skillful language that balances being honest and kind?

On a deeper level that pervades all aspects of our lives, the practice of satya calls us towards authenticity. It means being true to ourselves. not hiding or pretending to be someone else, and not being afraid to speak out and show who we truly are.

One of my teachers at Kripalu, Dinabandhu Sarley, says that something powerful happens when what we say, what we think, what we feel, and what we do are all in alignment. That power is called authenticity. One's ability to be effective and fully alive is contingent upon one's ability to be in alignment, or authentic. When there is a disconnect between these areas--when we are doing/thinking/feeling/saying all different things--our life energy becomes blocked. We become like a hose that is kinked in 4 places.

So, satya is being authentic--bringing our thoughts, words, feelings and actions into alignment. This allows prana to flow through us unimpeded, making available to us a life that's filled with more power. Just as alignment is important in asana practice, it's equally (if not more) important in how we move through the world off the mat.

On a more expansive level, satya calls us to seek spiritual truth, to discover the Divine Oneness that holds everything together. The highest expression of satya would be to transcend the world of illusion and awaken to the deeper truths of Reality--to see the True Self beyond the limited, egoic self. Satya is being who we truly are.

When you seek the Truth, you are seeking God. Truth is God. Truth exists; so too, God exists. Truth must be considered as life giving as breath itself. Just as a person with no breath in him becomes useless, life without Truth is useless and becomes a dwelling place of strife and grief. Believe that there is nothing greater than Truth; nothing more precious, nothing sweeter and nothing more lasting. ~Sathya Sai Baba

Some questions for self examination with regard to satya might be:

Is there an area of my being that I'm afraid to let others see? Am I "in the closet" about who I am? If so, what impact has that had on my life?
Are there areas of my life where I don't "walk my talk"? In what ways are my actions inconsistent with my speech?
What are 3 ways that I can be more true to myself?
What are 3 ways that I can be more truthful to others?
Is there someone I've lied to, in either the recent or distant past, that I need to come clean with and to whom I need to make amends (remember, making amends clears the way toward our own freedom)?
What are the ways in which I do honor my truth? What are the ways that I do speak, act and live authentically?

Your time is limited, so don't waste it living someone else's life. Don't be trapped by dogma - which is living with the results of other people's thinking. Don't let the noise of other's opinions drown out your own inner voice. And most important, have the courage to follow your heart and intuition. They somehow already know what you truly want to become. Everything else is secondary. ~Steve Jobs

If you tell the truth you don't have to remember anything. ~Mark Twain

Shaking off the Fuzz

2011-01-29T13:59:00.003-05:00

Hello Dear Ones,

In this morning's class I spoke about how, when we sleep, tiny strands of connective tissue begin to form between the sliding surfaces of the muscles. When we get out of bed in the morning and take the time to stretch and move our muscles in all the many ways they are made to move, we are breaking up and melting all those little fibers, or "fuzz" that builds up in the musculature. If our muscles are not regularly moved and stretched, either because of injury or habit, that fuzz gets thicker and stronger, and eventually forms adhesions that limit our range of motion. Here's a fascinating and entertaining video by anatomy guru Gil Hedley that explains all this--I highly recommend you check it out. The video does show a human cadaver, but it's very clean--there's no blood or guts. Gil's informative 5-minute speech clearly and humorously illustrates why hatha yoga practice is so essential for our bodies and general well-being.

May you enjoy waking up each morning and "shaking off the fuzz!"

Ahimsa

2011-01-26T10:12:00.003-05:00

Last week I spoke of the yamas and niyamas, the restraints and observances outlined in the 8 limbed path of yoga. I'd like to share with you some reflections on ahimsa, the first of these restraints.

Ahimsa means non-violence, or non-harming. On the most gross and obvious level, it means refraining from killing or doing bodily harm to others. As we examine ahimsa on more subtle levels, we see that it also involves refraining from words and thoughts that project violence toward others and ourselves. In its deepest expression, ahimsa means the complete absense of negative thoughts toward self or other, and a pervasive feeling of love and compassion for all beings.

The principle of ahimsa inspired Ghandi's non-violent resistance to British rule in India, which in turn influenced Dr. King's leadership of the civil rights movement in the U.S. Jesus' teachings were also ahimsic, although from a different religious framework.

Our lives offer us plenty of rich opportunities to explore the many layers of ahimsa. Some questions for inquiry:

How do my food choices and my habits of eating, driving, and consumption impact upon animals, the earth, and other humans? In what ways do I contribute to exploitation of the earth and its populations?
What are the subtle and not-so-subtle ways that my language may be tinged with critical, angry and judgmental words, or words that in some way cause discord?
Am I "shoulding" on myself and others? How does that affect my relationships?
Do I engage in habitual negative thinking? What impact does that have energetically on myself and others?
Do I allow others to be unkind, harmful or violent towards me? If so, how can I take back my power in a way that is love-based?
What ways am I practicing ahimsa in my life? In what ways am I kind, loving and compassionate toward myself and others?
On the mat: How can I practice ahimsa? Can I move in and out of challenging postures with utmost care, respect and compassion for myself?

Examining our lives with regard to ahimsa is NOT about making ourselves feel guilty, because NO ONE, in pursuing this inquiry, will come up completely innocent. When we become aware of the areas where we have fallen short, we can practice ahimsa by cultivating compassion and forgiveness for ourselves. By nature, our lives have an impact on other beings. The practice of ahimsa calls us to be more mindful and aware, and it is a lifelong adventure.

"Strictly speaking, no activity and no industry is possible without a certain amount of violence, no matter how little. Even the very process of living is impossible without a certain amount of violence. What we have to do is to minimize it to the greatest extent possible." ~Mahatma Gandhi

The peace in the sky, the peace in the mid-air, the peace on earth, the peace in waters, the peace in plants, the peace in forest trees, the peace in all Gods, the peace in Brahman, the peace in all things, the peace in peace, may that peace come to me. ~ Rig Veda X