Uniting Health, Awareness, and Conscious Living
Complimentary Winter 2012 Published by Local Yoga Junkies
Volume 3, Issue # 1
Editor’s Note
“You think that this is just another day in your life. It is not just another day; it is the one day that is given to you, today. It is given to you. It is a gift. It is the only gift that you have right now, and the only appropriate response is gratefulness. If you do nothing else then to cultivate that response to the great gift that this unique day is, if you learn to respond as if it was the first day of your life and the very last day, then you will have spent this day very well.” ~ Unknown Author- from Louie Schwartzberg’s movie montage
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elcome to the Winter 2012 Edition of the Yoga Connection Magazine. We would like to dedicate this issue to gratitude and compassion. It is an unfortunate circumstance that Thanksgiving falls at the end of the autumn and we miss the opportunity to be timely with our announcements of thankfulness. So, please forgive this post holiday recognition of the things for which we feel gratitude.
not find a way to be friends with, and if you really think about it; humanity is one big family, so, if you are reading this that includes you. So, thank you for having the courage to let your heart loose in our lives. We feel thankful for having another beautiful day to experience the majesty of life, to give expression to the strength of our fearlessness in the face of our most challenging karmas, and to love each other with all of our might.
First off, we are very grateful for all of the wonderful people that help us to make this publication a success. We would like to list all of you individually and give you your proper recognitions, but we do not have space to accommodate that, and we believe that we would inevitably leave someone out. Therefore, thank you to all of you, and you know who you are. Your work and contribution to this publication is a blessing to our lives and to the life of our community.
Compassion is the stuff of enlightenment, so practice compassion and allow your enlightenment to blossom. Seek out the opportunities to give expression to your compassion. During the winter and holiday season, there are many who can benefit from our practice of compassion. So, if you will allow me, I would encourage you to find a way to help people this season. Be a blessing in someone’s life that you do not know, and he or she, you, and the world will be a better place because of it.
Beyond that, we feel thankful for the kindness and warmth of companionship we encounter in the open hearts of the people we love as our family and friends. I have not met anyone that I could
Please enjoy this collection of thoughts and explorations of the vast spiritual science that yoga is, and, please get out there and support the local yoga scene. May all of your sittings be still and any chitta chatter be dissolved. Blessings, The Yoga Connection
The Yoga Connection is a quarterly publication. The information provided in this publication is intended for personal, non-commercial, informational and entertainment purposes only and does not constitute a recommendation or endorsement with respect to any company, product, procedure or activity.
For advertising and editorial information, contact: Kate Stephens or Gary Pritchard Phone: (970) 214-6921 E-mail: yogaconnect23@gmail.com
THE YOGA CONNECTION MAGAZINE
Printed on Recycle Paper
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Contents Features
Healing through Movement
No Gurus, No Mats, Sir
Emily Wilson helps us to determine where we store emotions and how to release them through yoga .................................... pg 7
Kyle Larson reflects on his anarchist upbringing and his Buddhist and Yogic beliefs ...................................................... pg 36
The Four Yogas How to Move Past Creative “Kerplunk”
Learn from the Bhagavad Gita how to use yogic philosophy to heal ........................................ pg 38
Katrina Pfannkuch shares tips on how to reignite your creative fire .................. pg 10
Emotional Digestion
Freedom from Opinion
Michael Johnston shows how our physical and emotional bodies are inseparable .................................. pg 14
Be yourself and let go of judgment with Taylor Isaacson ................. pg 41
Engaging with Desire What is Yoga?
Alan Starner teaches us that it’s OK to have desires that pull us into the moment ......................................... pg 42
Shivaji Erickson helps us to define yoga ........................................... pg 24
Redefining Relationship When Jesus Met Ganesh
Chuck Hancock explores how our relationships teach us about ourselves ................................. pg 52
Kara Norman reflects on her Christian upbringing and her yogic path ........ pg 34 ISSUE # 9
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Contents Departments At Home Practice Lessons from the Mat
Delve deeply into relaxation and renewal with this Restorative Yoga Practice .......................................... pg 28
Beth O’Brien explores the healing power of yoga ........................... pg 9
The Kitchen Temple
The Klesha of Abhinevesa
Sacha Steinhauser explores the marvelous medicine of mushrooms ..................... pg 12
Kim Schwartz introduces us to the fifth of the five perceptual obstructions ................... pg 33
Kombucha
Health & WellBeing Directory.................. pg 45
Learn about kombucha and how to make the immortal health elixir ....................... pg 16
Functional Anatomy of the Squat
Northern Colorado Yoga Class Schedules Winter 2012........................................................... pg 46
How to properly perform a deep squat in Utkatasana ................. pg 18
Common Injuries in Yoga Winter Workshops 2012 ..................... pg 50
Somer King talks about how to allievate Biceps Tendonitis ....... pg 21
Studio Profile
Once Upon a Yogi Time
Om Ananda Yoga, Old Town Fort Collins newest yoga studio ............................... pg 22
The tale of two monks and how to let go .................................... pg 54
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Healing Through Movement by Emily Wilson
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s I walk my dog, the rhythm of my feet, the expansive pale blue sky, and the cool breeze allow me to fall into a moving meditation. For me, exercise has always been a way to clear my mind and nourish my soul. Yoga has taught me to journey inward to know my inner self. T.S. Eliot said, “We shall not cease from exploration and the end of all our exploring will be to arrive where we started and know the place for the first time.” Through my yoga practice, I have learned where I store emotions in my body and how to heal them through movement. The Beatles told us, “Everybody’s got something to hide,” and they were right. Everyone has baggage hidden away in their body. Our bodies are a roadmap to our past. Emotions and past experiences are stored in our bodies. When you practice yoga, it is the opportune time to reawaken every cell and muscle in your body, which inevitably changes how you are feeling. Many of us have heard the saying, ”move a muscle to change a feeling.” You free your body through movement and your mind will follow. Instead of burying a feeling, you can express it in a more positive and mindful way through your yoga practice. Some scars are visible, like the one on my shin caused by mindlessly running into a trailer hitch. Most scars are not so visible, like the heartbreak of losing someone close to you. Our bodies remember loss and pain and store it deep in our hips where many people keep it buried for years. A good friend of mine found out that her friend’s parent had passed away. She immediately offered up her time to take her friend to a yoga class. She believed, as I do, that yoga can help to heal whatever painful emotion you may be harboring. Feelings of sadness most commonly arrive in hip opening postures such as Half Pigeon, Eka Pada Rajakapotanasana. Anger may arise in a forward fold, Uttanasana, and fear shows up in backbends. While learning headstand the first few times, fear took over and my spine faltered, sending my body into a backbend tumble to the ground. Eventually I learned to take control of the fear and make my way into a somewhat successful inversion. Yoga teaches us to be with the emotion and observe it for a breath, but then let it pass. The trick is to never let the emotion become you but, instead, experience the feeling through movement and then leave it behind. Yoga frees our body from the pain of our past and allows us to let life happen in the moment.
Emily Wilson is a yoga teacher at Raintree Athletic Club and Om Ananda Yoga. She specializes in vinyasa flow. Her educational background is in environmental sustainability through Colorada State University. Emily receives immense joy in seeing her students soak up the abundant benefits yoga has to offer.
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Lessons from the Mat: The Healing Power of Yoga by Beth O’Brien
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yoga practitioners experience sensations of spiritual centering and inner peace. Those who are challenged with injuries, illness, or chronic pain also find that yoga helps their conditions. For some, the results may be curative: an aching back that is no longer sore, a tight shoulder that is tension free, or a headache that disappears. For others, healing may mean simply feeling the best that is possible at the moment, even if symptoms are still present. Wendy Jones, a dedicated yoga practitioner, deals with the challenge of having arthritis in her joints. She recently described to me the therapeutic effects of yoga: “My yoga practice has changed my life in many ways. I have strengthened my ability to persevere and follow through my daily life challenges by learning how to do the same on my mat. The patience and self discipline it takes to make it through a yoga class makes me realize that I have what it takes to tackle anything that may come my way. Yoga has helped me form a closer relationship with myself and in turn, I take better care of myself. Regular yoga practice keeps me feeling good, detoxifies, and increases blood flow to my sore joints. I have only seen improvement in my condition since I have been regular with my yoga practice and it’s the best ‘pain medicine’ there is!” Ms. Jones reported that her sessions with yoga therapist, Ena Burrud, have contributed extensively to her well-being. She continues to practice these yoga therapy techniques daily.
Due to a car accident injury, my body doesn’t do what it once did. I am unable to do certain poses and need to modify others. I did the best I could. Periodically I’d look over at my granddaughter and she was doing very well. The final pose, Savasana or Corpse Pose, I couldn’t lie on my back. Modified to lying on my side, I went into a resting state. After a little while I felt my granddaughter’s gentle nudge on my shoulder and, using my hand, motioned ‘not now.’ A few moments later there was a second nudge and I gave the same ‘not now’ wave of hand. Then a third nudge followed by her whispering, ‘Grandma Meme,’ to which I not only gave the ‘not now’ wave, but whispered a ‘Not now! Sshhh.’ Well, the fourth nudge included her whispering in a more attention getting tone: ‘Grandma Meme you need to LOOK!’ Grumbling to myself because I wasn’t ready to be disturbed, I put my glasses back on and looked up to find the workshop was OVER!! Oh, aahhh, ummm …well, I guess this means I really do need to get up ~ huh. We laughed!
The key to a healing practice begins with listening to one’s body. Increased body awareness is one of yoga’s many gifts to those who practice regularly. Individuals with health issues are often listening, but it may be challenging to focus beyond what is wrong with the body and what doesn’t feel well. Yoga teachers encourage participants to identify those moments when one is not in pain or suffering. Donna Farhi, in her book, Bringing Yoga to Life, suggests we ask ourselves the following questions: “What am I doing right now that leads me to this pain free experience? How exactly am I standing that gives me relief? At what point did I begin to feel ease? And, can I enjoy this pain-free moment, however brief a respite?”
That Chakra workshop gave me the most release of pain I had felt since the accident. It did for me what Western Medicine hasn’t been able to. I do feel that we need a blend of both treatments, but it felt good not to be in a comatose state from taking the pain medication prescribed to me. I walked out of the studio as if I was in a dream, floating on air, afraid to pinch myself to find it wasn’t real, but it was real and I was reaping the benefits!” It is important to pursue a yoga practice that best suits the individual person given where they are in the healing process. Some days one’s body may feel up for an energizing routine, and other days a gentle practice is exactly what is needed. Yoga holds a unique place among many treatment modalities. It encourages practitioners to be receptive to the body, develop compassion for health challenges, and then move on, opening oneself to life’s joys as well as difficulties.
RoxAnn Hunter experienced such a pain free moment. She had convinced her granddaughter Danielle to try yoga. She and Danielle live in an A-frame 1890’s farmhouse, and after continually hitting their heads on the dormer ceilings while doing yoga poses, they sought more space and enrolled in my studio yoga class. RoxAnn experienced a transformative moment during my Chakra balancing yoga workshop. RoxAnn wrote: “We signed up for Beth’s yoga classes and Chakra workshop. The yoga studio she uses is very Zen-like, and Beth’s calming and intuitive character was icing on the cake! Both my granddaughter and I were feeling the positive effects yoga was having on our bodies. I didn’t know about the chakras before this. That is to say, I knew about there being some kind of energy flow throughout the body, but didn’t know all the terms or just how it all worked. ISSUE # 9
Beth O’Brien, Ph.D., is a certified Hatha Yoga Instructor and licensed Psychologist. She teaches vinyasa yoga classes at the Fort Collins Yoga Center. Your comments are welcome! Email: beth@bethobrienphd.com. Website: www.bethobrienyoga.com.
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How to Move Past Creative “Kerplunk” Five tools to reignite your creativity! by Katrina Pfannkuch
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e’ve all met resistance in our lives. Sometimes it’s in one particular area and very intense, showing up in multiple ways. It can also be sprinkled in and among all areas of our life in varied degrees, just enough to make things uncomfortable or blah. I call this phenomenon “creative kerplunk.” It’s when for no good or immediately noticeable reason, you feel disconnected, bored, or bland, with no creative fire in your belly to motivate you. It can also creep up when you are running yourself ragged and leaving little time to recharge. Creative kerplunk can happen to the best of us, but it’s especially common among body workers, yoga instructors, caregivers, mothers, and entrepreneurs of all kinds – people who are often spending a lot of time teaching, guiding, and providing services and energy to others. It’s especially prevalent in people who choose to turn their passion or craft into a business, as what they used to love is now a way to make a living and comes with new expectations, pressures, and responsibilities. So, when creative kerplunk strikes, it’s important to have a few simple tricks up your sleeve to connect with the “blah” and find out more. Sometimes the details are important, but often they are just old ideas and thought patterns that are ready for release. Despite what you discover, these tools will help spark ideas and help restore momentum for your creative mojo. THE YOGA CONNECTION MAGAZINE
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Get out and about: Routines are comforting in their way, but can also be stifling. It may seem inconvenient, but it’s important to switch up your daily life now and again. Try a different approach to the same old task or do it in a different location. Meet new people, connect, and share ideas. When you are stuck inside your own head for too long, nothing seems exciting because you “know it” already, and you may be unknowingly reinforcing energy-draining negative thought patterns. Play with timing: Often people feel the need to fit into a
schedule kept by others. The problem is that may not be the best time for YOU to work on certain tasks or creative pursuits. That’s why it’s so important to know what your peak times are for different activities. I start with a quick morning meditation to make sure I’m clear before diving into my day, then attend to meetings and emails in the first half of the day. Afternoons from 2-7 pm are dedicated to writing, the time when it flows most effortlessly for me. Explore the peak times for tasks in your schedule, and see how your energy level changes when you switch things up.
Learn or try something new: If there is an idea or activity you have always wanted to try but were afraid or shy, go for it! Learning starts mental wheels moving forward in new ways that can inspire great ideas, energy, and growth – often about something completely unrelated. Something silly and fun or cerebral will do, just try! Review exercise, diet, and down time: This one is a no-
brainer, but with the holidays, it is so easy to get off track and neglect your own needs. Build in time for exercise regularly, say no when you want to (I promise it’s OK), and honor at least 15-20 minutes of quiet alone time every day. Also, enjoy eating what you like in moderation and drop the guilt. Food is only the enemy when you treat it that way.
Ritually release what no longer works:
Acknowledging where you are stuck is one thing, but without action, you can stay mired in ick. Create a check-in point once a month, perhaps on the full moon, and build a little ritual around release. Create a quiet space, light some candles, write it down, draw it out, scream into a pillow – whatever feels good and natural as a way to actively honor your intent for releasing anything that no longer works. Be sure to close with gratitude for what is beautiful and working in your life right now, even if it’s the smallest of things. The first step to getting fired up and creative about your life is to honor yourself and what you need. With these simple tools to get you started, it can kick-start your creative engine and give you just what you need to set the world on fire!
Katrina Pfannkuch, creative business consultant, Reiki Master, Writer, and owner of Buzzword Communications, LLC. ISSUE # 9
Counseling & Psychotherapy Maggie Tibbetts, LCSW
Combining traditional therapy approaches with mindful and meditative techniques Work with issues of: depression, anxiety, relationships, grief & loss, and life transitions
970-988-4173 maggieStibbetts@gmail.com 218 Peterson Street, Ft. Collins, CO 80524
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ome people claim that mushrooms are galactic travelers who arrived on Earth to help propagate life. Others say that mushrooms are a form of sacred technology, designed to help us humans communicate with other dimensions. And those with less imagination simply claim they are a eukaryotic organism that can be sub-classified into various phyla. As farfetched as some of these ideas are, fungi are not classified as plant or animal but instead are given the honor of their own Kingdom. The relationship between most modern day Americans and fungi stop at a grilled Portobello sandwich, but mushrooms can offer so much more. From medicine to restoring toxic environments, we are just beginning to understand the vast implications mushrooms can have on our health and the health of our ecosystem.
an edible and quite delicious mushroom. Not that I’d want to eat a mushroom that has been used to clean up an oil spill, but these mushrooms are a great natural alternative that are even able to absorb radioactive particles in nature and condense them into its self, making it is easier to remediate a radioactive environment. Paul Stamets, a leader in mycoremediation and in mushroom technology in general, has led the way in finding creative uses for saprophytic mushrooms to restore and balance ecosystems.
In 1991, hikers in the Italian/Austrian Alps came across a five thousand year old mummy who was later found to have a pouch necklace containing several polypore mushrooms. One of the mushrooms on the ancient iceman was most likely used as a treatment for intestinal parasites and the other as a fire starting kit. We now know that humans have had a complex and enduring relationship with Fungi. Interestingly, the iceman also had tattoos that were more than just decoration; they were also aligned with acupuncture channels and points.
Parasitic mushrooms feed off of trees, often killing their host in the process. These mushrooms can pose a threat to a forest, however, as our knowledge of fungi evolves, we are beginning to see a broader role that these parasitic mushrooms play in an ecosystem. One of the largest single living organisms on Earth is a parasitic mushroom known as a honey mushroom. The mycelial mat of this particular mushroom is in Oregon and covers more than 2,400 acres and is possibly more than 2,200 years old.
The mushrooms that we know and are familiar with are usually the cute white things popping up from our grass or sticking out from a tree trunk. These are only the fruit of the mushroom. The body of the organism is called, mycelium. Mycelium is the fine white whispery network you might find under a log lying on a forest floor. The mycelium is the body and the mushroom is its sexual organs. One of the main components of a mushroom that distinguishes it from plants is that plant cell walls contain cellulose whereas a mushroom’s cell walls contain chitin. Interestingly, chitin is also found in the cell walls of shrimp and other crustaceans and insects.
Endophytes are mushrooms whose mycelia thread through a plant’s cell walls without posing a threat to the life of the plant. Many times these endophytic mushrooms will increase the plants ability to absorb nutrients, enhancing a plant’s growth while also staving off parasites and infections. An endophyte that has been receiving a lot of attention lately is Chaga or Inonotus obliquus. Chaga is often mistaken for a lightning strike on a tree as it looks like a charred piece of bark hanging off the side of the trunk or large branch. It has been used for a long time by the Russians and native peoples of the cold northern climates as a strong medicine to combat cancer and infections and to promote a long healthy life.
There are four main kinds of mushrooms categorized by how they are nourished: saprophytic, parasitic, endophytic, and mycorrhizal. Saprophytic mushrooms are the decomposers. They break down organic matter and are able to transmute it into a bioavailable form to be eaten by insects and animals. One of my favorite saprophytic mushrooms is P. ostreatus, aka, the oyster mushroom. Oyster mushrooms are able to break down toxic substances in our environment like crude oil and turn it into THE YOGA CONNECTION MAGAZINE
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of truth, science, supports many of these claims. Reishi, along with other mushrooms like Shiitake, Maitake, Chaga, Cordyceps, Turkey Tail, Agaricus blazei, and many others, have a variety of different compounds, some of which include polysaccharides and terpenoids that exhibit beneficial effects on our bodies such as: anti-tumor, anti-bacterial, anti-viral, blood sugar stabilizing, immune enhancing, and cardio strengthening.
Mycorrhizal mushrooms are mushrooms that have a relationship with the roots of other plants. They are known to transfer “information” and nutrients to plants lacking in sunlight and minerals from other healthier plants and also supply nutrients of their own that they have absorbed from the earth. They are part of an eco-internet, and their role is to create balance in the ecosystem. Many horticulturists and organic farmers are starting to incorporate mycorrhizal mushrooms into their farming practices to extend the reach of plant roots and enhance a plants overall health.
One of my earliest memories is picking mushrooms in the Czech forests with my Babi. I can still remember the smell of wet moss and hear the frogs croaking around me. After, we would go back to her communist bloc apartment building and she would make the richest and creamiest mushroom soup ever. Part of benefits of mushrooms is being out in nature looking for them. It’s a shame that we live in a mycophobic culture where we are told that mushrooms are poisonous. Were you ever told as a child that mushrooms are medicine? That mushrooms can heal the planet and your body? Whatever life form mushrooms are categorized as, the uses and applications of mushrooms are vast. The concept of mycotechnologies is brand new and exciting new developments in forestry, environmental remediation, pesticides and medicine are just beginning. Anyone interested in this subject needs to read the book, Mycelium Running, by Paul Stammets (2005) as it goes into depth of these topics.
Other than being able to know which plants are deficient in nutrients and then delivering the nutrients to them, mushrooms can exhibit intelligence in other ways. The Japanese scientist, Toshuyiki Nakagaki hypothesized that fungi had some form of intelligence by placing a culture of the slime mold, P. polycephalum at the entrance of a maze, and left a food source at one of the several possible exits. The mold repeatedly grew through the maze, choosing the shortest route to the food source while rejecting dead ends and empty exits. Another amazing demonstration of its intelligence can be seen in the life cycle of the mushroom genus, Cordyceps. Cordyceps are able to take over an insect’s nervous system and direct them to the highest point of a tree so that its spores may have the greatest chance of travelling the furthest… Wait-what? Let’s go over that again… Certain mushrooms emit an odor and/or mimic insect pheromones to make it seem as if it’s either a decaying corpse or a sexy beetle. In either case, it lures the insect to itself and is able to grow on the body of the insect until it has taken over its nervous system. At this point, the little bug is possessed and will climb to the highest point of the plant and die, giving its body as food to the intelligent parasite. When the mycelium matures and a mushroom is produced, the spores will be catapulted on the tides of the winds to land somewhere and start the cycle anew. It gets weirder…
Reishi Mocha Cappuccino 12 oz of your favorite milk (I use raw almond/brazil nut milk) 1 Tbls Cacao
Mushroom spores can be found in the furthest limit of our atmosphere. It is as if they are attracted to space… or the sun. NASA did experiments on spores in outer space and demonstrated that although many spores will eventually become sterile by constant exposure to ultraviolet light, some spores have lived. Thus, it is entirely possible for mushroom spores to levitate off the Earth and glide upon solar winds to the next planet it finds.
1 Tbls Dandy Blend (dandelion root based “coffee”) 4 capsules of Reishi (empty the contents into mix and discard capsule) 4 capsules of Chaga (empty caps into mix) ½ tsp Cistanche (not necessary but fun) 1 Tbls Honey
Can it be that our bodies are but a vehicle for Fungi to move about and probe the universe around them? Are we only the hardware and the Fungi the software? Probably not, but our relationship to these creatures has historically been deep, bridging the gap between the great Life Kingdoms. Because mushrooms are closely related to molds and yeasts and are at the frontlines in the war against viruses and bacteria, their constant exposure to these things have lent them the evolved experience of strong immunities. Our iceman ancestors were not the only ones who were hip to the medicinal effects of mushrooms. The Chinese and early Asians have been incorporating mushrooms into their medical systems for thousands of years. The most revered of these is Reishi, aka Ganoderma lucidum, aka Mushroom of Immortality, aka God’s Herb (pick your name). For hundreds, if not thousands of years in China, Reishi was so respected and rare that anyone who found a G. lucidum in the wild and did not turn it over to the royal family could be prosecuted. There are many claims and stories behind this most intriguing of mushrooms and now our precious validator ISSUE # 9
4 drops of toffee flavored stevia Combine all ingredients and heat gently over stove or using steamer.
Sacha Steinhauser has been a gastronaut since 1999 when he started a raw food catering business in Santa Barbara, Ca. and has been fascinated by the relationship between food and consciousness ever since. Graduating with a B.A. in religious studies and working closely with people healing themselves with diet and lifestyle change, Sacha’s path has led him to open Tasty Harmony with his wife Jill. In their spare time, Sacha and Jill are parents to 5 awesome children.
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How is Your Emotional Digestion?
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person lives with unrelenting grief or worry, they may have skin issues or respiratory problems. Once either side of this equation is established, then the corresponding body or mind system will manifest symptoms. If, however, we deal with these emotions properly, we thrive.
n Chinese medicine, our physical and emotional bodies are considered continuous and inseparable. Just as the physical body receives food and other nutrients, our emotional body receives input that requires the same processes of reception, separation, transformation, absorption, distribution, and elimination in order to ensure health and vitality. In our Western mind, we may accept this idea on an intellectual level, but living throughout centuries with a medical model based on the separation of mind and body, it is difficult to internalize and apply this concept.
Let’s begin with the reception of an emotion. This would be equivalent to consuming food and drink. Proper reception means that we are present with this taking-in process. We are “tasting” the emotion, consuming the proper amount, and not taking in too much or too little. Obviously taking in too much is overwhelming, but taking in too little could leave us wanting for more information. If we try to avoid or stop short of an emotional event, we could easily feel dissatisfied or “hungry” because we don’t know enough about what happened. Over time, we may fall short of developing properly emotionally because we haven’t seen things through. We are more likely to do this with emotions that make us feel uncomfortable, as many people have a tendency to avoid, dilute, or even transform these kinds of emotions. This beginning will cause problems down the line in terms of our emotional body’s dealings with this “food.”
Through rigorous observation and experimentation, the Chinese have identified repeatable patterns of cause and effect between the mind and body. Moreover, they understand that when we inappropriately experience physical or emotional events, it creates a disease process. Inappropriate refers to the over expression, repression, or retention of an emotional affect. We should feel anger and fear, just not too much. If a person has a very fearful experience and never really resolves it, or they live continually with fear, they will likely develop problems with hypertension, reproduction, or their skeletal systems. If a THE YOGA CONNECTION MAGAZINE
by Michael Johnston
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considers the total person in dynamic interplay within their total environment. Health is achieved by creating harmony within our internal and external environments. Through gentle intervention, the modalities of Chinese medicine offer us the opportunity to find and propagate this harmony. Chinese medicine, like so many other traditions helps to bring popular attention to the unifying concept between mind, body, and spirit.
The next step is a breakdown or separation of the emotional stimulus. In health, our body knows the difference between nutrition and waste and deals with them accordingly. We should process our emotions in a similar way. We may hold and cherish our joys and successes, but not to excess, just as we may have to take a hard look at an experience and accept some things even though suffering may be involved. On an emotional level, this can be tricky because the ego lurks in this terrain and will frequently twist any emotional event into something that makes us comfortable with it. It is at this stage where we should be careful not to revel in joy or agony and to understand that we will do well to feel both. Once the emotion has been separated into the so-called clean and unclean, the body begins a process of transformation of the emotional affects. Things are further broken down, and as this happens, the original food/emotion may be available for our benefit. The nutritive aspects of any input we receive begins to mix with our past experiences, our personality, our current state of mind, our judgments and feelings, and this becomes our emotional nutrition.
Michael Johnston is a licensed acupuncturist at the Traditional Chinese Medical Clinic in Fort Collins, CO. He has been in practice for 12 years. He completed his education at the International Institute of Chinese Medicine in Santa Fe, NM and continued his training at the Chengdu University of Traditional Chinese Medicine in Chengdu, China. His practice focuses on treating the whole person even when dealing with specific issues. He is committed to educating his clients in order to deepen their understanding of what they are experiencing and how Chinese medicine will work to affect positive change.
The following stages of absorption and distribution occur in multiple places and at different times. Not everything is absorbed in a lump sum then delivered as some kind of nutrient package to be opened and utilized. Because what we eat contains so many kinds of nutrients that have a wide variety of physical and chemical makeup, the time for absorption and where they are absorbed varies greatly. Some constituents may need longer and may have to travel further before they are utilized, where others are absorbed immediately and used immediately. Again, the same is true with the emotional body. Some come and go quickly, others require time to absorb. Now, according to Chinese medicine, something interesting happens at this time. Certain emotional affects are processed by specific organ systems: fear-kidneys, anger-liver, joy-heart, grief-lungs, pensiveness-spleen. When there is an over expression or repression of any of these emotional affects, we will see physiological changes that are predictable based upon which emotions are involved. Conversely, if someone has certain lifestyle habits that stress a particular physical system, the emotions, in turn, will respond. This brings us to the last step in the process. No matter how much time may be required to deal with even the most intense emotional occurrence, at some point, we have to allow elimination to occur.
神道 Shen Dao ~ “The Way of Spirit”
TRADITIONAL CHINESE MEDICAL CLINIC, INC.
Ideally, we have received, separated, transformed, absorbed, and distributed our emotions and now comes the time to let things go. In other words, after everything has been mulled over and worked out, after we have seen solutions and acted accordingly, and after having been present throughout the process and having gleaned all the possible nutrients from our emotional experiences, it is time for elimination. Proper elimination is essential because it makes room for more input because the flow of input is not going to stop. If we create a deeper capacity for new input, we are less inclined to feel overwhelmed. Emotional residue, just like physical residue, is very distracting and can command our attention, taking us away from the present. When we keep ourselves clear, we can carry more and we can carry it effectively. That circulation keeps things fresh and allows us to move through the world more gracefully.
Olivario Pijoan
Michael Johnston
Licensed Acupuncturist (CO, NM) Doctor of Oriental Medicine (NM)
Licensed Acupuncturist (CO, CA, NY)
700 West Mountain Avenue, Fort Collins, Colorado (N.W. Corner of Mountain & Loomis)
(970) 416-0444 • www.tcmclinic.org Hours: Mon, Tues, Fri & Sat
8:00 am ~5:00 pm
Acupuncture • Chinese Herbology
Chinese medicine is acutely aware of how this circulation can become interrupted, and its methods focus largely on promoting circulation. Chinese medicine is a medicine-philosophy. It
NCCAOM Certified
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Kombucha: The Immortal Health Elixir
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ombucha, or the beverage that the ancient Chinese called the “Immortal Health Elixir,” has been around for more than 2,000 years and has an incredible history of improving health. It is said to aid cancer recovery, increase energy, sharpen eyesight, aid joint recovery and arthritis, improve skin elasticity, and aid digestion. One of kombucha’s greatest health benefits is its ability to detox the body. It is rich in many of the enzymes and bacterial acids your body produces and/or uses to detox your system, thus reducing your pancreatic load and easing the burden on your liver. Kombucha is very high in glucaric acid, and recent studies have shown that glucaric acid helps prevent cancer. Next, there’s all the benefits of the glucosamines it contains, such as preventing or treating all forms of arthritis. Glucosamines increase synovial, hyaluronic acid production. Hyaluronic acid functions physiologically to aid preservation of cartilage structure and prevent arthritic pain, with relief comparable to NSAIDs and advantage over glucocorticoids. Hyaluronic acid enables connective tissue to bind moisture thousands of times its weight, and still maintain tissue structure, moisture, lubrication, and flexibility, and lessens free radical damage, while associated collagen retards and reduces wrinkles. Then, there’s all the benefits of it being a probiotic beverage, such as improved digestion, fighting candida (harmful yeast) overgrowth, and the general health and well-being associated with this. As such, it’s noted for reducing or eliminating the symptoms of fibromyalgia, depression, anxiety, etc. Plus, it’s extraordinarily anti-oxidant rich, helping to boost your immune system and energy levels. So, what is Kombucha? Kombucha is an effervescent teabased beverage ingested for its anecdotal health benefits. Kombucha is available commercially and can be made at home by fermenting tea using a visible, solid mass of yeast and bacteria, which forms the kombucha culture, often referred to as the “mushroom” or the “mother.” The Kombucha Mushroom is not a true mushroom, but a pseudo lichen. It is a fibrous, cellulose, spongy membrane that is formed by the various Kombucha bacteria and yeast cells that live in the liquid sugary tea. It is primarily grown to act as an evaporation cap to keep the tea from evaporating and also to prevent other microorganisms from getting to the sugary tea. It has no sex, and produces no seeds or spores for the purpose of reproduction, but within the cells of the membrane are contained the same bacteria and yeasts cells that exist within the tea. When you transfer a newly formed mushroom to a new batch of tea, you introduce these bacteria and yeasts to the new tea which quickly colonize it, cause the tea to ferment, and grow a new membrane on the surface. THE YOGA CONNECTION MAGAZINE
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How to make Kombucha: • To make this tea, you’ll have to either order a culture online (www.kombuchaamerica.com) or ask a friend to share a baby from their most recent batch. • Boil one gallon of purified water. • Steep 8-10 standard bags of green or black tea (or the equivalent in dried, loose tea). • To the tea, add 1 cup of sugar. Kombucha may be fermented with many different sugar sources including refined white sugar, evaporated cane juice, brown sugar, glucose/ fructose syrups, molasses, and honey (pasteurized only). Kombucha should never be fermented with raw honey, stevia, xylitol, lactose, or any artificial sweetener. • Let the tea reach room temperature and then add ¼ cup of apple cider vinegar and pour in the “mushroom” and the liquid it is “preserved” in. If you purchase a baby on-line, it will come in it’s own liquid. If you get your baby from a friend, they will give it to you in some of the liquid from their most recent batch. Once you’ve transferred the mushroom into the tea, stir briskly. • The container is often covered with a closed weave cloth or paper towel, secured with a rubber band. This will help to prevent contamination by dust, mold, and other bacteria, while allowing gas transfer (“breathing”). A “baby” SCOBY is produced on the liquid/gas interface during each fermentation. The surface area is the most favorable location for both aerobic bacteria on the top of the new “pancake” and anaerobic bacteria on the bottom. The surface area also has ideal concentration of oxygen for the yeast in the matrix to propagate readily. • After a week or two of fermentation, the liquid is tapped. Some liquid is retained for the subsequent batch to keep the pH low to prevent contamination. This process can be repeated indefinitely. In each batch, the “mother” culture will produce a “baby”, which can be directly handled, separated like two pancakes, and moved to another container. The yeast in the tapped liquid will continue to survive. • A secondary fermentation may be accomplished by removing the liquid to a closed container (bottle) for about a week to produce more carbonation. Care should be taken as carbon dioxide build up can cause bottles to explode. You can add the tea to separate, airtight containers for this last carbonation period. For variety, add some fresh fruit juice to the individual bottles. I like the combination of blueberry and peach juice. • Refrigerate the airtight containers for several more days to build up the carbonation and then enjoy! *During the brewing (fermentation) period the Kombucha bacteria and yeasts metabolizes the sugar in the tea and as they do so cause a new Kombucha mushroom to grow across the entire surface of the tea. Share this new mushroom with a friend so they, too, can enjoy all the benefits of Kombucha Tea! ISSUE # 9
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Functional Anatomy of the Squat by Christi Sullivan
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his is a continuation of my first article entitled, “Functional Anatomy of the Lumbar Spine and Yoga.” I related it mostly to Utkatasana (Chair Pose). In my previous article, I discussed the implications of the lumbar spine and squatting. In this article, I’m going to address the implications on the knees. There are other asanas (postures) in yoga that are squat patterns which this will apply to, as well. None of these postures are bad, but when the partial depth is done to the exclusion of other depths, it then poses a problem. I believe if you are teaching people how to move, whether as a personal trainer or a yoga instructor, you should know the science behind the squat, and how to perform it properly. The squat is one of the “seven primal movement patterns” for our survival and it is also the most poorly understood movement amongst fitness professionals. A correct squat balances all the forces around the knees and hips. The postural muscles of the lower back, upper back, abdominals, lateral muscles, costal muscles, shoulders, and the arms are used isometrically. For this article, we will focus on the lower body portion of the squat, because the overhead movement of the arms adds to the complexity of mobility of joints and muscles involved.
Squat depth is a controversial subject. Most people I talk to have been told deep squatting is bad for the knees, but studies show that the partial squat is actually what is bad. The squat, when done correctly, is not only the safest leg exercise for the knees, but it produces a more stable knee than any other leg exercise. Correctly done, the squat is deep, with the hips dropping just below the level of the top of the patella (knee cap). Sometimes we visit bear or horse stance, but the stance is generally taken too wide and the toes are usually rotated too far out. This causes the head of the femur to jam up in the hip socket as ‘depth’ is found. To do a squat properly, the stance is shoulders width apart and the knees rotate out 30°. This allows for easier depth and it adds the adductors (inner thighs) to the movement. If done at a closer stance, the belly will touch the thighs and the lumbar spine will round, placing excessive strain on the spinal discs. When the toes point forward, as is usual with a narrow stance, the knees will go too far forward and makes good depth hard to reach, aside from too much strain on the knees. Taking a stance that is either excessively wide or narrow prevents proper depth.
The squat is a full body exercise and involves the use of many muscles; this is why it is so misunderstood, with the core muscles being at the center. The body begins to recruit muscles in a particular order. Balance is provided by the interaction of the postural muscles with hips and legs, starting from the ground up, providing there is full ankle mobility in the talocrural joint allowing for dorsi-flexion. Restricted ankle mobility will dictate what the squat looks like and if you know what you are looking for, both a hip break squat and an “ass-to-grass” squat are correct. Not only is the core strengthened, the squat can strengthen you in the context of physical, mental, and emotional experience, as well. When done correctly, there is simply no other exercise, and certainly no machine, that produces the level of central nervous system activity, improved balance and coordination, skeletal loading and bone density enhancement, muscular stimulation and growth, connective tissue stress and strength, psychological demand and toughness, and overall systemic conditioning than the correctly performed full squat. When an exercise is this misunderstood, however, it is most likely being improperly performed and can be difficult to appreciate the true nature of the movement and the interaction of all the muscles working. My classes have a new appreciation for a deep squat done properly after having experienced it firsthand. They are stronger, the looks of their legs have improved, and their knees and backs feel better. In the absence of injury that prevents them being performed at all, everyone that poops/pees sitting down should learn to squat correctly.
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Any squat that is not deep is a partial squat and predisposes the client to back injuries as a result of the extreme spinal loading. Partial squats stress the knees by utilizing and over recruiting the quadriceps and nothing being contributed from the gluteus maximus, adductors, or hamstrings. If you have trouble finding a deep squat, it has to do with stance width, position of the feet, very tight quadriceps, and restricted ankle mobility. Notice how much the quadriceps are not stretched or not stretched properly in comparison to the hamstrings. Quadriceps are over worked and under stretched, while hamstrings and glutes are over stretched and underworked, as far as the adductors, and they are completely missed. The hamstrings, adductors, and gluteus perform their function in the squat when the hips are stretched to the point of full flexion (deep squat). Even if you are able
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the tibia is upward and forwards from the quadriceps and anterior shear is produced; a forward directed sliding force on the knee, since there is no balancing pull from the opposing hamstrings. The unbalanced strain on the pre-patellar area begins to create one of the biggest problems with partial squats, tendonitis of the knee. The hamstrings benefit from their involvement in the full squat by getting stretched and by getting strong in direct proportion to their anatomically proper share of the work in the movement, as determined by the mechanics of the movement itself. This fact is often overlooked when considering the anterior cruciate ligament (ACL) tears and their relationship to any conditioning program. The ACL helps stabilize the knee and, with the hamstrings (which serve as dynamic ACL), prevents the tibia from sliding forward relative to the femur. Underdeveloped, weak hamstrings play a role in ACL injury. Full squats work the hamstrings while partials do not. The same way the hamstrings protect the knee during a full squat, hamstrings that are strong due to full squats can protect the ACL during activities that we are squatting to condition for in our daily routine.
to get into a deep Utkatasana, the quadriceps are still being overworked because there is no tension on the adductors and work gets shifted to quadriceps because the stance is too narrow. In a wide deep squat, staying at the bottom position allows a stretch to occur and wakes up the muscles. If you get fatigued by holding the position, it might indicate that your flexibility and strength are not quite what they should be. The inability to keep your knees out during the squat is a good indication of weak adductors, a symptom that generally gets misinterpreted as weak abductors. When a muscle is chronically short and tight, the opposing muscle group becomes inhibited. In short, this is the Law of Reciprocal Inhibition. The adductors function only when the knees are out. If the knees are together, as they are in Utkatasana, the groin muscles are in a position where they are already shortened, but not working. Without having lifted any weight (in yoga, this is called “time under tension”), these forces get shifted to the quadriceps, while adductors have contributed nothing. So How Do the Muscles Work?
Christi Sullivan has an A.A. in Physical Education and a Bachelor of Science in Exercise Physiology. She is the founder of Loveland Yoga and Core Fitness in Loveland, Colorado. Christi has worked with professional athletes, weekend warriors and stay at home moms to help all live healthier and more functional lives.
“Hamstrings attach to the posterior side of the tibia and to the ischial tuberosity of the pelvis; the adductors attach between the medial femur and various parts on the medial pelvis; reaching full stretch at the very bottom of the squat with feet shoulders width apart and toes rotated out 30 degrees, when the pelvis tilts forward (by itself not good) but with the torso, it stretches the ends of the muscles apart. If there is a flexibility problem in the groin (adductor magnus), it can be stretched here. At this
stretched point, these muscles provide a slight rebound (kinetic energy) out of the bottom which helps us move up.” (Mark Rippetoe & Lon Kilgore, Starting Strength) The tension of the stretch pulls the tibia backwards, balancing the forward pulling force produced by the quadriceps, which pulls from the front and creates an anterior shear force. This is balanced by posterior force provided by the hamstrings, but only in a wide, deep squat. The hamstrings finish their work with help from the adductors and glutes, by straightening or extending the hips under, then forward, not by tucking the hips under. The partial squat fails to provide a full stretch for the hamstrings, glutes, or adductors. Most of the force against
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Common Injuries in Yoga: Biceps Tendonitis by Somer King
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hy do so many people get injured in yoga? The number one answer is poor alignment. All too often I hear my patients say they attended a yoga class once, got injured in some way and since then have avoided yoga. It’s unfortunate that so many people are introduced to yoga this way and fail to recognize any of the mental, physical or spiritual benefits we all know yoga can provide. I have created this series to bring to light some common issues that students experience so they can start to recognize and address the problem before it gets worse.
overstretched fibers of this tendon. This doesn’t give the tissue a chance to heal. When your body lays down the scar tissue to heal the micro-tears in the tendon, it commonly lays down an excessive amount. This can restrict mobility of surrounding connective tissue (fascia), which can eventually lead to misalignments in the area.
What is biceps tendonitis? One of the most common upper body injuries in yoga is biceps tendonitis, specifically the long head of the biceps. The tendon of the long head of your biceps crosses the front of the upper arm bone (humerus) and attaches to the top of the shoulder socket (glenoid). Inflammation can happen due to tiny micro-tears in the tendon and tends to show up acutely as sharp pain and tenderness in the front of the shoulder.
What can help heal biceps tendonitis? A combination of physical therapy and proper alignment training for your yoga practice can get you on the right track for recovery. Methods include:
What causes biceps tendonitis? In most cases that involve yoga, bicep tendonitis occurs from overstretching the front of the shoulder. This happens when the head o f the upper arm bone (humerus) goes forward and often occurs with repetitive Chaturanga Dandasanas when the shoulders dip below the elbows (see picture below). The
shoulder blades (scapula) have to stay on the back to avoid this overstretch on the front of the shoulder. The chest muscles, along with the latissimus dorsi, habitually become too tight, drawing the shoulders forward and the scapula off the back. As the shoulders are pulled more forward, the muscles that hold the scapula on the back become overstretched and weak creating more muscle imbalance.
What makes biceps tendonitis worse?
Postural awareness and retraining for proper alignment of the spine and shoulders – if bones are properly aligned, yoga is great for this!
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Education – it is helpful to think of your shoulders beginning with your scapula, so you can start encompassing the whole shoulder complex.
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Ultrasound to decrease inflammation (ice also helps)
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Manual physical therapy
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Deep myofascial release to loosen tight connective tissue and regain range of motion throughout the shoulders, neck, and upper back.
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Joint and spine mobilizations to improve shoulder and spinal mobility
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Home exercise program - stretching the tight muscles that pull the shoulders forward, commonly the chest muscles and lats
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Back strengthening (scapular stabilization) – if properly aligned, yoga can help with this.
The “Common Injuries in Yoga Series” appear in each issue of Yoga Connection magazine. The article is created by Somer King at Evolve Physical Therapy and Yoga. Evolve is located in South Ft. Collins, CO and offers many holistic solutions: Yoga, Physical Therapy, Massage, Reiki, CranioSacral Therapy and Intuitive Healing. Visit www.evolveptandyoga.com for more information on yoga classes, workshops and retreats.
Many yoga students will experience tendonitis repeatedly because they don’t realize what brings on the problem. In the acute stage of having biceps tendonitis (usually in the first week), it is aggravated with lifting and shoulder extension, which is when the elbow goes behind the shoulder. Many standing poses, shoulder stretches, and backbends in yoga will continue to stretch the already ISSUE # 9
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Om Ananda Yoga by Erin Nickel
“Yoga has benefits that help all people’s bodies, minds, and spirits.”
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n our world driven by commitments and competition, the experience of authenticity is rare. While I suspect that this is often the case for most moments in our busy lives, it feels particularly true in light of yoga studios. As a teacher and dedicated student of the yogic philosophies, I am constantly seeking authenticity in my experiences. I cannot help but crave the bliss and sense of serene peace that can be facilitated by and through yoga classes, asanas, and conversations of the sutras, Ayurveda, and holistic health. In a world where we continue to be bound by obligatory expectations, a grassroots studio, Om Ananda, continues to offer an experience of authenticity. This marked dedication to nourish all members of the Front Range community, with authenticity and through spiritual growth, is evident in every element of Om Ananda. A non-profit organization, Om Ananda Yoga Studio opened in September of 2011 with a dedication to support the greater community. Located in Old Town, Fort Collins, the studio is easily accessible. It has several rooms, a large window opening to the East, and is outfitted in a manner that is both earthy and unpretentious. Upon entering the studio, one is most certain to feel a little more grounded and humbled. Because studio owners Sarada and Shivaji Erikson passionately believe that “yoga has benefits that help people’s bodies, minds, and spirits,” they decided to offer a slidingscale that would enable people in all walks of life to experience the spiritual growth that can be facilitated by yoga. This vision begins with each individual and ultimately extends out into everything we do, every word we say, and every person with whom we come into contact. It is a vision that the belief and practice of yoga is much greater than any single individual. It is with this generous spirit, that the sliding scale was born. Students can pay between $6 and $15 dollars a class, and between $45 and $90 for an unlimited membership. While Om Ananda’s sliding scale makes the experience of yoga accessible to all individuals, the studio also offers a variety of classes. As a current English teacher, I cannot help but mention the role of differentiation as it relates to creating honest and sustainable growth in the learning process. Deeply committed to their vision of supporting and extending this growth throughout the community, Om Ananda offers a myriad of teachers and styles. For those of us craving fluidity and flow, they offer Power and Vinyasa Flow classes. For THE YOGA CONNECTION MAGAZINE
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part of my own growth and continual transformation. It helps and motivates me to re-connect with my inner truth over and over again”. For those of us dedicated to spiritual growth, we humbly understand the fear and courage required to turn inward, explore our demons, and to transform into our higher selves. My sense, after chatting with Sarada, is that she too, humbly knows this bittersweet experience of spiritual growth. Coming from a yogic background in meditation and anatomy/physiology, Shivaji is dedicated to creating a sanctuary for students to explore their inner truth. He teaches anatomy, meditation, and philosophy for yoga teacher trainings as well as weekly community meditation. During my conversation with Shivaji, I immediately felt his sense of calmness. He welcomed me into the studio, as though it were his own home, and with ease, encouraged my questions and curiosities. I left the studio feeling a little more at ease, a little more honest in my acceptance of my inner bliss, and a little more curious about Kundalini.
those of us searching for stillness and sacred spaces within our chaotic lives, Om Ananda offers combination yoga/meditation, meditation and Kundalini classes. And, for parents and those that are expecting, Om Ananda offers Yoga for Tots, Mommy and Me, as well as Pre-Natal classes. When we find ourselves curious and craving something new, perhaps a Yin Yoga or Kirtan class would satisfy. In the spirit of growth, Om Ananda is currently exploring avenues to expand. The most current ideas are workshops and the integration of yoga’s sister science, Ayurveda. They also rent the studio to others for a variety of workshops. For those dedicated students, Om Ananda offers a multitude of yoga teacher training programs, led by Sarada and Shivaji. The teacher training programs are in line with Yoga Alliance, requiring 200 hours of study, and entailing a myriad of topics related to yoga such as anatomy, philosophy, meditation, pranayama, asana modification, and teaching methods. Teacher trainings are approached holistically; body, mind, and spirit are seen as equally vital players in transforming both individuals and the greater society. Whether 200 hour foundational training, upper level training, meditation, or pre-natal, each student will explore the experience of transformation in a manner that speaks to him/her.
When we enter conversations about this abstract notion of Ananda, the bliss of our inner selves, it is easy to feel overwhelmed. Where and how do I begin, and is attainment of this bliss even possible? Oftentimes we find ourselves drudged by the demons of our insecurities and fears and busied by a society that embraces competition. Oftentimes we forget that nourishing our individual natures is a vital component of feeding the hunger evident in our lack of time, energy, and authentic conversation. By making the commitment to explore what spiritual growth would look and feel like, we are taking the initial step to creating a more honest, more authentic, and more blissful world. In a society that often overlooks the importance of honoring sacred spaces and spiritual growth, Om Ananda offers us a rare gift.
While the sliding-scale and variety of class offerings deem Om Ananda a studio dedicated to spiritual growth, the most authentic honesty is found in conversation with its founders, Sarada and Shivaji Erickson. A firm believer that any organization breeds the compassion and commitment of its leaders, I have personally experienced the bliss of Om Ananda. For me, it is vital to know that my spiritual mentors, know, understand, and fully embrace the philosophies they are teaching. Sarada teaches asana and meditation, leads teacher trainings, and integrates her knowledge of nutrition in a way that is reflective and holistic. In her own honest reflection, Sarada shares that “teaching has been a big ISSUE # 9
Erin Nickel currently teaches yoga and creative writing in Loveland. She is passionate about inspiring others to explore, honor, and celebrate their authentic selves. Through writing and through teaching, Erin continuously finds creative ways to integrate her passion for yoga with her passion for engaging meaningfully with the world. Outside of a yoga studio or coffee shop, one can find Erin trail running, back country skiing, or purusing at the nearest book store.
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What is Yoga by Shivaji Erickson
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n the West, the popular notion of “what yoga is” is the physical poses, known as asanas. This form of yoga arose out of the need to strengthen and purify the body and nervous system for the rigors experienced during deep meditative states that produced abundant spiritual energy. Asana is Sanskrit for “seat” and originally referred to the seat we take in meditation. The meditative posture was the original yoga pose that necessitated and gave birth to all subsequent yoga poses. Thus, in a classical sense, asana, yoga, and meditation are inseparable expressions of each other. This view of yoga as only being physical poses, however, is quite limited, as yoga encompasses a broad, systematic philosophy for spiritual attainment that addresses all aspects of the yogi’s life. THE YOGA CONNECTION MAGAZINE
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meditation can occur, and one can experience Samadhi, the final limb. Samadhi is the radiant bliss of union with the Universal Self present within all beings. While the order of the limbs is purposeful, in practice we may achieve them at varying levels. We will have glimpses of Dharana, the ability to focus, prior to mastering the art. We may merge with a moment of Samadhi early on in our practice when we experience the stilling of the vrittis. Ultimately, it is by effort over time that the yoga practitioner establishes the totality of the fruits of self-realization.
The word yoga is derived from its ancient language root yuj, which means to join, unite, or attach. Yoga’s definition has been interpreted as ‘union’ or ‘to yoke’, and it is the yogi’s ultimate goal to seek this union with the highest and most transcendental consciousness. Furthermore, as yoga practitioners, we also seek to harmonize and transform all areas of life including mind, body, spirit, family, business, and community. Another appropriate interpretation is that we continually work to apply the yoke of self-discipline to the activities of the mind and body in order to purify and transform ourselves so that we may experience transcendental consciousness. This concept of yoga emerged out of antiquity in the writing of the Vedas some three thousand or more years ago and continued to resonate through profound spiritual writings such as the Upanishads and the Mahabharata, which contain within it probably the most famous and beloved of Hindu spiritual writings, the Bhagavad Gita. The Vedas, the Upanishads, and the Mahabharata contain innumerable pearls of wisdom concerning yogic concepts.
Practices of yoga have taken many forms in order to assist the unique qualities of different individuals. A few main paths of yoga include yoga of the mind (Raja Yoga), yoga of devotion (Bhakti Yoga), yoga of selfless action (Karma yoga), the yoga of knowledge (Jnana yoga), and Tantra Yoga.
Raja Yoga The aforementioned Patanjali’s Ashtanga system of yoga can also be described as Raja yoga, “royal union.” Raja yoga primarily concerns itself with the dimension of the mind, which is considered the king of the psychological and physical realm. The emphasis is stilling the vrittis through working in the dimension of the mind, while attending to outer concerns of body (pranayama, asana, niyamas, and yamas) secondarily.
During a very spiritually fertile period of Hindu history, circa 500 CE-100 CE, aspects of yogic philosophy spread amongst classical writings and different schools of Hinduism, although Samkhya is considered its root theoretical framework. It was Patanjali, probably yoga’s most influential sage and philosopher, who codified and defined the concept of yoga into a succinct treatise, the Yoga Sutras, which outlined the means by which the yogi could obtain liberation. As sutra literally means ‘to sew,’ so it was that Patanjali’s Yoga Sutras sewed together the strands of yogic concepts into a self-contained and cogent fabric. The Yoga Sutras describe the nature of consciousness and the means to transform and uplift our ordinary experience. Patanjali identifies the troublesome vrittis, or thought waves of the mind, as the primary obstacle to experiencing enlightened consciousness. Vrittis are that involuntary internal dialogue that arises out of our conditioning and impressions, obscuring a purely connected and unlimited awareness.
Bhakti Yoga At its heart, Bhakti Yoga is union with the divine expressed through devotional love. Initially it may involve an outward expression of love toward a form of God, but eventually it gives rise to the emergence of the sublime state within the practitioner’s own heart and being. The main lines of Bhakti Yoga expressed in the Hindu pantheon are Shaivism (Shiva devotion), Vaishnavism (Vishnu, Krishna, or Rama devotion), and Shaktism (Goddess worship). Kirtan is a wonderful example of a Bhakti Yoga practice. Kirtan is joyfully chanting to the Divine in many forms. It fills the chanter and the atmosphere with a loving flow of spiritual energy. As Krishna Das (a famous kirtan musician) says, “It wipes the dust off of the mirror of the heart.” Some yogis like to practice Bhakti Yoga through the practice of puja. Puja is a systematic series of offerings and mantras (sacred sounds or phrases) invoking the energetic qualities represented by a particular form of the Divine. For example, a pujari may perform a Ganesh puja to invoke the removal of obstacles represented by the deity Ganesh. This may appear to be an externalized practice; however, it ultimately ignites divine energy within the practitioner, dissolving distinction between the outer form and inner form of the divine. With practice, the devotee merges with the object of devotion. Bhakti yoga is a sweet, joyful path. It approaches the divine through the heart center, opening to divine love, grace, and abundance of spirit.
Patanjali posits eight limbs (Ashtanga) of yoga as the practitioner’s means of achieving Samadhi, the final limb and goal of yoga. These eight limbs are parameters comprising a whole system of physical, mental, and spiritual transformation for the aspiring yogi to master. The first two limbs, the Yamas and Niyamas involve morality, or the way we treat others, our environment, and ourselves. The path of yoga cannot completely fulfill itself as long our behaviors cause suffering to others and ourselves. The third limb is Asanas, the physical postures that strengthen and purify the body as a vessel to prepare it for the mastery of subsequent limbs. The fourth limb is Pranayama, the regulation of prana, or life energy, through conscious breathing. A yogi’s inner awareness expands tremendously as he masters the subtleties of this limb. The fifth limb, Pratayhara, advances the work of Pranayama, as the yogi learns to withdraw the tremendous energies of his attention and awareness of the world and concentrate it within. The culmination of this process has been described as an implosion of awareness that opens the gateway to enlightenment. The sixth limb, Dharana is the ability of concentration in its ideal sense, such that it persists through all distraction and allows for the deepest experiences of meditation. The seventh limb, Dhyana, is meditation in its purest definition and experience. According to Patanjali, true Dhyana only expresses itself once the previous limbs have been mastered. When the ability to concentrate has been mastered, the deepest states of
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Jnana Yoga Jnana yoga is the acquisition of knowledge and subsequent understanding of the relationships between the individual and the Universe. Eventually this satisfies and quiets the hungry mind of the Jnana yogi. Through knowledge and understanding, the Jnana yogi realizes that the same patterns that exist within the individual also exist within the universe and that the search for truth and enlightenment is an inward quest. This pursuit of knowledge could take place via many different philosophies. For example, a Jnana yogi may find inspiration in the Yoga Sutras or perhaps the study
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of quantum physics. Personally, I find inspiration in the anatomy and physiology of the human body, particularly the workings of the brain. Ultimately, the inner search for true knowledge leads to union with the Self.
to the extent of their capacity. Many of us are practitioners of Tantra without even realizing its definition! Just like with yoga, the popular Western notion of Tantra is that it is just ecstatic or sacred sex. Again, this is just a small part of Tantra. Realizing that the source of happiness is within, the truest meaning of Tantra is to experience life, using it as a catalyst to tap into the Inner Self.
Karma Yoga Those practicing Karma Yoga express their spiritual growth through serving the needs of others without placing emphasis on the reward. Through selfless acts and devotion to others, they transform themselves and the world around them. Mahatma Gandhi and Mother Theresa are famous examples of individuals who selflessly served others, recognizing the divine in all beings. The Karma yogi’s quest for enlightenment is an expression of divine action. The yoga of action produces a blazing spiritual fire that purifies their entire being. One way to perform Karma Yoga is seva, a charitable service to nourish the continuous availability of spiritual environments. For example, to work selflessly at an ashram promotes the health and well-being of the spiritual community, while simultaneously benefitting the practitioner with abundant grace, spiritual energy, and purification. This helps dissolve obscurations limiting the union of the individual self with the divine. We have a saying in our ashram, “Seva will save ya’!” I have found this to be so true! I may start a seva project feeling heaviness of some sort, but through devoting my actions to something larger, my perspective shifts. I leave uplifted.
Yoga is everything (to a Yogi) Instead of “What is Yoga?” we may ask, “ What is not Yoga?” The whole of Yoga is a comprehensive and systematic approach to Self-Realization that works through aligning and balancing the different dimensions of our being. It brings harmony of mind, body, and spirit that gives rise to undivided awareness that is peaceful and happy. Therefore its’ principles are not necessarily bound to any religious philosophy, and Yoga is certainly not rigid, narrow, or dogmatic. These are universal principles applicable to the human condition. It can be said that all human behavior directed at bringing harmony to the level of the individual and the collective is a form of yoga. The goal of yoga can be stated in many different ways, all meaning the same, and ultimately arriving at the same destination. The practice of yoga leads to the calming of the thought waves of the mind (vrittis). The Fire of yoga burns away the fog of ignorance, unties the karmic knots, and allows the Inner Self to shine through. Yoga is transformation. Yoga is enlightenment. Yoga is union with the Inner Self. It is Jiva (individual soul) merging with Atman (universal soul) like an individual raindrop combining into the ocean. It is attaining the Buddha Mind. It is the Satori of Zen and zazen. It is Nirvana. It is Satchitananda. It is Samadhi. It is Self-Realization!
Tantra Yoga Tantra yogis embrace the philosophy that the Universe is a living and dynamic expression of the Divine Force, or the play of Shiva and Shakti, the divine masculine and feminine. An important belief of the Tantra practitioner is that conscious energy pervades all beings, things, and universes. Therefore, the energy of divinity cannot be separated from creation, as it is itself creation! Thus, the Tantra yogi’s sadhana (spiritual practice) is to manifest the realization that the divinity within them is part and the same as the divine force animating the entire Universe. The Tantra yogi will use a variety of means, or yogas, in order to internalize, and ultimately realize the Self. This Inner Self is described as having the characteristic of Sat-chit-ananda—meaning pure truth, pure consciousness, and pure bliss as the divine, effulgent radiance pouring out of the heart. The Tantric yogi also works towards establishing himself in the completely internalized Witness State of consciousness that observes the world without attachment. This state can also be called the Shambhava state, meaning to be completely immersed in the Inner Self while interacting naturally in the world. Many Tantric yogis enjoy the various yogas of kirtan, mantra, study, self-inquiry, seva, acts of kindness, asana practice, and meditation, but perform such activities working at being inwardly focused. Thus, a Tantric yogi would perform a Ganesh puja and consciously internalize the energy of Ganesh
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In reality, anyone who seeks union with the divine may be considered a practitioner of yoga. The philosophy of yoga is inclusive and describes many possibilities of living a spiritual life. And, while I have attempted to describe various forms of yoga, it will be your own inner journey that will uncover the meaning of yoga in your life and heart. Namaste.
Shivaji is a co-owner of Om Ananda Yoga along with his wife, Sarada. He is an Acharya in the lineage of Mahamandelshwar Rishi Shambhavananda Yogi. An Acharya is considered a guide or teacher of spiritual matters and it is a distinction signifying lifelong commitment to spiritual growth. He has also earned a Master’s of Science degree where he studied neuroscience, anatomy, and physiology and is currently an adjunct professor teaching anatomy and physiology.
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ISSUE # 9
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At Home Practice
Restorative Yoga “Learning to relax is at the heart of living well” ~ Judith Hanson Lasater Restorative poses help relieve the effects of chronic stress in several ways: First, the use of props provides a supportive environment for total relaxation. Second, each restorative sequence is designed to move the spine in all directions. These movements illustrate the age-old wisdom of yoga that teaches well-being is enhanced by a healthy spine. Some of the restorative poses are backbends, while others are forward bends. Additional poses gently twist the column both left and right. Third, a well-sequenced restorative practice also includes an inverted pose, which reverses the effects of gravity. This can be as simple as putting the legs on a bolster or pillow, but the effects are quite dramatic. Because we stand or sit most of the day, blood and lymph fluid accumulate in the lower extremities. By changing the relationship of the legs to gravity, fluids are returned to the upper body and heart function is enhanced. Fourth, restorative yoga alternately stimulates and soothes the organs. For example, by closing the abdomen with a forward bend and then opening it with a backbend, the abdominal organs are squeezed, forcing the blood out, and then opened, so that fresh blood returns to soak the organs. With this movement of blood comes the enhanced exchange of oxygen and waste products across the cell membrane. Finally, yoga teaches that the body is permeated with energy. Prana, the masculine energy, resides above the diaphragm, moves upward, and controls respiration and heart rate. Apana, the feminine energy, resides below the diaphragm, moves downward, and controls the function of the abdominal organs. Restorative yoga balances these two aspects of energy so that the practitioner is neither overstimulated nor depleted.
PROPS: Restorative poses are poses of being rather than doing. In practicing them, you will be asked most often to lie down and support your head and limbs with props. You can either purchase props from a local business or on-line, or use some of the suggested alternatives to create props from things you might already have around the house.
1. Blankets are the most important and versatile prop. You can spread a blanket on the floor for padding or insulation. You can also use a blanket to cover yourself if you feel cool. Blankets used for these two purposes can be of any type, for example, afghans or quilts. However, when you use blankets as props, you need twin-size, firm, wool, or cotton blankets. The standard-fold blanket is our basic blanket prop configuration. Fold your twin-size blanket in half three times, until it is approximately 21” x 28”. All other folds will be derived from this most basic shape. 2. A large, firm bolster is used in many of the restorative poses. Three or more single-fold blankets can take the place of a bolster. 3. Yoga blocks are usually made from wood, but you can substitute anything firm with similar dimensions. If you are using a stack of books, tie them together so they do not slide apart. 4. Certain poses require a pillow under your head or to lie on a folded towel to support you neck. A bed or sofa pillow works just fine. 5. Yoga straps are usually six feet long, two inches wide, and have a simple wide D-shaped buckle. Your alternative belt should be wide and soft, so it does not cut into the skin. You can tie some old necks ties together to create your own strap. 6. An eyebag is a small, rectangular cloth bag, usually made of silk or soft cotton, which is filled with uncooked rice or flax seeds and is used to cover the eyes. There should be enough room in the eyebag for the filling to move easily so it can be adjusted to lightly fill the eye sockets, giving gentle pressure to the eyes and the muscles around them. If an eyebag is not available, a soft cloth can be used to shield the eyes from light. THE YOGA CONNECTION MAGAZINE
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Mountain Brook Pose In this pose, your body is gently draped in a wave-like pattern over the props, like water flowing over the stones in a mountain brook. With the help of props, this pose allows for an opening in three areas we generally protect; the throat, the heart, and the belly. •
Fold three blankets into the single-fold configuration and place them on your mat. Fold another blanket in half two times, and from one short end, roll the blanket half way towards the other end.
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Slowly lower yourself down over the blankets, with the rolled blanket under your cervical spine (neck). Allow the shoulders to cascade over the top edge of the three blanket stack. If the three-stack feels too high, remove one of the blankets. Your comfort level is crucial to allowing the mind and body to fully release into the pose.
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Once you feel good about the placement and height of your upper blankets, roll back up to seated, and place a rolled blanket or bolster under the knees. Lower yourself back down over the folded blankets and the rolled blanket under your neck. The thickness of this blanket can be decreased, depending on the curve of your neck. You want to feel the curve of your neck completely supported and the back of your head resting comfortably on the padded floor.
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Place an eye pillow over your eyes, if you have one, and then extend your arms out into a relaxed “T” position with palms facing up, fingers relaxed.
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Once you feel right in the pose, locate your breath, and breathe smoothly in and out through the nose. Notice that your body is in a ripple-like position, cascading like a mountain brook over the blankets.
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Give yourself permission to surrender, let go, and flow into a state of stillness that leaves you feeling uplifted, open to love, and rejuvenated. Stay in the pose for 3 – 5 minutes, or up to 15 minutes if you are comfortable.
Supta Baddha Konasana (Supported/Reclining Bound Angle Pose) This pose encourages the relaxation of the abdominal muscles, which is soothing for intestinal conditions, such as irritable bowel syndrome (IBS); and for reproductive disorders, such as PMS and infertility. This pose stretches the groin and inner thigh muscles, improving blood flow to the pelvis. It opens the chest, allowing for deeper breathing and improved oxygen flow. •
Place a block at the top edge of your yoga mat and position a bolster on top of the block (just the top of the bolster), so it creates a recliner position.
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Position a folded blanket on the top end of the bolster.
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Fold two blankets into long folds and position them diagonally out from the bolster.
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Roll two more blankets and position them next to your yoga mat.
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Sit towards the bottom edge of the reclined bolster. Carefully place your feet together and draw them both in towards your pubic bone. Let your thighs rest on the rolled blankets that are positioned on either side of you.
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Keeping your feet together, gently lower yourself back, positioning your head on the folded blanket and bolster, arms resting comfortably on the folded blankets. Let your arms gently rotate out, palms facing up.
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Optionally, you can use an eye pillow for a gentle weight on your eyes, temples, and bridge of nose.
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Rest, breathe, and enjoy the benefits of this pose for 5-20 minutes.
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Supta Setu Bandhasana (Supported Bridge Pose) This gentle inversion opens up the chest and increases circulation to the upper body. •
Lying on two bolsters aligned end-to-end, slide toward your head until your shoulders lightly touch the floor with arms out to your sides, palms turned up.
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Support your neck and head with a rolled blanket under your neck (use part of the same blanket for padding under the head).
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Rest with your legs stretched out on the bolsters for five to ten minutes, or as long as you are comfortable. (Alternatively, this pose can be done with knees bent and feet on the floor.) Make sure you are warm and comfortable.
Salamba Bharadvajasana
(Supported Reclining Twist with a Bolster) Twists have some remarkable qualities. They can effect digestion and circulation, help in creating space and length through the spine and release tension from the hips. By taking a reclined twist using bolsters and blankets, you reap the benefits of a twist while being supported in the posture in a balanced and restorative way. •
Place a folded blanket under your hips and legs for extra padding.
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Sit at a 90-degree (right) angle to bolster, right hip into side of bolster and with legs extended straight.
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Fold legs, right leg under left.
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Optionally, place a blanket between the thighs to avoid compression of the hips.
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Place one hand on either side of the bolster, and sit as upright as possible.
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Twist the left side of the waist toward the right side to create a deep twist.
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Recline torso over the bolster, resting comfortably.
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Turn head to left to engage the cervical spine in the twist. If this causes strain on the neck, turn in the opposite direction.
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More height can be added to bolster (with a folded blanket) if torso slopes downward.
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Adho Mukha Virasana (Downward Facing Supported Hero) This pose is also known as supported child’s pose. It can be very restorative for a number of ailments and conditions. This posture is good for people with fatigue, headaches, hypertension, neck problems, indigestion, menstrual pain / PMS.
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Place a folded blanket on your mat for extra padding.
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Sit on your padded mat on your knees with your knees spread apart.
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Place a bolster with a folded blanket on top in between your legs and pull it in towards you.
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Lie down onto the bolster and place your arms to either side.
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Rest on either cheek and switch after several breaths to spend equal time on each cheek.
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Stay here and breathe slowly and deeply for two or more minutes.
Viparita Karani (Legs up the Wall Pose) Putting the legs up the wall is a very gentle way to do an inversion. It brings blood to the head and heart; and it can be practiced by those who are not inverting (such as those with high blood pressure or those on their menstrual cycle.)
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Use a yoga bolster or fold and stack two thick blankets, creating a support that is about 6 inches high and long enough to prop your hips and lower back.
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Place the blankets or bolster (length is parallel to wall) a few inches away from the wall.
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Curl your legs into the chest and turn onto your left side. Use your left arm as a support, and then roll onto your right hip while sweeping your legs up against the wall.
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Place your back and hips on the blanket. Your body should be in a straight line from navel to top of head and it should be perpendicular to the wall. The bolster or blankets should be supporting from the top of your tailbone all the way to your mid-back.
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Your shoulder blades should be resting comfortably on the floor.
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Try to keep your legs straight and aim to have the back of your thighs lying against the wall. To do this, try climbing each leg up the wall to get your hips closer to the wall. (If this is a problem for your hamstrings, slide your support away from the way and make sure there is a gap between your thighs and the wall).
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Optionally, you can place an eye bag over your eyes. Allow your breath to relax your body as you settle into the position.
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Stay here for anywhere from 3-20 minutes, or as long as it feels good. Just remember to continue to breathe into your lower belly, and to allow your body, joints, and muscles to open into the posture.
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Savasana (Corpse Pose) Savasana is the most basic relaxation pose and a golden opportunity to rest body and mind, in a culture where so many people are at breaking point. Up to 80% of serious illness can now be traced to stress. Actively taking time to relax and restore is not a luxury; it’s a necessity. Judith Lasater stresses the importance of prioritizing your Down Time. The busier you are, the more in need of relaxation. A relaxed person won’t be stressed; their immune system will be stronger; they will be happier and more pleasant to be around; their blood pressure will be lower; and resistance to major illness higher. Physical and psychological benefits aside, if we are exhausted and disconnected, we are unlikely to relate to friends, family and loved ones in a compassionate or mindful way. And, if there’s anything the world needs so desperately right now, it is compassion and mindfulness. While in Savasana, work on deepening your breath. By setting up your props and easing into the pose, you’ll fully reap the benefits of this deeply restorative posture. •
Fold a blanket in half two times. There will be one edge that is longer than the other. From the long edge, fold the blanket in 1/3 and then fold again, so you’ve created a long blanket stack. Turn it upside down, so the folded edge is down. Tuck the top edge under to create a small pillow for the head.
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Sit at the opposite end and position a bolster under your legs.
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Slowly recline over the folded blanket, supporting your head on the top, folded edge. Adjust the bolster according to your comfort level.
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Place an eye pillow over your eyes.
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Scan your body and give every muscle permission to relax.
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Let your tongue release away from the roof of your mouth and relax your jaw and throat.
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Connect to the space in the back of your throat and feel your breath expand into that space.
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Rest in the pauses between the breath and notice how the exhalations become slightly longer than the inhalation.
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Let the breath breathe for you and fully relax for 10-20 minutes. Information in this article has been extracted from Judith Lasaters excellent book called Rest and Renew. Learn more about the practice by purchasing this book or visiting Judith’s website at www.judithlasater.com
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The Klesha of Abhinivesa by Kim Schwartz
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bhinivesa is usually translated as an attachment to life. It is said to be the subtlest of all the kleshas and to be present even in the wisest of souls. Like the other kleshas, abhihivesa is a quality to be accepted and managed as an aspect of the human experience. This requests that we be fully present with the events of our lives and yet remain utterly detached to life itself. This is not an easy task. For most of us, the primary motivators to action are attraction, aversion, and/or attachment. These things typically serve to perpetuate identification with our mindbody complex as self, as well as to the experience of life in this incarnation. Rarely do we act solely from the place of a thing needing to be done simply to create balance. We don’t have a large context for this behavior among humans or even in the English language. Perhaps the closest word we have for acting just because it is the harmonious thing to do is altruism. As human beings, we are placed in the rather odd position of needing to act from a place of what could be called functional delusion. We need to live on the assumption that we know what the results of our actions are likely to be. In reality, however, there are no guarantees that anything will happen as we expect it to. Not even our next breath. Therefore, our very existence as human beings is something that we need to almost take for granted in order to perform our daily tasks. To manage abhinivesa, it may be helpful that we not take even our existence as humans for granted. Like the yamas, niyamas and the other kleshas, Abhinivesa is a part of the human experience and, as such, is necessary and relevant. Without it, we would have no survival instinct. So, in some respects, we could say that this attachment to life is hardwired into our DNA. Perhaps this is one of the reasons that it is said to be part of the life experience of even the wisest souls. Without this identification with and attachment to life, we would not flinch in response to potentially fatal situations. If one has ever experienced pain, we would still have the memory of pain and so would still respond to avoid the possibility of pain. This memory of pain is a good thing, as without the memory of pain, we may indeed have to wait for actual pain to occur before we would be motivated to respond. But, as we typically have no memory of death and it is a functional unknown, it is likely that potentially fatal situations would not be avoided unless they might prove also painful. Therefore, on a certain level, this attachment to life is a good thing. Attachment to anything, however, is always a questionable choice as the only constant in the universe is change. So ultimately, the only thing we are guaranteed is that any temporal thing we have will eventually be lost. This is the essence of that old Buddhist saying about all life in the temporal realm is ultimately unsatisfactory. The only thing that we might have that
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could be lasting is a sense of self that transcends the mind-body complex that began at birth. Much of what is taught in yoga can serve to help create such a sense of self. The other side of attachment to life is the avoidance and even fear of death. For most of us, death is the ultimate unknown. Which is quite interesting as after birth, it is the only other thing we are guaranteed. To help address abhinivesa, it may be helpful to accept our death as a reference point for how to live. If we see all of our actions in light of our death, they are more easily put into proper perspective. We would have a difficult time indulging in many of the things that we do if we were aware that any present moment could be our last in this life. With death as the standard for our actions, making a decision is much clearer. We are much less likely to indulge in petty self-importance at the moment of our death. The awareness of our death helps us to experience each and every moment of our lives and the lives of others as unique and precious. So, like all of the kleshas, let us embrace abhinivesa as an opportunity to define, explore, and deeply appreciate the human experience, as in the larger picture, a life itself, though brief, is unique and precious. Kim Schwartz has studied and taught Hatha Yoga for over 35 years and is an ordained swami of the Temple of Kriya in Chicago. He is senior instructor and director of High Desert Yoga’s Teacher Training Program in Albuquerque, NM. Kim is recognized as a “master of his art” in personal practice and as a true “teacher’s teacher.” His deep knowledge of yoga combined with a playful sense of humor create an atmosphere for exploration. Kim has presented numerous yoga workshops in Fort Collins as a guest instructor and returns annually. THE YOGA CONNECTION MAGAZINE
Jesus Meets Ganesh by Kara Norman
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was raised in a family that attended church services every Sunday. My mother was in the choir. My father accommodated my mother’s spiritual requirements by schlepping us impeccably dressed kids into the back pews of the church, despite being frequently late! Now, I see and understand the gift that my parents gave my brothers and I in the form of consistent access to a living spiritual tradition. When I discovered Kirtan a few years ago, I dove headlong into the deities and murtis of the Hindu world. On my wedding day in my hometown in North Carolina, I brought a murti of Ganesh into the church parlor, building a mini altar in the church. This was the church where my parents had been married and where I had been baptized as a tiny babe. To help bring calmness to myself on this most glorious day, my bridesmaids and I did yoga in the church parlor on the morning of the wedding. After the ceremony, while I high-fived my brothers, and hugged my parents and new husband in the parlor, I noticed my golden Ganesh beaming quietly and steadily. My husband and I were flying back to Colorado and there was little room to bring our wedding celebration back with us. I left the golden Ganesh on my dresser in North Carolina and asked my mother to bring it with her when she and my father visited that summer. When my parents arrived in Colorado with a carload of wedding presents, my mother said the Ganesh was buried somewhere in there too. She confessed that she had put him into my dresser drawer. “He was calling out to me!” she said laughing nervously. “It was like he was saying, ‘Worship me!’”
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I was too stunned to reply. We were on the main street in Fort Collins, steps away from an ice cream parlor. I didn’t know what to say, so I went in and ordered an ice cream cone. I knew that my mother was struggling with the Christian commandment against worshipping false idols, but all I could think was, a symbol of God called out to you and you stuck it in a drawer?!? I was furious and judgmental. Later, my mother said, “I hope I didn’t offend you, sweetie.” I love the sheep in the poster now. I used to worry that they represented a troubling interpretation of the Bible—that is, an invitation to surrender your brain over to the laws and edicts handed down (which, by the way, I do not believe was ever the invitation). Now I see the sheep as reminders to let go of analyzing, doubting, and intellectualizing thoughts, and instead allowing myself to be led with my heart. Therein lies the profound love that Jesus told of, a love that can also be discovered by letting my body and its breath lead me onto my yoga mat.
“No, no,” I lied. I didn’t know what else to say. I was still between words for my feelings about religious symbols, and truthfully, still between worlds. My husband understood my yoga practice as being vitally nourishing, but even he wasn’t sure about the statues of elephants, monkeys, and radiating goddesses that I was bringing into our home. Because I was still new to the yogic path I was exploring and self-conscious about my ignorance of Hindu traditions, I was often defensive about questions that my husband raised to me and obviously wordless when my mother told me she had put Ganesh in a drawer.
I wish I had thought to use the word “symbol” when my mother brought up her confusion around Ganesh. I wish I had explained, patiently and gently, “It’s a reminder for me, not a stand-in. It’s an invitation to come to God.”
Earlier that summer, during a walk with my husband, we stumbled upon a poster lying in a heap of yard sale leftovers. The poster had been part of a vintage Sunday school book from the 1930’s. It depicted Jesus and a mess of sheep that appeared to be magnetized to his radiating robe. I dove into the trash heap, extracted the poster, and debated with my husband as to whether or not I should bring the poster home. Ironically, to hang a picture of Jesus seemed in poor taste, but could we really hang a picture of Jesus without jest? Although we had both been raised as Christians, we had each migrated to various worship practices that we connected best to in the form of poetry, literature, community, and music.
Marcus J. Borg writes in his book The Heart of Christianity, “The Christian tradition is familiar; it is ‘home’ for me. I was born into it and grew up in it. Its stories, language, music, and ethos are familiar. It nurtured me, even as I have had to unlearn some of what I was taught…For me, it mediates the good, the true, and the beautiful; and through all of these, it mediates the sacred.” I sometimes feel that modern churches are not doing their best to “mediate the sacred.” I fear that too many biased representations of Divinity win out over heart-felt explorations of what it means to truly love. Because of this, I mourn the reality of faith-filled young people being driven away in droves from those well-intentioned churches. I myself am part of a culture that hungers for meaningful ritual and sacred, witnessing bonds.
Striking a compromise, I assured my husband that I would make art out of the image. I would create a collage over the myriad of sheep, whose blank eyes and voluminous numbers sort of “creeped” us out.
Today, I still believe in the teachings that I learned when I was little and in the extraordinary power of surrendering to God. I also find a sweet reunion happening with myself and Christ’s energy, which feels as radiant and present as the sun does every morning, or as nurturing as a mother, or as calming as the silky moon. This reunion unfolds moment by moment with the help of stories, songs, posters, and friends. It is a slow, deep remembering of what it feels like to be loved—loved in a way that there is no way to fall out of, no way to screw up or lose, and has no cost. This remembering feels like a quiet miracle, transformative in the tiniest of shockwaves. For this, for my past, and the abundance I am beginning to embrace in this world, I am so grateful.
But, I didn’t paper over the sheep. They spoke too loudly to me. They seemed, in fact, to be the whole message of the poster: their sleepy eyes and their angling-in toward Jesus, pointed toward a bigger thing in my life that I was desperately missing… the act of surrendering. It was this living tradition—the Ganesh murti whispering Psst! Love! Remember to love!—of which I was too afraid to speak with my mother about when she confessed to being confused in its presence. I had been frozen by her own fear that what I’d brought into her home was simply a plaster cast, a tawdry inanimate object that I was, in effect, trying to breathe life into. In fact, it was the other way around—Ganesh and the poster of Jesus, were both breathing life into me. The Jesus poster continues to hang in the corner of our living room. He provides quiet company. His outstretched arms greet visitors when they come through our door. He watches over guests as they sleep on our couch. And, as I work at my writing desk, he commands his sheep, which follow beaming up at him, while I try to catch the whispering flow of words inside me.
ISSUE # 9
Kara Norman lives, works, and writes in Fort Collins, and spends lots of time with her dog and husband (in that order). She teaches yoga at Advantage Chiropractic, and writes about spirituality and creativity at www.sutnambonsai.blogspot.com.
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No Gurus, No Mats, Sir by Kyle Larson
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self-identify with two living traditions: yoga and Buddhism. “Living” as opposed to “static” because these traditions have the unique capacity to change and adapt to different cultures at various times throughout history. “Living” as opposed to “dead” because, just like a body grows with age, they continue to grow with new information and current thought – from teachers and students in equal measure. I came to these traditions by way of anarchism, which I studied in my youth with the same voracity I now approach these more spiritual pursuits. I recall being profoundly moved by Mikhail Bakunin’s words, “No theory, no readymade system, no book that has ever been written will save the world. I cleave to no system. I am a true seeker.” Perhaps with that philosophy still holding sway over my way of thinking, I was initially attracted to the “be a light unto yourself” tenet of Buddhism, and the process of selfdiscovery through yoga. Doubtless, informed by that philosophy, I have become more and more distraught with the trends towards absolutism and authoritarianism I have witnessed in these anything-but-absolute traditions. There is an ugly underside to both Buddhism and yoga, one that states, “There is no one right way… but our Way is the One Right Way.” This is not way as in “the ever-growing and expanding body of teachings throughout these traditions,” but Way, as in, “our lineage, our method, our teachers.” Fundamentalist adherents of the various traditions hold onto this idea like a precious gem – oftentimes, in fact, referring to their teacher’s words as “precious gems.” On the one hand, this is normal human behavior; we want answers and, hey, this guy has some. On the other, it’s a willful abandon of personal freedom, and an intentional dismissal of our responsibilities. Buddhism and yoga are, by nature, introspective, relying on self-reflection and personal realizations. Yet, dogmatically adhering to the teaching of one “guru” (Rinpoche, Lama, Geshe, Sensei, whatever) is not only the antithesis of introspection, it is often both encouraged and expected when you embark on either of these paths. THE YOGA CONNECTION MAGAZINE
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to challenge our convictions as well as those of our teachers, and seek other truths?
A teacher’s insistence that there can be no deviation from a particular lineage or method undermines our ability to gauge our own comfort and become familiar with our own bodies in favor of someone else’s version of “absolute right.” But abandoning what feels inherently right in favor of that which is defined as “right” by someone else, no matter who that person claims to be, is, in essence, subscribing to the “There is but one True God, and His name is…” argument. Sadly, this inflexible mindset, while in direct opposition to the philosophies, is apparent in both yoga and Buddhism.
In my younger years, I read No Gods, No Masters: An Anarchist Anthology over and over, going back to the passages, like the afore mentioned Bakunin quote, that moved me. Recently, I had occasion to revisit that book while also reading The Dhamapada and The Yoga Sutras of Patanjali. These are seemingly different texts, even contradictory at times. However, all three point to these truths: You are responsible for your transformation; you are responsible for finding what’s right for you. My suggestion is not that we abandon what works for us, but rather that we check our precious egos, and find comfort in not having the only set of keys to the Kingdom. Before we implicitly or explicitly disparage another lineage, method, or teacher, perhaps we should reexamine why we need to feel right to feel validated, and remember instead why we started on this path.
This has led to a ridiculous amount of infighting, as founders and teachers alike actively disparage other paths, ideas, and methods. While there are hundreds of translations (with commentary!) of various yoga and Buddhist sutras, and innumerable variations of yoga postures, many traditions insist that only their teacher, only their guru, has the profound wisdom to accurately interpret them. A few traditions even discourage their students from reading other teacher’s translations, or practicing other forms of yoga, as if intentional ignorance was the path to liberation. More commonly however, the methods and teachings of other “gurus” are dismissed with a wink-wink – ‘cause, you know, they’re wellmeaning, but tragically misled.
Kyle Larson is a freelance writer and Bikram Yoga instructor living in Fort Collins, CO. He enjoys the open exchange of ideas. Feel free to send yours to kylelarson12@gmail.com
The Buddha is reported to have said, “Be a light unto yourself.” Maybe he said that. Maybe not. In either case, it has become an oft-repeated phrase in nearly every Buddhist tradition. Why, then, would we capitulate to the ideas of one single teacher? Likewise, everybody has a unique physiological and psychological makeup. There are myriad styles of yoga, each speaking to the various needs and capabilities of its students. What works for one person may cause physical or emotional harm to another. This makes the idea of “one true path” overly simplistic at best, and deeply cynical at worst. There is a disconcerting way of thinking that underscores almost every area of our lives. It is the idea that, if what we hold true is not held true by others, it is, by logical extension, incorrect. As such, we will go to great lengths to prove that our way of thinking, our teacher, our method, is superior to all others. It is as if we fear that the fragility of our own convictions cannot possibly withstand other ideas, even if those ideas are complimentary. As if truth can only be obtained through consensus – without regard for experience, or finding our own way. Or, should we find we are wrong or change our minds, the very fabric of our lives would unravel like a poorly knit sweater. Some people find sticking to one set of teachings, despite inconsistencies and red flags, preferable to the arduous task of critical analysis. In fact, it could be argued that following one teacher, one system, is a form of choice. But, this seems to me the choice of subservience. Indeed, with both Buddhism and yoga, we choose the feet we sit below. My question is, why choose to sit below? We have the capacity to find our own truths, our own paths. As the Zen saying goes, “Don’t mistake the finger for the moon it’s pointing to.” In a world full of amazing ideas and insightful teachers, isn’t it possible that we could benefit and grow from opening ourselves up to alternate and even – gasp – contradictory theories? Isn’t it both our responsibility and right ISSUE # 9
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The Four Yogas Philosophy that Heals by Ena Burrud
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ithin the scope of Yoga Therapy, yoga philosophy and applied yoga psychology are powerful modes of healing. Sometimes, a sprinkle will do depending on the client, like healing from an injury. But, for addressing depression, anxiety, or abuse, it can be a huge part of the work. All spiritual and religious paths have quintessential texts outlining various ways of thinking and behaving. Among the Yoga texts are the Vedas, the Upanishads and various sutras. However, it is from the Bhagavad Gita (BG) we derive a vital discourse known as the “Four Yogas.”
greedy Duryodhana. As Arjuna weighs the scene and forsees the many consequences of this war, however, he is seized by a monumental, existential panic attack. Enter Krishna, embodiment of Universal wisdom and celestial personality. Standing by Arjuna in his chariot and always at the call of the Pandavas, he assesses the sweaty, shaking countenance and counsels Arjuna. Yudisthira, the oldest brother, often referred to Krishna as the “infallible” one. Not because Krishna lacks feelings of his own, but that his actions are governed by a contextual moral law. Krishna’s displays of anger and occasional trickery give us pause to regard our own psyches and shadows. But, to follow his lead means to honor and keep our word and to fulfill the dharma (the path of the greater good). Arjuna’s mind, quick with point and counterpoint, finally accepts his duty. He fights the destined battle.
I recently spent a weekend with colleagues and our teacher, Sarasvati Burhman, a disciple of Baba Hari Dass. We were studying the Mahabharata, the story of India. The sixth book of this tome is the Bhagavad Gita (Song of the Blessed One). Suspended in a swollen moment in time, Arjuna and trusted avatar, Krishna, stand before the formations of an imminent battle. This is the beginning of the Gita.
What did Krishna reveal? Knowing that the Pandavas must finally take back their kingdom, he unveils the Four Yogas: Karma (service), Jnana (wisdom and discernment), Raja (meditation), and Bhakti (devotion). Each of these can be a separate practice with differentiated emphasis; but, as one of my teachers, Douglas Brooks, writes in Poised for Grace (Anusara Press, 2008), “{Krishna} asserts our need for multiple strategies and notes how each kind of yoga suits a person and circumstance differently.”
Arjuna is our hero and one of five virtuous Pandava brothers. His position (varna-ashrama) in Vedic society was that of warrior (Kshatriya), and so the setting of the battlefield is an appropriate backdrop. Leading up to this moment are acts of crazy familial jealousy and immorality by Duryodhana, the leader of the Kauravas clan, the one hundred and one cousins to the Pandavas. After having been unfairly exiled in the forest for 13 years, the Pandavas, their beautiful wife Draupadi and mother, Kunti, return for their kingdom, as per agreed, only to be cheated once again out of their reign and rightful rewards.
Arjuna is confounded by his desire to both win and refrain. We have all been here. We have had muddy thinking (tamas) or surging stings (rajas) of dissonance that betray our gut. The four yogas work in yoga therapy to help with these dilemmas, clarifying our choices. The field (kshetra) of consciousness has its own battles and Krishna is within us all.
The conch shells blown, family members, lifetime acquaintances, and teachers are amassed on the field (kshetra) of battle. Opposite Arjuna, titillated to fight, was the darkly obsessive,
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The Four Yogas: (All verses quoted below are from Winthrop Seargeant’s translation of the Bhagavad Gita, SUNY Press, 1994)
Karma Yoga: The Yoga of Action Indeed, no one, even in the twinkling of an eye, Ever exists without performing action; Everyone is forced to perform action, even action which is against his will, By the qualities which originate in material nature. (BG chapter 3, Verse 3) While embodied in the “creature,” we must act. Actions perpetuate like cellular turn over, respiration and emotional maturity are part and parcel of the creature. Even non-action is an action, derived from a decision to not act. However, too much action or inappropriate action can get us into trouble; it can portray a persona we don’t mean to present. We may inadvertently damage relationships by being reactive or aggressive - too much action. Or, we may not act enough, causing our partner to feel we don’t care. Sometimes, fear keeps us from acting, like speaking up to someone who is abusing us. Yet, in that scenario, we are constraining our own nature (svadharma) and development. We then model that behavior for others, including our children, that it is ok to be abused. Duryodhana in the Mahabharata spent his lifetime plotting the undoing of the Pandavas. Krishna insisted this behavior must be rectified. Arjuna’s duty was to the generations after him who deserved to live in a kingdom rightfully theirs. Karma Yoga also refers to charity. Giving of ourselves freely is an important aspect of spiritual development. We are encouraged to give of our time, our hearts, our tithing, our households, our kind words. This concept is explained more in depth later in this article. Knowing now the nature of action, what course determines the best action?
Jnana Yoga: The Yoga of Wisdom and Discernment This ancient yoga is today Declared by Me to you, Since you are My devotee and friend. This secret is supreme indeed. (BG chapter 4, Verse 3) Because Krishna is both friend and teacher to Arjuna, the teachings are transmitted with immediacy. This trusting relationship is the matrix in which healing occurs. We see ourselves more clearly through the mirror of those we know are there for us. We are free to be ourselves. Knowing who to trust is one kind of discernment. The work of one who is free from attachment, who is liberated, Whose thought is established in knowledge, Who does work only as a sacrifice, Is wholly dissolved. (Verse 23) Sacrifice, or to make sacred, is what work and action mean to the yogi. Sacrifice may feel that we give something up; but truly, it is an exchange. Sri Vidya tantra teaches that there is always more. Experiences are on an eternal continuum. Calming our minds, this fosters belief in abundance. There is no need to be attached to more. It will be there. Of them the man of wisdom, eternally steadfast, Devoted to the One alone, is preeminent. I am indeed exceedingly fond of the man of wisdom, And he is fond of Me. (BG 7.17) We believe that we are the doers because the ego or I-maker (ahamkara) tells us,“I have just made the most exquisite painting!”, or “I am the best senator in congress!” It seems that years of practice and hard knocks would warrant the thought, but living our true natures means fulfilling those gifts for all. This world needs art and governance. The ego is a necessary function of being human. We realize what individuates us from others, our idiosyncrasies, our physical attributes. Without that ego boundary, we wouldn’t know when that boundary had been crossed. But, knowing when the ego is talking and when dharma is moving through us is Jnana Yoga. Making service (karma yoga), our priority quells a percolating psyche; “Am I any good as a painter?” “Will I win the presidency?” We suffer doubt when we frame our talents competitively. Krishna’s counsel is to paint for painting’s sake and govern with the community in mind, not for the fruits of our labor. In addition, performing selfless service like volunteer work lifts our spirits in depression, and bolsters low self-worth, a cause of anxiety as well. We must stay mindful of our intentions to cultivate inner peace. In verse 17, it is steadfast thought, emotion, action, and devotion that smoothes the way. When we are angry, we take a deep breath until the anger subdues, and then we act. When we are excited, we settle a bit before we sit with the dying. Knowing and directing your energy is vital. Brooks states, “When we know how things are, we will know what to do.” Action and wisdom are linked inexorably on this path.
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Raja Yoga: The Yoga of Meditation Arjuna spoke: This yoga which is declared by You As evenness of mind, Krishna, I do not perceive The steady continuance of this because of (the mind’s) instability. The mind, indeed, is unstable, Krishna, Turbulent, powerful and obstinate; I think it is as difficult To control as the wind. (BG chapter 6, Verse 33-34) One of the characteristics of an accomplished yogi is steadiness of mind. We all have a continuous flow of thoughts and feelings morphing in our lives. How we perceive them (action) depends on wisdom (jnana) and equanimity. Arjuna states the obvious paradox; how can we steady our minds with minds that are unsteady? But, like the saying goes, let the muddy water sit and it will clear. This is meditation. The mind is obstinate and mercurial. However, through regular practice of sitting, we gain skill at steadying reactive minds. When the surface of the water of our psyches has become glassy, we see ourselves clearly. Verse 29 encourages us that we will then see our own souls and see others as well. We recognize souls are all of the same form (or formlessness). This connectedness is a state we always live in; it’s just easier to feel when we meditate or take time to contemplate, or just be in the moment. Trauma imprisons layers of physical tissues with chemical and hormonal messages. Carolyn Myss, a medical intuitive with numerous books and seminars, calls this phenomenon, Issues in our Tissues. Within the subconscious realm, it is the same. Recurring images or fear disrupt our lives, as in PTSD. Using guided imagery techniques and yoga nidra the mind processes and releases the past. Raja yoga empowers us in this way.
Bhakti Yoga: The Yoga of Devotion The yogin who is always contented and balanced in mind, Who is self-controlled, and whose conviction is firm, Whose mind and intellect are fixed on Me, And who is devoted to Me, is dear to Me. (BG chapter 12, Verse 14) In this chapter, we are taught the ways of honoring the divine. We may do so in two ways, worshipping with or without attributes or form. Some come to feel the divine through picturing a god, or goddess, or saints. Others need only release into undefined spaciousness. Either technique enables the mystery to penetrate our hearts and minds. Krishna says both will bring us to him. With anxiety, concentrating (dharana) on an image, a feeling, or a concept affects safe containment, like the bedroom of our childhoods. Extraneous thinking dissolves. Chanting mantra (japa) works similarly by using voice and vibration to traverse the mind and heart. Conversely, despondency generally responds well to using no object as a practice. Depression feels so heavy and immoveable, this expands ones sense of breathing room and improves mood. Devotion sustains love. Brooks writes, “Love extends not only to God, but also to all creatures and creates in the yogin the personality that embraces all things as God’s presence.” Classical yoga and tantra utilize several tools, like mantra, hatha yoga, meditation, and satsang to help us stay oriented to higher purpose. We realize our wholeness, that we are not separated from Source. Having felt it before, we have faith (shraddha) that we will feel it again. So, we practice. That Universal love fosters forgiveness, compassion (karuna), and true desire (Iccha-shakti). This love heals. While embodied we act. Karma yoga refines our actions through self-less service and duty. Like stages of development, evolving actions are part of our natural maturation. But, our higher minds discern greater peace through acting with wisdom. Jnana yoga integrates that which we have learned from teachers and personal experiences. We understand through reflection. Raja yoga forges steadiness to see what we know. We accept pain and pleasure with equanimity. Beauty is more apparent in our ease and our struggles. Having a desire to feel the One, and to stay in that embrace as long as possible is Bhakti yoga. This is wholeness, the yoking the word yoga refers to. Our destiny is to be here together. Ena Burrud, E-RYT is owner of Treetop Yoga Therapy, a private practice A yogi since 1997, she received her first certification in 2000. Others include Erich Schiffmann, Yoga Studies at UCI and LMU in LA, Yoga Nidra and Rocky Mountain Institute of Yoga and Ayurveda. She is on the faculty at RMIYA where she will be teaching in the 200 and 500 hr. programs early 2012. Her teachers are Sarasvati Buhrman PhD, Douglas Brooks PhD, and Ed and Deb Shapiro. Ena is on the board of Open Stage Theater, bringing her love of the arts to her approach as a teacher. She is mother to three kids and two dogs. www.TreetopYogaTherapy.com THE YOGA CONNECTION MAGAZINE
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Freedom from Opinion by Taylor Isaacson
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The pep talk I gave myself before going into class didn’t help. I still felt anxious and uncomfortable. At first, I blamed them for making me feel that way. But it wasn’t them or their behavior. It was my fear of not being liked. Since I based my entire worth on my job, I took it personally when I was being criticized.
. W. F. Hegel said, “Thus to be independent of public opinion is the first formal condition of achieving anything great.” I know Hegel was a German philosopher and all, but he obviously never taught English to teenagers! I was scared when my plane landed in the Czech Republic. But compared to teaching teens, moving here was the easy part.
Your true nature is not your job or any other roles you play. When a student complains, he is criticizing my material self, not my deepest self. Maybe Hegel wasn’t so wrong, after all. Think about the people in history who’ve achieved great things. In 1955, Rosa Parks refused to give up her bus seat to a white man. That snowballed into Martin Luther King leading a bus boycott. If these activists stopped fighting for their civil rights because they worried about not being liked, how would the world be different today? It takes commitment and courage to be yourself and to do the things you want to do. When you’re criticized and feel like giving up, remember people like Rosa Parks and MLK… not everyone liked them, either.
The first day I met the 8th and 9th graders’ teacher, she called them “wild animals.” Gasp! I know how to manage wild animals who cry when their moms leave and wipe their snot on the carpet. I don’t know how to manage wild animals who drink Pilsner and smoke marijuana. Every day my young students would say, “Hello!” in the hallway and greet me at the door with smiles. They would secretly leave treats, like candy, sandwiches, and origami, on my desk. When I put 3rd grade David in the corner for hitting Marek during a game, he frowned and crossed his arms. One minute later, he acted like he never got in trouble. In the best possible way, young children are like dogs. They don’t dwell on things. They let things go and move on. On the other hand, my new, older students shuffle into class with an “Ugh! Not again!” look on their faces. I’ve tried engaging them with movie clips, music, and debates. I’ve taught lessons about sports, traveling, and Halloween. Still, they’re not interested in learning English. They also don’t forget things easily. When I’m firm with Martina, she gives me the death stare and mumbles in Czech (probably with an expletive or two). Then she’s angry for the rest of class. I think if I won the “Best ESL teacher in the world!” award, the teenagers would still be rebellious and apathetic. ISSUE # 9
Taylor Isaacson is an English teacher in the Czech Republic. Her yoga practice is helping her physically and mentally adapt to life abroad. She loves cheering on the local hockey team and eating vegan Czech food (beet cakes, sauerkraut and dumplings, anyone?). Comments and questions are welcomed! Email: taylor.isaacson87@gmail.com
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Engaging with Desire by Alan Starner
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have come to really like the word engage. To me, it expresses making conscious choices in how we interact. To engage with our own desire means to consciously choose how we deal with that energy. Do we let it take us over and dictate our actions? Do we repress it and push its influence away?
and I’m nothing but you.” It’s in the “I’m not you” level that we have our individual desires and interests. Everyone else has their own individual desires and interests, too. If we focus only on our own desires to the exclusion of other’s desires, people will exist only as possible avenues of fulfillment. In psychology, they call this narcissism.
Most of us were socialized in childhood to avoid being selfish – to give some consideration to the thoughts and feelings of others. Should we forgo all consideration of our own desires and needs, focusing only on the needs of others? Should we ignore the thoughts and feelings of others and try to fulfill our own desires? Or, maybe somewhere in between? I would not want to live in a world where everyone was focused only on their own desires – it sounds like a horrid, loveless existence. I also would not want to live in a world where everyone was suppressing their desires. Without desire, there would be no art, no music, no inventions or creativity. Without desire, I don’t see how we could have created yoga or even language with which to discuss it.
If we focus on the needs and desires of others to the exclusion of our own, we will also cause ourselves much suffering. We will be rejecting that level of our being where our selfish interests lie. Yet many of us were socialized in just this way: Don’t be selfish! It seems the “safer” way to be, but if we suppress it completely, do we end up living a life of quiet desperation without joy or vitality? Can we fully embrace our desires, while also being aware that others have their desires too? I think we can do this, but does desire itself cause suffering, even if it’s in balance with the desires of others? Buddhism seems to have much to say about how we engage our desires. According to Wikipedia, the second noble truth is, “Suffering is caused by attachment to desire (craving).” And the
In my previous article on the Triadic Heart, I talked about the three levels of our being: “I’m not you, I’m something like you, THE YOGA CONNECTION MAGAZINE
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fullness of our desire into an image of the specific result we want to experience. This specific result is no longer connected to the present moment. It exists only as an abstraction within our brain. If we get fixated on having this specific result manifest, we will experience suffering if things turn out in any other way.
third noble truth is, “Suffering ceases when attachment to desire ceases.” Kenneth Shoulder, Ph. D, said it this way: “Since life is full of suffering, and the cause of suffering is unceasing desire, the way to eliminate suffering is to eliminate desire. The third truth concerns the cure for the abiding suffering of life. If you can destroy desire, suffering ends.” But if desire is truly innate, it cannot be destroyed without also destroying our spirit and vitality. Does this mean we are destined to a life of suffering? Are we to choose between a life of suffering and a life of stilted boredom?
Suffering is the dissonance between what the present IS and the abstract image we want to manifest. Instead of ending suffering by trying to end desire, we should end our suffering by ending our fixation on imposing our personal will onto life. Humans grow desires as part of our immersion into life, and we cannot stop that process. We can no more end our desires than we can stop the production of thoughts in the mind. To try to end our desires is to want things to be different then they are; and that is suffering.
I have to question this popular interpretation of Buddhism, as stated by Kenneth Shoulder above, which is not shared by all schools of Buddhism. Attachment to desire may cause suffering, but desire does not cause suffering. This is a subtle distinction, but with profound implications. In order to investigate this further, let’s consider a child wanting to play with a toy. Maybe the toy is in a toy store and it’s time to leave. Does the desire to play with the toy cause suffering? Or is it the attachment to the fulfillment of desire? When the desire first originates, there is no suffering. In fact the desire brings joy and delight. It’s when the child imagines a future of playing with the toy and forms an attachment to that particular future that suffering can arise. We suffer to the extent that we are attached to our imagined future matching what actually happens. When the child releases the imagined future (i.e., becomes interested in something else), the suffering ends. Desire itself does not cause suffering. It’s our attachment to getting a specific result that causes suffering. If we accept what is happening in the present, there is no suffering. When we want a “different present” we suffer. If we are experiencing a desire in the present moment, there is no suffering. We can define suffering as a rejection of the present, whether or not the present contains desire.
But why do we get fixated on having our abstract visions of the future come into manifestation? I believe it’s our fear of uncertainty. We want to be certain that our desire is fulfilled, and fulfilled in a very specific way. We are not content to experience the fullness of our desire as a present moment experience. Instead of enjoying the desire and allowing for the evolution of the present to be as it will, we create anxiety about getting our specific results. But isn’t there joy in the desire itself, whether it is fulfilled or not? Can you stand unflinching with your longing? Or will you collapse into the attachment to specific results? If we can engage our desires this way, while also accepting the present moment just as it is, we can find happiness. Some of our desires will be fulfilled, and some will not. How could it be otherwise? It’s not a tragedy when a desire goes unfulfilled; we know there will be more desires coming, so why get upset about it? We can then stay in the present moment experiencing the fullness of life.
I believe that desire is the creative fuel that makes life worth living. I prefer to be around people who are passionate and engaged. I certainly want a lover to have desire; don’t you? If we cannot and should not stop desires from arising, then our task is to choose how to engage with our desires.
Alan Starner has been studying Eastern and Western spiritual teachings for over 30 years, and teaching yoga for the past 8 years. He is currently focused on yoga philosophy with an emphasis on Rajanaka.
I think it works like this: First a desire arises within the present moment. We can experience the fullness of our desire while it’s part of our present moment experience. But we humans have a great capacity for abstract thought. We go from experiencing the
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HEALTH & WELL-BEING DIRECTORY Yoga & Pilates Studios Evolve PT & Yoga 925 East Harmony Road, #450 Fort Collins (970) 672-1106 www.evolveptandyoga.com
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Therapists Colorodo Physical Therapy Specialists 210 W. Magnolia, Suite 110 (North) 115 E. Harmony, Suite 160 (South) Fort Collins, CO (970) 221-1201 www.colpts.com CommUnity Acupuncture Robert Evans Fort Collins, CO 80526 (970) 689-7281 www.CommunityAcu.org Embody Change LIfestyle Coaching Kathleen Jones www.embodychangecoaching.com e-mail: embodychange@yahoo.com (970) 218-8878 Hawten Slaton, CMT, RMT Certified Massage Therapist Holistic Alternatives Massage Therapy 109 West Olive Street Fort Collins, CO 80524 Cell: 970-690-5527 www.callhawten.com
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Beth O’Brien Yoga Instructor Fort Collins, CO e-mail: wattsbeth@comcast.net (970) 491-9689
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Maggie Tibbetts, LCSW Counseling & Psychotherapy 218 Peterson Street Fort Collins, CO 80524 (970) 988-4173 maggieStibbetts@gmail.com Mary Axelrod Certified Massage Therapist Fort Collins, CO 970-204-1794 www.callmary.net mary@callmary.net Sharon Greenlee Professional Counselor Consultant Fort Collins, CO 80525 (970) 224-1810 E-mail: sharongr104@aol.com Studio Bliss Massage Pam Werner-Salsbury, CMT, RYT 412 W. Olive Street Fort Collins, CO 80521 pamwernersalsbury@gmail.com 970-372-7265 www.studioblissmassage.com 13th Moon Midwifery Carol Roedecker, RN, CNM, MSN Fort Collins, CO (970) 221-3496 carolroedecker@gmail.com www.13thMoonMidwifery..com Traditional Chinese Medical Clinic 700 West Mountain Avenue Fort Collins, CO 80521 (970) 416-0444 www.tcmclinic.org Treetop Yoga Therapy 123 N. College Ave., #213 Fort Collins, CO www.treetopyogatherapy.com (970) 484-0828 Wellington Wellness Holistic Healing Cente 3725 Cleveland Avenue Wellington, CO (970) 568-1126 / (970) 227-1827 www.yogarefugecoop.org The Window Bodywork and Classes 115 N. College Ave, Suite 210 Fort Collins, CO 80521 (970) 215-8821 www.thewindow-fortcollins.com THE YOGA CONNECTION MAGAZINE
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Monday 9:15-10:15am 12-1pm 4:30-5:30pm 6-7pm 7:30-8:30pm Tuesday 9-10am 12-1pm 4:30-5:30pm 6-7pm Wednesday 9:15-10:15am 12-1pm 4:30-5:30pm 6-7pm 7:30-8:30pm Thursday 9-10am 12-1pm 4:30-5:30pm 6-7pm Friday 9:15-10:15am Saturday 7:45-8:45am 9-10am Sunday 10-11:15am 5:30-6:30pm
Fitness Fusion Vinyasa Strength Yoga Gentle Yoga Candlelight Yoga
Amy Jasmine Christi Kristen Kristen
Strength Yoga Level 1 Strength Yoga w/ weights Vinyasa Vinyasa
Christie Christi Kristen Jennifer
Fitness Fusion Well Flow Yoga Detox Flow Strength Yoga Level 1 Candlelight Yoga
Amy Marcy Christi Christi Jennifer
Lunar Flow Strength Yoga w/ weights Vinyasa Yoga Level 1 Fitness Fusion
Christi Christi Erin Amy
Vinyasa
Jennifer
Fusion Flow Vinyasa
Kim Kim
Vinyasa Lunar Flow
Kristen Kim
All Yoga classes are Viniyoga based in their approach. First class is always free!
Yoga Center of Fort Collins 210 E. Oak Street, Fort Collins, CO 80521
(970) 231-0496 Monday 9:30-11am 12-1pm 4-5pm 5:30-7pm 7:15-8:30pm Tuesday 12:15-12:45pm 5-6pm 6:15-7:15pm Wednesday 9:30-11am 12-1pm 6-7:30pm Saturday 9:30-11am Sunday 7-8:30pm
Yoga Classes w/ Janna Pijoan 700 W. Mountain Ave., Ft. Collins, CO 80521 (970) 222-8528 Tuesday 3:30-5pm Beginner Yoga Janna 5:30-7pm Intermediate Yoga Janna Saturday 9-10:30am Intermediate Yoga Janna THE YOGA CONNECTION MAGAZINE
www.yogacenterfortcollins.com
Level 2 Iyengar Yoga Basics for Neck Gentle Yoga(call Cathy) Level 3 Iyengar Yoga Level 1-2 Iyengar Yoga
Cathy Cathy Cathy Cathy Cathy
Zen Meditation Vinyasa Yoga Flow Anusara Yoga
Cathy Beth Tomi
Level 2-3 Iyengar Yoga Yoga for Strong Backs Level 1-2 Iyengar Yoga
Cathy Cathy Cathy
Restorative Yoga*
Connie
Dances of Universal Peace
Grace
* Last Saturday each month, check website
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Om Ananda Yoga
Belle Yoga, LLC
115 N. College Ave., Suite 200, Fort Collins, CO 80524 (970) 581-8825 www.omanandayoga.com
1200 S. College Ave., downstairs from Cafe Vino (970) 222-1322 www.BelleYoga.com Tuesday 12-1pm Wednesday 6:30-7:45pm Thurday 12-1pm Saturday 9-10am 10:15-11:30am
Monday 9-10:15am Yoga Flow Nina 11:30-12:50pm Level 1 Yoga Ena 4-5:15pm Power Flow Jasmine 5:30-6:45pm Hatha Yoga Kate 7:00-8:15pm Power Flow Diana Tuesday 6:30-7:30am Yoga Flow Jennie 9-10am Yoga Tots* (ages 2-5) Rebecca 12:15-1pm Yoga Flow Bess 5:15-6:15pm Prental Yoga Jodie 5:30-6:45pm Ashtanga Yoga Daniel 7-8:15pm Yoga and Meditation Nicole Wednesday 9-10:15am Yoga Flow Sam 11-12pm Mom-n-Me* Ena 12:30-1:15pm Yoga Flow Teressa 4-5:15pm Power Flow Adrienne 5:30-6:45pm Yoga Basics Rachael 7-8:15pm Hatha Yoga Sarada Thursday 10-11:15am Level 1/2 Yoga Rachelle 12:15-1pm Yoga Flow Sam 5:15-6:15pm Prenatal Yoga Sarada 5:30-6:45pm Hatha Yoga Paul 7-8:15pm Yoga & Meditation Aramati Friday 9-10:15am Yoga Flow Sam 12-1pm Power Flow Gwyn 4-5:15pm Yin Yoga Alisa 5:30-6:30pm Hatha Yoga Sarada Saturday 8:30-10am Kundalini Yoga Kevin 10:30-11:45am Yoga Flow Rachael 12-1pm Mom-n-Me* Rebecca 5:30-6:45pm Intermediate Yoga Gwyn Sunday 7:45-9:15am Guru Gita 2nd & 4th Sundays Staff 9:30-10:45am Hatha Yoga Aramati 4:30-5:30pm Prenatal Yoga Rebecca 5:45-6:45pm Yoga Flow Rebecca 7-7:45pm Meditation Staff
All Levels Yoga All Levels Yoga All Levels Yoga Kid’s Yoga (~5-9 yrs old) All Levels Yoga
Yoga Works
2530 Abarr Drive, Loveland, CO 80538 (970) 663-2213 www.yogaworksofloveland.com Monday 9-10am 5:30-7pm Tuesday 5:30-7pm Wednesday 4:30-6pm Thurday 9-10am 5:30-7pm
Hatha Yoga Svaroopa Yoga
Angela Mary Kay
Svaroopa Yoga
Mary Kay
Svaroopa Yoga
Mary Kay
Hatha Yoga Vinyasa Yoga
Angela Joanna
Evolve PT & Yoga
925 E. Harmony Rd, #450, Fort Collins, CO 80525 (970) 672-1106 Monday 12-2pm 5:30-6:45pm Tuesday 12-1pm 5:30-6:45pm 7-8:15pm Wednesday 12-1pm 5:30-6:45pm 7-8:15pm Thurday 9:15-10:30am 12-1pm 7-8:15pm Friday 5:30-6:45pm
ISSUE # 9
www.evolveptandyoga.com
Intermediate/Advanced Yoga Viniyoga for Healing
Rotating Barb
Stretch and Relax Jeannie Yoga for Alignment/Inner Strength Somer Alignment Basics for Yoga Brandi Viniyoga Womens Practice Prenatal Yoga Yoga for Beginners
Cheryl Cheryl Kathy
Chair Yoga Therapeutic Viniyoga Alignment Basics for Yoga
Kathy Shannon Brandi
Strengthen & Stretch
Jeannie
*Specialty classes: $10 Drop-in, 5-pack $45
Print Your Class Schedule or AdvertiseYour Upcoming Workshop! Contact TYC for more information (970) 214-6921 or yogaconnect23@gmail.com 47
THE YOGA CONNECTION MAGAZINE
Raintree Athletic Club
Monk Yoga
2555 S. Shields Street, Fort Collins, CO 80526 (970) 490-1300 www.raintreeathleticclub.com
202 E. Fourth St., Suite J, Loveland, CO (970) 231-4683 www.monkyoga.net Monday 12-1pm All Levels Yoga Yesica 5:30-6:45pm Dharma Yoga Liz 7-8:15pm Beginners Dharma Yoga Liz Tuesday 10-11:15am Dharma Yoga Liz 12-1pm Dharma Yoga Liz 5:30-6:30pm Hatha Flow Yoga Maria 6:45-8pm Restorative Yoga Vickie Wednesday 6-7am Vinyasa Flow Stephanie 12-1pm All Levels Yoga Yesica 6-7:30pm Sculpting Yoga Stephanie 7-8pm Vinyasa Flow Jack Thursday 10-11am Power Yoga Yesica 7:30-8:30pm Vinyasa Flow Stephanie Friday 7:30-8:30am Awakening Flow Chantal 12-1:15pm Hatha Flow Maria 5:30-6:30pm Prenatal Yoga Chantal 7-8:15pm Ashtanga Yoga Jack Saturday 8-9am Vinyasa Flow Jack
Monday 9:15-10:15am Heated Power Yoga Stephanie 10:30-11:45am Breathing into Yoga Kathy 12-1:15pm Hatha Yoga Jennifer 5-6:15pm Yoga for Runners Colleen 6-7:15pm Anjali Restorative Yoga Kathleen 6:30-7:30pm Tai Chi Ken Tuesday 5:30-6:30am Heated Power Yoga Alex 8:30-9:45am Yin Yoga Faith 9-10:15am Prana Vinyasa Flow Kimberly 10-11:15am Pranayama Flow Alex 10:30-11:45am Gentle Yoga Marsha 12-1pm Pilates Helene 4:30-5:45pm Gentle/Restorative Yoga Marsha 6-7:15pm Hatha Yoga Paige Wednesday 8-9:15am Breathing Into Yoga Kathy 9:30-10:45am Hatha Yoga Faith 11-12pm Yoga for People Living w/ Cancer Faith 12-1:15pm Hatha Yoga Jennifer 5-6pm Yin Yoga Jill 6:30-7:30pm Pilates Mariah Thursday 5:30-6:30am Pilates Mariah 8:30-9:30am Pilates w/ props Lee 10-11:15am Pranayama Flow Alex 12-1:15pm Yin Yoga Faith 6-7pm Heated Power Yoga Alex 6-7:15pm Hatha Yoga Emily Friday 9-10:15am Prana Vinyasa Flow Kimberly 10-11:15am Hatha Yoga Tamara 5-6pm Kids After School Yoga Stephanie 5-6pm Anusara Yoga Tomi 6:15-7:15pm Hip Hop Yoga Stephanie Saturday 8:30-9:45am Hatha Yoga Kate 9-10am Heated Power Yoga Emily 10-11:15am Yin Yoga Faith Sunday 9:00-10:15am Intro to Vinyasa Yoga Emily 10:30-11:30am Hatha Yoga Tamara 4:30-5:30pm Community Class (Vinyasa) Emily
S-2 YPC YPC S-2 YPC S-2 S-2 YPC S-2 YPC S-2 YPC YPC YPC YPC YPC YPC YPC YPC YPC YPC YPC YPC YPC S-2 YPC S-2 YPC YPC S-2 S-2 YPC S-2 YPC YPC YPC YPC
Print Your Class Schedule or AdvertiseYour Upcoming Workshop! Contact TYC for more information (970) 214-6921 or yogaconnect23@gmail.com THE YOGA CONNECTION MAGAZINE
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Home birth and women's health care along the Front Range ISSUE # 9
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Hula Hoop Yoga for Kids! with Amy Norris at Old Town Yoga. Tuesday, January 3rd from 9:30-11:30am. Your kids will explore using a hula hoop and make a totally sustainable hula hoop that you can take home. Teach kids how to incorporate their hoops while doing yoga. Explore movement, play games, practice partner and group poses and so much more! $25 pre-pay / $30 at the door. Contact Old Town Yoga at 222-2777 for more information and to pre-register.
Kundalini Yoga & Meditation: Spiritual Acceleration/Power Your Life Force with Marianne Monteleone at Old Town Yoga. Saturday, January 14th from 3-5pm. Come and power your life force energy with Kundalini yoga and meditation as taught by Yogi Bhajan. All levels of experience welcome, no experience necessary. $20 prepay / $25 the day of. Contact Old Town Yoga at 222-2777 for more information and to pre-register.
Living Yoga Immersion with Michael Lloyd-Billington at Old Town Yoga, Every Saturday from January 7th through March 3rd from 10-2:30pm. A nine-week introduction to the principles and practices of the yogic path. Each session will combine hands-on guidance in the practical aspects of yoga including the postures (asana), breathing practices (pranayama), and meditation, along with in-depth exploration of major components such as philosophy, self-study, diet, and more. By the end of the program, you’ll have developed both a personal routine as well as a greatly enhanced understanding of yoga as a whole, allowing you to experience better health, greater self-awareness, and vastly improved peace of mind. All levels of experience and backgrounds welcome. $395 if paid by January 1st - $420 after / Investment includes the full 9 weeks of class time, as well as all hand-outs. *Limited to 10 participants. Contact Old Town Yoga at 222-2777 for more information and to preregister.
Introduction to Kundalini Yoga with Marianne Monteleone at Old Town Yoga. Every Monday from January 16th through February 6th, 5:45-7:15pm. Learn and experience some fundamentals to Kundalini Yoga and Meditation in this 4-week series. All classes include a Kriya (yoga set) and meditation with a discussion. 4-week series: $60 preregistration / $75 day of. Contact Old Town Yoga at 222-2777 for more information and to pre-register. Yoga Nidra: Magical Mystery Tour with Ena Burrud at Om Ananda Yoga. Saturday, January 21st, 1:30-5. Come to this production with a ticket to ride issued and a gift pack for the Self! $30 / $25 if paid by 1/13. Contact Ena for more details and to pre-register. (970) 566-0192 Freedom Flow with Gwyn Tash at Old Town Yoga. Saturday, January 21st from 1:30-3:30pm. Feel creativity and expression spark as you explore your own innate ability to express and flow through a Vinyasa inspired yoga class. Indulge in your own body-wisdom; allow yourself to create and expand during a “freedom flow” that is instructor led, but student inspired! Spread your wings and fly! $20 pre-registration / $25 at the door. Contact Old Town Yoga at 222-2777 for more information and to pre-register.
Learning to Meditate Series at Om Ananda Yoga. Sundays from January 8th through the 29th, 9:30-10:30am. Interested in meditation, but not sure how to do it? This is for you! This 4-week series will walk you through finding a seat, answer questions, and teach foundational meditation techniques that you can use on you cushion, as well as in life. You will learn about the benefits of meditation first-hand! Investment: $40, $32 students. Contact Om Ananda at (970) 581-8825 or info@ omanandayoga.com
Yoga for Winter Sports with Cara Maiolo at Old Town Yoga. Thursdays from January 26th through February 23rd, 6-7pm. Begin your winter sports season this year with increased strength, stamina, and focus. Designed specifically as cross-training for skiing, snowboarding, and back-county travel, this 5-week yoga series will help prepare your body and mind for your favorite sport. $45 for the full 5-class series. All levels welcome. Contact Old Town Yoga at 222-2777 for more information and to pre-register.
Soul Journaling with Lauri Pointer. Monday, January 9th, 6:30-8:30pm OR January 10th, 9:30-11:30am. Come experience a fresh, soulful, playful way of journaling and experience the power of journaling with the energy of a group. Guided meditation and creative, unique journaling techniques. No journaling experience necessary - all are welcome! Contact Lauri for more information and to pre-register: (970) 484-2211 Introduction to Vinyasa with Alexandra Carlson-Tooker at Old Town Yoga. Tuesdays, January 10th through February 7th from 5:457pm. This fun and engaging class set to upbeat music teaches the fundamentals of Vinyasa Yoga including sun salutations, standing poses, balancing poses, seated and reclining poses, and backbends. Each class is designed to increase physical strength, flexibility, mental clarity, and relaxation. Special emphasis is placed on moving into and out of postures safely, learning correct alignment, and using the breath. Aimed primarily at newer students and those with a casual practice, this 5-week series is a great preparation for the regular Vinyasa and Ashtanga classes. $60 for the full 5-class series. $50 Early-Bird Discount. Contact Old Town Yoga at 222-2777 for more information and to pre-register.
Yogic Lifestyle Training at Om Ananda Yoga, Sundays from February 5th through March 25th, 1-4:30pm. This 8-week series is a beautiful blend of four main elements of yoga: asana practice (poses), meditation, pranayama (breath work) and ayurveda (sister healing science to yoga). The course will provide understanding, tools, and support for you to become more conscious and self-aware in all activities and on all-levels. Explore your personal dharmic (spiritual) path in life. Gain more insight into your place in the universal unfoldment of consciousness. This is an all-levels series. Investment: $300, Pre-registration by Jan. 22 discount to $250. Contact Om Ananda at (970) 581-8825 or info@omanandayoga.com
Level 1 Healing Touch with Lauri Pointer. Saturday and Sunday, January 14th and 15th, 9-6:30pm. Develop concepts and skills in energy-based therapy and learn a variety of Healing Touch techniques to use with friends, family and pets, and/or professionally. This first class toward certification as a Healing Touch Practitioner is a profound weekend of learning and healing. Cost: $365/person-includes materials fee ($255/person full-time student or repeater includes materials fee). Contact Lauri for more information and to pre-register: (970) 484-2211 THE YOGA CONNECTION MAGAZINE
Intention Workshop: Envision Your New Year with Kathleen Jones and Faith Brandt at Raintree Yoga and Pilates Center. Friday, December 30th, 5:30-7:30pm. What do you wish to awaken, strengthen, or open to within yourself and your life? Engage the senses and the imagination as you set intentions for 2012. Workshop includes creative visioning, collage-making, and mind-body practices designed to deepen and embody your intentions. $30 / Space is limited; to register, contact 970218-8878 or embodychange@yahoo.com
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Redefining Relationship How our relationships teach us about ourselves
by Chuck Hancock
Many of us are looking to change something in our lives.
We want to have less stress and anxiety, feel better, be happier, increase confidence, know our life path, and more. Yoga and meditation are fantastic tools to help us with these things, and so much has been written on how and why they help. So, I won’t focus on that here. But, if we really want to change our external world and not just our internal world, we need to take what we learn in our practice and bring it out into the world. The path to doing this is through relationship.
Most writing on relationship is targeted at lovers simply because this is sadly the only relationship many of us are willing to risk intimacy with, and even then many of us still don’t. But it is a huge mistake to withhold or limit our intimacy. Through intimacy, honesty, and awareness, relationship is a huge mirror allowing us to really see ourselves in ways we are able to ignore when we try to do it all ourselves.
We have a relationship with everything - our partner, our friends, our kids, co-workers, “strangers,” money, the unknown, our home, nature, technology, our possessions, everything. We cannot fully know ourselves unless we know ourselves in relationship to “other.” It is so easy to continually seek the peace we can find on the mat or the cushion, but that can become an escape, something we do outside of our world. When our practice is only solitary and focused on seeking peace, it is easy to become trapped in our own patterns and allow our practice to become disconnected from the world. When we take a focused, open, curious, non-judgmental attitude of our practice out into the world and into our relationships, we are able to more fully see ourselves.
Yoga is the expression of intimacy in every one of our actions in three spheres: body, speech, and mind. Intimacy does not simply refer to sex. I translate the word yoga as “intimacy” to connote the fact that everything is inherently contingent on everything else, from the basic molecules and strings that hold the world together all the way to the familial bonds that give rise to families and character. When we see that interconnectedness runs through everything we encounter, we begin to see that entering our lives fully is the deepest kind of intimacy we can ever encounter (emphasis added). In fact, in order to heal, we need to find an intimate connection to whatever it is that ails us.
THE YOGA CONNECTION MAGAZINE
Michael Stone, in his book Awake in the World writes:
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When we expand our definition of relationship, we can choose to be in an authentic, intimate relationship with anybody or anything. Just as intimacy is not about sex, authentic, intimate relationship need not be limited to one person as we so often assume. To be in authentic relationship takes trust, openness, honesty, and willingness. We can say to ourselves, “I’m not going to be authentic with this person because I don’t trust them,” but really that is just placing blame and responsibility for our trust on someone else. Ultimately, we only need to be trusting, willing, and open with ourselves.
open ourselves up to the possibility of healing through being seen and accepted even in the things we don’t want people to see. As someone who tops the charts on the Meyers-Briggs introversion scale, I can tell you that it is scary to risk sharing in this way, with even those closest to us. This level of deep sharing is scary for the extroverts, as well. But, when we bring this practice into our relationships, we get real world application, we get triggered, and we get to look in the mirror in a much stronger way then we will ever achieve practicing alone. The benefits are well worth the risk and fear.
The first step is being fully honest and intimate in our relationship with ourselves. We can do this by sitting with ourselves in acceptance of whatever we are feeling, in the calm, peace, and happiness we seek, but also the agitation, fear, judgments, aloneness, sadness, and frustration. For years, I used mindfulness practices, such as yoga and meditation, as a form of disassociation. I would concentrate on something as a way to block out what I was really feeling. There is value in being able not to identify and define ourselves by our thoughts and feelings, but we can’t just ignore them forever, either. I was being distant with myself, rather than intimate. I would dismiss feelings or negative parts of myself as being undesirable. But, this is a goldmine of information and exactly what we need to pay attention to in order to move closer to what we are seeking. As the saying goes, “The only way out is through.”
Every moment of our day is ripe with reflections of our patterns and opportunities to practice. For example, just today I was talking to someone who knows I bike to work most of the time. He said, “I hope you were careful at the bike rack, if you rode today.” With those last four words, I noticed myself get tense, my throat clench, my arms and shoulders pull slightly in, and my stomach tighten. I chose not to respond to his statement and admit that I drove, but rather changed the subject to something else. I later asked myself, “What was that about?” It was not the first time I’ve seen myself do that, and I realized it was one of my old patterns of wanting to be liked and wanting to be seen as a “good person,” so my strategy is to not say anything that could disprove that. In this case, I want to be seen as someone who selflessly rides my bike everywhere for the environment, but the truth is I drive sometimes, and feel bad about it; or maybe I feel bad about not living up to my image of myself. By witnessing myself in that interaction, I saw my own pattern, but I missed being honest about my decision to drive, which may have led to him admitting that he did too, or maybe even reassuring me I’m not a bad person because I drove today.
John Wellwood writes, “Each of us has these two forces at work inside us: an embryonic wisdom that wants to blossom from the depths of our being, and the imprisoning weight of our karmic patterns. From birth to death, these two forces are always at work, and our lives hang in the balance. Since human nature always contains these two sides, our journey involves working with both.” When we can be with ourselves fully and look at our patterns, both the ones we like and the ones we don’t, and be with whatever we are feeling with acceptance and curiosity, we can bring our practice into the world. Through this intimate knowing of our patterns, we are able to take them off autopilot and touch more deeply the peace and wisdom that we seek through our practice.
The more we choose to be honest, authentic, and intimate, the better we are able to see ourselves, and the more chances we get to escape from our patterns. Each time we choose to be intimate, we get a reflection that is colored by the person or object that is reflecting. To really see ourselves clearly in relationship, the more reflections the better, allowing us to begin to sort out what is ours, what is theirs, and what doesn’t need to be there anymore. The deep exploration of ourselves leads to deeper relationships with people and the world. Deeper relationships with the world lead to deeper exploration of ourselves. There is no separation. To focus on one to the neglect of the other leaves us only seeing part of the picture. We need courage and trust in ourselves to be more fully open and intimate with all our relations – in our relationship with ourselves and with “other,” in order to bring about the changes
Once we begin deepening the relationship with ourselves, we can become more aware in our relationship with our partner or closest friends. When we can take this same level of intimacy to our relationships with other people, we can start to see even more clearly our patterns and how they help us and how they limit us. Through speaking our truth in the moment, we expose ourselves in ways we can’t in solitary practice. We can then see the reactions, reflections, and support of the “other,” which helps us work more fully with what is inside of us.
Chuck Hancock, M.Ed., NCC has been on his own inner life adventure his whole life, but has only started becoming more aware of it as a practitioner and student of yoga and contemplative practices for the past 8 years. Chuck is trained in the Hakomi Method of Experiential Psychotherapy, a mindfulness based body-centered form of self exploration and he facilitates experiential groups and individual counseling. He can be reached at c@innerlifeadventures.com.
We can choose to be intimate – that is open, honest, and vulnerable with whomever or whatever we want. And it is through this type of relationship that we become more fully exposed to and aware of our programming as we move through our daily lives. As we do this, it is important to be gentle, patient, and loving with ourselves as we start to see ourselves more clearly. It is only with this patience and self-love that we can start to change our patterns. If we fight them or dislike them, they only grow stronger. And, by being more transparent with others, we
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Story of the Two Monks
commentary by Colleen Rose
O
Sometimes in the midst of stressful situations our thoughts can turn into storms inside of us. We can hang on so tight to a thought of betrayal, disloyalty, or disappointment that it becomes almost obsessive and sometimes abusive. Disappointments have little to do with circumstance, and everything to do with perspective. Why can one monk let the situation go and the other cannot? Why can one friend easily forgive while another can never forget? When circumstances are the same, it comes down to perspective; your mental view or outlook. It is the way you view the situation and then the way you react to it. Life is 10 percent what happens to you and 90 percent how you react to it.
nce upon a Yogi time there were two monks, two monks whom took a vow of celibacy and silence. One day on a long walk through the countryside, they came upon a woman. The woman, wearing a long white beautiful gown, stood crying at the edge of the river. As the monks approached, her crying became more hysterical. The first monk asked with compassion, “Why are you crying young woman?” The woman replied, “I am on my way to my wedding. The crowd has gathered and my family and fiancé are waiting, but the bridge has collapsed and I cannot cross the river.” Without hesitation, the first monk scooped the woman in his arms and carried her across the river to the other side. She thanked him with a gracious hug and continued onto her wedding.
How can we stop this storm brewing inside us? One way is a technique known as “thought stopping.” This technique can help you to halt these negative and sometimes obsessive thoughts. The first step is to literally say “Stop!” In yoga we use the word “Neti” which means; I am not this thought. This halt gives us a distraction. It gives us time to stop the negative thought and bring ourselves into the present and change the thought. Once we stop the thought, we can leave it and move on to something else. The next step is simple: Swap the negative thought for a positive one. It is as easy as letting go of the negative and moving towards the positive.
The monks continued their journey. They walked over hillsides and prairies. The second monk continuously shook his head and snickered. He rolled his eyes and sighed. Finally the first monk asked, “Is there something wrong?” When the second monk finally spoke, he said, “Yes! We are monks! We take a vow of silence and celibacy! Not only did you speak to that woman, you touched her! You physically picked her up and carried her across a river!”
Colleen Rose is a yoga teacher, owner, and visionary of Yoga-360 Studio and Spa, a yogapilates studio and day spa in Frankfort, IL. Colleen’s mantra, “Empowering each person to turn on their inner light and awaken into a life they love,” guides her teachings and daily life. Read more from Colleen at Yoga-360.com
“My dear friend,” replied the first monk. “I may have carried her across the river, but I let her go. Why, many miles and many hours later, are you still carrying her?”
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In between inhalation and exhalation, In between joy and pain, In between remembering and forgetting, In between who we think we are and reality, There is a pause. Seek refuge there. ~Goswami Kriyananda
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