First Friday Puja is upon us once again. On July 2^nd at 7:30 pm, we will be learning the Gananam Tva, a mantra to Lord Ganesha, the elephant –headed diety who removes obstacles and grants protection. This ancient chant (Rig Veda, 2.23.1), is a beautiful invocation to beckon Ganesha’s good graces before any Yogic Sadhana (spiritual practice). We will learn a little about Ganesha’s iconography, learn the chant and perform basic puja using the short Ganesha mantra: “Om GUM Ganapataye Namah.” This is a donation only practice: please only give what you can, including altar offerings. Too, please bring reading glasses if you need them. It is a longer chant and will be frustrating if you cannot see it. Hope to see you there! Hari Om Tat Sat.

                I recently made a vat of Mung Dal Kitchari for Pitta reduction which I shared with a few people. It is very mild, pleasing and may be a helpful addition to the methods I overviewed a few blogs back for Pitta reduction. In addition, Hunter and I tried a great spinach recipe a few weeks ago, which may pair well with the kitchari and using the spinach in your garden(although not Pitta reducing!). Enjoy! Hari Om Tat Sat.

Mung Dal Kitchari (Pitta)*

1 c. yellow mung dal                                              1 c. basmati rice

1 ½ inch fresh ginger, minced                                    2 tbs. shredded coconut

1 small handful of cilantro, chopped                    ½ c. water

3 tbs. ghee                                                       ½ tsp turmeric

¼ tsp salt                                                         6 c. water

1.      Wash the mung dal and rice two times. Soak mung dal for a few hours.

2.     Put ginger, coconut, cilantro and the ½ c. water into blender and liquefy.

3.     Heat ghee on medium in saucepan and add blended items, turmeric and salt. Stir well.

4.     Mix in rice, mung dal and the 6 c. water (at this point, I put saucepan items in slow cooker, then added the mung dal and rice and cooked slow for 3 hours)

5.     If in pan, bring to boil and boil uncovered for 5 min. cover, leaving lid ajar, and simmer for 25-30 minutes until water is absorbed and kitchari is tender.

Aloo Sak (seasoned spinach with julienne potatoes)**

Serves 6-8

4 medium potatoes, cooked until fork tender           ½ tsp. turmeric

½ tsp. garam masala                                             ½ tsp. ground cumin

¼ tsp cayenne or paprika                               2 tsp. ground coriander

1 tsp. sugar                                                       1 ½ tsp lemon juice

2 ½ tsp. water                                                   5  tbs. ghee

1 lb. fresh spinach (or 10 oz. defrosted package)                 1/3 lb. each fresh collard, mustard and kale

                                                                   greens (or defrosted 10 oz)

1 tsp. salt                                                         6-8 lemon or lime wedges

1.      Peel potatoes and cut to course julienne (1/3 inch wide and 1 ½ inch long). Combine turmeric, garam masala, cumin, paprika, coriander, sweetener, lemon juice and water in small cup and mix well.

2.     Heat ghee in large nonstick frying pan and add potatoes until golden brown. Remove with slotted spoon and set aside

3.     Reduce heat to low, add spice blend and fry until liquid has evaporated. Stir in greens, cover and cook for 10-15 min. you may need to add sprinkles of water during the cooking to assure non stick.

4.     Add salt and stir well. Gently stir in potatoes and warm for 5 min. garnish with lemon or lime

*Ayurvedic Cooking for Self Healing, Usha and Vasant Lad

**Lord Krishna’s Cuisine: The Art of Indian Vegetarian Cooking, Yamuna Devi

                I was thinking about how great Yoga is. How fortunate I am to be able to share what little I know about it with others is. Every once in awhile, I am led to the query of why I teach. The answer came very clear to me this past week. Yoga is so empowering. The be all and end all of Yoga isn’t to be such, but in our times, it can be a helpful step in self development which aids us to realization of the ultimate Self.

                Yoga is primarily focused on moksha, or liberation. Eventually, or illuminativley, we are liberated from our attachments, aversions, fears, sense of separateness and ignorance which all lead to suffering. When we start to approach moksha, self-empowerment is a moot point. If it mattered to us at this time, we would not be ready for liberation. But in a time of wars, hatred, ignorance, environmental destruction and self destruction, we have to start where we are. For many of us who feel helpless to help the world or even our small bodies, wise empowerment seems a place to develop a knowing of our inherent power and how we might use it to influence our lives (and eventually the lives around us) for the better. All of this inner work, eventually, will bring us to a place of realization and wholeness, if we practice with diligence and detachment.

                This preface aside, the empowering aspect of Yoga may be understood from the context of Kriya Yoga. Kriya Yoga espouses tapas  (effort or even asceticism), svadhyaya (self study) and ishvara pranidhana (surrender or devotion to God). The reason I believe this structure to be powerful is that it gives us control of our lives through wise attention (svadhyaya), aligned action (tapas) and equally wise surrender (ishvara pranidhana). When I look around, or talk to people, I can see certain individuals grappling with how to even take care of their own bodies. Perhaps someoneis overweight or underweight, unsure of how to nourish him or her self, and a profound or underlying feeling of controlessness due to that condition. Kriya Yoga, on a basic level, would offer svadhyaya, intensive study of these feelings around the lack of control with food and weight (this is work, in and of itself). The study of self leads to choices. What, when, how do I feel when I eat? Can I bring more mindfulness to this common but profound act of nourishing myself? Are there times when I choose not to? How can I decipher the times to partake and times to refrain? What is the balance? This is a rudimentary example at best, but it gives the basic idea of how Kriya Yoga tenets work. Perhaps this person begins to understand their choice in action and surrender through self study. Who really knows if their use of the ideas leads to a wished outcome or truly what the person’s intentions are, but it provides a powerful prospect that leads away from the feeling of being out of control and toward a vista of abundant choice in action/surrender.

                The body being a microcosm of the Universe, we can easily apply these ideas to our interaction with the world at large. Say someone is in an unsupportive or abusive relationship, and it is causing this same suffering through the feeling of a lack of control. When do I take action for me? Can I realize that, while it may be a tremendous amount of work to extricate or stand up for myself, it will lead to a different result that may not be as torturous? Can I surrender even these efforts to what I believe is greater than this situation and trust that I will be okay? This inner study leads not only to a change for the individual, but all of the interfaces and relationships that individual partakes in. With this greater feeling of self control and surrender, what is it in the world that I am meant to do with this integration? Do I help the abused?  The abuser? Do I feel called to some other action in the world to aid children or animals or the environment? How can I take my lesson and use these three tenets of Kriya Yoga to do what needs to be done? You see, this is what keeps us from becoming stupid with the power Kriya Yoga provides us: realizing that it is not about us. It starts with us, but must evolve, once we have our strength and will reclaimed. We must offer the fruit of our labors, surrender and study to aid others in their suffering. This is the refinement of the practice of Kriya Yoga and it is truly the only reason we do the work of self study in the first place. While we can’t maybe start in the macrocosm, we can always start where we are on an applicable level. I personally am humbled by this opportunity.

                So, how to start? Always with the present moment. Watch. Observe the effects of action in situations. Look at the effects of surrender in your scenarios. Is there suffering? Is there bliss? How can you, without expectation or goal, be interested enough to experiment with your life on these levels?  It is a subtle and life changing prospect to believe in the power of choice in action and surrender. I wonder just how far we can take it to benefit ourselves, our families, our brothers and sisters in all forms in this Universe. You can always start where you are. Happy travels! Hari Om Tat Sat.

First Friday Puja is upon us again! On June 4^th at 7:30pm, we will be chanting the Asato Ma peace chant and invoking Lakshmi energy. The chant is as follows:

Asato Ma Sad Gamaya

Tamaso Ma Jyothir Gamaya

Mrytyorma Amrutham Gamaya

Oh Mother, lead me from the unreal to the real,

From the darkness to the light,

From death to immortality

Puja will begin with chanting together, a brief meditation and satsang,or community gathering. As always, puja is donation only. Please feel free to bring food offerings. Hope to see you there! Hari Om Tat Sat.

Summer is upon us again, with its long and heated days. Living in a place with relatively hot summers can sometimes leave us imbalanced if we remain unaware of the heat’s effect on our systems. Ayurveda, or the “knowledge of life,” provides us with some easily implemented tools in order to find ourselves cooler and more balanced over the summer.

          Ayurveda is the sister science to Yoga and is considered the oldest natural healing system known.** It espouses cooperation with nature and the elements as a way to promote and maintain health, as well as heal health challenges. It takes into consideration seasons, time of day, a person’s physical structure and activities while using the natural elements as a way to create balance. It is not a panacea as every healing system has its own limitations, but with its precise, individual application and proper administration, life is improved for the individual.

          In Ayurveda, we start where we are. There are no preparatory practices to qualify to receive Ayurvedic practices. We are each made up of varying degrees of the five great elements: earth, water, fire, air and ether. The proportion of these elements within us determine our dosha, or “principle.” There are three main doshas: Air (Vata), Fire (Pitta) and Water (Kapha). We each have all three of these principles, but the dominating factor determines our dosha. I won’t discuss these principles at length at this time (for more information, pick up a book on Ayurveda or visit the Ayurvedic Institute, which often offers free sessions to determine your dosha). Suffice it to say, the time of year we are entering is the Pitta (fire) time of year. Pitta is the body’s principle of heat and is concentrated in digestion, the eyes, the liver, spleen, skin, small intestine and brain. In the summer, Pitta is challenged due to the obvious environmental factor of heat. While Ayurveda would consider the time of day, celestial time, routines, foods, tastes, temperatures and the manner in which food and impressions are taken in/expressed, only a few easy to apply methods will be presented here.

          It helps to know if your Pitta is out of balance by first ascertaining if you are Pitta dosha. You can take quizzes in the back of most any Ayurvedic book, as well as online. We have the great Dr. Lad and the Ayurvedic Institute in our own back yard, if you’re really serious. But at least start by understanding a little about what your elemental imbalances might be. Signs of Pitta derangement might include: excessive heat or fever, hives, acne, burning/itchy eyes, inflammation, diarrhea, anger, headache, liver diseases, and reactive behavior. Sometimes you may notice when you work out in the sun for too long, some of these symptoms acutely appear. Following are some of the preventative methods you may employ to keep angry Pitta at bay:

FOOD AND DRINK:

*drink cool/cold coconut water (while the cold douses your digestive fire, it can be a good thing for out of control Pitta)

*avoid spices such as chili, cayenne, pepper, ginger, garlic and cloves. Stick with cilantro, parsley and turmeric

*use sunflower oil or ghee in moderation as a fat in your diet

*avoid alcohol, caffeine and carbonated beverages. Try almond milk or apple juice

*stay away from nuts, except for soaked and peeled almonds or coconut

*steer clear of hard cheeses, yogurt and sour cream. Stick with soft cheese, cottage cheese and goat’s cheese (did I just get the go ahead on goat’s cheese? Right on!)

*most legumes are fine in whole form – avoid miso and tamari

*stay away from yeasty breads and corn. Stick with Durham or rice flour products.

*stay away from sour fruits (cherries, oranges, pineapple, etc.) and pungent vegetables (leafy greens, onions, garlic, eggplant, etc.)

ACTIVITY:

*keep your activity centered in the hours between 6-10am and pm.

*if Pitta provoked, choose activities that would calm Pitta (restorative Yoga, swimming, cool walks, Yin hip openers)

*try to be mindful of your task, performing it slowly and with reverence. This includes eating, drinking and chore like activity.

*avoid certain fast and firey impressions, such as action movies, novels, shows

*use coconut oil as a moisturizer, including on your head and scalp, when you can

*take a cool bath with soothing scents (rose, sandalwood or lavender)

*Rub above oils on forehead

BREATHWORK:

*kaki pranayam: inhale though nose and softly out pursed lips.

*ujjayi pranayam: constrict throat to produce oceanic sound on inhale and exhale – keep it soft

*Sitali pranayam:make a taco of your tongue and inhale cool air through the taco, pause and release through nose (unless acutely Pitta, exhale mouth)

          From one Pitta to potentially many others, may you find that some of these methods work for you as we enter fire season. Remember, as with all our practices, you don’t have to do it all at once. Do what you can with mindfulness and appreciation. May you find yourself perfectly Pitta balanced this summer! Hari Om Tat Sat.

**The Hidden Secret of Ayurveda, Dr. Robert E. Svoboda

                For the last two years, Yoga Now has offered a donation only, Friday night gathering that promotes community and Yoga aspects other than posture work. It is a simple puja. If you have noticed the posters that have slowly accumulated over these past years, those are indications of our gatherings. Puja is a form of external ritual, where elements are offered to a deity, with the main purpose being to connect to the deity’s predominant energy. For example, elements are offered to Lakshmi in order to connect to abundance. It is not important whether these elements are offered externally (as at Yoga Now) or internally (a completely inner experience). What is important is the individual’s personal connection to the Divine and their focus to connect with the energy at hand.

                The elements offered are symbolic of the five elements. These are: a fragrant oil for the earth element; a flower for ether; incense for air; flame for fire; and liquid food (milk, ghee, etc) for water. More elaborate pujas would include bathing the deity in various substances, such as water, milk, ghee or sugar cane juice. Sometimes, the icon is dressed in fresh clothes or adorned with flowers. There are also more technical and ritualistic pujas for specific deities. Dr. David Frawley, a prominent Western Tantrika, points out: “Without energizing the icon with an energy of life, love and consciousness, it is no more than an inert object. Puja is the science of energizing material objects with subtle energies, to connect the physical reality with a deeper reality. It is not the worship of mere things as Divine.”*

                For me, when I offer these elements and chant to a given deity, it is to honor and support the deity’s energy within myself. I know that there are scholars and ritualistic practitioners that would dismiss this basic puja as a useless spending of time. True, I am by no means a Vedic priest or a scholar, but I do believe in the power of thought and what it is directed toward. When I chant and offer, I know that my time could not be better spent with worldly things, even if the offering is not technically perfect. I know that these practices, however rudimentary, have influenced my life for the better (this is only on a personal basis and I accept all responsibility for karmic results). On a grander level, I feel the beautiful sense of community that this local puja has created. People come…people sing…people share. It is a simple and deep prospect.

                I share all of this to welcome a new potential into your practice. Starting in May, we will have a first Friday puja to come together, learn, chant, meditate and share in our community. It will be a time to explore cosmic vibration together and possibly practice on our own, for a greater effect. The puja will be held from 7:30-8:30/9pm on the first Friday of every month. This is a donation only participation and donations may include Prasad, or food offerings. I will offer the coming month’s chant in time for attendees to view and become familiar with the words. This will start on May 7^th, with a chant that sees all as happy and free: Lokah Samastha Sukhino Bhavantu: “May all beings everywhere be happy and free and may the thoughts, words and actions of my own life contribute in some way to that happiness and to that freedom for all.” The beauty of this chant is that is reaches out to ALL BEINGS, not just those close to us or those who are desirable. It is a selfless prayer that all beings be free from fear and inherently blissful in their true nature. It is universally applicable and the simple statement of it needs no initiation to practice.

                With heartfelt thanks to the puja community for their ongoing support and efforts to connect to the Divine and the deepest thanks to Meta for providing the space for this work to continue, I am honored to be a par t of the Yoga Now community. Please join me for this May’s puja in honor of EVERY ONE. Hari Om Tat Sat.

*Tantric Yoga and the Wisdom Goddesses (Spiritual Secrets of Ayurveda), Dr. David Frawley

After many years of practice, some of us get lost in the idea that we are perfecting ourselves on the level of body, energy and mind. It seems an inevitable holding that sometimes stays with us longer than it needs to. When in this mind, we can see aspects of ourselves that seem to fall short of our ideal. For example, if I am pure of mind, why do I still get angry at so-and-so and let that influence me negatively? This can cause unnecessary and unhelpful judgement of our very human selves. It is exactly in these moments that we need to soothe ourselves as if we were our only child. Children learn by experiencing the world around them…adults are no different. Can it be that we could be as kind to ourselves for our perceived misgivings as we would a kid who doesn’t know better? Could we learn and practice the kind of acceptance that affords us room to move on and integrate our experience in a non-depracatory way? Perhaps the hardest part of all this is that, much of the time, we believe energies within us to be definitively good or bad. I am charitable=I am good. I am fearful=I am bad. We see the same in other people. Holyman=good. Serial killer=bad. It isn’t always so black and white, but our beliefs about ourselves definitely cause us to think ourselves into patterns that don’t support our inherent wholeness or the wholeness of those around us. And, it always keeps us searching for perfection outside ourselves and this very moment. I think we are better off realizing that any energy or manifestation we can perceive in the world is a reflection of a possibility within us. We see great compassion and possibly see that we could tap into that ability within ourselves. Easy enough. But when we see great cruelty, that is when we have a harder time recognizing our reflection in the mirror. Our ignorance or unwillingness doesn’t make this energy less a part of us. That we can recognize it in the world means that we have some knowledge of it within. What we choose to feed, however, is the more important focus. It is only through cultivating certain energies that they are allowed to manifest. So, the question becomes, can I accept all of me (the compassionate, the cruel, etc.) and fuel the energy that brings me closer to my own perfection (which lives in this moment)? Can I keep my heart open to all of me and perhaps allow that acceptance to blossom into an all embracing compassion for others? If we all have these capabilities within, why would we waste time blaming ourselves or others for their presence within us? I humbly offer that there isn’t one situation, emotion, thought or happening that cannot be used for our clarity and awakening and as we accept all of ourselves more, we leave more room to direct our energy toward light and healing. The Mother says: “…you carry within yourself all the obstacles necessary to make your realization perfect. Always you will see that within you the shadow and the light are equal: you have an ability, you also have the negation of this ability. But if you discover a very black hole, a thick shadow, be sure there is somewhere in you a great light. It is up to you to know how to use one to find the other.”May all of our experiences lead us unerringly into the wholeness and perfection that lies within. And may we be kind to ourselves when the shadow seems thick. Hari Om Tat Sat.

                After sharing a sweet bowl of khichari with the 500 level apprentices this weekend and a request to blog on a khichari recipe, I thought I would share this yummy variation. Khichari is a nutritious stew of rice and dal (lentils), with a variety of spices and chosen ingredients. The following recipe is called “sookha khichari,” and is rich, thick and laced with nuts, fruits and vegetables. The spinach recipe is a nice side dish that hunter and I tried a few weeks ago. Together, they make a perfect meal with plenty of left over khichari for healthy lunches during the week. Enjoy!

Bunchi moong dal khichari (preparation time: 1.25 hours; serves 6)

1 c. basmati rice                                                                 ¾ c. split moong dal

1.5 tsp. turmeric                                                                                8 c. water

½ c. ghee or oil                                                                  1/3 c. raw cashews

½ c. sliced almonds                                                         1/3 c. dried coconut                                                       

1/3 c. currants or raisins                                             3 inch cinnamon stick                                      

8 whole cloves

1 tbs. cumin seeds                                                            1 whole dried chili

2 tbs. raw sugar                                                              ¼ tsp. asafetida (talin market)

1 c. fresh or frozen peas                                             2 tsp. salt

2 tbs. ghee or butter                                                    3 tbs. minced parsley

1.         Rinse rice and moong dal until water runs clear. Combine in bowl with turmeric until all grains are coated

2.        Heat ghee or oil in heavy, 3-4 quart saucepan over moderate heat. Pan fry cashews, almonds and coconut separately and drain on paper towels.

3.        Increase heat to moderately high, add cinnamon, raisins, cloves, cumin, chili, and sugar. Cook until cumin seeds darken and sugar caramelizes.

4.        Drop in asafetida, rice and dal mixture and stir fry for 2-3 minutes.

5.       Pour in water and raise heat to high. Bring to boil. Add nuts and raisins. Let cook until water is mostly absorbed (1 hour or more).

6.        Add salt and ghee. Serve with minced herb.

Badaam sak (Bengali spinach)-cook time: 25 min.; serves 4-5

2/3 c. peanuts, pistachios, or almonds                    3 tbs. ghee or oil

1 tsp. mustard seeds                                                      ½ tsp. cumin seeds

1/8 tsp. fenugreek seeds                                             1/5 tbs. brown sugar

½ tbs. grated ginger                                                      1 tsp. green chili

2 lbs. washed spinach                                                    1/3 c. dried coconut

1 tsp. salt                                                                            2 tbs. cream

1/8 tsp. nutmeg                                                                  lemon for garnish

1.         You can soak nuts overnight for a softer consistency.

2.        Heat ghee in 5 qt. pan over moderate heat. Add seed spices and sugar until seeds darken and sugar caramelizes.

3.        Add ginger, chili, spinach, nuts, cocnut and salt. Cover and reduce heat to low. Cook 10 min.

4.        Uncover and turn spinach with two forks so what was on the bottom is now on top. Add water if needed and cook another 10 min.

5.       Stir in cream and nutmeg and cook 2 min. serve immediately with lemon slices.

                I think sometimes, as seekers, it can be tempting to continually look outside oneself for answers and comfort. We are so far removed from the divinity of our true selves that we think happiness is outside ourselves. In understanding how we come to be separate from this true nature, we may have a better chance of seeking within to find joy in the extraordinary ordinariness of our present moments and selves.

        When we practice any sort of presence building technique, such as Yoga or meditation, we can sometimes get lost in the technique building and miss the prize of presence altogether. We think we are building these methods to be better in the future or some distant reality. The truth is, the gift of the method is to help us discover that all the peace, contentment and sanity we seek are within us always. The method helps us uncover it, but it is ever underlying the surface of our seemingly real confusion about who we are. We look out into this world of opposites and see individuals and situations we deem good or bad. We look at our own reflection and see conditions we judge desirable or undesirable. We have only to sit still long enough to look within at the nature of our self in order to find the whole, still place that always resides at the calm center of our discomfort. It is at this juncture that the techniques and increasing knowledge outside our present experience can fail us and cause us to think we should be more or know more in order to be whole.

         Our sense of separateness stems from a form of unknowing (avidya) that we are separate from wholeness. If we consider ourselves mandalas, full of color and perfection, when situations aren’t perfect or we fall down, we think the mandala is broken. We confuse our true selves for all the colors and patterns in the mandala so when the mandala shifts in any way (and things are constantly changing), we believe we are limited.  Avidya causes us to confuse our inherent wholeness with its present condition and because we get lost in the world of the senses, it is an easy confusion. Just as Buddhist monks spend hours creating elaborate sand mandalas, they easily accept when the forms are broken. The forms are impermanent and focusing on them can only cause suffering. It doesn’t mean that a new form will not manifest, but they understand that the underlying completeness behind each form is already in tact. Each of our mandalas is full and perfect in this very moment. We may not see this, however, due to being confused by the vehicle and its conditions.

        How to rest in the completeness of our true selves and the absolute completeness of each moment? A loaded question, to be sure. Confusion is replete when the forms are many and a certain amount of respite and stillness is required in order to touch the underlying essence of all form. Simple quiet time, pratyahara and meditation, may aid in this inquiry. To simply sit still, encourage the mind to be still by watching the breath, can be difficult at first, but when practiced, can lead us to the still center that causes us to see the completeness of now. Witnessing the nature (shakti) all around, with an increasing sense of non-judgment, may also aid in connecting to our inherent wholeness underlying form. And quite simply being kind with our selves, our present conditions and our own nature can soothe the embattled mind to be calmly aware and compassionate. It doesn’t mean we don’t take action in the world to shift our present experiences to be more favorable, but it does mean that we align our action with our own true self, using all the given conditions as fuel for the journey.

        This little foray into the need to go inside more and more was inspired by the following Rumi poem from Mathnawi. It is titled “False Thinking:”

Infinite mercy flows continually

But you’re asleep and can’t see it

The sleeper’s robe goes on drinking river water

While he frantically hunts mirages in dreams

And runs continually here and there shouting,

“There’ll be water further on, I know!”

It’s false to thinking that blocks him

From the path that leads to himself.

By always saying, “Further on!”

He’s become estranged from “here:”

Because of false fantasy

He’s driven from reality.

        Take some time for yourself today to be still. May your find that inward looking leads you to all the joy, completeness and abundance of your self and the present moment. Anything you can see outside yourself can be found within. Om prems and shanti.

                The edge is an oft used term in Yoga to describe a place of significant intensity, without pain but with (sometimes) challenge. Feeling out our edges in the body and mind can be an elusive  but ultimately rewarding practice.  as is typical per yoga, it takes great awareness and sensitivity to play our edges, both on the mat and in life. And, it takes practice. 

                A “good” edge in our physical practice is one in which the sensation is replete but does not break us. It is a place where one can sit with the sensation or tension with a constant breath, however challenging the sensation may be. Often, people mistake their edges as thresholds to conquer (“more is better” idea). This is simply not true in Yoga. The edge in Yoga asana is a place to toe toward with great inquisitiveness and awareness. It is a place where we understand complete awareness in the moment from a whole new perspective. If we are at our absolute edge, our vigilance becomes: be aware of the constant shift in sensation at this area of sensation. Become one with this shift in this area so we might understand our choice in action to allow the practice to be balanced. You see, “advanced” practice is not synonymous with “more.” An advanced practice always presents us with a wise choice to increase, decrease or maintain our sensation. Understand that pushing over the edge is not the goal, but to sit attentively at this place of sustainable tension and breathe is an intentional effort of the mind to seek balance through awareness. When working our edges in a physical practice, the following sutra can be helpful: sthira sukham asanam (y.s., II,46). The seat is stable and comfortable (some may even say Joyful!). so, when working with our edges is asana, first look at the breath. If a comfortable rhythm of breath cannot be sustained throughout the time spent in the posture, we are probably beyond our edge. Second, look at the stability of the position you are in. are you aligned, bones stacked, what is the relation of your spine in the position you are in? third, are you easy in the seat. Even if the intensity is such that you cause yourself to question whether to back off, move in to or maintain, are you relatively content? If these three components are not present in ascertaining your edge, rethnk your map of how to find it. Sometimes the best thing we can do for ourselves in our asana practice is to choose not to. It leaves us refreshed, renewed and ready for the totality of practice, not to mention retraining the over ambitious mind to sit still and be wisely merciful to the body.

                Edges within the mind are really no different than edges in the body. When we deal with emotions on the mat (which are, in no small part, stirred up through asana), we are dealing with how to sensitively and compassionately inquire into the heart of the emotion. As with asana, to push this emotional boundary too soon can cause breakage. It can leave us unprepared, unwilling or unable to be an apt container for the emotional swirling at hand. When emotions come up on the mat, or situations in life are such that we can’t help but bring them to practice with us, the opportunity is to explore around and into the emotional edges with great kindness, interest and awareness. If sad times seem to surround us, to hold a quiet place for ourselves in which to sit and observe the sadness, perhaps without digging to the heart of it, can be the most compassionate way in which to create room for it to move (and it will). Sometimes, moving back from situations that would aggravate the sadness is in order. This is not in any way a pushing away of healing through ignoring but, again, creating a space in which healing can occur. We have to make ourselves vessles for the light, healing, love and wholeness that is our true nature. Our emotional edge and the navigation in and around it allows us to become  increasingly able vessels.

                All of this is to say, when we work our edges of intensity on the mat and in life, we cultivate an awareness that is complete and utterly present.  Our edges always change and, therefore, there is always an opportunity for interest in and sensitivity to our present situation. Stephen levine encapsulates the opportunity to work our edges perfectly: “although we have been speaking about working with the great imbalances and hindrances in the mind and body, it is the application of these techniques to the little pains and blockages that confidence is created. ..when we meet the lesser pains, our ordinary grief, our common disappointments, we recognize the power of mercy and awareness, of softness and acceptance. Slowly accumulating a deeper intention to move beyond the apparent, we enter difficulty directly, as an invitation to awareness, to participate in our life more fully.” * our mantra might be: “take it lightly.” Yoga begins and ends with freedom. With increasing awareness and compassion around these edges, there is not one situation that cannot be healed into wholeness.

*healing into life and death, Stephen levine

                Sometimes it seems like there is a lot to navigate in this whole “yoga off the mat” idea. Making choices about how to yogically work within our moments is not altogether easy. Most of us certainly start on the mat, learning how to work with our bodies and breath. We increasingly make better choices for ourselves (hopefully!). what is really at work in these moments of discrimination concerning the choices we make? Viveka, Sanskrit for “discernment, “ helps us to understand the idea we are really trying to tap into as it applies to choices we have and what we think of ourselves.

                So, when we first come to the mat, we may experience the duality of postures and breath quite harshly. We see the fact that we can do something as “good” and that we cannot as “bad.” Over time, we begin to realize that practice is ever changing (as are we) and, through detachment (vairagya), begin to accept what is the practice in that moment. Not always easy, but hopefully, eventually happening more and more. This helps us to understand we have a choice to work within our practice in a wise way. We can choose to slow down, to breathe more or decline to do at all. When things seem all too hard, we ask the question: “is this helping or hurting?” just asking the question presents us with the choice. This is a very basic example of viveka; “helping or hurting?” simple and ultimately enlightening in the moment because with such a basic question, typically an honest and spontaneous answer arrives. We don’t have time to overthink it or rationalize. It just is as it is, and we are left empowered because we now have a choice as to how to behave. If I don’t want to hurt, but I find that what I am doing is hurting me (through the question: “h or h”), I have to look for a way to make it so I am not hurting myself.  This leads to balance in a physical practice.

                Perhaps we begin to understand that this Yogic tool is really pretty cool and may be applicable off the mat. We might begin to extend the “h or h” question  into our daily life. Maybe I tend to overcommit my time and I find myself over tired or mercurial because of it. Due to the imbalance and suffering,  I ask: “is the overcommitment helping or hurting?” obvious answer: hurting. I am tired and pissed. What do I do? Choose to say “no” to the inessential. Choose to prioritize my time. Choose to make time for myself. You see, viveka always leads to empowerment because it always offers a choice for how to act. From an honest approach to any situation, discerning whether it is truly helping or hurting, we can begin to explore new ways to act. We don’t need to react to anything because we clearly see the situation and recognize our choice in it. This is the theory anyway. It is not always easy or clear how to act, particularly due to our beliefs about ourself and the boxes we like to place ourselves in. it is, however, possible and, as always, with practice (abhyasa), all things are possible.

                Ultimately, this basic application of the viveka question, “h or H,” leads to a more pure form of viveka, which helps us to ask: “is this action leading me closer to my true and limitless self or further away? What can I do in this moment to connect with my authentic self?” working the “h or h” question regularly  may lead to the ultimate expression of viveka as a clear discernment of who we truly are as distinct from who we think we are. Talk about enlightening.

                Perhaps the next time you find you experience suffering on or off the mat, take an honest look at the approach and ask yourself: “helping or hurting?” don’t think twice about the answer, but do look for ways to choose more wisely for yourself-for your happiness. May this simple application of viveka aid you in navigating the wonderful world of practice as the opportunity to pursue it constantly springs forth. Hari  om tat sat.

                At the request of some of the YogaNow Teacher Training Apprentices, I wanted to extend the recipe for the seed balls we had on Friday night and the recipe that inspired it. These nuggets of goodness are easy to make, keep in the fridge and take on the go for quick energy and assimilation (great as a kid snack). One version is nutless, so it may be a good option for those of us with allergies. It can also be made vegan. The energy nugget recipe is from Cooking With The Dead: Recipes and Stories from Fans on the Road by Elizabeth Zipern – and, yes, we are talking about the Grateful Dead, but there are no elicit ingredients unless you decide to put them in yourself. Please enjoy….Namaste.

Energy Nuggets by Bhakta

4 parts peanut butter                                                                                     2 parts raisins

3 parts honey                                                                                                    1 part coconut

2 parts carob                                                                                                      1 part nuts optional

*additional ingredients may include: oatmeal, pumpkin seeds, sunflower seeds, pistachios, Rice Krispies, crunchy millet, dried fruit and cinnamon – Bhakta makes a point of the love and care you put into them as an offering to the Divine. He enforces that this should be done with our every action.

*substitutions include: tahini or other nut butter, ginseng in replacement for carob or chocolate, molasses/maple syrup/brown rice syrup/barley malt in replacement for honey (vegan)

To form: put all ingredients into bowl or mixer and mix to a consistency that is easy to shape into one inch balls. You may have to add chocolate or carob last, so it doesn’t stick to the sides as you mix. Play with the amounts until you get just the right consistency according to your ingredients.

Seed Balls by Cypresse

One jar of organic sesame tahini                                                               handful of raisins

Handful of organic chocolate chips                                                           one cup of sunflower seeds

6 cups of organic maple sugar oatmeal                                                   1/8 cups honey

*these amounts are approximate, but it is hard to mess the idea up if you just mix everything you like together until they form balls. Refridgerate.

                Mark W. recently asked where my Yoga beginnings began (thanks for the interest, Mark).  I came to meditation during my senior year of high school. Having checked out a book on Zen, I started a meditation practice, mostly daily, of counting my breath. It was helpful for stress, but a bit much for me at the time. Six months into it, I went back to running, a meditation that helped my mind, but not my body.

                I took my first Yoga class in college (1992?) and enjoyed the effects immediately. I didn’t yet understand Yoga as a practice and used it to create an effect in the body. So, when the semester ended, so did the Yoga (as I understood it). I didn’t come back to it until I started what I consider to be a regular practice in 1995 at a little gym in Bend, Oregon. I was a stressed out coffee shop manager and dental lab assistant at the time. My inability to find inner peace in the waking day, except for my brief interludes running, was the main impetus to pursue Yoga once again. Jan was my teacher and she was as shiny as a little pink bubble – so enthusiastic. When she asked me to cover her class for a week while she was gone, I just laughed and told her I couldn’t imagine having enough to say (I am sure some of you who take my class are laughing now).

                I continued to go to hatha Yoga with Jan at the gym for “the lean years.” It kept me somewhat peaceful, with intermittent freak-outs and trips into the partying that our 20’s have to offer.  All this time, I didn’t understand why I felt so good from practicing Yoga – I just trusted it. I would still count my breath in the only way I knew how to meditate at the time and do whatever I was told in the Yoga class. In retrospect, this would come to be my biggest bad habit to eventually break.

                In 2000, I had a pretty regular practice of asana and a very lively schedule of roasting coffee for a buzzing roaster in Sunriver, Oregon.  A local community center advertised for a weekend Yoga training with YogaFit and, while nervous to pursue it, I signed up to deepen what I knew about Yoga. It was here I practiced my first Ardha Chandrasana, laughingly, and tried to teach small groups of equally good hearted individuals how to balance. It was overall a fun experience, but even more, it exposed me to my first jaunt into karma Yoga, requiring each of us to volunteer  15 hours of teaching to the community. I held a free class at that very center and a nearby senior center, at which, I am sure, I turned more than a few people away from Yoga. Little did I know that the senior community would become one of the most beloved to me in my teaching career.

                We moved to Las Vegas, Nevada in 2001, where I picked up my on-again, off-again “career” as a personal trainer, teaching a few Yoga classes on the side. Thinking that this was the easiest, best navigated and experienced choice for me, I worked for about a year as a full time trainer at the Las Vegas Athletic Clubs. After trying a stint as the head trainer at one of the clubs, I decided that I was most definitely in the seventh circle of hell and very  frighteningly took a leap into teaching Yoga full time. For those of you thinking about this: it is very scary, but with faith and focus, very rewarding to you and your students! This was my first time to work at a studio and I gained a lot of knowledge there, mostly through making mistakes and rectifying those with a lot of love. I had the great fortune to work at the Yoga Sanctuary, and have both fond and cringing memories of the three years I spent there. 

                In 2004, It’s Yoga Las Vegas was about to open and wanted to train new teachers in this style of Ashtanga Vinyasa Yoga. I knew about and had tried many styles by this time and was rather intimidated by Ashtanga. Again, the pull of Yoga itself committed me to one of the most enriching programs there is for a teacher to take. With this, I taught Ashtanga for a couple of years with great enthusiasm, through a marriage, pregnancy and several ambitious injuries. A good friend and teacher turned me on to a few Ayurvedic practices at the time and my interest in pursuing Ayurveda led me to Dr. David Frawley and an online “Advanced yoga and Ayurveda” course out of Santa Fe. This is where I really began to understand the breadth and depth of Yoga, to a very minor degree. I knew my teaching needed to encompass more than asana. So, I read and read and read and practiced and practiced and practiced. Inner experience is indeed the way to understand and integrate these timeless practices.

                In 2006, we moved to Albuquerque, where I knew I wanted to teach, but didn’t know what the availability was to do so. I had also just started teaching teachers at the Yoga Sanctuary, and I had the intention of doing so at some point in ABQ. I was also alright with working at Starbuck’s. It was during a visit to land my husband’s job that I met Meta on a Monday night class for the first time. Later, she let me teach for her and gave me the great opportunity to teach a Friday night class, sometimes which held only me and dear Alyson N. Later, Meta gave me the opportunity to aid in the YogaNow Teacher Training Apprentice Program, which I happily do today. I am forever grateful to Meta and Albuquerque community for the unending support and love they have shown.

                During the last three years, I have diligently worked to complete my 1,000 Yoga Therapist training through Integrative Yoga Therapy, much of which was completed within the Albuquerque community through internship. I have had the great opportunity to work with some amazing people with many different life conditions and health challenges. They have taught me as much, if not more, than I have taught them.  I am convinced, in navigating this wonderful path of Yoga, that there is not one willing person who cannot benefit from Yoga and its numerous practices. My intention has only clarified over the years: to create a space in which those who are interested in transforming their lives and their ideas of themselves can come and safely work their practice, eventually seeing those opportunities evermore off the mat and in each interaction. Hari Om Tat Sat. And thanks to anyone who took the time to read of these dawnings in my life. Namaste.

Many of us can see the clear results of an asana practice for the body at large. We become more flexible, strong and able bodied with a balanced asana practice. By and large, we become more balanced in all the systems of the body (respiratory, digestive, circulatory, endocrine and nervous). This balance occurs due to the stress and relaxation we place on the body through flexion, extension, twisting and inverting. Certain areas of the body benefit from asanas specific to their location (i.e., knee down twist stretching/compressing hip and providing digestive twist). If this is true for the major systems of the body, could it be true for sensory systems as well? But, of course! We will look at the eyes and see how simple asanas for the eyes help to keep visual acuity optimum, prevent degradation of current acuity and promote relaxation.

          According to the Bihar School of India*, people wear glasses to improve their sight, but, ironically, all glasses (and contacts) actually create is a need to wear the artificial lenses while most likely creating a need for stronger prescriptions due to the lack of eye engagement. They suggest depending less on lenses, except when absolutely necessary. Bihar also suggests shashankhasana (hare position), walking barefoot in the grass and ganeshasana (swinging side to side loosely) to relax the muscles around the eyes. Gazing at the rising sun is also said to be beneficial for the eyes. Often, when we relax the muscles around the eyes, overall tension is decreased and may help us with tension headaches, overthinking and stress management. The mindfulness involved with exercising the eyes creates a meditative state as well.

          The following eye exercises are not to be expected as an instant cure. As with much of Yoga, the practice, both regular and performed correctly, will yield lasting results over time. It takes several years to lose the function of the muscles around the eyes and will take equally as much time to build them back up. The exercises should be performed in the morning and/or evening in a relaxed fashion after splashing cool water over the eyes ten times (increasing circulation around the eyes). Lenses should not be worn while practicing these exercises, nor should they be practiced by those experiencing glaucoma, cataract, retinal detachment, retinal thrombosis or conjunctivitis without first consulting with their eye specialist.

          Palming: In a comfortable seat, rub palms together until heat forms. Place palms over eyelids until heat is absorbed completely. Repeat up to three times or as needed in between exercises.

          Blinking: Sit quietly with eyes fixed to a single point. Blink ten times quickly. Close eyes and relax for 20 seconds. Repeat up to five times.

          Sideways viewing: In a comfortable seat, raise arms out to sides at shoulder height, just to peripheral limit without turning head side to side. Focus momentarily in the following sequence without turning the head:

1.     Left thumb

2.     Space between the eyebrows

3.     Right thumb

4.     Space between the eyebrows

5.     Left thumb

Repeat 10-20 cycles. Palm after finished.

Front and sideways viewing: Place left thumb on left knee with legs stretched out in

front. Hold right thumb to the right side of body (periphery). Without moving the head, look to left thumb then to right then back to left. Repeat 15-20 times before closing eyes. Repeat with arms switched.

          Rotational viewing: From same seated position, place left hand on left knee. Hold right thumb out to periphery and make a large circular motion form shoulder. Watch the right thumb and move arm only as much as you can see the thumb without moving the head. Circle five times one way and five times second direction. Repeat on other side. Close eyes.

          Up and down viewing: place both fists on knees with thumbs pointing up. Keep arms straight and raise right arms, watching right thumb, to maximum height  of gaze without moving head. Watch right thumb come back down. Inhale up and exhale down. Repeat five times with right, then five times on left.

          Preliminary Nasikagra drishti: in comfortable seat, hold right thumb directly in front of nose with arm straight. Focus eyes at right thumb. Slowly inhale and bring right thumb toward nose until end of inhale touches thumb to nose. Exhale to slowly press right thumb back to horizon. Practice five rounds

          Near and distant viewing: stand or sit at open window with view of horizon. Focus eyes at tip of nose for 5 seconds. Then focus on distant horizon for 5 seconds. Repeat 10-20 times. Close eyes and palm. Lie in savasana a few minutes after completing all exercises.

          I lead these eye exercises to the frail eldery, developmentally disabled and staff of a few local adult day care facilities to great avail. Often, these exercises calm the agitated, de-stress the staff and put some of the older people to sleep. I hope you find that with earnest application of these exercises, you find some benefit for your sight, stress or awareness. Namaste.

*Asana Pranayama Mudra Bandha, Swami Satyananda Saraswati, Yoga Publications Trust

                My sweet husband gave me the gift of an Indian cooking night together in which he would make one dish and I would make the other, in both an effort to connect and to learn Indian cookery.  We have done this every Monday evening for the last four weeks and have been using Lord krishna’s cuisine: the art of vegetarian cooking by Yamuna devi. A visually beautiful book, it contains over 500 recipes from all over the Indian continent, many outrageously  simple, once you have the ingredients on hand (Bombay aisle, Talin international market on Louisiana is a good start). I thought I would share a recent meal recipe that is not only warming and tasty, but may be a good option for those of us who suffer from digestion complaints. While in india, my usually challenged digestion took a turn for the better. After trying to gag down the regular probiotics for the previous six months in the states, I found that eating lentils (dal) and well cooked vegetables and rice really turned my digestion health around, and in just a few short weeks. I actually had the opposite effect of most first time westerners to asia, so I thought there must be something to the cooking methodology and ingredients. I offer the following recipes as easy starts to exploring Indian cuisine while perhaps introducing the fabulous benefits of adding cooked legumes and rice to your dietary repertoire. Please enjoy!

Toasted coconut rice (nariyal-ki  chaval)

Cooking time: 30 minutes           serves: 4-5

1 C Basmati  rice                                                                              1  2/3-2 C water

¾ tsp salt                                                                                         1 ½ piece of cinnamon

6 whole cloves                                                                             3 tbs ghee or coconut oil

¼ C fresh coconut (we used regular baker’s coconut and it worked great!)

1 tsp cumin seeds                                                                          ½ tsp black mustard seeds

1.         Bring water to a boil in heavy, nonstick pan. Stir in rice, salt, cinnamon and cloves.  When boiling resumes, reduce heat to very low and cover with tight fitting lid. Simmer without stirring for 20-25 minutes or until rice is light and fluffy.

2.       Remove from heat and let rice sit covered for 5 minutes. Meanwhile, heat ghee in a small frying pan to moderate heat. Stir fry the coconut until golden brown. Remove with a slotted spoon. Toss cumin seeds and black mustard seeds into pan and fry until seeds sputter and pop. Pour this into the rice along with 2/3 of the friend coconut. Remove cloves and cinnamon.

3.       Spoon rice onto platter and garnish with remaining coconut for a side dish. For a one bowl meal, spoon into bottom of bowl and top with the following recipe for dal soup.

Simple mung dal soup (sada moong dal)

Cooking time: 1 ¼ hours or 25 minutes in pressure cooker         serves 4-6

2/3 c moong dal, without skins                                     6 ½ c water (5 ½ c in pressure cooker)

1 tsp turmeric                                                                         2 tsp ground coriander

1 ½ tsp minced fresh ginger                                           1 tsp seeded hot green chili (if desired)

1 ¼ tsp salt                                                                               2 tbs ghee or vegetable oil

1 tsp cumin seeds                                                                  2 tbs coarsely chopped parsley

1.         Sort and wash moong dal to assure there are not pebbles or foreign material.

2.       Combine mung beans, water (I made our own veggie stock for more flavor), turmeric, coriander, ginger and green chili in heavy 3 qt. pan. Stir occasionally while bringing to a full boil.  Reduce heat to moderately low and cover to boil for 1 hour or until dal is soft (only 25 min. in pressure cooker). Remove from heat.

3.       Add salt and beat with a wire wisk until dal is creamy smooth.

4.       Heat ghee in saucepan over moderate to high heat. Add cumin seeds and fry until they turn brown. Pour into dal soup, cover immediately for 1-2 min. add minced parsley and serve.                                                           

                Recently, in discussing the Tiger Woods fiasco, Brit Hume suggested that Woods surrender to the Christian faith, as he didn’t think that the Buddhist religion offered the “kind of redemption” that the Christian religion offered (Woods is a purported Buddhist). I am not going to write about the audacity and ignorance of that statement, but rather offer a look at one story of redemption from Buddhist history: that of Angulimala.

            Angulimala was born Ahimsaka (“harmless”), upon his Brahmin father understanding that his son would grow up to be a robber. Apparently, in Ahimsaka’s previous incarnations, two aspects of his being were evident: his outrageous strength and his lack of compassion. His father sent him to study with a teacher for several years to dissuade Ahimsaka from a life of thievery. Ahimsaka excelled at his studies, much to the chagrin of his jealous fellow students. They concocted a plan to oust the most popular student by telling the guru that Ahimsaka had seduced his wife and boasted of being better than the guru. The guru then dismissed him, explaining that his training was complete, but he required a parting gift. The gift he requested was that of 1,000 fingers to be collected from separate victims, probably thinking that Ahimsaka would be killed in the pursuit of this request. Ahimsaka’s unquestioning obedience and propensity for violence led him to the grisly act(s) of collecting fingers, backed by the fact that he had been dismissed from his guru’s house, a disgrace to his Brahmin family and the community on the whole.

            Ahimsaka became a highway robber, not taking jewelery or money, but fingers, from his victims. He hung these fingers (anguli) from a necklace (mala) and thus became known as Angulimala. The king of the region sent out defenders for the city at the request of a frightened  populace. Angulimala’s mother set out to inform her son of the impending doom. Buddha, in the city of Kosala at the time, intuited that Angulimala had confiscated 999 fingers and was desperately searching for the 1,000^th.  Buddha knew that if he encountered Angulimala in the forest that day, Angulimala would renounce his ways and become a monk (eventually reaching enlightenment). If he encountered his mother, however, Angulimala would kill and harvest her finger as the 1,000^th,  thus falling into the hellish regions. Buddha set out to find Angulimala as well.

            Angulimala’s mother found him first and, true to form, he decided to kill her, when Buddha intercepted them. Angulimala decided to kill Buddha instead, but when he ran after Buddha, he could not catch him. Buddha calmly walked as Angulimala charged, but the perplexed Angulimala could not catch up to him. Angulimala finally yelled to Buddha to stop. Buddha declared that he had already stopped…it was Angulimala who had not stopped. Until Angulimala ceased to harm other beings, he carried on the cycle of violence that could only lead to his suffering. Angulimala fell to his knees in praise of Buddha, renounced his ways and joined the Buddhist order.

            Angulimala’s story serves as a reminder that, no matter the damage done, one’s life can change into one of service and beauty, if one surrenders to that aspect of life. Karma still had to be paid, in Angulimala’s (and all our) case(s) . He served as a Buddhist monk and endured many travails at the hands of those seeking revenge for his previous actions. He survived all of these with a calm acceptance of karma and being responsible for his misdeeds. This is also a powerful story of the power of compassion. Buddha’s words, not violence of any kind, turned Angulimala’s heart and action around. If this is not an example of self-responsible redemption in Buddhist thought, I am not sure what is.

            I offer Angulimala’s story, inspired by Hume’s avidya (unknowing – thanks, Brit!), as a way to remind us of our choice, in all moments, regardless of the damage we see we have done, to turn onto the right path. It is never far off and sometimes being reminded of this availability to choose differently provides all the space and support we need to do so. Redemption lies not so much in the belief in something external, but the belief that a positive change can occur from within and that we have the power and choice to redeem ourselves.

Well, the new year is upon us and many of us have turned our eyes toward transformation. It always seems that around this time of year, we see an increased ability, or need, to improve our ways in order to experience a better life. Yoga is always opening the door of opportunity to transform our attitudes and, therefore, our lives.

Why want to change in the first place? Eknath Easwaran outlines two pulls of a human being’s life: “the upward thrust of evolution and the downward pull of our evolutionary past’ (Bhagavad Gita, translated by Eknath Easwaran). One aspect of life is certain and that is change. Even if we wanted to, we couldn’t ignore, outrun or deny that change is a part of our everyday lives. Some changes, such as death and disease, are typically unwelcome, while others, such as new loves and career successes are usually greeted with favor. Truthfully, how would life really look without transformation? How could life even be sustained at all? The truth is that transformation is needed to purify and freshen life, making room for new possibilities and attitudes to emerge. This is a need that, I believe, human beings want to explore, whether in touch with that aspect of themselves or not. It’s what makes times of year such as “New Year” so special – that we get to instigate change without having life force us to look at its inevitability.

So, how does Yoga help to support us with change? In several ways, but two main concepts come to mind: Vairagya and Abhyasa. Vairagya means “dispassion” and signifies abandoning passion for “seen and revealed things” (Yoga Sutras, 1.15). Abhyasa means “practice” and works hand in hand with vairagya to walk a spiritual path. To practice without dispassion, one risks over inflating the ego rather than dispelling it. A dispassionate attitude without practice, however, releases certain energies that, if not appropriately channeled (i.e., through diligent practice) may lead to confusion rather than liberation (the shambhala encyclopedia of yoga, Georg Feuerstein). While these concepts are outlined as the fundamentals for a spiritual life, they can help us with any change we are trying to cultivate. To change a negative behavior, for example, one usually must replace the negative behavior with a more positive one. This takes abhyasa, or practice. To approach the practice with vairagya. Or dispassion, saves us from the pitfalls of expectation: we become able to accept the results of our action whether we receive (or like) them or not.

Practically speaking, help yourself in encouraging change, and its ruling practices of abyhasa and vairagya, by surrounding yourself with those who share your vision. Being around those who have already mastered, practice, or share  what you would like to see shift in your life is not only supportive, but essential to success. One cannot expect to run a marathon while still hanging out with one’s beer drinking, late night partying folk. Sometimes, peer shift can be a challenge in and of itself, but consider your own true intentions and see if those you have surrounding you are really hurting or helping you on that path. Also, make ample time for self care while making shifts in your life. Change can create stress and ignoring this fact can only create more. Try to make a part of your intention to change to replenish yourself in the transition. Take a bath, take some quiet time, take a Yoga class, read a book, even if you have to let something else wait. Rejuvenate yourself while in the process of change and you come back stronger for its challenges, as well as to enjoy its rewards.

          Making mindful changes is not always easy, nor is it always successful. That is why a faithful application of method is necessary to encourage lasting change while a detached attitude to the outcome provides us with a realistic and truly compassionate field in which to work. Whatever your aspirations and intentions are in this new year, perhaps keep in mind abhyasa and vairagya as aids on your path…. “through practice comes perfection; through practice one will attain liberation” (Siva Samhita, 4.9). much love and illumination on your journey!

        Recently, it has been requested that I blog on food: how a yogi might eat, what he might avoid and related subjects. In Yoga and Ayurveda, the concepts of “ahara” and “vihara” come to mind. Ahara is intake or input and vihara is production or output. The Chandogya Upanishad presents the close link between dietary purity and purity of being (i.e., “you are what you eat”). A recent television add claims: “put good in, get good out.” This idea is not limited to diet but also impressions on the whole. If one is to watch violent or negative images much of the time, his or her outlook is far different than someone who views positive or life affirming images.  Yoga and Ayurveda indicate moderation (balance) and witnessing the effects of our actions as ways to navigate the realm of nourishment.

        First, let me start by saying I am not a fan of absolutes. I have found through my own experiences that there are no absolutes in the way I conduct my life but rather ways to move closer or further from the only true Absolute, which is formless consciousness. Absolutes are like little boxes that keep us limited and further from our full potential than ideal. That being said, it is obvious that there are effects to what we take into our body. Drink too much alcohol, feel crummy the next day. Eat too much fat, feel heavy and gain weight. The examples are not always so cut and dry, but much of the time, most healthy people can get an idea of what is right for their body and what isn’t. For example, I have been a lacto-ovo vegetarian for close to 20 years. When I have been balanced in my approach, this system supports me perfectly. When it hasn’t, I have found both my health and ability to function impaired.

 I find the main factor is that of the mind and attitude that surrounds food. Personally, I have been engaged in some sort of eating disorder for the entirety of my middle school, high school and college years, thinking (such a bad word!) that I was too fat. My mind could not accept my body, and food became an enemy. I finally, thankfully, realized how dangerous this attitude was and started the not altogether easy road to recovery. Because of this imbalance, however, I have found a very balanced approach to food intake and an overall healthy mindset. A balanced attitude toward food (as sustenance) and a willingness to look at the result of our actions is key to equilibrium in our intake.

Balance taken into consideration, vegetarianism is not right for everyone. Some constitutions need more protein in their diet to be better grounded and healthier. When I was pregnant, I had to add eggs to my repertoire after several years of not eating them. Now, I can tell when the protein need is greater than usual and can act accordingly. Ayurveda prescribes different diets for not only different constitutions but also the seasons. For instance, a vata dosha wouldn’t eat ice cream on New Year’s day in the snow, no matter how much he or she wanted to. Pittas wouldn’t have a searingly hot Mexican dish on 4^th of July. Kaphas wouldn’t be partaking of warm brandy egg nog in their Snuggies on New Year’s Eve. Again, it’s about balance and watching the effects of our dietary actions.

One of the easiest ways to discriminate what balance is for you is not only to see how certain foods effect you, but to get an Ayurvedic assessment. At least you then know your dosha (fault) and can steer away from things that imbalance you and moderately intake things that don’t. Truly, the only aspect of diet that ancient and modern Yogic authorites can agree on is that there should be moderation in intake. Over indulgence causes the body to work overmuch to digest and assimilate food, which leaves less room and energetic focus on meditation and realization. So, in this time when you may be thinking of how to better manage your diet, look at the results of your intake. How do you feel? Are you energetic or lethargic? Is there ease in the movement throughout the day, or do you hit the wall sometimes? At what times are those? “Cause is effect concealed and effect is cause revealed,” says one Ayurvedic practitioner and teacher. It helps to not only look at our diet this way, but all our interactions with the environment. May some of these words and stories help you in your dietary arrangement, if only to help you be more kind to yourself in this new year. Happy 2010, everyone!

         The season of cold weather is upon us, and some of us keep wondering if we will ever be able to get our core temperature up before Spring (me included!). Yoga, in its infinite wisdom, provides many warming and balancing practices for this winter wondertime.

        Obviously, our body contracts with the cold and joints become stiff and uncomfortable. Movement in and around each joint becomes very important to encourage mobility and warmth. This is especially important before we perform grand scale movement, such as running, weight lifting, swimming and vinyasa. Think about how you might encourage movement for a few deep breaths at each major joint system before you start your activity. Ankle and wrist rolls, knee hinges and shoulder rolls, cat and cow movements may all prepare your body for your chosen activity by providing it with greater warmth, mobility and awareness. For great anti-rheumetic joint exercises, check out Bihar School of India’s book: Asana, Pranayama, Mudra, Bandha. It will move you in ways that perhaps you didn’t know you could.

        The great pranayams for this season are known as the brahmana pranayams. Brahamana means “expanding,” as opposed to langhana, or “reducing,” pranayams. Since our body tends to contract in the cold weather, it would be further imbalancing to find cooling breathwork, such as kaki, Sitali or Sitkari (all breaths that use the mouth to encourage coolness by inhaling cool in or exhaling heat out). It is just in these cool environments when it is very important to keep our breath moving in and out the nostrils, which serves to warm to breath before bringing it into the lungs, and not releasing the valuable heat already within by breathing out the mouth. Ujjayi, in particular, is an easily found and implemented pranayam that serves to heat the body in a steady and complete way. In Ujjayi, we constrict the glottis at the back of the throat to create a soft, oceanic sound (like ahh or haa) while keeping the mouth closed. Consider singing a low note and try to find the constriction at the throat softly around this same area in the throat when a low note is produced. Find sound on both inhale and exhale until heat begins to build.

Ujjayi is a medium brahmana breath that encourages steady warmth. For those of us who need a little more expansion, kapalabhati, or skull shining, may be just the thing not only for warmth, but also for sinus cleansing. Have Kleenex nearby! In a comfortable seat with an upright spine, take a few easy breaths. Inhale deeply and perform 50 fast respirations through both nostrils, placing more emphasis on the exhalation. Inhalations should be short. After the last exhalation, inhale deeply through the nose and exhale quickly through the mouth, slightly pursing the lips. Hold the breath out, contracting at perineum, navel and throat as long as possible. Before inhaling, release the locks at base, navel and throat. Practice up to three rounds. If dizziness occurs, it may mean you are breathing too forcefully. Please stop until dizziness resides and start again with more awareness and less force.*

All this said, there are many ways we can turn our bodies and breath to heat in this cold winter season, but one of the easiest is to bring warm into the body. Warm teas and beverages (even hot water alone), soups, stews and warm grains and cooked vegetables all help in warming the internal environment. Hotter spices can help too. They also serve to balance Vata, the wind fault, which tends to be challenged by cold and windy seasons and manifests in painful, creaky joints, extremely cold appendages and constipation. Bring warm in, get warm out to these extremities.

Finally, don’t miss out on this season of togetherness by cuddling up to your loved ones, be they partners, children or pets. There is so much to be said of body warmth  and the love that binds us all together. May this season find you happy, healthy and comfortably warm.

*Hatha Yoga Pradipika, Swami Muktibodhananda, Yoga Publications Trust, Bihar, India

          In talking with aspirants on the path of yoga, I am reminded of how truly important it is to simply arrive in our own practice. Perhaps sometimes we get lost in the ideas of “good” and “bad” practice, when absolutely, just showing up is the greatest commitment. Further, this attendance, amazingly, doesn’t have to look just one way.

          When I first started practicing hatha yoga, I would torturously hold myself to a “no-less-than-an-hour-and-a –half” practice for what I believed made me “better yogi.” ironically, this was also a time in my life when I didn’t understand what yoga really was and a large part of my practice was only done through postures on a sticky mat.  In sticking with this idea for awhile, I began to realize just how many of the lessons I was learning on the mat could actually inform my time off the mat.

          This is when I started to realize the importance of showing up for moments, not just asana practices. To find myself firmly within the present moment, wherever and whatever that moment is, and to see it as filled with yogic opportunity, has become the greatest practice. Of course, I still practice committed amounts of time within postures, breathing and concentration techniques, but the sustaining force of my practice largely lies in my daily life lived from a yogic standpoint. How can  I simply show up, unabashedly committed, in moments I find good or bad? How can I receive information from the elements and situations all around in a mind that doesn’t grasp, create, resist or morph the experience? How can I exude a peaceful and sattvic (pure) state of mind and actually have that shift my external environment to the same? These questions really help me to understand how huge yoga is and, as such an all embracing  phenomenon, how it could be found in the most mundane happenings.

          When I have the presence of mind, I try to see situations as teachers and opportunities to practice what I have learned about witnessing, breathing, wise use of will and non-attachment. It is in just this way that yoga starts to transform our lives, not just our bodies and health. Perhaps these moments of practice occur few and far between. or maybe we find that we don’t actually see where the current moment could be an opportunity to tune our mind to yoga. but that doesn’t matter nearly as much as our arrival in that moment, square and unadulterated. This is the great occasion of our lives, to see our moments as holy and try to live within them as fully as we can. In talking about what practice looks like, arjuna nick ardagh says:

          “yes,  I do have a spiritual practice. My practice is called “living human life” and I try to be regular in my practice. Sometimes I forget about my practice and start doing bizarre and strange things like meditating or holding my breath or something. But the practice that I am really committed to is living ordinary human life.

          So my practice involves such sadhana as being a parent to two beautiful boys. My sadhana involves having to listen when people notice things in me that are a little off and having to return to the humility of not being beyond reproach. My practice includes remembering to do the things I said I would do. It includes being willing to be absolutely in the mud of humanity at the same time as being Consciousness. My practice has become to not use spiritual ideas, or fleeting spiritual experiences in a way whatsoever to avoid the curriculum of human life.

          …I don’t think there is any need for any practice beyond just being here on this planet meeting what life brings you with an open heart.”

          So, the next time you get down on yourself for “not practicing,” try to remember what yoga practice really is. Try to look out into the world that moment and see the chance to connect with whatever is happening around you in an authentically engaged way. Yoga is waiting around every corner, just waiting to be discovered. There is never a lack of practice.