Yoga

Gazing Inward: Yoga for Your Eyes

YOGA JOYFUL LIVING

Sacred Body Fearless Mind Tantra’s Essential Practice Breathe Easy 20 Ways to Heal Allergies Restorative Yoga Real Hope for Chronic Pain

In Food We Trust Beyond Local and Organic A Conversation with Rod Stryker Enlightened Ego Identity in Meditation

spring 2010

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published by the himalayan institute

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yogaplus.org

Professor Langdon Unveils A New Symbol

Professor John Langdon, widely credited as the founder of the contemporary ambigrammic art form and whose name and work have been used by Dan Brown in his bestselling novels, has devised an ambigram representing the concept of advaita or non-duality. Effectively meaning ‘not two’, advaita reveals that the nature of both ourselves and the universe is essentially One. The Book of One by Dennis Waite, from which Professor Langdon drew his inspiration, is essential reading for those wanting to investigate the ancient wisdom of advaita. Utilizing both classical and contemporary sources, The Book of One provides a comprehensive overview of this teaching. Dennis Waite is a distinguished writer in the field of advaita. His previous work, Back to the Truth: 5000 Years of Advaita, is already a modern-day classic.

The extensively revised, 2nd edition of The

Book of One is available to buy from Amazon

for more information, visit www.advaita.org.uk www.arthmediasolutions.com

CONTENTS

SPRING 10 YOGA+JOYFUL LIVING MAGAZINE . ISSUE 109

Cover: Yoga teacher Katrina Amato photographed by Jasper Johal ©2010 jasperphoto.com

+FEATURES

30

Sacred Body, Fearless Mind: Living Tantra (Part 2) Harness prana shakti—the inner divinity—with a potent tantric practice that will charge your mind with vitality, insight, and the power to heal. By Pandit Rajmani Tigunait

36

In Food We Trust Industrialized food harms the earth and our bodies. Thankfully, there’s a wave of passionate innovators who are growing a healthier food culture, one radish at a time. By Jake Miller

Our Wings: 42 Untying The Way of Non-Attachment +DEPARTMENTS

Through the practice of dispassion, we can loosen the knots that keep us earthbound—and soar to new spiritual heights. By Eknath Easwaran

CONSCIOUSNESS 18 Points of Practice

YOGA IN ACTION 5 A Yogi’s Legacy

The Enlightened Ego

Remembering Swami Satyananda

By Rolf Sovik

Saraswati (1923–2009)

48 Yoga Sutra 2.15

54 Skillful Action

Original Pain

Confessions of a Meditator

Translation and commentary

By Irene Petryszak

by Pandit Rajmani Tigunait

JOYFUL LIVING 9 Yoga Threads

96 From the Sages Isha Upanishad (verse 1)

Your guide to eco-shopping, local

Translation and commentary

banking, and springtime ayurveda;

by Swami Rama

Polina Plotnikova / Getty Images

plus Rod Stryker on his practice

16 From Our Kitchen

PRACTICE

Delightful Dhokla

22 Heart of Hatha

By Jon Janaka

Apana Vayu: The Anchoring Breath

26 Total Health

By Sandra Anderson

Natural Allergy Relief

52 In Practice

By Carrie Demers, MD

Gazing Inward: Yoga for Your Eyes By Jennifer Allen Logosso

58 Asana Solutions

Himalayan Institute MEMBER SERVICES 6 HI View President’s Letter

70 HI Bulletin News for Members

73 Program Guide March–July 2010 Yoga and meditation seminars, retreats, teacher training, and more

ETC. 4 Editor’s Note

Yoga for Chronic Pain By Kelly McGonigal

7 Mailbox 64 Books & Media

EDITOR’SNOTE

Yoga+ JOYF U L L I V I NG

spring 2010 issue 109 founder Swami Rama

editor

the farm stand to the kitchen table, Americans are adding a healthy serving of mindfulness to their meals. Last year’s lauded documentary Food, Inc. showed scores of viewers the darker side of agribusiness, while First Lady Michelle Obama promoted healthy eating on Iron Chef and planted a high-profile organic garden on the South Lawn. She had plenty of company—43 million vegetable gardens sprouted across the country last spring, up 19 percent in just one year. More and more, we’re looking at the food on our plates and in our shopping carts and contemplating how it affects our health, environment, and society. I snapped out of my own food coma four years ago. For longer than I care to admit, I’d been an unconscious vegetarian, subsisting almost exclusively on frozen vegetables and imitation meat products. But when I found myself working in the organic garden at the Himalayan Institute, my relationship to food was turned on its wilting ear. Early spring kicked off my schooling in the art of growing and connecting with what we eat. We tilled rye and other cover crops into the soil as “green compost.” We seeded Lincoln leeks and Cipollini onions in the greenhouse and transplanted them into nutrient-rich beds. We dug up parsnips that had wintered over, and watched asparagus shoot up through the earth. After weeks of anticipation, we harvested armloads of Royal Oak Leaf lettuce and Italian Wild arugula. But what truly awakened my appreciation for nature’s bounty was communing with friends and fellow seekers—praising a new salad dressing or discussing the miracle of mycorrhizal fungi—while eating this fresh wholesome food in our dining hall. This experience of sharing, of building community around food, is the thread connecting the five visionary food advocates profiled in Jake Miller’s feature (page 36). Whether they’re crusaders of food justice or farmers on a spiritual mission, these voices of the edible revolution are united in their effort to nurture a food culture as healthy as biodynamic bok choy. For us aspiring yogis, the collective shift toward health and sustainability fortifies our own awareness of how intimately food connects us to the web of life. When we eat food close to its source—fresh, unprocessed, locally and sustainably grown when we can get it—the richness of its prana, its life force, is palpable. And as Pandit Rajmani Tigunait illustrates in his feature (page 30), increasing and concentrating prana in our bodies is the key to a fruitful practice of tantra. Speaking of fruitfulness, Yoga+ recently won a Folio Eddie award for the third year in a row—a gold one at that—so you can be sure there are plenty more seeds of authentic knowledge in this issue for you to sow in your own practice and share with a community of fellow seekers. Bon appétit! ■

editor at large Shannon Sexton

{ editorial board } Rolf Sovik, PsyD Rod Stryker Pandit Rajmani Tigunait, PhD Deborah Willoughby managing editor Crystal Ketterhagen senior editors Sandra Anderson,

Irene Petryszak assistant editor Jancy Langley editorial assistant Kathryn Heagberg contributing editors Anna Dubrovsky,

Linda Johnsen, Doug Keller, Carrie Demers, MD

{ art } creative director Jeanette Robertson art director Barbara Gerhardt senior designer Jacqueline Bogdan design associate Darlene Clark contributing designer Stephanie Lora production coordinator Vincent Tedeschi photo editor Loreda Everett photographers Jagati, Maureen Cassidy,

Andrea Killam

{ business office } executive director Matthew Douzart marketing director Todd Wolfenberg business manager Zachary Ketterhagen circulation manager Laura Brownell advertising coordinator Jennifer Wood

{ patrons } Dada Doulatram Boolchand Ramesh Daryanani Harshadbhai Desai Beverly Foit-Albert Indru Malkani Manu Sawilani

{ advertising } Goodfellow Publishers’ Reps. 510-548-1680 Deena E. Brown, ext. 305 E-mail [email protected] Geoff Goldstein, ext. 302 E-mail [email protected] Marketplace and Classifieds Liz Dalbianco, ext. 301 E-mail [email protected]

{ subscriptions } Phone 800-253-6243 ext. 4 E-mail [email protected] yogaplus.org/subscribe Published by the Himalayan Institute

Natalya Podgorny, Editor [email protected]

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yoga + joyful living spring 2010 yogaplus.org

Kathryn LeSoine

From the inner city to the White House, from

Natalya Podgorny

AYOGI’SLEGACY

Swami Satyananda Saraswati (1923–2009)

Courtesy of Bihar School of Yoga

It is with great respect that we observe the passing of Swami

Satyananda Saraswati, a renowned spiritual teacher and the founder of the Bihar School of Yoga in northeast India, who left his body at midnight on December 5. Though Swami Satyananda lived and taught in India for much of his life, his influence and scholarship has reached around the world. His many books—Four Chapters on Freedom: Commentary on the Yoga Sutras of Patanjali, Sure Ways to SelfRealization, and Kundalini Tantra, among others—have been anchors on the bookshelves of devout practitioners since he began publishing nearly 40 years ago. Born in 1923 to landowners in Almora, India—a small city near the northern Nepali border—Swami Satyananda began practicing yoga at the age of 15; at 19, he found his way to Rishikesh, where he met his guru, Swami Sivananda Saraswati. After 12 years of sanyas training, Swami Satyananda began traveling extensively throughout India as a parivrajaka. Following Swami Sivananda’s death in 1963, Swami Satyananda established his headquarters in Munger, and put his travels and studies to use as a teacher and a leader. He

founded the influential Bihar School of Yoga—an ashram and teaching facility well known for publishing translations and commentaries of traditional texts—and Sivananda Math, a philanthropic organization that provides scholarships, infrastructural development, and food aid in rural India. It was during this period that Swami Satyananda wrote and translated prolifically before retreating to a life of meditative seclusion as a paramahamsa in 1988, where he remained until his passing. As his disciples report, Swami Satyananda took maha samadhi, the final great union with undifferentiated Consciousness, while doing japa, or mantra meditation, with a smile on his face. To commemorate this occasion, followers and friends performed a shodashi puja—a 16-day ritual worship. Though Swami Satyananda Saraswati’s physical presence has left the world, his devotion to yoga philosophy, practice, and education leaves an enduring legacy for which we are profoundly grateful. ■

Tune into Your

Inner Peace

Transforming Lives

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yogaplus.org spring 2010 yoga + joyful living

5

HIVIEW

—Carla Goldstein, Director of the Women’s Leadership Center at the Omega Institute

RECLAIM your

P OW E R

In Goddess to the Core, Sierra Bender offers a unique method of healing from the inside out that breaks the cycle of stress and disempowerment by developing all four bodies—spiritual, mental, emotional, and physical—to help women reclaim, restore, and rejoice in their beautiful and powerful feminine spirit.

“Sierra Bender is a force of nature, an inspired teacher who has created an astonishing technique of transformation certain to reveal the goddess within.” —Wade Davis, bestselling author of The Serpent and the Rainbow 1-800-THE-MOON www.llewellyn.com facebook.com/llewellynbooks

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Here in the foothills of the Poconos,

the sun’s crossing of the celestial equator—the beginning of spring—brings dramatic changes. As March gives way to April, refreshing rains and soft breezes herald winter’s end. Water cascades down sloping fields, cleansing everything in its path. The debris is carried into the streams, and sediment gradually settles, revealing sparkling clear water and brightly hued vegetation. In ancient cultures, these springtime events contributed to a rich mythology. The Greeks told of Persephone, who was carried off to the underworld for half the year, but whose reemergence brought forth new life and abundance. The Romans celebrated the goddess Flora, a name that now signifies plant life. The Teutonic celebration of the deity Eastre (a name related to Easter as well as to the hormone estrogen) signified renewal and fertility. And the ancient Persians worshipped the sun god Mithra at the vernal equinox, hoping for redemption. While some of this mythology is preserved in current religions, much has vanished—and seems unlikely to return. Historically, myth was commonly interwoven with superstition, sometimes resulting in fanaticism and bigotry. Worse, myth was taken for science and governed people’s lives at the expense of common sense. But myth also acted—and continues to act—as a bridge to a higher reality. It connects us with personal spiritual truth. In this sense, the advent of spring is a metaphor for purification, redemption, renewal, and growth. Encased in a climate-controlled office, it’s easy to lose touch with the grand passage of spring. Becoming oblivious to nature’s rhythms is as great a misfortune as being too wedded to the mythology about them. Spring is a benediction. During its passage, purification and renewal surround and infuse us, bringing the promise of transformation. Here at the Institute, the great themes of spring are already at work. For some, the notion of purification means spring-cleaning, both within and without. For others, this is a time for the renewal of rituals and practices that winter has dulled or buried. And for still others, there is redemption in the air—atonement for unwise actions and the opportunity to cast off unproductive habits. Here’s hoping that you will find time for a leisurely walk in the full radiance of spring light; that the sun’s rays will warm your spirit; and that in one mythical way or another, spring will blossom in your mind and heart. ■ Rolf Sovik President, Himalayan Institute Andrea Killam

“When women leave Sierra’s workshop at Omega, their transformation is absolutely visible!”

MAILBOX

From asana questions to green suggestions, readers respond to our winter issue. Deborah Willoughby’s article, “Pilgrim’s Progress,” left me glowing; I felt as though I genuinely connected with her experience. I, too, have struggled as a spiritual pilgrim—often impatient and restless with my practice, striving for a peace that seemed elusive. That peace has come to me slowly, in stages. Ms. Willoughby’s richly articulated article rang true: pilgrimage to sacred sites may connect us to the Divine; but in the end, when the pilgrim is ready, she can realize the sacred anywhere—be it halfway across the globe or in her own backyard. Shirley Lindbergh, New Haven, Connecticut Safer Backbends?

Though the article “Safer Backbends” by Doug Keller mainly focused on how to align and support the pelvis during backbends, for tadasana he recommended that “the pelvis be locked into a stable, unmoving position at the sacroiliac joints... by slightly scooping the tailbone down and forward.” However, in a teachertraining session, Judith Lasater once demonstrated how tucking the tailbone in tadasana actually weakens our standing posture. She did a simple experiment that I did with my students after reading your article: I asked one of my students to stand with the tailbone tucked down and forward (counternutated). I stood behind her, pulled down on her shoulders, and her knees buckled. Then I asked her to stand with her tailbone pushing back and her pubic bone moving downward (nutated). I pulled down on her shoul-

ders, adding more of my weight than previously, and couldn’t budge her. If such a simple experiment can prove that standing in tadasana with the pelvis nutated adds to the body’s physical strength, why are many of us still teaching our students to stand with the tailbone tucked down? Cecilia Micallef Brighton, Queensland, Australia Keep in mind that nutation and counternutation refer to the subtle action of the sacrum, not a gross movement of the pelvis. To isolate and position the sacrum, the practitioner needs to engage the actions of mula bandha, as described in the article. Since the sacrum is nutated when neutral, a slight counternutation (or “scooping of the tailbone”) is appropriate to stabilize the sacrum in tadasana and provide support for an upright spine. If, however, one dramatically tucks the tailbone down and forward, thereby tipping the top of the pelvis back, it will result—as you

rightly pointed out—in a destabilized posture. Doug Keller Hands-on Assists

Thank you, Katherine Pew, for your article, “A Yoga Teacher’s Guide to Adjustments.” I have been teaching yoga regularly for almost two years and I am still reluctant to physically assist my students. My training included many assisting techniques that have helped with my own practice, so I know I have the skills to give hands-on adjustments. With every class I become better able to read students’ bodies. Thank you for sharing the insight of a skilled teacher and inspiring me to take my teaching one step further and become more hands-on. Cherie Ebert Idaho Springs, Colorado Eco-Mat Awareness

Thanks for the well-organized piece on greener yoga

mats (Yoga Threads)—I just gave up on my old one and was having trouble making sense of all the new options. It would have been nice to know a little more about where each mat was made and the emissions involved in the process; maybe as more yoga practitioners and prop companies realize the importance of sustainable manufacturing, more information will become available. Until then, keep us in the loop! ■ Gael Naly Montecino, California

We love hearing from you! To prove it, we’ll send you a free relaxation CD if we print your letter. E-mail us at [email protected] or send your comments to Mailbox, 952 Bethany Turnpike, Honesdale, PA 18431. Please include your full name, address, and phone number. We may edit your letter for length and clarity.


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YOGATHREADS Deepen your practice, inspire your life

The Seeker’s Gift Yoga teacher Rod Stryker doesn’t stay in one place (like his home in the mountains of Colorado) for very long—he keeps his body moving, from Miami to Maryland, Seattle to Charlotte, and everywhere in between. But seated in a sunlit room on a fall day in Pennsylvania, it’s clear from his steady blue eyes that, despite the geographic staccato of his teaching schedule— his mind remains still and calm. “I’ve always had a sense of what was waiting for me,” says Stryker, who, at the age of 19 began an ambitious homespun practice that quickly became a life calling. He spent several months struggling alone with B.K.S. Iyengar’s Light on Yoga before finding himself, for the next 17 years, learning and teaching with Mani and Alan Finger in L.A., where he discovered something that has sustained his practice all these years: the “germ,” he calls it—that driving force to follow the yogic path. “It was the biggest gift they gave me.” After that seed was planted—then nourished by travel abroad and 15 more years

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YOGATHREADS practice

of study with Pandit Rajmani Tigunait, the teacher who he says catalyzed his spiritual progress—Stryker matured as a practitioner and as a teacher in his own right. Along the way, he’s seen the popularization of yoga; the birth of four children (two sets of twins!); and the genesis of ParaYoga— his own integrative, scripturally based style of teaching that combines yoga, meditation, ayurveda, and tantra. His students, numbering in the thousands, work diligently to weave ParaYoga practices into their own lives all over the country. “Some day,” he reflects, “I would like to look back and think that I helped seat something of significance in the West.” But even if years have passed and his name and legacy have become ubiquitous in the American yoga community, it’s easy to discern the precocious 19-year-old in Stryker: his steady resonant voice, the fierce determination in his eyes—the essence of a spiritual seeker, still making his journey. —Jancy Langley Listen to Rod Styker’s advice for new yoga teachers and watch a slideshow of his Art of Asana series at yogaplus.org/stryker. In Sanskrit

⁄≤ÆŸ˚

Nidra

Nidra means “sleep.” The prefix ni- indicates restraint, downward motion, and the collection of things spread out. When we sleep we settle down, draw the mind away from the senses, and rest our focus inside. Yoga nidra is sleep infused with awareness.

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yoga + joyful living

Living Yoga

How to Nap like a Yogi When travel (or everyday life) wears you down, a simple variation of yoga nidra (yogic sleep) taught by Swami Rama can help you restore your energy. This practice helps you settle into a profound state of rest while remaining alert at a deeper level of consciousness. By drawing your attention to your heart center, you will become a silent witness to your sleeping body and mind. a room where you will not be disturbed. Sit on the floor 1 Choose against a wall, stretching your legs out and crossing one ankle over the other. Cup your palms in your lap and, with your eyes closed, either allow your head to hang forward or to rest against the wall. the relaxed movement of your breath, letting it 2 Feel flow easily and smoothly. Then observe 3 to 5 breaths at the nostrils, to center your mind. Next, one by one, rest your awareness (and 3 throat breath) at the eyebrow center, then at the center, and finally the heart center. your awareness at the heart center, 4 Keeping quietly resolve to let your body and mind sleep for a specified length of time (say, 10 minutes). Trust your mind to awaken you when that time has elapsed. sleep, continue to be aware of 5 Asthe(butyoumerest sensation of the breath no mantra). You are simply letting your body sleep, with awareness. in this state until your mind 6 Stay wakes you up. Then slowly shift your head and stretch your body. Draw your attention outward, opening your eyes into your hands and then to the room around you. >> —Rolf Sovik

Previous page: Crystal Ketterhagen; This page: Andrea Killam; Model: Stacey Galloway; Top by Lily Lotus

The Seeker’s Gift (continued)

marie wright organic

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To Your Health

Everyday Ayurveda

Homemade Ginger Ale

The 12-Hour Fast

Tired of ginger tea? Try this tasty soda recipe. The pungent heating qualities of ginger can help keep spring colds at bay.

According to ayurveda, the body is programmed to direct its energy toward cleansing and assimilation in the hours just before midnight, when agni (digestive fire) is weakest. To support this process, ayurvedic physicians recommend refraining from late-night snacks and going to bed around 10 p.m. By fasting for 12 hours every night—between dinner and breakfast (7 p.m. to 7 a.m., for example)—you free your body from the burdens of meal-related digestion so it can conduct mental, emotional, and cellular cleansing in a more concentrated way. The 12-hour fast also respects agni’s daily waxing and waning cycle which, according to ayurveda, corresponds to the rising and setting of the sun. That’s why it is wise to eat a healthy breakfast in the morning, eat your largest meal at noon when the sun is the strongest, eat a lighter dinner as the sun is waning, and then allow your stomach to rest until the sun comes up the following day. This fast supports metabolism, prevents accumulation of ama, normalizes weight, and combats kapha imbalances (which are common in the spring). >>

Combine 1/2 cup of freshly grated ginger, 1 cup of cane sugar, and 4 cups of water

in a saucepan. Bring to a boil, then reduce and simmer for 9 minutes. Cool and strain. To serve, add about a 1/3 cup of this ginger syrup to a chilled glass. Top with seltzer water and garnish with lime. Adjust proportions to taste. Serves 4 to 6. Refrigerate

leftover syrup for later; the flavor intensifies. Variations: To create extra zing, cook ginger with 1/2 teaspoon of ground cardamom, or a few cloves. Adding 1/2 teaspoon of vanilla extract to the cooking ginger imparts

a subtle earthy flavor. A splash of cream before serving makes it dreamy. —Ruby Wells

In the Pantry

Ginger Spicy, soothing, and invigorating, ginger is something of a miracle. This rhizome has kapha-balancing properties that have long been appreciated by ayurvedic practitioners. Recent studies have validated its most common use— treating nausea. But ginger has many more facets: it is believed to aid digestion, assuage rheumatoid arthritis, help clear ama (toxins), lower blood sugar, reduce cholesterol, and improve circulation. It is known in ayurveda as “the universal medicine.” —R.W.

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—Shannon Sexton

Clock on plate: Glenn Frank / iStockphoto.com; Ginger: Julie Toy / Getty Images

YOGATHREADS wellness

YOGATHREADS one world Conscious Consumer

Spirituality in Action

Eco-Seals for Eco-Deals

A Better Bank for Your Buck

These days, discriminating between greenwashed and genuinely green goods can be tough. That’s where certifications come in handy—experts create standards that we all understand. You may have heard of the basics (USDA Organic for food, LEED for building materials, Fair Trade Certified for imports); here are some lesser-known certifications to aid your eco-choices at the checkout line: FSC The Forest Stewardship Council (FSC) certifies that all wood-derived product parts start life in a sustainably managed, socially responsible forest. Watch for their logo on paper, furniture, plywood, guitars, and more in stores from Staples to Sam’s Club, or check their list of retailers at fscus.org.

These standards evaluate a product’s materials from birth to death and back, including what economists call “externalities”— often hidden public costs like energy and water. Look up products—like Aveda shampoo or Greenweave recycled polyester—at c2ccertified.com.

If there’s one thing our society depends on, it’s the PC—and it’s made of harmful stuff. EPEAT is a system designed to monitor computer manufacturers and encourage them to build more sustainable, less toxic machines. Search and compare the gamut of make and model at epeat.net; look for their Gold, Silver, or Bronze certification when you’re ready to shop. EPEAT

Design for the Environment This EPA program carefully reviews each ingredient in chemical-based products for household and environmental safety—think paint, ink, detergent, solvents, and carcare items. Find products they’ve analyzed at epa.gov/dfe and watch for their seal of approval when you hit the hardware store.

Oh, Canada! You’ve brought us McIntosh red apples, Mounties, and a simple userfriendly eco-certified product database at terrachoice-certified.com. EcoLogo’s life cycle assessments consider a balance of environmental criteria, and label everything from area rugs to engine oils. —J.L.

EcoLogo

With all the buzz about the global economic slump, getting a local perspective on your own financial footprint can feel hopelessly complicated. Looking for a way to get more involved and learn more about your money, where it goes, and what it does? Join the wave of people rediscovering a different kind of bank, often complete with financial classes and even a community cause: the local credit union— where you (the customer) are also the shareholder (or “member”). Established by President Roosevelt in 1934 to “promote thrift and thwart usury,” credit unions are coming back in style, thanks to their nonprofit cooperative structure, focus on local finance, and often lower interest rates and higher returns. Since 2006, membership has increased by 4 million people, and capital—the amount of money available for lending—has risen 22%. Want to give cooperative banking a try? Find a credit union near you at culookup.com. —J.L.

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FSC symbol: ©1996 FSC A.C.; Cradle to Cradle Certifiedcm is a certification mark of MBDC; Woman: Chris Gramly / iStockphoto.com; Bank: ilbusca / iStockphoto.com

Cradle to Cradle

Events

Spring 2010 YOGA PILATES CONFERENCE & SHOW: March 25–28, Toronto, Canada; theyogaconference.com Get moving, dancing, and singing! Take workshops, attend lectures, and watch demonstrations by dynamic yoga teachers, authors, and music and movement artists like Seane Corn, Rodney Yee, and Wah!. YOGA JOURNAL BOSTON CONFERENCE: April 6–11, Boston, MA; yjevents.com/boston From tantra to yantra, hatha to healing, this conference zooms in on all the most compelling topics in yoga today. Along with yoga classes, teachers and studio owners will appreciate handy workshops like “Greening Your Business” and “Studio Ownership 101.” GREEN FESTIVALS: April 10–11, San Francisco, CA; May 22–23, Chicago, IL; greenfestivals.org This bustling sustainability conference gets greener—and bigger— every year. Come celebrate and learn about new eco-products; hear from activists and authors working for social and environmental justice; and sample the best in vegetarian and organic cuisine with over 350 vendors, 125 speakers, and plenty of musicians, filmmakers, and more. AYURVEDA: COMPLEMENTARY GLOBAL MEDICINE: April 15–18, San Mateo, CA; ayurveda -nama.org The National Ayurvedic Medical Association’s annual conference helps experienced and aspiring health practitioners network with their peers and catch up on news in the field through panel discussions, practicums, and product and research demonstrations. ■


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FROMOURKITCHEN

Delightful Dhokla This tangy melt-in-your-mouth snack is packed with protein and spiced perfectly for spring. By Jon Janaka

N

eed a little spice in your life? Try dhokla—a soft, spongy, savory treat from the west coast of India. You can cook this golden delicacy in about 40 minutes and serve it as an appetizer, a teatime snack, or a light but nourishing meal. Some of the ingredients are unusual, and it might take you a few tries to master the recipe, but trust me—it’s worth the effort. You’ve never tasted anything like dhokla before. From an ayurvedic point of view, dhokla is a kapha-pacifying dish that can keep you warm and invigorated on a rainy spring day. The mustard oil and hot pungent spices stoke agni (digestive fire), which tends to dampen with the change of weather. The besan flour and yogurt are excellent sources of protein, the latter serving as a complete protein—important in any vegetarian’s diet. Like other baked goods made with yogurt, dhokla has a short shelf life. Serve it warm or at room temperature within a few hours of cooking, and store leftovers in the fridge for up to three days.

The Batter Yield: 8 servings 1 3/4 cup + 1 tablespoon besan (chickpea) flour 3/4 cup plain yogurt 1 cup hot water 1/2 teaspoon turmeric 1 teaspoon salt 2/3 teaspoon baking soda

1 Set up a 5- to 6-quart pot for steaming that will accommodate a 9-inch pie pan, using a lid that allows a little steam to escape. Add 3 to 4 cups of water, using a trivet to elevate the pan above the waterline (about 11/4 inches). Turn the burner on high heat and prepare the batter as the water comes to a boil. 2 Sift the besan flour into a large bowl.

3 In a medium bowl, combine the turmeric, salt, yogurt, and hot water. Stir. 4 Add the flour and whisk until thick and well mixed. 5 Lightly oil the pie pan. 6 When the water in the steam pot is boiling, add the baking soda to the batter and whisk until the mixture is foamy and bubbly. 7 Pour the batter into the pie pan and carefully lower it into the steamer. Steam for about 20 minutes at medium heat. Test it with a toothpick—if it comes out clean, the dhokla is finished. 8 Remove the pan from the steamer. Place a serving plate upside down over the top of the dhokla; quickly invert the pan and lift it so the dhokla falls onto the plate. Cool for 10 minutes while making the tangy sauce.

Jon Janaka has worked in the Himalayan Institute kitchen for the past five years.

Jagati

The cilantro garnish pacifies the heating mustard seeds and oil.

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yoga+joyful living spring 2010 yogaplus.org

The Sauce 1 teaspoon brown or black mustard seeds 3 tablespoons 100% pure mustard oil 18 fresh curry leaves 1/3 cup fresh lemon juice 21/2 cups water 2 tablespoons sugar 21/2 teaspoons salt

1 In a small saucepan (with a tight-fitting lid nearby), heat the mustard oil on high until it smokes for about 1 minute and the color changes from golden to almost clear. Take the pan off the heat and let it cool for 30 to 60 seconds. (Otherwise, the hot oil will scorch the remaining ingredients, creating a bitter taste.) 2 Add the mustard seeds and quickly lid the pan while they begin to pop. (Tip: If the oil has cooled too much for the seeds to pop, remove the lid, turn the heat to medium, and wait until the seeds turn gray—they’ll still release their flavor.) 3 When the seeds have settled down or turned gray, add the curry leaves. There should be just enough heat left in the pot to darken their color. 4 Add the lemon juice, water, salt, and sugar. Bring up the heat and boil for 3 minutes, then set the pan aside.

Finishing Touches 2 tablespoons fresh cilantro leaves, coarsely chopped 1/2 red pepper, thinly sliced

1 Cut the dhokla into pie-style slices or small squares, and pull the pieces apart slightly, so that the dhokla has room to expand as it absorbs the sauce. 2 Pour the sauce in 1/4 cup measures over every inch of the bread. Don’t worry if there is extra liquid at the base of the plate; the dhokla will continue to soak it up. 3 Garnish with the red pepper and fresh cilantro leaves.

Variation The traditional method of preparing dhokla involves a night of fermentation to make the batter bubbly and light. We speed up the process by using baking soda, as if it were a quick bread. But if you want the “slow food” experience, omit the baking soda and let your batter sit, covered, in a warm spot overnight. ■ yogaplus.org spring 2010 yoga + joyful living

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POINTSOFPRACTICE

The Enlightened Ego

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mysterious and powerful instrument of awareness lies hidden within us: the mind. Over the past several issues, we’ve been exploring the nature of the mind in meditation. It is said to have four principle functions: manas, buddhi, chitta, and ahamkara. For a brief recap of the first three, see “A Yogic Map of the Mind” (page 21). Here we’ll explore the last function: ahamkara—the individual self, or ego. To begin, let’s examine what we mean by self-identity, and then look closer at how it is influenced by meditation. Who Is the Self?

When we refer to ourselves we use words such as “I,” “me,” and “mine.” These

words play a number of roles. They register a sense of self-identity, mark the separateness of one person from another, and signify our possession of things— the effort to extend ourselves into the surrounding world (this is “my car”). The familiar sense of self supplied by the mind at each moment is labeled ahamkara in Sanskrit. It’s a term constructed from two words: aham (“I”) and kara (“maker” or “doer”). The mind, as ahamkara, is the maker of an “I.” With every action, it proclaims: “I am the doer” and “These actions are mine.” Thus, when we use the word “I,” we imply an identity constructed within the mind itself. Your “I” is the identity of a particular body, a particular personality, particular patterns of thinking, and a particular life. Rarely do we inspect our own identities very closely. We simply are the player of roles (parent, teacher, tennis player) and the owner of qualities (attractive, articulate). Thus, when we ask ourselves the question “who am I?” with sincerity, it can arouse curiosity and further inquiry: “Is there some aspect of

myself that I have not considered? Am I other than who I seem to be?” The perception that one’s identity is both something less and something more than it seems is a paradox that’s at the core of yoga philosophy. Consider this passage from the Bhagavad Gita (6.6), one of countless such scriptural references to the nature of identity: “The Self is the friend of that self by whose Self the very self is conquered.” Translators have attempted to sort out the ambiguity around the term “self” (or atman) by leaving references to the individual self in lowercase and capitalizing references to the Self that represents transcendental reality. On the lesser side, we cling to a limited self—we grasp onto our ego and the things with which it identifies. Yet each of us is also a manifestation of something more enduring than we appear to be. Just as a wave on the surface of the ocean remains part of a vast underlying Find more scriptural references to the Self, and listen to these verses in Sanskrit, at yogaplus.org/popsanskrit.

DISTURBANCES AND FALSE IDENTITIES ARE GRADUALLY DISSOLVED SO THAT THERE CAN BE A RESTORATION OF WHOLENESS.

joSon / Getty Images

Yogic scriptures reveal that there’s infinitely more to us than body, personality, and accumulated possessions. Meditation introduces us to that which is beyond them all. By Rolf Sovik

expanse of water, each of us is part of a vast field of pure consciousness, or Self. The Nature of Identity

According to the Sankhya tradition, a dualist school of classical Indian philosophy, each person’s identity is an assemblage. You are the construct of a conscious Self (the subject or knower of experience, purusha), and an unconscious body/mind (which serves both as an instrument of awareness and an object of experience, prakriti). You have a body, but your body is not the entirety of you. You think, but your thoughts are also not the whole of you. Within each of us lies a pure inner witness—the knower, or consciousness. The mind, acting like a highly polished mirror, receives the light of consciousness, reflects it in its innermost surface, and takes on a likeness of consciousness itself. According to the sage Vyasa, we thus perceive our thoughts to be “the same as consciousness” because of their proximity to it. This process is designated by the unique Sanskrit term asmita, literally “I am-ness,” a semblance of true awareness. The term implies a false sense of identity, one that is mistaken. It is mistaken because, once reflected in the mind, consciousness no longer knows itself in its pure nature. What is otherwise unlimited, blissful, and eternal, through the confusion of asmita, gives the mind the appearance of consciousness. Then, through the agency of ahamkara, the mind supplies us with a limited sense of “I.” Until we


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know ourselves deeply, we cling to the finite identities created within the mind by ahamkara. Unfortunately, there is a great deal of pain in this. Over the course of time, we must learn to address the unpleasant realities of life that result from identifying with a body: health is unreliable, the aging process creeps steadily along, and death is a certainty. Does life offer an alternative to the suffering that comes with false identification? The answer to this question lies at the heart of yoga. Despite our deeply ingrained patterns of misidentification, something in life calls to us, whispering that there is more to be known. This is the call of meditation. The Self in Meditation

Meditation, say the sages, gradually dispels the falseness of self-identity and reveals a deep and true Self. This requires a process of purifying the ego. Scriptures recommend two complementary strategies for refining ahamkara during meditation: First, soften your grip on the limited self by contemplating such statements as “I am not merely a body” or “I am not governed only by mundane desires.” Second, rest your mind in the presence of the Infinite by focusing the mind on a mantra. The Bhagavad Gita (6.25) says: Slowly, slowly, one should turn away (from desire), quieted by a steady discernment. Actively establishing the mind in the Self, one should think of nothing else. The Yoga Vasishtha (5.59) similarly affirms: Abandon that which is knowable— the object. What now remains is the pure consciousness which is free from doubt. I am the infinite Self, for there is no limit to this Self. It is the beauty in all, it is the light of all. Through the implementation of these two strategies, meditation can lead you to an expanded self. Gradually, it di-

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A Yogic Map of the Mind Here’s a brief review of the first three aspects of the mind we examined in previous issues, and the influence of meditation on each of them. Manas, the everyday mind, is the coordinator of the senses and the mental screen on which thoughts and images occur. In meditation, manas is calmed. Its energies are collected rather than allowed to shift about. Sense activities quiet, meandering thoughts settle down, and attention becomes focused. As manas is calmed, a more discerning dimension of the mind, the buddhi, awakens. The buddhi assigns meaning and value to experience. Through the practice of meditation, the buddhi witnesses mental activity, lending a sense of dispassion to inner life. When it is purified, the buddhi provides a refined reflection of consciousness itself. The chitta is the unconscious storehouse of past thoughts and experiences— the bed of memory. It accumulates impressions and blends them with current mental imagery to give understanding and richness to experience. Stored impressions are propelled back onto manas in the form of habitual behaviors or desires. In meditation this Ahamkara can take the form of a fantasy, a distracting (self-identity) thought, a simple desire, or a powerful emotional urge. However, the process of meditaBuddhi Manas tion deposits impressions of peace and con(silent (everyday mental centration in the chitta. These provide mind) witness) support during future periods of meditation.

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To learn more about the four aspects of the mind, go to yogaplus.org/mind.

minishes the notion that your “I” will find permanent happiness in any of the limited identities you have assumed, and it allows you to trustfully abide in the presence of pure consciousness. But despite the encouragement of the scriptures, a fear may persist. You might wonder, “What will happen to me if I truly relax in meditation? Will ‘I’ vanish? Lose the self that I seem to be?” In fact, meditation helps us realize that our true identity simply cannot be lost. Consciousness is the unperturbed subject of awareness, not its fleeting object. In meditation, the self senses the fullness of Self. Disturbances and false Rolf Sovik, PsyD, is the author of Moving Inward: The Journey to Meditation. He is the president of the Himalayan Institute, and serves as the co-director of the Institute’s branch center in Buffalo, New York.

Chitta (unconscious mind)

identities are gradually dissolved, so that there can be a restoration of wholeness—not a loss, but a filling in of your identity. The essence of meditation, then, is the expansion of self. It is a process in which the narrow confines of limited identity are gradually transcended in favor of what the Bhagavad Gita calls “the boundless happiness” of Self. To meditate is to dwell in that deep and joyful nature. Then, manas, the lower mind, rests in its focus; buddhi awakens to its role as the inner observer; impressions in chitta from previous meditations come forward for inner support; and the identities created by ahamkara increasingly relax into a higher sense of Self. This is the nature of meditation—a mind coordinated in the effort to rest in one’s own Being. ■ yogaplus.org spring 2010 yoga + joyful living

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HEARTOFHATHA

Apana Vayu: The Anchoring Breath Activate and direct downward-flowing energy for confidence, strength, and a grounded sense of purpose. By Sandra Anderson

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ll yoga practices ultimately engage the movement of prana—the innate life force. In the last issue, we discussed prana vayu, the first of the five vayus, or subdivisions of the life force. Now we turn our attention to apana vayu— of equal importance in the practice of hatha yoga. While prana vayu governs the intake functions, apana, which is most active in the pelvis and lower abdomen, governs the eliminative functions (excretion, urination, menstruation) and the downward and outward flow of energy in the body.

On the subtle level, apana eliminates not only physical wastes but anything undesirable or threatening to good health. It supports the immune system and helps keep the mind free of destructive forces. When apana is weak, the integrity of the mind-body complex is also weakened, and we become susceptible to illness, fear, doubt, confusion, insecurity, and loss of purpose; when it is strong and balanced, apana roots and grounds us, providing the foundation for a healthy body and a flexible positive outlook on life. For most of us, however, the constant downward drain of apana necessary for proper eliminative functioning can also deplete us, leading us away from the inward unity that is the goal of yoga. The practices of hatha yoga train apana to work efficiently—they help us conserve and redirect this energy so we can access deeper planes of awareness. By repurposing apana, we build a foundation from which we can awaken and intensify our inner spiritual fire.

Apana Vayu in Asana

With a little practice and awareness, almost all of the classical asanas can be done in a way that provides access to apana vayu; indeed, mobilizing apana in the pelvis and then redistributing it is one of the main goals of asana work. This engagement of apana is the intention behind mula bandha, the root lock—a practice which is often misunderstood as a clenching of the sphincters of the pelvic floor, but which, when properly activated, can awaken and enliven asana. Initially, you can in fact approach mula bandha by contracting the muscles of the pelvic floor between the pubis and the tailbone (including both the urogenital and the anal sphincters). But in order to work with apana effectively in asana, you will need to engage a subtler, more complex aspect of mula bandha. On the muscular level, this means initiating and activating each pose from deep within the lower belly; this way you stabilize at the root without clenching, and ease the flow of apana into the structure of


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Learn more about the practice of mula bandha: yogaplus.org/rootlock. Download a podcast and read about prana vayu at yogaplus.org/vayus.

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the pose. (It is important to note that, traditionally, mula bandha is discouraged during menstruation—if you succeed in catching hold of apana at that time, you may inhibit or even stop the flow of menses.) The following selection of poses explores how apana vayu can be activated across several classes of asana and various pelvic alignments. Standing poses use the activation in the legs to energetically integrate the pelvis with the torso and the extremities, rooting us deeper into the pose and directing apana into the architecture of the asana. Sitting postures, which are intrinsically stabilizing, provide an ideal opportunity to strongly engage apana. In twists and forward- and backward-bending poses, the activation of apana anchors the body and allows for a smooth flow of energy from the root up through the spine. In the poses below, focus on the position of the pelvis, the engagement of the lower belly, and the activation of the legs. With even, full breathing and relaxed but conscious engagement, you can harness the powerful force of apana to effortlessly stabilize and energize your postures.

if you were pulling the mat apart, or if you ski, executing a snowplow. Lift the sit bones and draw the pubic bones back between the inner thighs; then lift the pelvic floor and contract and hollow out the lower belly. Allow this energetic activation to draw you deeper into the pose. 2. Vrikshasana (tree pose)

The legs and sacrum work together to stabilize this pose and awaken and redirect apana. Start with both feet parallel under the hip joints and evenly pressed into the floor. Rotate one thigh open and bring the foot to the top of the groin (or inner thigh if half lotus is hard on your knees). Hold the pose in place by staying engaged through the lower belly, the muscles around the sacrum, and the inner thigh of the standing leg. Draw up through the standing foot, press the bent knee back, and draw the tailbone toward the floor. (If you have the foot to the inner thigh, press the thigh against the foot to lift up off the standing leg.) Then draw up through the front of the spine as well as the center of the chest, throat, and head. Keep your focus on the engagement in the lower belly and refine the breath, softening in the lower rib cage and the back of the waist. With this engagement of apana, you’ll feel taller and stiller in the pose. 3. Ardha padma janu shirshasana (bound half lotus head-to-knee pose)

1. Prasarita padottanasana (spreadlegged standing forward bend)

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Notice how the pelvis is inverted here, drawing attention to the lower belly and pelvic floor. To start, step your feet wide apart with the toes pointed inward slightly (the feet should be close enough to feel stable in the pose). Keep your weight evenly spread across the sole of each foot and fold forward from the hip creases. Use your feet to help awaken the pelvic floor and apana vayu: Ground the big toes, lift the arches, and bend the knees slightly. Then press the feet down and away from each other, as


This seated forward bend combines elements of both the standing poses just described. In the bound version, the heel presses deep into the lower belly as you fold forward. Start sitting up straight with the legs directly in front of you. Use a prop and/or bend the knees if needed to bring the pelvis into a neutral position. Rotate one thigh open, bringing the foot to either the inner thigh or the top of the groin. If your leg is in half lotus position, wrap the arm on the same side behind the waist and catch the toes if they are available; otherwise leave the hand on the floor beside the thigh. Press the bent knee down, then

Photography by Kathryn LeSoine; Model: Sandra Anderson; Wardrobe: Grace tank by Zobha; Lolita pant by Prana

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ets. After releasing the pose, rest with your head to one side and notice the energy circulating from the pelvis through the whole body.

A Quick Look at the Five Prana Vayus Our life force, prana, divides itself into five vayus, each governing different functions and aspects of being.

Pranayama for Apana Vayu Vayu

Area of Body

Prana

Chest, head

Apana

Pelvis

Samana

Navel

Udana

Throat

Vyana

Whole body

Function

Kapalabhati

Governs intake, inspiration, propulsion, forward momentum Governs elimination, downward and outward movement Governs assimilation, discernment, inner absorption, consolidation Governs growth, speech, expression, ascension, upward movement Governs circulation on all levels, expansiveness, pervasiveness

Kapalabhati is a pranayama practice as well as a shat kriya—one of the six cleansing actions of hatha yoga. With its emphasis on the exhalation, kapalabhati enhances elimination of volatile metabolic wastes and dispels sluggishness and congestion, while engaging the seat of apana in the lower belly. The defining characteristic of kapalabhati is a sharp, forceful exhalation from the abdomen, followed immediately by a passive, relaxed inhalation. The inhalation and the exhalation are asymmetrical—the exhalation feels like a staccato note, and the inhalation is on the rebound. Therefore, it’s important to quickly and completely relax after the exhalation. A daily beginning practice consists of one to three rounds of 7 to 11 breaths at one breath every two seconds, resting between rounds. Add 5 to 10 breaths per round each week to increase your capacity, and gradually pick up speed to about one breath per second. Eventually you may practice for one to three minutes at this speed. If you feel dizzy or light-headed, feel a stitch in your side, or lose the rhythm, rest with normal breathing, and next time try fewer breaths, or consult a teacher to refine your technique.

hinge the pelvis forward from the hip joints and draw the pubic bones down and back. To deepen the connection with apana, exhale and engage the lower belly and pelvic floor; inhale by expanding the upper belly only. The contraction just above the pubic bone deep in the abdomen provides a platform and support for the breath. The flywheel of the breath, in turn, generates energy in the body and absorbs and contains this energy at a deeper level. 4. Baddha konasana (bound angle pose)

The inner thighs, lower back, and pelvic floor are intimately related to, and governed by, apana. Because bound angle pose activates these regions, it is one of the most powerful postures for awakening and directing apana. To begin, sit with the pelvis in a neutral position; if necessary, sit on the edge of a folded blanket to maintain the natural curve in the lower back. Then press the knees down and feel the pelvic floor lift. Tilt forward, reaching the pubic bones down and back and lengthening the lumbar spine. Continue drawing forward from Yoga+ senior editor Sandra Anderson is co-author of Yoga: Mastering the Basics and has taught yoga and meditation for over 25 years.

the lower belly; activate the inner thighs to bring the thighs down and out away from the pelvis. Then draw the shoulder blades toward the waist and soften the jaw and the eyes. Breathe easily without releasing the action of the pose, and notice the energetic connection between the pelvic floor, the entire length of the spine, and the crown of the head. 5. Shalabhasana (locust pose)

With strong energetic and muscular engagement in the pelvis, shalabhasana powerfully activates apana and strengthens the whole backside of the pelvis, legs, and lumbar spine. You may need to start with one leg at a time to build strength; keep the pelvis on the floor in the single-leg version. For full locust, position your arms straight on the floor under the body so that you have maximum leverage to lift the pelvis up off the floor: interlace the fingers, or rest the upper thighs or groin on the little-finger side of your fists; if the elbows feel strained, try a different hand position. Consciously draw the pelvic floor in and up. Press the arms and the chest down and lift the legs and pelvis away from the floor. Keep reaching the legs back and up, and engage the inner thighs to secure the femurs in the center of the hip sock-

Watch the author demonstrate this pranayama at yogaplus.org/kapalabhati.

In the beginning, focus your attention at the lower belly. Work to stabilize the body while keeping your exhalations deep and rhythmic. Then refine your practice with a one-pointed inner mental focus at the eyebrow center. The name kapalabhati means “illuminated skull”— promising a halo when the purification of body and mind is complete! ■


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A Q TOTALHEALTH

Natural Allergy Relief Holistic health expert Carrie Demers, MD, answers your questions about the causes—and prevention—of allergies.

I’ve come to dread spring because of my hay fever. As soon as the season is in bloom, I start sneezing, my eyes get red and watery, and I feel fatigued for weeks—sometimes even months. I’ve tried antihistamines but they dehydrate me. Are there natural treatments that can help?

Yes. Natural systems of medicine— ayurveda, homeopathy, naturopathy, and herbalism, to name a few—recommend a variety of herbs, supplements, and lifestyle adjustments that can not only relieve your symptoms but begin to address the root causes of allergies from a holistic perspective. I can suggest easy everyday strategies that will guide you toward a sniffle-free spring. But first, let’s look at how allergies begin. Physiologically, an allergic reaction occurs when your immune system over-

responds to a non-harmful substance (such as pollen, dust, or dander) and attacks it as if it were a dangerous invader. Rather than protecting the body, this faulty immune response creates a set of symptoms that becomes a disease state. You have many common allergic responses: congestion, sneezing, eye irritation, and fatigue. Other symptoms include coughing, wheezing, headache, itching, and hives. Substances that provoke these reactions are called allergens. In the spring, the most common allergens are pollens released from trees, grasses, and other plants. Allergens trigger the release of the compound histamine which binds to histamine receptors, stimulating the immune response that leads to allergy symptoms. Most allopathic treatments are anti-histamines (such as Benadryl, Claritin, Allegra, and Zyrtec) which block histamine from cre-

ating allergic reactions. These medications control symptoms but they often come with side effects like drowsiness, headache, dry mouth, loss of appetite, dizziness, and fatigue—and they do not heal the allergic state. Addressing the Roots of the Problem Agni, Ama, and Immunity

Several holistic systems of medicine argue that folks develop allergies due to three factors: a compromised immune system, a weak digestive system, and toxic overload. As a result, natural treatments generally focus on strengthening these systems and clearing toxins. In the parlance of ayurveda, our agni (digestive fire) supports immunity. But when agni is weak, our digestion is inListen to a Q&A with Dr. Carrie Demers at yogaplus.org/allergies.

Natural Histamine Blockers tively (starting six to eight weeks before allergy season begins) but can also reduce existing allergy symptoms. Take 400 to 600 mg one to three times a day, adjusting your dose according to need. Stinging nettle (Urtica dioica) has been used as an anti-allergy herb for centuries. In one randomized placebo-controlled study published in Planta Medica, the leading international journal in the field of medicinal plants, 60 percent of the participants found nettles to be effective in reducing their allergy symptoms, and nearly half (48 percent) stated that nettles were at least as effective as their allergy medications. The recommended dosage is 300 to 350 mg of freeze-dried extract in capsule form one to three times a day. However, I’ve worked with patients who have reported marked improvement in their symptoms from simply drinking two to three cups of nettle tea daily. In addition, many scientific studies have shown that vitamin C reduces blood levels of histamine in the laboratory, and a few more studies have shown the same in humans. Recommended dosing is 1 to 3 grams two to four times a day during allergy seasons (spring, summer, and fall); reduce dose if it causes loose stool.

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Kathryn LeSoine

If you really feel like you need an antihistamine, try the all-natural bioflavonoid Quercitin. It is best used preventa-

complete, and the residue (or ama) of that unfinished processing becomes toxic waste in the body. Yoga and ayurveda advise keeping your solar plexus and abdominal muscles strong to enkindle agni, reduce ama, and boost immunity. I recommend practicing leg lifts, stomach crunches, and a cleansing kriya yoga technique called agni sara—a breathing practice that activates the deep abdominal muscles and the pelvic floor. A beginner version of agni sara is to contract the abdominal wall, drawing the navel into the spine on the exhale, and smoothly relax on the inhale. (You can watch an instructional video at yogaplus.org/agnisara.) You can also take cleansing and/or immune-building supplements: • Chyawanprash: This rejuvenative ayurvedic preparation is made from amla berry, which is cooked into a jam with over 30 tonifying herbs and fruits. It’s high in vitamin C and strengthens agni and immunity. Take one teaspoon once or twice a day with a warm drink (milk or herbal tea) through the winter months to support your immune system. • Astragalus (Astragalus membranaceous): This Chinese herb is best taken for a month before allergy season to strengthen immunity and fortify your constitution. Take one teaspoon of powdered root as a tea, or 500 mg in tablet form, three times a day. • Echinacea, goldenseal, burdock, and/or red clover: Take these bloodcleansing herbs two to three times a day in tincture or capsule form, both before and during allergy season. Follow the dose on the package.

6 Homeopathic Remediesine You can also treat allergies with homeopathy, a natural system of medicine that supports the body’s intrinsic healing capacity on a subtle level. It is inexpensive, and when prescribed according to individual needs by a qualified homeopath, it can be highly effective. Homeopathy is based on the paradoxical theory that “like cures like.” A substance (such as coffee) that causes a particular set of symptoms (such as insomnia, restlessness, and irritability) in a large dose can relieve those symptoms in an extremely diluted dose. Below are common homeopathic remedies for allergies. Find the one that describes your dominant symptoms, and take a low-potency dosage (between 6x and 30c) two to three times a day for two weeks. If you notice that you’re feeling better, continue taking it through the allergy season or until you are symptom-free. If not, work with a qualified homeopath to find the right remedy. Remedy | Symptoms Allium cepa

Arsenicum album

Euphrasia officinalis

Natrum muriaticum

Sabadilla

Excess Kapha

According to ayurveda, kapha, the elemental energy of earth and water, rises throughout winter and early spring. You can see the cold, heavy, damp qualities of kapha in the changing weather as the snow melts, the rain begins to fall, and the earth becomes heavy with moisture. The kapha within us also begins to liquefy, and we struggle with colds, aller-

Wyethia

Nasal mucus irritates the nose or upper lip; eyes are runny but the discharge is bland and non-irritating. Worse from warm rooms, better in open air. Stuffiness and copious watery nasal discharge that burns the lips; a burning sensation in the eyes, nose, and/or throat (often right-sided); sneezing upon waking, often with a tickle in the nose; anxiety and restlessness; symptoms are better from warmth (hot drinks, warm baths). Symptoms are centered in the eyes: profuse tearing that is acrid and burning in nature; bland, nonirritating nasal discharge. Respiratory symptoms (runny nose, cough) are worse on rising in the morning; symptoms are better in open air and in the dark. Watery or egg-white-like nasal discharge; paroxysms of sneezing; chapped lips and cracks at the corners of the mouth; dark circles under the eyes; headaches. Itchy nose; violent, debilitating sneezing; runny eyes that become worse in cold outdoor air and from flower pollen; symptoms are better from warm drinks and warm rooms. Extreme itching in the throat and palate that can extend to the ears; sore throat with hoarseness.

Most health food stores carry homeopathic remedies, as well as combination remedies, which mix several remedies together into one “allergy relief” tablet. Although the latter approach sacrifices the precision of individualized prescribing, many allergy sufferers still find relief from their symptoms.


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gies, and bronchitis, along with other kapha-related issues such as lethargy, weight gain, and depression. You can quell kapha with ayurvedic treatments that are heating, drying, and invigorating to balance kapha’s cool, moist, heavy qualities. • Exercise vigorously for 30 minutes a day until sweat forms along your spine and under your arms. • Treat yourself to a sauna. • Eat a kapha-pacifying diet of light non-glutinous grains like quinoa and millet, plenty of vegetables (except roots and squashes), and warm, cooked, spicy, dry foods. You may also benefit from avoiding heavy and/or oily foods like wheat and dairy (especially ice cream). • Learn a cleansing yoga practice called gaja karani (a therapeutic vomiting technique also known as the “upper wash”). It’s not the most popular anti-kapha remedy, but it’s highly effective for treating allergies. The upper wash involves chugging two quarts of mildly salty water when you wake up in the morning, then promptly regurgitating it. (To learn the practice, visit yogaplus.org/upperwash.) It rinses excess mucus from the stomach and draws mucus from the nose and bronchi, reducing congestion, building heat, and quelling kapha. (This practice is contraindicated for people with hiatal hernia, acid reflux, hypertension, and heart disease.) • Practice vigorous pranayamas like kapalabhati to strengthen your inner fire—melting excess kapha and, hence, mucus. Kapalabhati is best done preventatively;

Minimize the Triggers If you’re susceptible to hay fever, allergists recommend staying indoors with the windows closed on dry windy days, washing your linens and clothing often, and running air purifiers in your house to remove molecules of pollen. Use a neti pot to rinse your nasal passages of dirt, germs, pollen, and excess mucus with a soothing saline solution; for best results, repeat this nasal wash several times a day. (Learn more about the practice at yogaplus.org/neti.)

don’t practice it if you have nasal and/or sinus congestion. See page 25 to learn the technique. I recommend doing these kapha-pacifying therapies throughout the winter so that, when allergy season hits, there is little accumulated kapha to create the familiar symptoms. When you add some of the herbs, supplements, and strategies for reducing ama and strengthening agni and immunity, you can begin to eliminate the root causes of allergies—and enjoy spring in all its glory. ■ Board-certified in internal medicine, Carrie Demers, MD, is the director of the Himalayan Institute Total Health Center.

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time to This spring, take a leap into full expression of who you are through experiential programs that ignite your passions. You’ll return home

ready for whatever the world brings. Kim Eng • Kali Ray • David Swenson Bo Forbes • Krishna Das • Rodney Yee Elena Brower • Erich Schiffmann Stephen Cope • Dharma Mittra Bryan Kest • Amy Weintraub Swami Nirmalananda Saraswati Priti Robyn Ross • Aadil Palkhivala Sylvia Boorstein • Snatam Kaur Pandit Rajmani Tigunait • SARK Julia Cameron • Alberto Villoldo Tara Brach • Caroline Myss Daniel J. Siegel • Emilie Conrad John Demartini • Robert Thurman Bonnie Bainbridge Cohen Sarah Powers • Noah Levine SPECIAL EVENTS

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Stockbridge, Massachusetts

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kripalu.org

Harness prana shakti—the inner divinity—with a potent tantric practice that will

Tantra ignites your innate power to grow and blossom in every aspect of your life.

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charge your mind with vitality, insight, and the power to heal.

By Pandit Rajmani Tigunait

Living Tantra (PART 2)

Let’s begin by reminding ourselves of the distinctive nature of

tantra as encapsulated at the end of my last article: For ages people have been fighting an unending war—the war of good and bad, right and wrong, virtue and sin, heaven and hell, sacred and mundane, freedom and bondage. Everyone caught in this war—monks and householders, clergy and laymen, politicians and philosophers, men and women, poor and rich, businessmen and those fully committed to inner life—are equally miserable. Tantra has a remedy for this misery. This remedy works because a tantric seeks freedom in the world, not from the world. In tantra, the sacred and the mundane are held together in harmonious balance. Worldly success and spiritual development go hand in hand. This is a joy-driven path, a path of active participation in life. It is not a path for those who seek salvation after death but a path for those who seek health, wealth, peace, and happiness here and now. >>

The events I shared with you in the last issue show that the range of tantra is as vast as life itself. Within tantra there are numerous paths—each leading to unique experiences. Some tantric practices are trivial and shallow. Others are profound and deeply meaningful. Some focus on the acquisition of worldly possessions and power. Others have spiritual enlightenment as their central goal. Some tantric paths place exclusive emphasis on rituals and others employ yogic techniques to awaken the kundalini shakti and chakras in one’s own body. Some use yantras and mandalas to awaken and gain mastery over the healing power. Other paths employ unique internal visualizations and concentration techniques to awaken and acquire that same healing power. Some tantrics use herbs to accelerate their practice and others use unique breathing techniques. Some go as far as to use drugs and sex while others abstain from both. But all tantric paths and practices have one common theme: the acquisition of power. The power to be and the power to become, the power to grow and the power to blossom, the power to explore limitless possibilities and the power to materialize those possibilities—these are the hallmarks of tantric spirituality. Rising above our limitations and gaining access

from the domain of afflictions.” Thus tantra refers to the path of health and healing, science and spirituality, that holds our full expansion and development as its main objective. It shows us how we can grow and blossom. It shows us how to find purpose in life and how to weave the tapestry of life in the most meaningful manner, how to protect and nurture ourselves, and how to protect and nurture others. The principle of integration lies at the core of tantric philosophy and practice. This principle refers to the integration of our worldly endeavors with our spiritual pursuits, the integration of personal empowerment with the empowerment of others and the em-

Inner Temple

A tantric begins his spiritual quest by changing his worldview and his attitude toward his own body, mind, and senses. For ages, people have been living with a self-defeating philosophy that condemns the world and thereby promotes the idea of finding freedom from it. According to that philosophy, the body is the focal point of misery: pleasure is the doorway to hell; worldly objects are a burden to the soul. In the view of tantra, this philosophy is deeply flawed. According to tantra, the world is beautiful. Life in the world is beautiful. Our inability to see the beauty within and without is bondage for it forces us to live in this world purposelessly. The quest for freedom here and now begins with understanding the sacred nature of our body, mind, and senses. According to tantra, the body is the living temple of divinity. The center of consciousness (soul, atman, jiva) is the highest divinity within us. A vast portion of the powers, potentials, and privileges of this divinity

TO A TANTRIC, LIFE IS NOT BONDAGE BUT THE GATEWAY TO FREEDOM. TO BE BORN AS A HUMAN IS AN OPPORTUNITY TO EXPERIENCE OUR ONENESS WITH ABSOLUTE CONSCIOUSNESS—OUR OWN INNER DIVINITY. to the limitless domain of the power of will, the power of knowledge, and the power of action is the ultimate goal of tantric wisdom and practice. The term tantra itself tells how to gain access to this boundless field of power. Tantra is a compound of two verbs, tan and tra. The verb tan has two sets of meanings. The first is “to expand, to grow, to expound, to give meaning.” Tan also means “to weave, to intertwine, to integrate, to connect, to breathe newness into the old, to pull the present out of the past and give it a meaningful future.” The second verb in this compound, tra, means “to protect, to free from sorrow, to help one move away

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Read Part 1 of “Living Tantra” at yogaplus.org/livingtantra.

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powerment of the natural world. Good and evil, sacred and mundane, coexist harmoniously in this tantric world of integration. Following the principle of integration, a tantric practitioner attempts to find freedom while living in the world and aspires to experience the fullness of life. To a tantric, life is not bondage but the gateway to freedom. To be born as a human is an opportunity to experience our oneness with Absolute Consciousness—our own inner divinity. God, Absolute Consciousness, deposited Her limitless power of creativity in each of us. Gaining access to that limitless creativity fulfills the purpose of life. And dying without knowing and experiencing that power defeats the purpose of human birth.


remain dormant. This dormant power is called kundalini shakti. Only a fraction of its potentials are available in their awakened form. The power and potential of the soul that is awakened and active in us is called prana. Prana, the force that keeps us alive, is the intrinsic and vibrant attribute of this inner divinity. For all practical purposes, this prana shakti is the highest god in us, for it is this particular aspect of divine power that helps us gain access to the infinite dormant potentials within. The forces that pervade and permeate every nook and cranny of our body are emanations of prana shakti, the inner divinity; they constitute our core being. These forces are gods and goddesses. They live in the body. They heal and nurture it. They maintain order in the

body, ensuring that every limb, organ, and system function harmoniously. They preside over our thoughts, speech, and actions. The guiding intelligence of these divine forces offers all the tools and means we need to experience them as integral to ourselves. This guiding intelligence empowers us to know, through our own direct experience, that these divine forces are us and we are them. That is why, according to tantra, the human body is the most complete yantra and mandala—and the finest of all temples. Gaining access to the innermost chamber and discovering the inner divinity, the center of consciousness, is the goal of tantra.

Previous spread: Fire: Gary S. Chapman / Getty Images; Young woman touching poppies: Lisa Stirling / Getty Images This spread: Poppies: Gregor Schuster / Getty Images; Weaving on loom: Win Initiative / Getty Images; Uedatsmugi: Tohoku Color Agency / Getty Images

Concentrating the Life Force

Over millennia, tantra has discovered countless techniques for entering the inner world and experiencing our oneness with the divinity within. Some of those techniques place greater emphasis on using external tools and means; others emphasize internal means. Those using external tools are ritualistic and follow a set of rules and laws that ensure the rituals are effective and fruitful. This approach is known as kaula tantra. Those using internal tools—such as asanas and pranayamas in conjunction with bandhas and mudras, and meditation on chakras

and mandalas in conjunction with mantras and the visualization of deities—follow their own unique rules and laws. This approach is known as samaya tantra. The tantric schools that combine these two approaches are called mishra tantra. However, the adepts belonging to all of these paths—kaula, samaya, and mishra—share a common understanding: no matter which path you follow or which practice you undertake, you must have a clear, calm, and tranquil mind. A disturbed, distracted, or stupefied mind is not fit to follow any path. Cultivating a clear, calm, and tranquil mind and infusing it with prana shakti, the radiant, indomitable life force, is the first and foremost practice of tantra. Infusing the mind with prana shakti is the most crucial of all tantric practices for it ensures that the mind—which is at once the most important instrument of practice as well as the container of the energy

generated by the practice, is charged with vitality, stamina, and willpower. In tantric terminology, first infusing the mind with prana shakti and then infusing a practice with this prana shakti is known as prana dharana. To clarify why this infusion of prana shakti is so crucial, let us see what happens when a practice—non-tantric as well as tantric—is undertaken without this infusion. Let’s say you have learned the art of creating a mandala. You drew it on silk cloth, accurately and with faith. Before you installed the mandala on your altar, a holy man from India or Tibet blessed it. For five years you have been making daily ritual offerings and meditating following all the guidelines, but you see little or no result. Why is your practice so unsatisfactory? According to a tantric, the main reason is that you have been meditating while facing a piece of silk cloth. The mandala you drew on that cloth was not charged with prana shakti

Just as a loom weaves many threads into one cloth, prana dharana gathers diffused energy into a concentrated space.

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By offering herbs to a sacred flame—either through external ritual or internal visualization— tantrics come to know themselves as an integral part of a greater whole.

and so it remains lifeless. Meditation on it is also lifeless. The same is true of an internal nonritualistic tantric practice, such as meditation on a particular chakra. For example, you are trying to awaken the healing force of the navel center. The mantra you picked from a book is correct. It is an authentic mantra for awakening the healing force. The image of fire your mind has conceived is correct. The technique and procedure you are using to enter the navel center are also correct, yet you have been trying to awaken your navel center for years, without success. Why? The answer is simple: the mantra you picked from the book is lifeless and you did not infuse it with prana shakti before using it. The image of fire is also devoid of the life force, and the navel center has not been infused with living, awakened, vibrant prana shakti. Thus the whole practice is lifeless.

In a traditional tantric practice, you go directly to the crux of the matter—infusing your mind with the living, vibrant energy of prana shakti. First unite your mind with the prana shakti so it is fully healed and nourished. This fully nourished mind will reclaim its pristine characteristics—clarity and insight, stability and concentration. It will reclaim its ability to receive and retain revelation. It will reclaim its power of discernment. It will learn to travel with the prana shakti to wherever concentration, meditation, and samadhi are needed—to yantras and mandalas, to statues of gods and goddesses, and to spiritual/religious emblems—and will witness the infusion of the life force into those objects. Thereafter, any form of practice—ritualistic or non-ritualistic, external or internal—will become fruitful. This whole process is called prana dharana. Prana dharana means “to concentrate

prana shakti (the life force); to make prana shakti become concentrated; to intensify the life force until it begins to glow and breathe life into anything falling within its field.” The life force is everywhere in our body in a diffused form. It is performing its function in a diffused manner, which is just enough to keep us alive. In order for this life force to perform extraordinary feats, it must be concentrated. Concentration begins by collecting the diffused energy and compressing it in a well-defined space. In that confined space, the energy begins to exhibit extraordinary properties which were lying dormant within it. These extraordinary properties include infusing the mind with the power to rise above disturbances, distractions, and stupefaction, and become still and composed. With the unfoldment of its extraordinary properties, prana shakti is able to heal

THROUGH PROLONGED AND CONSISTENT PRACTICE, PRANA SHAKTI AND THE MIND BEGIN TO GUIDE EACH OTHER. AS THIS HAPPENS, ANY QUEST— WORLDLY OR SPIRITUAL—BECOMES EASY AND FULFILLING. 34


and nurture the body, mind, and senses. It is able to infuse the mind with the power to reach every nook and cranny in the body as well as any destination in the external world. Once it is concentrated, the prana shakti is able to beam its healing and enlightening properties to any point in time and space. Accompanied and assisted by the concentrated pranic force, the mind is able to awaken the dormant energy of any of the chakras in our body, as well as the energy dormant in mantras, yantras, mandalas, herbs, gems, or any object of meditation or ritual worship. The tantric practice of prana dharana is the means of concentrating the pranic force.

Offerings: Crystal Ketterhagen; Flames: sandramo / iStockphoto.com; Weaver: Tom Stoddart Archive / Getty Images; Illustration: Patrick Lynch

Bhastrika and Beyond

The systematic practice of prana dharana begins with a tantric variation of the well-known pranayama technique called bhastrika. To practice bhastrika, sit with your head, neck, and trunk in a straight line. Close your eyes and relax your shoulders. Restore your normal harmonious breathing pattern. Then begin to inhale and exhale forcefully through both nostrils. Breathe with the active involvement of your abdominal muscles while keeping your chest region as relaxed as possible. Each time you exhale, pull your abdomen in; when you inhale, push it out. How strongly and forcefully you move your abdominal muscles in and out and how fast and forcefully you inhale and exhale depends on your current level of strength, stamina, and experience with the practice. Don’t go beyond your current capacity. Be especially gentle and mindful if you have had surgery in the abdominal area, are pregnant, or have high blood pressure. In the regular hatha yoga style of bhastrika, awareness of the movement of the breath is concentrated at the opening of the nostrils—air flows while Pandit Rajmani Tigunait, PhD, is the spiritual head of the Himalayan Institute. A teacher, lecturer, Sanskrit scholar, and author, he has practiced yoga and tantra for more than 30 years.

brushing this opening. But in the tantric tradition, a practitioner is led to become aware of the movement of breath at different places in the throat and mouth cavity. For example, while practicing the tantric form of bhastrika pranayama, you can maintain the awareness of the movement of your breath at the hollow of your throat. This balances the metabolic process. If you are in the habit of overeating, it will reduce your appetite. If your appetite is devitalized, this practice will increase it. Awareness of the breath at the tip of your nostrils, on the other hand, will lead to an entirely different result—the experience of an extraordinary fragrance. When you practice bhastrika as a stepping-stone to the practice of prana dharana, however, you focus the movement of the breath as it brushes the soft palate, at the back of the roof of the mouth. The pituitary gland sits slightly above the soft palate, at the base of the brain. This is the region associated with the ajna chakra, the eyebrow center. When, with the help of your awareness, you allow the exhalation and inhalation to brush against your soft palate, it creates a pulsation in the region of the pituitary gland, and the energy residing there becomes active. The pituitary gland is a master gland that regulates key organs in the endocrine system. The pituitary gland’s role in the regulation of our reproductive organs and, more precisely, the regulation of our moods and emotions (which largely depend on hormonal changes), is well understood. The pineal gland is located in the same general region. The pineal gland not only regulates the secretion of melatonin, but also exerts its influence over the process governing relaxation, renewal, and rejuvenation. The newly emerging science of psychoneuroimmunology makes it easy to understand why tantric adepts call the energy field of this region ajna chakra, the command center. The pituitary gland receives hormonal secretions from the hypothalamus. These hormones

contain the information and instructions that our endocrine system and the interconnected network of other organs need in order to function harmoniously. The master glands in this region thus receive an ordinance (ajna) from the hypothalamus and pass this same ordinance on to the organs involved in complex and mutually dependent biophysical activities. It is important to remember that we are talking about the entire region and not a particular organ or spot in that region. Vibration/pulsation in that region will activate the energy of the ajna chakra, the center of consciousness that fills the space in the area known as the “third eye.” This is the most suitable center for the concentration of prana

Pituitary

Hypothalamus

Pineal Gland

Soft Palate

The tantric form of bhastrika activates the ajna chakra’s energy (shown in blue).

shakti. Awareness of that center during the tantric version of bhastrika will attract the pranic forces that are diffused throughout the body. Complete the bhastrika-style breathing by inhaling deeply into the ajna chakra and retain the breath to your comfortable capacity, thus compressing the prana shakti and containing it at the eyebrow center. Then exhale and breathe normally, letting your awareness rest in the vibrant field of energy at the ajna chakra. As the pranic forces become concentrated at the ajna chakra, awareness of that center will intensify. The greater the intensity, the (continues on page 68)


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yoga + joyful living spring 2010

Industrialized food harms the earth and our bodies. Thankfully, there’s a wave of passionate innovators who are growing a healthier food culture, one radish at a time. By Jake Miller

The Good-Food Revolution Food is love. The first time I ever heard that was when I asked my friend

Jona what in the world he was thinking cooking for 100 hungry guests on his own wedding night. Jona bought heirloom tomatoes from his neighborhood farmers’ market and served a splash of rich golden squash soup in shot glasses hand-painted to match the bridal flowers. The vegetarian menu wowed even the most committed carnivores at the party, and each course served to tighten the bonds of our shared community. It’s easy to believe that food is love when you’re enjoying a special meal for family and friends, or when you bite into a peach that’s still warm from the sun. But how do those words apply to a society where people eat meals alone in their cars, or where whole communities don’t have access to basic fresh produce, let alone a sun-warmed peach? On a late summer afternoon last year, my two-anda-half-year-old son and I went to one of our favorite spots, where a series of paths wind between woods and fields, around the old grounds of a defunct psychiatric hospital on the edge of Boston’s Mattapan neighborhood. Nowadays it’s home to the Boston Nature Center and the Clark Cooper Community Gardens, where gardeners from all walks of life share tips and talk about the weather, while naturalists watch wild turkeys patrol the edges of the plots. My gregarious son hails them all, saying hello to the growers, the butterflies, the turkeys, and the vegetables ripening on the vine. It’s a little bit of magic to see this slice of the world through his eyes, where everything here belongs together and has a role to

play. The scenery is beautiful, but what’s even more inspiring are the people working and living together, growing healthy food and a strong community while revitalizing the environment. Elsewhere in Mattapan—and throughout the city, the nation, and the world—the view is not always as lovely, with epidemics of malnutrition and obesity striking within the same communities, sometimes paradoxically within the same person. Many experts say that this growing crisis is due in large part to an industrial food system that pollutes the environment while propagating cheap, low-nutrition processed food. One out of every three children born in 2000 could develop diabetes, the Centers for Disease Control tells us, and obesity rates are rising. Today’s children may be the first generation of Americans to live shorter lives than their parents. At its best, food is love; at its worst, it can be toxic—to our health, to the environment, and to our communities. In response, a diverse food movement has arisen, with farmers, public health activists, social justice


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Frances Moore Lapp é ENVISIONING ABUNDANCE

In 1971, Frances Moore Lappé found herself poring over books and reports in the agricultural library at the University of California, Berkeley. She felt confused. In study after study, evidence showed there was more than enough food for the world to eat, yet policy makers and pundits were talking about famine and lack. “I was this kid trying to figure out, ‘Why is there hunger in the world when there’s enough food to make us all chubby?’” she says. She went on to write Diet for a Small Planet (1971), a three-million copy bestselling cookbook that provided delicious recipes and showed how adopting a diet based on grains and vegetables, and eating lower on the food chain, would allow everyone on earth to have enough food. It wasn’t the details of the diet that were the key revelation, Lappé told me in a recent interview: it was the simple realization that scarcity is a state of mind.

“WE ARE CREATING THE LANDSCAPE THAT OUR CHILDREN WILL INHERIT, ONE BIT AT A TIME.”

“If we start with a sense of lack—lack of stuff and lack of goodness—we’ve bought this caricature of ourselves, this shriveled sense of ourselves, that all we can count on is greed,” Lappé says. But in the real world, we’re all much more than that. “Look at the behaviors and traits that have been hardwired into us. Cruelty? Selfishness? Yes, but also fairness, cooperation, and creativity.” Breaking through this illusion of scarcity—the idea that we don’t have enough to eat or that we don’t have the power to change the world—has been the constant theme of her work (which includes 16 books and co-founding the anti-hunger think tank Food First). She’s as passionate about it as ever. In her latest book, Getting a Grip: Clarity, Creativity, and Courage in a World Gone Mad (2007), she says that under the wrong conditions—extreme concentrations of power, cultures of anonymity, and scapegoating—most of us will behave selfishly and cruelly. The beauty of the food justice and sustainable food movements, she says, is that they create the opposite of these conditions, which allow our better selves to shine through. Social power is dispersed, anonymity is diminished by true community, and everyone has to shoulder some of the responsibility for the state of the world we live in. It’s easy to see how when we eat and garden together, shop at a farmers’ market, or become a member of a community-sponsored agricultural project, we don’t just build a healthier food system, we build a healthier democracy.

Left to right: Frances Moore Lappé, Makani Themba-Nixon, Joel Salatin, Alice Waters, and Will Allen use diverse methods to achieve the same goal—a sustainable food system.

Previous spread: Cultura / Alamy; This spread: Kale: simonkr / fotolia.com; Portraits: Frances Moore Lappé: Deborah Kushma / Courtesy of Small Planet Institute; Makani Themba-Nixon: DobyPhoto.com; Joel Salatin: Courtesy of Polyface, Inc., www.polyfacefarms.com; Alice Waters: Paul Sakuma / AP Photo; Will Allen: Darren Hauck / The New York Times; Community garden: Wildscape / Alamy

advocates, and people who love to eat well, all collaborating to create alternatives to the industrial food system. The real beauty of this movement is that none of its strands can exist in isolation. It’s a healthy, vibrant ecosystem—a community of innovators helping to grow a new sustainable food culture. Here are five key players who embody the diverse ideals and approaches of this movement. They’re working in cities and out in the countryside, on the left and the right of the political spectrum, with gourmets and with communities that are struggling with hunger. Some of them came to the movement when they realized that food was a key component of social justice; others came to share their love of fresh healthy food when they realized that too few people had access to it. A sense of intention connects them all—a commitment to building a food system that promotes not just efficiency and profits, but health, community, environment, and ethics.

Digital Digest Learn more about these sustainable food projects and how you can get involved: communitygarden.org/ rebeltomato

No yard? No community gardens near you? No problem. Use this Web-based tool to start your own. edibleschoolyard.org Neighborhood gardens build strong communities.

Since she started writing about food, Lappé says, things have gotten a lot worse, but also a lot better. “We’re heading very rapidly in two directions. The dominant direction is horrific. We’ve turned food into a health hazard,” she says. “At the same time, much more than I ever could have imagined when I began, people are reclaiming their own food traditions, learning more about soil ecology. A recent study from the University of Michigan shows that if the whole world went organic we would increase food output and build a healthier environment. “My hope is in the evidence, and the evidence is in,” says Lappé. “We have the power to make a better world.”

Makani Themba-Nixon SEEDS OF JUSTICE

“Food has always been at the heart of the struggle for social justice,” says Makani Themba-Nixon, a community health advocate. According to her, it’s all a question of “Who has access to land, to food?” Often the answer comes down to race and wealth, Themba-Nixon says. That’s part of the reason the epidemics of childhood obesity, diabetes, and heart disease have hit communities of color particuJake Miller is a freelance writer based in Boston, Massachusetts. He has cultivated tomatoes in his window, basil on his porch, and worm compost under his desk.

larly hard, and that’s why it’s crucial to empower these communities to find appropriate, integrated local solutions. Themba-Nixon is the executive director of Washington, DC–based Communities Creating Healthy Environments (CCHE), a new nationwide initiative to support innovative solutions to the crisis. In its first round of funding in 2009, CCHE supported water activists in the Southwest, youth programs in Madison and New Orleans, and a program to introduce community vegetable gardens on a tribal nation’s ranch in Montana. Think of it as an innovation incubator, supporting creative strategies that other communities can learn from and build on. As for childhood obesity, ThembaNixon says, we won’t solve the problem without addressing the root causes—the land-use policies, predatory marketing, and underfunded public infrastructure that make it difficult for kids and families to make healthy choices in the first place. It’s easy to blame personal choice and individual character flaws for problems like obesity, which seem so private, but it’s not enough to simply ask individuals why they don’t take better care of themselves. We also have to ask, as communities and as a society, questions like, Is anyone selling fresh fruit and vegetables nearby? Are the streets and parks in the neighborhoods safe for children to play in? Is the soil in the neighborhood

The digital home of the original Edible Schoolyard in Berkeley, CA, with resources to help you start your own school garden project. ethicurean.com

The blog that pre-digests all the important food policy and sustainability issues for you. growingpower.org

Will Allen’s tips for growing worm compost, establishing an aquaponics greenhouse, or getting involved in the movement for sustainable community food systems. localharvest.org/csa

Learn more about Community Supported Agriculture, where consumers buy a share in a local farm’s production and get ultra-fresh food while providing farmers with better cash flow. polyfacefarms.com

Get the lowdown on Joel Salatin’s model of pasture-based permaculture. slowfoodusa.org

The United States branch of the international movement to support good, clean, and fair food and to preserve endangered culinary and cultural institutions in the face of fast food and fast life. smallplanet.org

Tools and tips for skillful engagement in democracy, including “food democracy,” from Frances Moore Lappé and daughter Anna Lappé.


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The Ethical Diet Changing the way you eat is a good start, but real change comes when we build communities that can support viable alternatives. Here are eight steps to help you expand the circle of good food in your life—beyond your plate and into your neighborhood: • Start talking about food. Don’t stop. • Learn where the food you already eat comes from. • Ask at your local markets and restaurants if any of the food is locally or sustainably sourced—let them know that this is something that their customers value. • Talk to producers at farmers’ markets to find out what the freshest and most delicious local foods are at the moment. • Talk to your friends and family about your food traditions and values. An elaborate potluck feast—or a trip to gather you-pick strawberries—is a perfect opportunity for meaningful conversation. • Grow something yourself and then eat it. You don’t need to launch a new community garden project to feel the power of connecting directly to the food chain. Plant a pot of basil on your porch and make one perfect batch of pesto, or capture some wild yeast and make an über-local batch of sourdough bread. • Make eye contact with the people around you when you’re eating. At a harried family meal, this simple moment of connection can create a sense of calm. In a crowded café, it can help you build new friendships and expand your personal community. • Add meaning to your meals by saying grace. You can thank God or simply take time to acknowledge the community of people, plants, and animals that worked together to provide your food. Infusing food with intention is also a great way to encourage yourself to eat healthier.

too contaminated for gardening? And what’s for lunch at school? Part of Themba-Nixon’s inspiration in the fight for social justice is a love for healthy food that started in her own childhood. “I was very fortunate to be raised by a mom who was into organic and growing your own before it was cool,” she says. “She was always baking things and sprouting things. It gave me a great appreciation for food, not just as fuel but as something sacred and alive.”

Joel Salatin CARETAKER OF CREATION

Joel Salatin calls himself a Christian conservative libertarian environmentalist and a “lunatic farmer.” He also calls himself a “caretaker of creation,” believing that his role as a farmer is to make the cattle, chickens, turkeys, pigs, and, most important of all, the grasses on his farm, happy, and then to stay as far out of the way as possible while nature produces abundant healthy food. He sells it all from his local food shed, to his neighbors, and to nearby restaurants. “Pasture-based livestock and local food systems can feed the world and

An apprentice gathers pastured eggs at Polyface Farm; in the classroom and the garden, the Edible Schoolyard program teaches kids about the relationship between plants and food.

THE SEEMINGLY SELFISH ACT OF WANTING TO EAT DELIGHTFUL FOOD IS ACTUALLY ALL ABOUT SHARING CONNECTIONS.

Eggplant: Valentyn Volkov / iStockphoto.com; Ben Blasiman gathering eggs: Courtesy of Polyface, Inc., www.polyfacefarms.com; Edible Schoolyard kitchen: Courtesy of the Edible Schoolyard; Fruit kabobs: Courtesy of ESYNOLA; Aquaculture: Courtesy of Growing Power, growingpower.org

heal the land,” Salatin says. “These are not mutually exclusive.” As proof, Salatin offers his own Polyface Farm, a family-owned, multi-generational 550-acre operation in Virginia’s Shenandoah Valley. He’s been so successful at proving his claim that he now devotes several months a year to writing and speaking about his message and methods. Salatin believes that we were put here to nurture God’s creation, not to pillage it for maximum profit in the short term. The secret to the abundance of the farm is a carefully choreographed dance that mimics and enhances the natural food web of a grassland ecosystem. Salatin’s pigs, turkeys, and rabbits, as well as the farm’s 450 acres of woodland, all have their own dances to perform. Sunlight feeds a polyculture of grasses, cattle graze on that pasture (encouraging the grass to grow again), the cattle’s manure feeds the insects that feed the poultry, the chicken manure enriches the soil, and so on. If the answer is as simple as letting nature work, why is our food system such a mess? “First of all, as a culture we have been raised with a dominion mentality not balanced with a nurturing mentality,” Salatin says. “We have not had an environmental ethic, but rather an exploitation ethic. We ran through the environment much faster than we realized it was not limitless. Second, as a Western parts-oriented culture, we did not practice holism like Eastern cultures. While this made us technologically superior, we sacrificed social and environmental ethics.” You don’t have to take his word for it, either. Salatin is so convinced of the virtue in his way of farming that his entire operation is open to the public— from the pigs aerating cow manure to the chickens and turkeys foraging in their mobile enclosures. And, as Salatin says, they’re not only producing delicious food for the local market, they’re healing the land. Since his family bought the

Growing Power, a Milwaukee nursery, blends tried-and-true indoor agricultural methods with innovative techniques like aquaponics.

farm in 1961, the Salatins have transformed their Shenandoah Valley home from an eroded shell of a farm into a treasury of living abundance. “Awareness of our connection to our ecological umbilical brings decisionmaking integrity to our daily lives,” says Salatin. “And it allows us to participate in a cause far bigger than ourselves, with the joyful reality that we are creating the landscape our children will inherit, one bit at a time.”

Alice Waters A DELICIOUS REVOLUTION

Every day, on her commute between her home and her world-famous restaurant, Chez Panisse in Berkeley, California, Alice Waters drives past the Martin Luther King Jr. Middle School. When she first began to notice the school around 15 years ago, it looked so poorly maintained—with raggedy overgrown lawns and broken windows—that she thought it might be abandoned. In fact, she writes in her recent book, Edible Schoolyard (2008), more than 1,000 sixth, seventh, and eighth graders were studying there. Waters is known for revolutionizing American cooking—bringing simple, exquisite flavors to life with fresh, local,

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Visit yogaplus.org/food to learn about other sustainable food visionaries, print out tasty recipes, and more.

sustainably produced ingredients—and helping to launch the Slow Food movement in the United States. But before she became a chef she had been a preschool teacher at a local Montessori school and has always been a firm believer in the value of public schools. The sight of the King school on her daily commute was a sobering reminder of the harsh reality of public education for many of our underserved children. She decided to see if she could help change that reality. In her first visit to the school, Waters outlined a wildly ambitious plan to completely overhaul the way the kids experienced food—growing their own in a garden, learning to cook it themselves, and sharing it with their classmates. Today the King school’s Edible Schoolyard is a prototype for a new kind of holistic healthy school lunch program. Kids learn to grow and cook their own food— and eat much healthier lunches, teachers incorporate the garden into their science, math, and humanities classes, and parents and neighbors build new relationships that strengthen the school and its community. (continues on page 72)


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Through the practice of dispassion, we can loosen the knots that keep us earthbound and soar to new spiritual heights. By Eknath Easwaran

Untying Our Wings The Way of Non-Attachment TUMBLER PIGEONS HAVE BEEN POPULAR IN INDIA FOR CENTURIES. They get their name from their breathtaking way of dropping suddenly in free flight and doing somersaults as they fall, then spreading their wings and soaring back into the sky. And they have tremendous endurance. They can fly without rest for 8 to 12 hours, and in India—especially in the south, where I grew up—the onset of the monsoon rains heralds marathon competitions to see whose pigeons can stay aloft the longest. It is easy to understand why raising these beautiful birds has been a sport for maharajas since Akbar the Great. This is one passion that rajas have in common with children, and when I was a boy, a cousin and I decided to raise pet pigeons ourselves. Our ancestral home had wide courtyards and second-story tiled roofs, rather like a Spanish hacienda, and every morning these tumblers would come to sit on the red roof tiles and wait for rice or black gram to be spread on the courtyard to dry in the sun. It was not easy to make friends with the birds at first, but my cousin figured out a way that we could crawl up under the roof from the inside, slowly remove one or two tiles, and then stretch our hands out gently with a little black gram in our palms. For days nothing happened. But after a while one pigeon decided that I was a friend and my hand was a hospitable hand, and he came over and tentatively pecked at my palm. If you do not like pigeons, I admit, that pecking can hurt. And once they start pecking they pace around excitedly in circles and call “coo! coo!” to their fellows, so that quickly you have quite a number of them pecking at the grain in your palm. It took some patience to keep our hands still, but once they began to trust us, we could slowly get hold of the bird we liked and it wouldn’t even struggle. We didn’t know anything about pigeons when we started keeping them as pets. But children have a lot of time for pigeons, and we took good care of them. We learned their favorite cereals and kept a fresh supply of them in half a dozen small pots. My cousin made little wooden homes which we upholstered with cotton from the fields. The result was so comfortable that one of my friends exclaimed, “Wouldn’t I like to be a pigeon and have a nice little home like that!” Pigeons, of course, are used to flying freely. Until they became accustomed to By relaxing our grasp on living with human beings, we had to tie their wings. Some of the girls in my fampossessions, we begin to ily were experts at this. They knew just how to hold the pigeon, spread its wings reclaim our freedom. gently like a Japanese fan, and tie them loosely with a thread so that the bird

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would not be able to fly away. For a few days the bird stayed in the courtyard while we made friends, pecking up the food we tossed out for it and going in and out of its little home. Then we would untie the wings and release the little creature into the air. That was a thrilling moment. The pigeon would shoot straight up, and when

it reached 100 feet or so it would start doing somersaults while we children cheered and waved below, marveling at its speed and grace and the glint of the sun on its neck. After seeing the little fellow land-bound for so long, puttering around the courtyard as if it had never had wings at all, it was exhilarating to see it soar joyfully into the air.

MOST OF US HAVE ACCUMULATED THINGS THAT TIE US DOWN ONE WAY OR ANOTHER, OFTEN BECAUSE WE THINK THEY ADD TO OUR STATUS OR PRESTIGE.

Meant to Soar

Human beings are very much like these pigeons. All of us have wings, though we do not suspect it because they are so tightly tied. We are not meant to stay on the ground and peck at crumbs of personal pleasure and profit. We are meant to soar—to give our time and love freely to everyone around us. That is the essence of spiritual growth, and the whole purpose of meditation and other spiritual practices is to free our wings and allow us to fly high. In India’s mystical literature, the ties that keep us earthbound are called “knots that strangle the heart” because they constrict our capacity to love. There are millions of these ties, but perhaps the easiest to see are what I call personal attachments: possessions and activities we cling to that claim our time and attention at the expense of those around us. Many of these attachments are material. Most of us have accumulated things that tie us down one way or another, often because we think they add to our status or prestige. Other attachments might be activities we enjoy that benefit no one, including ourselves. Whatever it is, we can’t imagine doing without it. That is the hallmark of an attachment. These ties might seem gossamer, but

Previous spread: Vince Bevan / Alamy; This spread: Feathers: Stephen Mallon / Getty Images; Pigeon in flight: Adrian Muttitt / Alamy; Heart and strings: Jay Corbett / Getty Images

they add up. They can bind us so tightly that we can scarcely move beyond the limited circle of our personal likes and dislikes. Imagine if your favorite possessions were actually attached to you. How difficult it would be to drag them around even for a day! Yet the mental load we carry is no less burdensome. Shedding even a little of that load leaves us feeling as light and free as if we really did have wings. We don’t have to own many things to get attached to them. I have known students whose worldly goods fit into a dorm room, yet were fiercely attached to a pair of faded jeans with a story to tell. The issue is not how much we have but how tightly we hold on to it. While we are holding on to something for ourselves, we are not free to help others. Attachments can come so easily! Over the years I have come regretfully to the conclusion that there is nothing on earth in which the human being cannot be caught. People can get tied to such a variety of knickknacks. If they go for a walk on the beach, they must pick up some little shell or stone and take it home. After a while these treasures accumulate into a collection that must be dusted, cared for, and preserved. Soon it is part of the household, to be passed down eventually to some puzzled offspring when we discover that we couldn’t take it with us after all. Or it might be hairpins—hairpins from around the world, hairpins down the ages. You become an authority, admirers ask you to give lectures and offer classes, and after a while you find it’s not Spiritual teacher Eknath Easwaran founded the Blue Mountain Center of Meditation in 1961. His books include Passage Meditation and translations of the Classics of Indian Spirituality.

just your hair but your life that has become bound up with pins. It’s All in the Mind

Ironically, attachment can slowly strangle even our enjoyment of the things to which we are attached. They tend to grow on us, consuming more and more of our time and attention. After a while, as Henry David Thoreau says, we become not their owners but their servants. One of my high school English teachers made this point in a way I have never forgotten. He had written a sentence on the board—“John owns a Ford car”— and asked us to rewrite it in the passive voice. Most of us got it right: “A Ford car is owned by John.” But one of my cousins wrote instead, “A Ford car owns John.” We started to laugh, but our teacher stopped us. “He may not know about the passive voice,” he said sternly, “but he knows about life. And that is more important.” There is nothing wrong with possessions, even rather pointless ones. There is nothing wrong with hobbies and activities that are not at the expense of life. The problem is simply that when our time and attention get caught like this, that is time and attention we cannot give

to those around us. We bind up our own vitality this way, our capacity to live, to give, to love. The Bhagavad Gita, which Mahatma Gandhi called his “spiritual reference book,” throws light on what happens in such cases in the mind. “When you keep thinking about something,” it points out—car, clothes, cats, computer—“attachment comes.” It really is that simple. To get attached to something, nothing more is required than thinking about it over and over and over until that becomes a habit. Then our thinking gets caught, and the more it is caught, the less awareness we have for anything else. In my village school, we children used the English word “love” rather casually, making statements like “I love this book!” Our teacher, who was particular about grammar and usage, would always correct us: “People are to be loved. Things are to be used.” Tragically, we have got it backwards today. How to Untie a Knot

Here the Buddha offers a wonderfully practical strategy. Just as a knot can be untied by reversing the steps required to tie it, he says, attachments can be loosened by doing the opposite of what created them. Whenever you find yourself spending time and energy on something you are attached to that doesn’t benefit anybody—tinkering with your Honda, cataloging your music, exploring malls or catalogs to find more things to buy— put your attention somewhere else instead. Again, it’s that simple. Of course, simple doesn’t mean easy. But understanding brings motivation. Once you see what your mind is doing to you with these little habits and decide you prefer the freedom of making choices yourself instead, you will discover a

WHEN WE FREE OURSELVES FROM ATTACHMENTS, WE COME TO FEEL MORE AND MORE TENDERNESS AND CONCERN FOR OTHERS. yogaplus.org spring 2010 yoga + joyful living

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The Art of Letting Go

By Anna Dubrovsky

ON AUGUST 29, 2005, three pine trees crashed into the roof of the Yoga School in Covington, Louisiana, about 40 miles north of New Orleans. Owner Becky Gelatt considered herself lucky; Hurricane Katrina did far worse that day. In its aftermath, Gelatt had a lot of work on her hands: dealing with the roof, of course, but also with the profound grief that washed over her close-knit yoga community. Katrina was a brutal reminder that nothing is permanent—that everything material can be taken from us at any moment. And it brought up a question: How do we prepare for loss? For starters, we can apply the concept of self-discipline, or tapas, to our daily lives. Giving up coffee or cashews or anything else to which we’re compulsively attached is a form of tapas. The shedding of attachments gives us a fuller appreciation of our inner strength, culminating in a sense of freedom. And it steels us for the inevitable. Choosing to let go of attachments trains us to loosen our grip when we have no choice. Hurricanes happen. Recessions happen. “The whole process of aging is a process of giving up—as profound a loss as having a house swept off the ground,” says Gelatt, 70. “Yoga teaches us to let go with grace.” Whether we choose to give up something, or something is taken from us, a period of grief ensues, Gelatt has found. After Katrina, she helped many students cope with grief and fear by teaching restorative poses such as child’s pose with a bolster beneath the torso and a blanket draped over the body. (See page 61 for more restorative poses). “When people feel comfortable in a pose, they feel safe,” Gelatt says. “In feeling safe, they can relax a little more.” She recommends long exhalations, which have a calming effect, along with a mental recitation such as “As I let go of the breath, I let go to all.” As the eye of the hurricane swept through Louisiana, Gelatt chanted a traditional Sanskrit verse. Drawn from the Upanishads, it reminds us that letting go is also a process of letting in. Asato ma sad gamaya Tamaso ma jyotir gamaya Mrityor ma amritam gamaya

Lead me from the unreal to the real. Lead me from darkness to light. Lead me from death to immortality.

When we give up attachments to things that are impermanent—unreal— we become attuned to that which is unchanging and real. We move from the darkness of ignorance to the light of knowledge. “I could hear trees creaking and cracking and falling, see parts of roofs flying by,” Gelatt recalls. “I never stopped chanting.” It took several weeks for electricity to be restored to the Yoga School, but when the lights came on, Gelatt saw a new direction. She shifted her focus from general classes to teacher training so that more yoga teachers could serve the community. “That was a realization born of the storm—how many more qualified teachers we need,” she says. “We don’t know why these losses occur. But they could be a preparation for something better, something higher, something mysterious.” Hear the above Sanskrit verse at yogaplus.org/asatoma.

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thousand and one little ways to practice untying these knots every day. Whenever you find yourself spending time in a way that seems out of proportion, for example, or indulging in some activity that you secretly admit to be a waste of time, disengage yourself and put your time somewhere more constructive instead. Pay more attention to your family; do something necessary that you’ve been putting off. When you can do this, you are withdrawing love from that thing or activity so that you can direct it freely. I can give one small example of this at my own expense. South India is full of cashew trees, and when I was a boy, the path to school led through a cashew nut orchard. Everyone likes cashew nuts, and the tree in fruit is an artist’s delight—beautiful colors made to captivate the eye. So a cashew orchard is a double temptation, and we boys, transparently honest on other occasions, regularly stopped to rob those particular trees on our way to school. I must have done this throughout my career in high school. Then, after India’s independence, all our cashews began to be exported to the United States of America—a matter of foreign exchange—and those delicious nuts disappeared from my life. For the rest of my time in India, I got no nearer to a cashew than the factories where they were processed. I thought I had forgotten this childhood passion until many years later, in the U.S., when a hospitable friend with whom I was staying discovered this skeleton in my cupboard. She brought a big tin of cashew nuts and left it on my table as a surprise.

That evening I was reading the Gita with deep concentration when I suddenly discovered that my right hand was missing. I set the book aside and looked for it. It was hidden in the cashew tin! I was utterly astonished. My mind and I are on fairly good terms, so I said sternly, “You can’t be doing what I think you are doing! Nibbling without my approval?” My mind looked sheepish. “Boss, you don’t think I would do that, do you? I was only trying to find out what was in the tin.” Clearly, this was time to nip a compulsive attachment in the bud before it got out of hand. I did not eat a single cashew that day, though my mind was craving for them. All those old, Find ease in the world: the less you hold the more you can love. fierce memories were aroused, but every time they clamored for little, it is freer everywhere. When we go cashews, I went for a fast walk repeating Read more articles by Eknath through the day catering to our own primy mantram or gave my mind someEaswaran at yogaplus.org/easwaran. vate preoccupations and prepossessions, thing spiritual to read instead. We do not have to grow wings to soar we are tying our wings till they become The next day was the same, and the to these heights; we are born with them. bound so tight that we don’t even benext. For a few days, I read with my Nobody has bound them but ourselves, lieve they are there. But each knot book supported by both hands. and nobody but ourselves can set them untied means a little more freedom— Finally the craving went away. I forfree. This is a challenge for a lifetime, a little more freedom to love. got about cashew nuts completely. That but as we learn to do this, we come to When you want nothing for yourself day I told my mind, “Now you can take feel more and more tenderness and conalone, the whole world is yours to enjoy. a handful and enjoy.” cern for everybody. “To arrive at having everything,” John of This is freedom. And, let me tell you, Finally, when all the ties that bind the Cross says, “desire to have nothing.” cashew nuts eaten in freedom taste a our wings are undone, the love released This is real joy, which no one has dehundred times better than nuts eaten is boundless. You can give an infinite scribed more ecstatically than the Engunder the tyranny of a craving. amount of it to your partner, children, lish poet and mystic Thomas Traherne: I would be the first to confess that parents, and in-laws and still have a limthis isn’t easy. Not only that, it can be You never enjoy the world aright, itless reserve for everyone else. This inunpleasant. After all, attachments are till the Sea itself floweth in your creases the joy of living a million times. things we say we love. But that is the veins, till you are clothed with the If loving your close ones can bring such problem: love is caught in them. When heavens, and crowned with the joy, the mystics say, how much more joy you want to love more, to expand your stars: and perceive yourself to be must come with loving all? ■ love beyond its present circle, to untie the sole heir of the whole world, the knots that are strangling your heart, and more than so, because men are you get the overriding motivation to go From “Untying Our Wings” by Eknath Easwaran (Blue Mountain Journal, Spring 2006). Copyin it who are every one sole heirs as against these conditioned habits. Then right 2006 by The Blue Mountain Center of Mediwell as you. Till you can sing and you get an exhilarating taste of what tation, P.O. Box 256, Tomales, CA 94971, rejoice and delight in God, as mifreedom means. easwaran.org. Reprinted with permission. sers do in gold, and kings in scepThe marvel of this is that when we tres, you never enjoy the world. free our attention anywhere, even a

Cashews: Mike Kemp / Getty Images; Girl running: Travis Rowan / Alamy

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YOGASUTRA

Translation and Commentary by Pandit Rajmani Tigunait

Sutra 2.15

¥⁄¿®Ÿº™Ÿ¥–~—éŸ¿Æ‹ÅêÊí®@ Δ‡⁄%⁄Δ¿Ë∞Ÿôò Æ‹:êºÂΔ –Δ@Ä ⁄ΔΔ‰⁄é≤: pari®Ÿma-tŸpa-sa≥skŸra-duÅkhair-gu®a-v‡ttivirodhŸc-ca duÅkham-eva sarva≥ vivekinaÅ

Because the effect of an action is accompanied by pain, because the action itself is accompanied by the experience of pain, because the subtle impressions of action contain pain, and because the forces that motivate us to perform an action mutually contradict and oppose each other, to a person endowed with discernment, all is pain.

Original Pain Sutra 2.15

jtimages / Alamy

Before diving deep into the contents of this sutra, it is important

to remind ourselves that the ideas expressed here have no meaning either for those established in the full knowledge of reality or for those totally blind to it. This sutra is for those who know that the domain of bondage and freedom stretches beyond the world perceptible to our senses, and who therefore know the difference between short-lived pleasures and lasting happiness, yet are not strong enough to live and act in the light of this knowledge. Such people are called viveki—those with the power of discrimination to understand the difference between good and bad, right and wrong, true happiness and mere pleasure. This sutra is meaningful only to them. The first point Patanjali makes in this sutra is that because the result of every action is accompanied by pain, all is pain to a person endowed with discernment. Normally our actions are goal-driven. We set a goal, develop a strategy to achieve it, and perform actions in an attempt to accomplish our goal. This is what any sensible person does. However, our wisdom fails us when we do not realize that the result of our actions is based on several factors. Some of these factors are known to us while others are not. Some are under our control while others are not. For example, factors buried in the oblivion of the past walk into the present and influence the outcome of our current action. And some factors may be related to the actions of others colliding with our actions and influencing the result. Still other factors might be the effect of our carelessness, which undermines the results of our actions. Even though we know that this is the general dynamic of actions and their outcome, we become attached to the fruits of our actions. This attachment causes us to suffer from anxiety while we are performing our actions and from disappointment when we do not reap the anticipated results. Actions accompanied by anxiety, and results accompanied by frustration and disappointment, are painful. Our inability to escape such actions and their results is painful. Our inability to stop such actions and their results from creating an impression on our mind is painful. The second point Patanjali makes in this sutra is that because action itself is accompanied by the experience of pain, all is pain to a person endowed with discernment. To a significant extent the idea of pain and pleasure is unique to each individual, but in general, pain comes from dissatisfaction and pleasure from satisfaction. Satisfaction and dissatisfaction are associated with the result of our action. Our experience tells us that the result is dependent on several factors in addition to our current action. But our lack of knowledge regarding all the factors that lead to a successful outcome fills our mind with doubt. From doubt comes fear. >>

pari®ŸmatŸpasa≥skŸraduÅkhair = pari®Ÿma + tŸpas + sa≥skŸra + duÅkhair pari®Ÿma effect; result; evolving from a cause tŸpas heat; fever; scorching; feeling of being

burnt sa≥skŸra subtle impressions of actions;

residue of actions duÅkhair instrumental case of duÅkha;

sorrow; grief; pain The Sanskrit grammar rule known as samasa dictates that duÅkha accompanies the three preceding words. As a result pari®ŸmatŸpasa≥skŸraduÅkhair means: the result of action is full of pain, the action itself is full of pain, and the residue of action is full of pain. gu®av‡ttivirodhŸcca = gu®a + v‡tti + virodhŸt + ca gu®a intrinsic attribute of primordial nature— sattva, rajas, and tamas—the three fundamental forces that motivate us to think, speak, and act; the primordial force of matter and energy known as sattva, rajas, and tamas; the forces of revelation, pulsation, and inertia; according to yoga philosophy, these three forces constitute the body of primordial matter and energy and their functions oppose each other v‡tti function; modification; rotation virodhŸt 5th case of virodha: opposition; contradiction ca and; also gu®av‡ttivirodhŸcca because of the opposing nature of the three primordial forces and the thought constructs they engender duÅkham pain; sorrow eva definitely; invariably sarva˜ everything; all vivekinaÅ 6th case of vivekinaÅ: a person of right understanding; a person of discernment

Listen to the Yoga Sutra in Sanskrit at yogaplus.org/ys2.


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Fear makes us nervous. Nervousness compromises our inner stability. Our breathing becomes erratic and irregular. Simply by looking at us, an adept yogi can see that we are trembling deep in the realm of our senses and mind. Our strong attachment to the result of our action forces us to hate anything and anyone who poses a threat. This hatred sets a new series of actions in motion to assist our original action. These new actions

to do anything about it, is painful. Patanjali’s final and most important point is that, because the forces that motivate us to perform actions mutually contradict and oppose each other, all is pain to a person endowed with discernment. The fundamental force motivating us to perform our actions is known as guna. Guna means “quality, characteristic, attribute, defining factor.” In the context of spirituality in general and yoga in

IF WE PERFORM OUR ACTIONS WITHOUT EITHER ATTACHMENT OR AVERSION WE CAN ATTAIN FREEDOM FROM ALL MISERIES. are accompanied by anger, greed, and animosity, and not only produce their own negative results but also contaminate the result of the original action. Seen from the vantage point of discernment, all of this is painful. Both the result of actions and the actions themselves, all accompanied by pain, lead to Patanjali’s third point: Because the subtle impressions of actions contain pain, all is pain to a person endowed with discernment. Our actions are goal-driven. If we are not careful, both our actions as well as the results become contaminated by attachment and aversion. This inevitably leads to the next level of contamination: anger, jealousy, greed, doubt, fear, and violence. Yet we continue walking on the path of action. In the process, we create impressions in the mind filled with these negativities. These impressions, called samskaras, in turn motivate us to undertake similar actions. Thus we get caught in a vicious cycle: action to impression and impression to action. These impressions become more powerful as we reinforce them. Eventually they become so powerful that they begin to dictate how we act. This is what yogis call karma chakra, the wheel of karma rotating at a seemingly unstoppable velocity. Our abililty to comprehend how unhealthy and destructive these subtle impressions are, coupled with our inability

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particular, guna means “essence, essential force, fundamental force, the most primordial energy.” It is one, and yet, due to its threefold distinct functions, it is described as three: sattva, rajas, and tamas. Sattva is the quality of illumination, revelation, clarity, transparency, spiritual enlightenment. Rajas is movement, pulsation, animation, the power of changeability. Tamas is darkness, inertia, heaviness, the property of the energy that blocks revelation, the property of energy that blocks the view of the truth. These threefold forces pervade everything that exists, including our mind and its functions and behaviors. Everything in the universe is simultaneously sattvic, rajasic, and tamasic. Each of us has a mind filled with sattvic, rajasic, and tamasic forces. These forces influence the functions and behaviors of our mind. When sattvic forces dominate our mind, we gravitate toward sattvic thoughts. When rajasic and tamasic forces dominate, we become interested in attending rajasic and tamasic thoughts. It is important to remember, however, that when one force dominates, the others are not cancelled, for the law is that these forces coexist and through their coexistence play an unending game of supporting, opposing, and negating each other. The goal of yoga sadhana is to make an effort to nurture and thereby strengthen the function of the sattvic force so that we


find ourselves more spontaneously and effortlessly motivated to perform our actions correctly and reap the results of our actions wisely. When we are already in the firm grip of the subtle impressions of our past actions, the starting point—nurturing sattvic forces—can be difficult. However, if we remember the first three points that Patanjali makes in this sutra, the task becomes much easier. If we perform our actions without either attachment or aversion we can accomplish the goal: freedom from all miseries. A careful analysis of the first three points tells us that attachment to the results of our actions and aversion to anything that poses an obstacle to the results are the true sources of misery. To clarify this key point, let me share an experience with you. The city of Kanpur in North India had long been the base of the Himalayan Institute’s activities. My teacher and the Institute’s founder, Swami Rama, had

many students there. One of them, Mrs. Chittra, was generous, kind, well-read, and a serious meditator. She had taken a leading role in organizing Swamji’s lectures in the city, transcribing them, and getting them published. In time, another student appeared. Dr. Sunanda Bai was the principal of Kanpur Medical College and one of the city’s best surgeons. Soon after meeting Swamiji, Dr. Sunanda Bai’s worldview and lifestyle changed drastically. She became more disciplined, more precise in her speech and action, and even more diligent in her work— both professional and spiritual. Despite her busy medical practice, she dedicated a great deal of time and energy to spiritual pursuits. She was one of Swamiji’s few students who had sat at the feet of his master, Bengali Baba, and had studied directly with him. Soon, because of her own presence and because of Swamiji’s frequent visits, her house in Kanpur turned into a shrine. I sought

every opportunity to visit Swamiji and Dr. Sunanda Bai there. At one point, Swamiji assigned me to proofread manuscripts of his lectures before they were sent to the printer. Mrs. Chittra was in charge of all publications so this assignment allowed me to work closely with her. I found her charming, intelligent, and efficient. She was admirable in every respect but one: her attitude toward Dr. Sunanda Bai. Mrs. Chittra did not acknowledge Dr. Sunanda Bai’s existence, even in her own home. When Dr. Sunanda Bai greeted Mrs. Chittra, Mrs. Chittra avoided eye contact. I wondered why the behavior of a loving, serious spiritual seeker would change so dramatically in the presence of another loving, spiritually elevated person. When I expressed my curiosity about this to Swamiji, he said, “Mrs. Chittra is a perfect example of Patanjali’s Yoga Sutra,” pointing to sutra 2.15. “She is a wonderful person. Most of her actions

are motivated by the forces of sattva in her mindfield. But as soon as she sees Dr. Sunanda Bai, the force of rajas dominates. She forgets who she is and she forgets her goals. She gets pulled into jealousy, hatred, and other negative thoughts arising from attachment and aversion. The forces that motivate her to put her virtues of love, kindness, compassion, and forgiveness into practice are subdued by opposite forces. The motivating force in her mind is contradicted and opposed by another force, and she is caught in these mutually contradicting and opposing forces filling her mindfield.” When I asked Swamiji about the solution to this seemingly unending problem, he replied, “That’s what the next sutra is all about.” ■ Fluent in both Vedic and Classical Sanskrit, Pandit Rajmani Tigunait, PhD, is the author of more than a dozen books on yoga philosophy and spiritual practice.

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INPRACTICE

Easy on the Eyes Tame wild thoughts and deepen your awareness with drishti, a gazing technique for focusing the mind. By Jennifer Allen Logosso

H

ow often do you find yourself “going through the motions” in yoga class while your eyes wander around the room— glancing at the graceful student three mats down or the ticking clock—instead of tuning into your body and breath? A technique called drishti (the method of gazing at a focal point in yoga practice) can help you draw your outwardlooking eyes—and mind—inward, so that your asana routine becomes a moving meditation. Through drishti you can cultivate a deeper level of concentration, improve your alignment, and tune into the inner sensations of the body in every pose, so that you’re practicing the way the ancient sages intended—with full awareness. As yoga expert David Frawley writes in Inner Tantric Yoga, “Fixing the gaze…not only concentrates the mind but draws our energy inward along with it, extending the action of pratyahara, or the yogic internalization of the prana and the senses.” In asana classes, teachers often recommend drishti for maintaining balance in one-legged standing postures like vrikshasana (tree pose), Drishti is utilized in other yoga practices, but the technique can be applied to any posture to improve your focus. including trataka—a cleansing meditative technique that involves gazing at a candle Let’s explore drishti in pashchimottanasana (seated forward bend pose) flame. Learn more at yogaplus.org/trataka. by directing our eyes toward a natural focal point: the toes.

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9 Drishtis Wondering where to gaze when you’re practicing drishti? The Ashtanga Yoga system (taught by Sri K.Pattabhi Jois) identifies nine directions or focal points. Nasagram drishti—tip of the nose 2. Ajna chakra or bhrumadhya drishti—between the eyebrows 3. Nabhi chakra drishti—navel 4. Hastagram drishti—hand 5. Padayoragram drishti—toes 6. Parshva drishti—far to the right 7. Parshva drishti—far to the left 8. Angushthamadhyam drishti—thumbs 9. Urdhva or antara drishti—up to the sky 1.

To learn more about which drishti to employ in each asana, see David Swenson’s book Ashtanga Yoga: The Practice Manual. As a general rule, think about casting your gaze in the direction of the stretch—the proper point is the one that honors the energy of the posture while maintaining safety in your body. For example, in trikonasana (triangle pose), you might gaze up toward the hand that is in the air, straight down at the floor, or in line with the nose and sternum. Where to look isn’t as important as how to look—the key is to shift your focus toward your inner experience.

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Assume a comfortable seated posture with the legs outstretched. If your hamstrings are tight, elevate your hips by sitting on a folded blanket, or bend the knees slightly and use a strap around the feet—these modifications will allow the body to safely release into the pose. Spiral the thighs inward, point the toes upward, and extend through your heels.

Step One •

Gently cast your gaze toward your toes (this form of drishti is called padayoragram drishti). Then, instead of pulling your torso forward with your arms or a strap, soften your gaze so that the lines between your toes and the floor begin to blur (almost as if you’re looking beyond or through the toes). By gazing in the direction of the stretch, your body will naturally move in that direction. With each inhalation, allow the spine to elongate in the direction of the drishti.

Step Two •

On each exhalation, allow the body to soften and surrender into the stretch while maintaining an open heart and keeping the gaze softly fixed toward your toes. Notice how the awareness of the body intensifies when you steady your gaze and eliminate visual distractions. Soon you’ll discover that there are a variety of sensory impressions—the quality of the stretch, the strength or weakness of the muscles involved, the quality of your postural alignment, the sense of spaciousness within the body— that you may not have otherwise noticed. All of these sensations emerge as your gaze becomes one-pointed. Gradually you’ll begin to witness the dialogue of your mind—simply watching distracting thoughts as they come and go—as you begin to settle into a peaceful meditative version of the pose. Now that’s what you came to class for, isn’t it? ■

Blend Images / fotosearch.com

Step Three •

Jennifer Allen Logosso is a yoga instructor, teacher trainer, and owner of Sundari yoga studio in Stroudsburg, Pennsylvania.


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SKILLFULACTION

Confessions of a Meditator In the calmness of meditation we get glimpses of our best self…and our worst. Here’s how one practitioner navigated through her darkest hours. By Irene Petryszak

Daily practice cleanses the unconscious mind of impurities, even when it seems to stir up trouble.

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Meditation is easy, right? Just close your eyes and slip into a still, calm, centered place within. Do it daily and your life will become more balanced and harmonious as you begin to feel a deeper sense of peace, joy, and love. In no time at all, you’ll be enlightened. That’s what I believed some 30 years ago when I was young and spiritually ambitious. Then my teacher gave me a mantra practice that knocked me to my knees. Meditating with this new mantra brought me face-to-face with old unresolved issues that flooded my conscious awareness with painful images and feelings of deep sadness, rage, and despair. One day as an intense surge of grief welled up, I wondered what would happen if I surrendered to it consciously, riding the wave of emotion all the way to its end: Would I go insane or become enlightened? I was determined to sit through it and find out. Instead, the mind’s self-protective mechanism kicked in and I fell asleep. Day after day I tried but kept failing. In those days I slept a lot. My teacher, Pandit Rajmani Tigunait, used to joke, “If you could reach enlightenment through sleeping, you would be enlightened.” Instead I was sleep-walking. So why bother meditating? Isn’t it saner, more pleasant, to simply stay on life’s surface, rather than diving into the muck of the unconscious? I ponder this each time a strong negative feeling, thought, or image circles like a vulture when I go inward. That’s when I remember the beauty of meditation: It can be done in stages, at our own pace. We can be like spectators at a movie, watching our life unfold on our inner screen. If a memory or a feeling arises that is too

painful to bear, we can simply stop the film by ending our meditation for the day—and go about our business until next time, when we can again try to witness our thoughts and emotions without getting so involved. Drops in the Bucket

Unfortunately, I wasn’t always patient. A friend of mine who had found himself unprepared for the deeper stages of meditation cautioned me to take it slowly, to fully assimilate any disturbing images and feelings before intensifying my practice. Pointing to a bucket, he explained the process of meditation to me in this way: See the dirt at the bottom of this bucket? What happens when I add clear water to it? The water gets dirty. That’s what happens when we meditate. The clear water from our meditation mixes with the unclear thoughts, emotions, and desires in our mind, and for a while we feel unsettled, wondering why we’re meditating when it’s making us feel worse instead of better. When the water stops swirling, the dirt settles back to

for a while—perhaps sitting for shorter periods of time, or doing less japa, or mantra repetition.) The more fresh water we add, the less dirty the water in the bucket becomes, until finally the water is pristine. How long that takes depends on how much dirt there was at the bottom of the bucket to begin with, and how we behave between meditation sessions. Do we spend the rest of our time in a way that supports the clear water being poured into the bucket, or in a way that adds more dirt? Sorting Mantras

Of course, there are layers upon layers of dirt (or, in the parlance of yoga, impurities) that are obscuring our essential nature, which is pure consciousness. The more impurities we remove, the more mental and emotional clarity, peace, and joy we experience. Panditji often uses the analogy of doing laundry to explain how different mantras can be used to wash away various types of impurities. At first, he says, we have to rinse our clothes in plain water, just to remove the

Laurence Mouton / Getty Images

MEDITATION HAS MADE ME STRONGER, MORE BALANCED, AND KINDER TO BOTH MYSELF AND OTHERS. the bottom, and it seems like nothing has changed. But on a subtle level, it has. Now we know there is some dirt we need to clear away—and hopefully we feel a little calmer and more content from our sitting practice. Next time we meditate, he continued, the dirt swirls up again. If we can handle being out of our comfort zone and continue meditating every day, then it is like adding more and more clear water to the bucket. (If we can’t handle the intensity, all we have to do is slow down To learn more about these mantra practices go to yogaplus.org/ soham for audio instructions and yogaplus.org/gayatri to download a podcast.

thickest layer of dirt. We do this by starting with the universal mantra so’ham (pronounced “so hum”), which is the natural sound of the breath. Coordinate the mantra with the breath by mentally saying the word so on each inhalation, and hum on each exhalation. After doing this for a few weeks (or even months) we may want to move to the next stage: putting the clothes in the washer with detergent. This is the role of a guru mantra (given by a teacher for our specific needs), which gives the mind a more personal focus, allowing us to delve deeper within. Then we begin to see the stubborn stains that detergent alone cannot remove. For these we need bleach or stain remover—a practice of the gayatri mantra, which begins cleansing the tenyogaplus.org spring 2010 yoga + joyful living

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dencies of our unconscious mind. It was the gayatri mantra that had brought me to my knees. Old repressed memories began bubbling up during my meditation on a daily basis: Suddenly I was a child with immigrant parents who were struggling to survive in a foreign land and didn’t have the time or patience to help me with my problems. Now, as I said my mantra I felt the emotional pain all over again. I would have alternating desires to scream and smash windows or eat chocolate and cry—and, of course, sleep a lot. But the next day I would sit and say my mantra, because although it brought my impurities to the surface, it also gave me a glimmer of higher awareness: one that is free of fear, anger, and sadness—filled, instead, with peace, love, and joy. The Spiraling Mind

I find that the deeper I delve into meditation, the more impurities I discover. At the same time, I experience more contentment as I become less of a participant and more of a witness—no longer identifying with the thoughts and feelings that arise from within, but simply observing and letting them go. At times, however, it seems unending and frustrating, and I find myself wondering: Will I ever get to the bottom? Is there a bottom? Am I making any progress or am I like a hamster on a wheel, running endlessly in place? One day I decided to read through the journals I’ve kept over the past 30 years to see if I could find an answer. I came to an entry where I had had a profound realization—a definite breakthrough. But then, imagine my surprise, when, flipping through the next year, I came to another entry with the very same realization, as if it were the first time I’d had it. And the year after that, the same thing! That’s when it dawned on me that I was experiencing this realization at different levels. The first time was only at a surface level of my mind and heart; each time after, it was increasingly deeper.

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So, now, while I’m meditating, I see the mind as an upward- and downwardflowing spiral. When I climb the upward spiral in meditation, it gives me the strength—the clear water, the clear mind—to dive downward with new awareness, so that I can see my old unresolved issues in a new light. Sometimes, I can finally make peace with something that has been troubling me for a long time, so it loses its power—it becomes a faded image in the background of my mind, with no substance, no bite. Other times, when a deeply knotted, rooted fear or memory shakes me to my core, I have to take a break and try again. Don’t Give Up

Meditation has made me stronger, more balanced, and kinder to both myself and others. I have found that no matter what surfaces, I need to sit daily. Whatever is lurking in the shadows will not go away until it is brought to light, and if I lose the fight one day, there is always the next. And yes, I was finally able to consciously ride those initial waves of anger and sadness to the end, where I experienced a great sense of peace, love, joy— and finally, release. Until another wave arose and I had to go through the process all over again. It made me understand that enlightenment can come in bits and pieces. Each of us needs to find our own way inside. How long we sit and how much practice we do depends on what we want to accomplish. Meditation both stirs things up and clears them out. But if at any time in your practice it becomes overwhelming, witness yourself reacting and step back. Maybe journal about it or self-dialogue. Or tend to your regular business. Or go for a walk. Or eat some chocolate. Or take a nap. Whatever works for you. But next day, go back to your meditation. Even if it’s only for five minutes. Don’t give up. It is your path to freedom and self-realization. ■ Senior editor Irene (Aradhana) Petryszak has been teaching yoga philosophy for the last 20 years.

EXPERIENCE

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Pulse Practicum | June 11 – 17 Marma Chikitsa | June 18 – 24 Panchakarma | June 25 – July 8

Unfold a deeper understanding in your heart and express it in your practice.

W ITH SONIA MASOCCO Ayurvedic Energetics of Western Herbs/Spices February 26 – 28 Ayurvedic Massage & Advanced Hands-On Techniques July 9 – 15 Women’s Herbal Solutions July 16 – 22 W ITH CLAUDIA WELCH, DOM Women’s Transitions, Women’s Lives April 23 – 25

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ASANASOLUTIONS

Though chronic pain may be difficult to diagnose and treat, the suffering is impossible to ignore.

Yoga for Chronic Pain Unveil the truth about your pain and discover a new world of hope and healing. By Kelly McGonigal

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Tara Moore / Getty Images

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here are few things more frustrating to a person with chronic pain than hearing someone say, “Your pain is all in your mind.” But if you’re one of the estimated 50 to 75 million Americans living with chronic pain, these words might actually be the key to relieving your suffering. Chronic pain is in the mind—but this does not mean what you think it means. The experience of pain is real. Pain has a biological basis. It’s just that the source of pain isn’t limited to where one feels it or thinks it is coming from. For decades, scientists and doctors thought that pain could be caused only by damage to the structure of the body. They looked for the source of chronic pain in bulging spinal discs, muscle injuries, and infections. More recent research, however, points to a second source of chronic pain: the very real biology of your thoughts, emotions, expectations, and memories. Most chronic pain has its roots in a physical injury or illness, but it is sustained by how that initial trauma changes not just the body but also the mind-body relationship. The complexity of chronic pain is actually good news. It means that trying to fix the body with surgeries, pain medications, or physical therapy is not your only hope. By first understanding chronic pain as a mind-body experience and then using yoga’s toolbox of healing practices—including breathing exercises and restorative

poses—you can find true relief from pain and begin to reclaim your life. The Protective Pain Response

Understanding the difference between acute pain and chronic pain will be critical to your ability to reduce and manage your pain. Let’s begin by examining the basic steps of the pain response: sensation, stress, and suffering. The protective pain response begins when the body experiences some physical threat, such as a cut, a burn, or an inflamed muscle. This threat is detected by specialized nerves and sent through the spinal cord and up to the brain where, among other things, the threat signals are transformed into pain sensations. Emotion-processing areas of the brain also get the message, triggering a wide range of reactions, from fear to anger. Combined, your thoughts and emotions about the physical sensations of pain make up the suffering component of the full pain experience. To help you take action, the threat signals have been simultaneously routed to the areas of your brain that help the body launch an emergency stress response, coordinating the actions of the nervous system, endocrine system, and immune system. The emergency stress response triggers a cascade of physiological changes that give you the energy and focus to protect yourself from life-threatening danger. Even after the threat is gone, the pain response is not over. The mind and body are very interested in making sure you know how to protect yourself from this threat in the future. So the nervous system begins the process of learning from this experience. Any kind of injury or illness, even one that is short-lived or appears to be fully healed, can change the way the nervous system processes pain. Understanding Chronic Pain

Chronic pain differs from acute pain in three important ways. First, the body can become more sensitive to threat, sending threat signals to the brain even

when the threat is minor or non-existent. Second, the brain can become more likely to interpret situations as threatening and sensations as painful, producing pain responses that are out of proportion to any real danger. Finally, with repeated pain experiences, the boundaries between the many aspects of the pain response—sensation, suffering, and stress—get blurred. In most cases of chronic pain, the mind and body have learned all too well how to detect the

keep you stuck, feeling the same emotions, thinking the same thoughts, and even experiencing the same pain. Samskaras do not always lead to suffering—they also lead to positive change. Just as trauma, illness, pain, and stress leave traces on the body and mind, so do positive experiences. What you practice, you become. Learning is lifelong, and none of the changes you’ve learned have to be permanent. Neuroplasticity can be

THE BEST WAY TO UNLEARN CHRONIC STRESS AND PAIN RESPONSES IS TO GIVE THE MIND AND BODY HEALTHIER RESPONSES TO PRACTICE. slightest hint of a threat and mount a full protective response in all its glory. So the things that make pain so effective at helping us survive acute emergencies and handling short-term pain are the very things that make chronic pain so complex and persistent. The pain you feel may reflect a protective mind-body response that has become overprotective. Pain Again

Why does past pain make you more sensitive to future pain? You can thank one of the great wonders of our nervous system: its ability to learn in response to experience. This ability is called neuroplasticity. Through the repeated experience of pain, the nervous system gets better at detecting threat and producing the protective pain response. So unfortunately, in the case of chronic pain, learning from experience and getting “better” at pain paradoxically means more pain, not less. Both modern science and yoga share this idea: present pain and suffering have their roots in past pain, trauma, stress, loss, and illness. Modern science uses words like neuroplasticity to describe the process of learning from past experiences; yoga uses the word samskara. Samskaras are the memories of the body and mind that influence how we experience the present moment. Samskaras

harnessed for healing. Your mind and body have learned how to “do” chronic pain, and your job is to teach it something new. Unlearning Pain Through Relaxation

The best way to unlearn chronic stress and pain responses is to give the mind and body healthier responses to practice. By helping you transform chronic pain-and-stress responses into “chronic healing” responses of mind and body, yoga helps reduce your suffering of chronic pain. Your mind and body have built-in healing responses that are just as powerful as their protective pain-andstress responses. Whether it’s a meditation on gratitude, a relaxation pose that puts the body and mind at ease, or a breathing exercise that strengthens the flow of energy in your body—they all share the benefit of bringing you back home to your natural sense of well-being. Relaxation specifically has been shown to be healing for chronic pain. It turns off the stress response and directs the body’s energy to growth, repair, immune function, digestion, and other self-nurturing processes. The relaxation response unravels the mind-body samskaras that contribute to pain and provides the foundation for healing habits. Consistent relaxation practice teaches the mind and body how to rest in a


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sense of safety rather than chronic emergency. Below, we will look at a breathing practice and several restorative yoga poses that promote the relaxation response.

that you can inhale and exhale through different parts of your body—as if your nostrils were moved to that part of the body. Start with your feet. Imagine the breath entering your body through the

skip it. There are several things you can try that may make you feel more comfortable. First, stay with the visualization and direct the breath right at the sensations of discomfort or pain. Imagine that

DIRECT THE BREATH RIGHT AT THE SENSATIONS OF DISCOMFORT. IMAGINE THAT THE BREATH IS DISSOLVING THE TENSION AND PAIN. Breathing the Whole Body

Breathing the body is a visualization practice adapted from the traditional practice of yoga nidra (yogic sleep) and the body-scan practice taught in Jon Kabat-Zinn’s mindfulness-based stress reduction program for people with chronic pain. Start in any comfortable relaxation pose such as shavasana (corpse pose). Place your hands on your belly and feel the movement of the breath. Notice the belly rising and falling, and notice the breath moving in and out of your body. In this practice, you will imagine

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soles of your feet, and exiting your body through the soles of your feet. Notice any sensations there. Feel, or imagine, that flow of energy in the feet as you breathe. Now repeat this visualization for other parts of your body: Your lower legs, knees, and upper legs. Your hips, lower back, middle back, and upper back. Your belly and chest. Your shoulders, upper arms, elbows, lower arms, hands. Your neck. Your forehead and the crown of your head. When you get to an area that feels tense, uncomfortable, or painful, don’t


the breath is dissolving or massaging the tension and pain. Imagine the solidity of the tension or pain softening. Find the space inside the pain. Second, try moving your attention back and forth between the uncomfortable area and a more comfortable area. For a few breaths, breathe into the painful area; for the next few breaths, breathe into another area. Switching back and forth like this can teach the mind how to give the uncomfortable sensations less priority. You are practicing a healthy kind of distraction: intentionally shifting your focus while

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For more advice about yoga for chronic pain, go to yogaplus.org/pain.

still being present in your body. When you have worked your way through the whole body, let yourself feel the breath enter the body through your nose, mouth, and throat. Imagine the sensation of breathing through your whole body, as if the body were gently expanding as you inhale and contracting as you exhale. Feel, or imagine, the flow of energy through your whole body.

restorative yoga an active process of focusing the mind on healing thoughts, sensations, and emotions. The order of poses presented here is just one possible sequence. As you explore the poses, you may find that your body prefers a different sequence or that you would rather stay longer in one pose than practice several poses for shorter periods. You can also integrate restorative poses into an active yoga session.

Restorative poses: Printed with permission by New Harbinger Publications, Inc.

Restorative Yoga

Restorative yoga turns on the healing relaxation response by combining gentle yoga poses with conscious breathing. Below you will learn four restorative yoga poses that may be practiced on their own or in a sequence. There are several factors that make restorative yoga so relaxing. First, each pose is meant to be held for longer than a few breaths. You can stay in a restorative pose for 10 minutes or even longer. The stillness allows the body to drop even the deepest layers of tension. Second, restorative poses use props to support your body. Props can include the wall, a chair, a couch, pillows, blankets, towels, or bolsters designed especially for restorative yoga practice. The right support in a pose will make it feel effortless, so your body can fully let go. You shouldn’t feel strong sensations of stretch or strength the way you might in a more active yoga pose. Stretching and strengthening, although healthy, are both forms of tension in the body. They are a kind of good stress on the body, asking the body to adapt to the challenges of a pose. But restorative yoga is all about letting go of tension and stress. Although these poses may look as though you are doing nothing, this is far from the truth. Restorative yoga rests the body but engages the mind. The breathing elements of each pose make

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Nesting pose creates a sense of security and nurturing. It may also be a position you are comfortable sleeping in, making it an excellent posture to practice if you have insomnia or other difficulty sleeping. Lie on your side, legs bent and drawn in toward your belly. Rest your head on a pillow, and place a pillow or a bolster between your knees. Rest your arms in whatever position feels most comfortable. If available, another bolster or pillow may be placed behind your back for an extra sense of support. Rest in the natural rhythm of your breath, observing each inhalation and exhalation as it moves through the body. Take comfort in the simplicity and effortlessness of this action. Nesting Pose

Kelly McGonigal is the editor in chief of the International Journal of Yoga Therapy. Visit her at kellymcgonigal.com. Adapted with permission by New Harbinger Publications, Inc. from Yoga for Pain Relief by Kelly McGonigal, PhD. ©2009 Kelly McGonigal. (newharbinger.com)

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Supported Bound Angle Pose

This pose relaxes tension in the belly, chest, and shoulders that otherwise can restrict the breath. Lean a bolster on a block or other support (such as telephone books). Sit in front of the bolster with your legs in a diamond shape. Place a pillow or a rolled blanket under each outer thigh and knee, making sure that the legs are fully supported without a deep stretch or strain in the knees, legs, or hips. Lean back onto the bolster so that you are supported from the lower back to the back of the head. Rest your arms wherever is most comfortable. Now notice the whole front of your body relax and gently open as you inhale. Follow this sensation and feel the ease in the front of the body as you breathe.

Supported Backbend Pose

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Supported backbend is a heart-opening pose that reinforces your desire to embrace life and not let challenges—including pain—separate you from life. This pose also works magic to release chronic tension in the back and shoulders, undoing postural habits that come from spending too much time at a desk, at a computer, or driving. >>


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Sitting, place a bolster or a stack of pillows or blankets under slightly bent knees. Place one folded pillow or rolled blanket or towel behind you; when you lie back, it should support the upper rib cage, not the lower back. If you need extra support underneath the lower rib cage and lower back, roll a small towel to support the natural curve of the spine. Place a rolled towel or a small blanket to support your head and neck at whatever height is most comfortable. This pose improves the flow of the breath in the upper chest, rib cage, and belly. Allow yourself to feel this movement as you inhale and exhale. Imagine breathing in and out through your heart center. Visualize the movement of breath from your heart to your lungs as you inhale, and from the lungs back out through the heart center as you exhale.

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Supported Forward Bend This pose relaxes the hips and back, unraveling the stress of daily activities on the spine. Hugging a bolster and resting your head on its support provides a natural sense of security and comfort. Sit cross-legged on the floor. Lean forward onto the support of a sofa, a chair, or a stack of pillows, blankets, or cushions. If you have a bolster, place one end in your lap and the other end on the sofa, the chair, or the stack of support. Rest your head on whatever support is available. If you are using the bolster, you can hug it in any way that feels com-


fortable, turning your head to the side. Be sure that whatever support you are using is high enough and sturdy enough to support you, without creating strain in the back or hips. If you feel a strong stretch that is uncomfortable to hold, you need more support. In this pose, the belly, chest, and back all expand and contract with each breath. Feel the movement of the whole torso as you inhale and exhale. Feel your belly and chest gently press into the support of the bolster or pillows as you inhale. Let the sensation of your breath deepen the sensation of being hugged. ——— These simple relaxation practices will lead you on the path of ending your suffering. Yoga can teach you how to focus your mind to change your experience of physical pain. It can give you back the sense of safety, control, and courage that you need to move past your experience of chronic pain. ■

BOOKS +MEDIA

The best new reads, CDs, and films for springtime inspiration

Dancing the Flame of Life

True Food

What We Say Matters

Dona Holleman

Annie B. Bond, Melissa

Judith Hanson Lasater and

Don’t be fooled by the flashy title: this asana manual is a detailed, engaging practice book rooted in the principles of “Centered Yoga”—a hatha style focused on balancing the masculine and feminine. Inspired by everything from Taoism to the teachings of B.K.S Iyengar, Holleman encourages readers to find a “state of peace in the body that is neither indulgence nor warfare.” The core asana section builds on her best-selling Dancing the Body of Light and deftly breaks down more than 200 poses and variations, ranging from the basic (tadasana) to the more ambitious (yoganidrasana). The supporting chapters clearly explain anatomical principles and offer astute tips for teachers; a complementary audio CD expounds on relevant topics, such as proper breathing. Dancing the Flame of Life flawlessly weaves the gross with the subtle.

Breyer, Wendy Gordon

Ike K. Lasater

Want to improve your health and green your life but feel overwhelmed by all the contradictory advice in the infosphere? Here’s help: True Food sifts through the ecolore to offer you eight simple, well-researched, kitchen- and market-ready steps. This essential reference book provides not just the how-to-do but the why-you-should, too. Each chapter focuses on one step, such as “Eating Local” or “Aim for Organic”; interspersed throughout are seasonal recipes, nutritional tips, and practical recommendations about shopping and cleaning green. The authors also provide convenient charts, which elucidate everything from mercury levels in fish, to what organic labels really mean. From the neophyte to the veteran on the path to greener health, True Food’s accessible style aims to please and inform all.

The Lasaters, both long-term students of yoga and Buddhism, did not fully appreciate and understand the yoga principle of satya, or truth, and the Buddhist precept of right speech until they started practicing Marshall Rosenberg’s Nonviolent

—Ruby Wells

—Kathryn Heagberg

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Communication (NVC), a technique used in education, international mediation, and interfaith dialogue. In What We Say Matters they openly share their struggles and successes with NVC practices: distinguishing between feelings and needs, requesting rather than demanding, choosing connection over conflict, and finding mutually satisfying solutions. Giving a clear, basic explanation of NVC—punctuated by helpful charts, exercises, and resources—they show how we can put satya and right speech into day-to-day practice with our partners, children, parents, friends, and colleagues—at home, at work, and in the world. —Helen Hryndyk

Moving Melodies Kundalini Meditation Music Snatam Kaur, Mirabai Ceiba, and others

Melodic and heartfelt, this compilation explores sacred sound. Each track dwells in a specific intention—healing, prosperity, connecting with the divine feminine—while the accompanying booklet provides instructions for chanting and meditation.The otherworldly mantras, vocals, and gongs are an invitation to deepen your practice. —R.W. Higher & Higher Neshama Carlebach and the Green Pasture Baptist Church Choir

Neshama Carlebach, a star in the Jewish music world, collaborates with a Baptist choir from the Bronx, NY, singing songs mostly written by her late lauded father, Rabbi Shlomo Carlebach. What lies at the intersection of Jewish themes and Baptist Gospel? A musical portmanteau that is uncommon, uplifting, and remarkably moving. —R.W. >>

vegetables, and bread-baking basics. Get ready to discover a new canvas: Brown doesn’t just give instructions, he aims to inspire by “acquainting your palate with your palette.” —Jancy Langley

We can (still) do it! With Women’s History Month (March) around the corner, we’ve compiled a few picks to inform, inspire, and empower Rosie the Riveter’s yoga-practicing, globally-conscious granddaughter. —J.L.

For the Body The Woman’s Yoga Book Asana and Pranayama for All Phases of the Menstrual Cycle Bobby Clennell

Featuring a foreword from Geeta Iyengar (B.K.S.’s daughter) and her own illustrations, Clennell offers readers straightforward practice tips based on 30 years of personal experience in this 2007 congenial no-nonsense guide to life in the female body.

The Mind Is Mightier Than the Sword Lama Surya Das

In an intelligent, down-toearth offering, Lama Surya Das—one of America’s foremost Buddhist teachers— mixes stories from pop culture with anecdotes from long-gone Buddhist masters. Das takes a 2,500-year-old tradition and connects it to the reader’s contemporary life in a colloquial style that reads like a captivating conversation. —Steven Coraor

Great Yoga Retreats

For the Spirit

Kristin Rübesamen;

Pray the Devil Back to Hell

Angelika Taschen (editor)

Abigail E. Disney and Gini Reticker

With a trove of alluring images and light descriptive text for the travel-planner, Taschen pinpoints the world’s finest yoga holiday destinations. From Bhutan to Virginia, there are beautiful photographs of well-appointed rooms, asana studios overlooking the sea, and limpid pools aplenty. —R.W.

In a powerful incisive film, Disney and Reticker juxtapose wrenching footage of Liberia’s blood-soaked 1990’s civil war with an understated, inspiring, spiritually laden narrative of the interfaith women’s peace movement that helped end it.

Yoga: Immortality and Freedom (Princeton Classic Editions) Mircea Eliade

The Complete Tassajara Cookbook Recipes, Techniques, and Reflections from the Famed Zen Kitchen Edward Espe Brown

Replete with more than just recipes, a seasoned Zen chef’s insightful guide blends 35 years of work and foodwriting with well-explained cooking techniques, odes to

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A new edition of Eliade’s groundbreaking and scholarly work on the history, philosophy, and practice of yoga offers readers another chance to explore the now 50-yearold classic—a beginning point for much of Western study on yoga. A fresh introduction by scholar David White offers insight into the personal roots of Eliade’s inspiration. —Rolf Sovik


For the Heart Committed A Skeptic Makes Peace with Marriage Elizabeth Gilbert

Like a dear clever friend at Sunday brunch, Gilbert relays easy enlightening insights on love, marriage, and the baby(less) carriage. Supported by broad historical research and couched in her own international Homeland Securitybeleaguered second marriage story, Eat, Pray, Love’s author delivers a witty and warm sophomore memoir.

For the Future Half the Sky Turning Oppression into Opportunity for Women Worldwide Nicholas D. Kristof and Sheryl WuDunn

Two Pulitzer-winning New York Times journalists find iron-willed women from the brothels of Phnom Penh to the fistula hospitals of Addis Ababa. Before you reach the back cover you’ll yearn and learn to lend a hand in empowering women abroad. ■

Self-Transformation Program A four-week residential experience

Join a community of people devoted to personal growth, selfless service, and the ongoing Himalayan Institute projects that benefit humanity. For a brochure and application e-mail [email protected]

HimalayanInstitute.org

090917

or call 800-822-4547 (press 8) or visit us online.


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(PART 2)

(continued from page 35)

more pranic force will be attracted to that center. “Intensity of awareness” is another way of referring to the concentration of mental energy. Practically speaking, therefore, the pranic force is making the mind become concentrated, and this concentration of mind is concentrating the pranic force even further. Once this process has begun, it gathers momentum spontaneously and the prana shakti becomes more and more concentrated. This pranic concentration is seen through the eyes of the mind as a

Trikhanda mudra can serve as a vehicle for transferring healing power to someone or something outside of yourself.

radiant field of energy. Tantrics call it bindu, an ocean of vibrant, radiant prana shakti compressed in a dot—a point of reference beyond our normal concepts of time, space, and the law of causation. Here, the pranic field is so intense, so compact, that it is lit by its own effulgence. Its healing and nourishing power is so intense, so awakened and active, that anything—yantra, mantra, mandala, form, shape, or visual object—that falls in this field instantly comes to life. It is through this power that we can breathe life into any practice—tantric or non-tantric. Advanced Prana Dharana

The tantric practice of prana dharana, which is established on the firm ground of the tantric version of bhastrika pranayama, is completed in several steps. The first step has been described in some

68

detail above: awaken the prana shakti at the ajna chakra with bhastrika-style breathing, retain the last inhalation at the ajna chakra, and rest your awareness in the pranic field pulsating there. Through regular practice, you make the prana shakti become stable and compact at the ajna chakra. Do not do this practice for more than a few minutes a day. If it is done accurately and methodically, a five-minute practice will generate more than enough shakti to recharge your entire body and mind. You will have enough shakti to command your mind to attend to the object of your choice. Not only will your mind return from numberless corners of the world, it will stay at the ajna chakra joyfully. Through prolonged and consistent practice, prana shakti and the mind begin to embrace, nurture, guide, and support each other. As this happens, any quest—worldly or spiritual—becomes easy and fulfilling. Practicing the next three steps of prana dharana requires a deepening understanding of tantra, especially the secret of tantric rituals and why they bring dramatic results. The second step involves selecting an object and bringing it into the field of prana shakti concentrated at the ajna chakra. For example, you could bring an image of sacred fire into the intense pranic field at the ajna chakra. When it falls into the awakened and active pranic field, it automatically comes to life. No longer an inert, motionless image, it will share the vibrant pulsation of the prana shakti. Then you could bring this living fire down to the navel center, and with the power of mantra, formally place it there. Tantric adepts use unique mantras to further feed and nurture the fire at the navel center. An understanding of the dynamics of fire in tantric cosmology forms the basis for these practices. The third step of prana dharana Watch Pandit Tigunait demonstrate bhastrika and the first step of prana dharana at yogaplus.org/pranadharana.


involves the precise application of prana shakti to accomplish a specific purpose. For example, you wish to cultivate healing power—the power to heal yourself and/or to heal others. Let’s say you wish to boost your strength and stamina. You wish to restore your vitality and youthfulness. In that case, you would meditate on one of the most powerful healing mantras—the maha mrityunjaya mantra—while keeping your focus at the navel center, which is already filled with intense, awakened, and active prana shakti. This third step of the prana dharana practice is for healing oneself. If you wish to heal others, you would go on to the next step. The fourth step of prana dharana involves undertaking and completing a tantric practice called purascharana. This practice consists of reciting a mantra a specific number of times while focusing at the navel center, then making an offering with the same mantra into the sacred fire at the navel center. You would go into your navel center and, with the exhalation, bring the fully awakened, active healing force from the navel center into your nostrils. From there, you would transfer it into a special hand mudra known as trikhanda mudra. As you dissolve the trikhanda mudra, you would transmit the healing power to the person or precise aspect of the natural world you wish to heal. The process of prana dharana as described in this fourth step can also be used to breathe life into a particular yantra, mandala, or mantra. As tantrics affirm, only an awakened mantra or mandala can awaken our minds and hearts. Only a ritual brought to life through the power of prana shakti can heal or nurture ourselves or others. The practice of prana dharana is the means of making our practices come to life. The beauty of prana dharana is that we benefit from it while we are practicing it. Once charged with and guided by this energy, we gain the competency to undertake any practice, including the ones forbidden to ordinary seekers. ■

Andrea Killam

Living Tantra

How can you help protect

the prairie and the penguin?

Simple. Visit www.earthshare.org and learn how the world’s leading environmental groups are working together under one name. And how easy it is for you to help protect the prairies and the penguins and the planet.

www.earthshare.org

One environment. One simple way to care for it.

®

HI BULLETIN

News for Himalayan Institute Members

Humanitarian Update HI’s humanitarian projects span multiple objectives, cultures, and continents. Here are a few of the ways your membership is helping our global community. —Amanda Masters Allahabad, India

The HI Cameroon (HIC) community center is in the midst of the dry season—a sixmonth period of little to no rainfall. From November to April, municipal water sources are severely rationed; people must haul water from polluted overused streams; and the incidence of waterborne and dehydration-related diseases greatly increases. To address this problem, HIC and the Buffalo Arts Studio, a nonprofit cultural center in Buffalo, NY, installed a 30-foot well on HIC Energy Farming land in the village of Kishong. Now the well facilitates year-round cultivation of medicinal and oilseed crops and provides public water via a roadside tap. In a place where water is precious, a permanent clean-water source will make a powerful difference for villagers’ health and quality of life.

Energy Farming, a core piece of HI’s humanitarian program, focuses on the sustainable cultivation of oilseed crops, like castor and Pongamia pinnata, to provide green energy; increase crop diversification; and promote organic land-management techniques. In 2006, the first EF plots were planted on the 30-acre campus of the Himalayan Institute in Allahabad. This original site has been a testing ground for new methods—like intercropping and advanced composting—and new crops, like the medicinal herbs turmeric and ginger, found in many HI health products. This well-established EF site now serves as both a training center for local farmers in India as well as a model for HI community centers around the world.

+

Find more HI humanitarian updates at hiprojects.wordpress.com.

2009 in Review

Tibetan Refugee Settlements

In September 2009, monsoon rains drenched the Tibetan Rabgyeling settlement in South India—home to the HI Energy Farming program, where 20 acres of marginal land have been planted with Pongamia. These biofuel-yielding trees are a source of both environmental and economic regeneration for the local community; but the extreme rain, and the waist-high grass that came with it, threatened to choke the young seedlings. The four Tibetan HI staff members recognized that they’d need help, so they organized a “Public Contribution Day.” In a tremendous show of support, dozens of local Tibetans took to the fields, clearing the grass by hand, or with machetes. The staff soon organized several more Public Contribution Days with over 150 volunteers in total. Thanks to the community’s dedication, the Pongamia project can continue to take root.

Thanks to the ongoing support of our members and over 100 resident karma yogis,

January–March HI Cameroon opened the Energy Farming Training Center and two Total Health Centers.

April–June

HI Press launched the first of 24 e-books. Yoga+ became HI’s membership magazine. HI led a pilgrimage to Kamakhya, India.

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The Energy Farming program was launched at the Rabgyeling Tibetan settlement. HI released the rejuvenative herbal formula chyawanprash.

HH Dalai Lama met privately with an HI delegation.

Man at well: Chelsea Abella; Marc Demers: Andrea Killam; Hand: Andrea Killam

Clean drinking water means greater quality of life for the villagers of Kishong.

HI Cameroon

{HAPPENINGS}

Biofeedback to the Future Thanks to portable, sophisticated equipment and a growing body of supporting research, biofeedback has become more precise and popular than ever. But it was already a fascinating science by the 1960s and ’70s: therapists tinkered with electrodes and monitored subtle physiological activities such as brain waves, muscle tension, and skin temperature, enabling clients to observe and alter their own behavior. Early leaders in biofeedback even collaborated with advanced meditation and yoga practitioners, including Swami Rama, HI’s founder. Which is why, when the Northeast Regional Biofeedback Society came to HI Honesdale, some practitioners felt like they had come home. According to Dr. Richard Soutar, a lecturer at the October conference, “it’s strange and wonderful to be back at Swami Rama’s place, where things began.” —Jancy Langley

A sensor on the fingertip measures temperature changes, while electrodes on the palm monitor activity in the sweat glands.

{BEHIND THE SCENES}

Taste the Tradition In the early 1980s, Marc Demers was studying physical education in Alberta, Canada, when he took a class that changed his life: yoga. That first course led him to the Himalayan Institute, where he’s been refining his practice and studying vegetarian and ayurvedic cooking ever since. These days, Marc heads up the HI kitchen, which produces three wholesome, balanced meals a day, seven days a week, for 100 to 200 people. Last October, Marc and his staff revitalized and expanded the menu with classic, well-tested recipes. “We try to take something useful from everywhere we find it,” he says. The aromatic results—from warm curried dahl to pesto-laced whole wheat pizza—have had the whole campus buzzing. What’s the secret ingredient? “In order for the food to be nourishing and nurturing,” Marc says, “one should possess those qualities while cooking.” —Camilla Padaki ■

The man behind the meals: Marc Demers

HI continues to be a leading organization in yoga, tantra, humanitarianism, and natural health. October–December

July–September

The first Organic Gardening Apprenticeship Program began at HI’s Honesdale campus. The Oprah Show featured HI’s neti pot.

HI India secured a 14-acre campus in Khajuraho, India.

HI Mexico established its first branch center. HI released Vitamin C and Neti Mist.

HI’s residential program was featured in a New York Times article.


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Will Allen TILLING THE INNER CITY

Waters’ Chez Panisse Foundation has also helped launch a sister program in New Orleans, a sustainable food project at Yale University, and a network of school gardens and holistic culinary projects sprouting across the country. In September 2009, the Greensboro Children’s Museum in North Carolina broke ground on a new garden, becoming the first children’s museum in the country to join the movement. Each garden is created by the children to be a lovely place and to help make their school more beautiful. This isn’t a side effect of the project; it’s one of the main principles. “Beauty is a language,” Waters writes. “A beautifully prepared environment, where deliberate thought has gone into everything from the garden paths to the plates on the tables, communicates to children that we care about them.” It’s all part of what Waters calls her “delicious revolution.” The secret is that the seemingly selfish act of wanting to eat delightful food is actually based on sharing and connecting: people cook together, eat together, and work together with their local farmers to build a healthy community.

Urban farmer Will Allen believes in the power of worms and community.

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When Will Allen bought Growing Power, a nursery in Milwaukee, Wisconsin, his plan was to start a small urban farm where he could grow produce for sale to the local community. That modest vision changed when a group of neighborhood kids asked him to show them how to grow their own food. What was meant to be a small for-profit business has grown into a nonprofit community food center, offering not just produce but the know-how to grow, process, market, and distribute sustainable healthy food. It’s one of the most influential forces in urban farming in the nation, if not the world. Allen, a MacArthur Fellow and a former professional basketball player and marketing executive, has developed innovative holistic techniques for integrating fish farming into his plant-growing operation. Growing Power produces astonishing amounts of food and lush vermicompost in remarkably small spaces—25,000 plants, thousands of fish, plus laying hens, goats, rabbits, and turkeys, all on two acres of inner-city land. This oasis of fresh nutritious food lies in the heart of what Allen calls a “food desert,” but Growing Power’s message and methods are spreading far and wide, with spin-offs and partner projects around the nation and a new project launching through the Clinton Global Initiative to share the methodology in Africa. Everything on the small city farm is integrated: The aquaponics tank not only grows fish, it also produces nutrient-rich water for the tomatoes and salad greens grown in the greenhouse. Allen’s beloved worms, which he proudly counts among his livestock, not only digest millions of pounds of food waste to produce nutrient-rich compost, they generate


all the heat needed to keep the greenhouses warm and producing vegetables throughout a harsh Midwestern winter. But the soil and the food grown on the property aren’t an end in themselves; they’re the means—the groundwork upon which strong communities can come together to solve the profound problems of our food system. “A lot of times I’ve heard, ‘Let’s go in—we have 200 vacant lots—bring some compost in and throw it down, and everyody’s going to run out of their houses and start farming,” Allen told a group of activists in Minneapolis earlier this year. “If you’re not able to engage the community, nothing else can really be sustained.” Allen is working to overcome the alltoo-common perception—especially among urban youth—that farm work must be cruel, grueling, or dirty. The 6'7" force of nature who appears year round and all over the country in his trademark sleeveless hooded sweatshirt, has turned the gift for sales that he first exhibited at corporations like Kentucky Fried Chicken to promote something much more precious than the secret recipe of 11 herbs and spices: inspiration for a community of citizens to work together and take control of their own food system. “I don’t build gardens with fences. Everybody’s talking about, ‘You gotta put up a fence to protect the garden.’ No. You have to engage the community,” Allen says. He sees a future with 50 million new growers—not just full-scale farmers but families with rows of pots on their porches, students turning soil in schoolyards, neighbors sharing plots in community gardens. If it works, they won’t just be growing food. They’ll be growing stronger interdependent communities that rely on and nurture one another as surely as the tilapia and lake perch growing in Allen’s aquaponics tanks depend on the composting worms and floating watercress that complete their cycle of life. ■

Will Allen: Darren Hauck / The New York Times; Asparagus: Floortje / iStockphoto.com

Good-Food Revolution

HIMALAYAN INSTITUTE

programs

spring/summer 2010

74 76 78 80 82 83 85 86 87 88 90

program calendar program highlights yoga practice yoga philosophy meditation ayurveda and health total health center residential programs teacher training meet our faculty registration and guest information

Andrea Killam; Model: John Daskovsky

Welcome

to the Himalayan Institute, the premier center for yoga, meditation, spirituality, and holistic health. Our vibrant community sits on a peaceful 400-acre campus in the rolling hills and verdant forests of Pennsylvania’s Pocono Mountains. The Institute provides the perfect setting for seminars and retreats, residential programs, holistic health services, and outdoor activities like hiking, biking, and bird watching. Join students from all over the world in discovering the path to a balanced, integrated, and fulfilling life. Our diverse programs explore hatha yoga, meditation, ayurveda and wellness, stress reduction, and yoga and tantra philosophy. We also offer yoga teacher trainings, spiritual excursions, meditation retreats, and self-transformation residential programs.

Himalayan Institute Program Guide

program march 3–7 4–30 5–7 ★ 12–14

■ ■ ■ ■

17–21 ■ 19–21 ■ 25–28 ■ 26–28 ■

Pancha Karma ..............................................83 Self-Transformation Program........................86 Dynamics of Meditation: The Inward Journey ....82 The Art of Self-Care: Discover the Healing Power of Yoga .................................83 Pancha Karma ..............................................83 Loud, Soft, Silent: Exploring the Use of Sound in Yoga ..............................................78 Total Detox: Reclaim Your Vital Energy and Focus .................................85 The Lost Masters: Our Forgotten Spiritual History with Linda Johnsen..............80

april 2–4 7–11 8–5/4 9–11 15–18

■ ■ ■ ■ ■

16–18 ■ 21–25 ■ 22–25 ■ 23 – 5/2 ■ 30– 5/2 ■

30– 9/30 ■

may

Holiday Retreat: Rest, Reflect, & Renew .....82 Pancha Karma .............................................83 Self-Transformation Program........................86 Dynamics of Meditation: The Inward Journey ....82 Feed Your Fire: Stoke the Fire of Your Body with Susan Taylor ..........................................84 The Yoga Sutra: Your Guide to Asana and Pranayama Practice.......................................78 Pancha Karma ..............................................83 Living Ayurveda: The Power of Cleansing.....83 500- HourYoga Teacher Certification Program—Spring Segment ...........................87 Living Tantra Series: Tantric Tradition and Techniques (Part 1 of 6) with Pandit Rajmani Tigunait.........................80 Organic Gardening Apprenticeship Program .....86

★Tuition-FREE for Himalayan Institute Members ● Tuition-FREE for HI Members with yoga

teacher certification

74 HimalayanInstitute.org

5–9 6–6/1 7–9 7–9

■ ■ ■ ■

14–16 ■ 14–16 19–23 ■ 21– 23 ■

★

21–30 28–30 ■

Pancha Karma ..............................................83 Self-Transformation Program........................86 Dynamics of Meditation: The Inward Journey ....82 When to Practice What: An Exploration of Hatha Yoga ..............................................79 Live Your Yoga: Ten Principles to Guide Your Life ........................................81 Perspectives on Kundalini: A Spring Conference from the Kundalini Research Network ...........77 Pancha Karma .............................................83 Swimming with the Current: A Viniyoga Exploration of Breath, Movement, and Asana .78 Members’ Homecoming Program .................77 Chakras and Asanas: A Journey Inside ...............79

june 2–8 3–29 4–6 4–6

■ ■ ■ ■

10–13 ■ 10–13 ■ ● 11–13 ■

16–20 ■ 18–20 ■ 25–27 ■ 25–7/18 ■

Pancha Karma ..............................................83 Self-Transformation Program........................86 Dynamics of Meditation: The Inward Journey ....82 Sacred Sequencing: A Prana Flow Weekend with Maria Garre ...........................................79 Feed Your Fire: Ignite the Fire of Your Mind with Susan Taylor ..........................................84 Total Detox: Reclaim Your Vital Energy and Focus...................................... 85 The Foundation of Yoga: A Study of the Hatha Yoga Pradipika ..............................79 Pancha Karma .............................................83 Journey to OneSelf: The Five Dimensions of Human Experience with Gary Kraftsow .........79 Bhakti Yoga: A Taste of Love and Surrender......................................................81 200-Hour Yoga Teacher Certification Program .......................................................87

calendar ■ Yoga Practice

■ Yoga Philosophy

■ Meditation

■ Ayurveda & Health ■ Residential

july 1–27 2–4 2–12 7–11 9–11 12–15

■ ■ ■ ■ ■ ■

15–18 ■ 16–18 ■ 21–25 ■ 23–25 ■ 26

Self-Transformation Program........................86 Dynamics of Meditation: The Inward Journey....82 Special 10-Day Meditation Intensive .................77 Pancha Karma .............................................83 Mantra and the Art of Meditation .................82 200-Hour Yoga Teacher Training: Teaching Methods .......................................87 200-Hour Yoga Teacher Training: Yoga and Ayurveda ...............................................87 Stress Busters: Practical Tips for a Hectic Lifestyle .............................................84 Pancha Karma .............................................83 Living Tantra Series: Secret of Tantric Rituals (Part 2 of 6) with Pandit Rajmani Tigunait .....81 Guru Purnima: Annual Celebration in Honor of the Tradition..............................77

Andrea Killam; Model: Nema Nyar

Sample Seminar Schedule 6:00 a.m. 6:30 a.m. 8:00 a.m. 10:00 a.m. 12:30 p.m. 3:30 p.m. 6:15 p.m. 7:30 p.m. 9:30 p.m.

group meditation hatha yoga breakfast lecture/workshop lunch lecture/workshop supper lecture/workshop group meditation

■ Teacher Training


P R O G R A M

H I G H L I G H T S

Living

TM

TANTRA

with Pandit Rajmani Tigunait

Unlock the Complete Power of Yoga, Ayurveda, and Meditation Six-Part Series, April 2010–July 2011

Join the Living Tantra movement with Pandit Rajmani Tigunait. What is tantra? Why is tantra so important in the 21st century? How does tantra complement yoga, ayurveda, and other forms of healing? Why are the promises made by the texts and teachers of these traditions not fully coming true? And how can tantra help these promises become realized once again? Starting this April, invest in your personal practice. Living Tantra offers the perfect balance between intellectual and experiential learning. It will complete our study of yoga, ayurveda, and other paradigms of health and healing, and empower us to put our knowledge to work in the world around us. Study online or in person. By taking part in the experience you will: ■

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Experience and learn to practice principles of tantra that will accelerate your personal transformation and healing Become proficient in tantric techniques for healing and nurturing your family, community, and the natural world Create an enlightened lifestyle where worldly achievement and spiritual fulfillment are not in conflict Significantly enhance your existing knowledge and experience of yoga, meditation, spirituality, ayurveda, and holistic health

Part 1: Tantric Tradition and Techniques Dallas • Miami • Honesdale • Buffalo • St. Louis • Milwaukee • Kripalu • Pittsburgh • Lansing • Washington, DC • Denver • Phoenix • London • Los Angeles • Birmingham • Sao Paulo, Brazil • Rio de Janeiro, Brazil For dates and more information see insert between pages 72 and 73.

Experience Living Tantra online or at any of the live events. Entire course recommended; however, live events can be taken as independent seminars. Single sessions – Live: $400 (special offer: $300)

For complete information & registration: LivingTantra.com Register now and receive a free Living Tantra T-shirt!* 76 HimalayanInstitute.org

* while supplies last; some restrictions apply

Andrea Killam

> Early registration price: Complete course – Online & Live: $2400 (special offer: $1,008)

Special Events Perspectives on Kundalini: A Spring Conference from the Kundalini Research Network

May 14–16

With Lawrence Edwards, Judith Miller, Jyoti Prevatt, Pandit Rajmani Tigunait, Barbara Harris Whitfield, Charles L. Whitfield This conference will offer participants and presenters the rare opportunity to gather and discuss the powerful impact that yoga and meditation practices, spiritual emergence, transcendent experiences, and the transformative power of kundalini have on individuals. Through keynote presentations and panels of experts we will explore what the process of transformation and change looks like from clinical, research-based, and traditional spiritual and yogic perspectives. > Cost: $150; $125 if registered on or before March 15, 2010.

Add 2 nights’ accommodations (see page 90 for rates).

Members’ Homecoming Program May 21–30

Deepen your yoga practice by tapping into the resources of our spiritual community. Participants rise early for group meditation and yoga, attend classes, and participate daily in five hours of seasonal tasks. This program includes the weekend seminars Swimming with the Current (May 21–23) and Chakras and Asanas (May 28–30). Open to Himalayan Institute members only. Members $300, including 9 nights’ accommodations (based on double occupancy—see page 90 for rates).

> Cost:

Upcoming Guest Teachers Linda Johnsen is the author of eight books on ancient wisdom traditions, including Lost Masters: The Sages of Ancient Greece and Daughters of the Goddess: The Women Saints of India. See page 80 for full program details.

The Lost Masters: Our Forgotten Spiritual History March 26–28 Maria Garre is a senior teacher and director for Shiva Rea’s Samudra School of Living Yoga offering Prana Flow Yoga. She is also the creative yoga director of Ananda Shala in Frederick, MD. See page 79 for full program details.

Sacred Sequencing: A Prana Flow ® Weekend June 4–6 Gary Kraftsow has been a pioneer in the transmission of yoga for health, healing, and personal transformation. He began his study of yoga in India with T.K.V. Desikachar in 1974. In 1999 he founded the American Viniyoga Institute. See page 79 for full program details. Journey to OneSelf: The Five Dimensions of Human Experience

June 18–20 Guru Purnima: Annual Celebration in Honor of the Tradition July 26

On this special day, students traditionally come back to their teachers to refresh and rejuvenate. Come and celebrate with the members of your spiritual family! We invite you to join us for the celebration from 7 to 10 p.m. at no charge.

Special 10-Day Meditation Intensive Pay for Dynamics of Meditation and get Mantra and the Art of Meditation free July 2–12

Just pay $25 per night for accommodations Sunday to Thursday! Participants rise early for group meditation and yoga, attend classes, and participate daily in five hours of karma yoga (selfless service). See page 82 for details on both seminars.

800.822.4547 77


Y O G A

P R A C T I C E

The Art of Self-Care: Discover the Healing Power of Yoga March 12–14

The Yoga Sutra: Your Guide to Asana and Pranayama Practice April 16 –18

With Rolf Sovik

With Sandra Anderson

See page 83 for more program information.

The three verses of the Yoga Sutra which address asana invite us to explore stability and ease, surrender into effortlessness, and transcend the limitations of physical awareness. This approach to asana opens the door to awareness of prana, and the expanded inner space of the body. We’ll see and experience how asana and pranayama are the foundation for other practices described in the Yoga Sutra. In this seminar we will:

Loud, Soft, Silent: Exploring the Use of Sound in Yoga March 19–21

With Kathy Ornish Sound can be external or internal; it can be loud, soft, or silent. Come explore practices that integrate sound, mantra, and chanting with asana, pranayama, and meditation. Learn how sound can connect you deeper to the koshas—the five dimensions of your being. Topics include: Yoga practices that incorporate sound and chanting ■ The panchamaya kosha model in theory and practice ■ The cognitive, emotional, energetic, and symbolic effects of sound ■

> Cost: Members $250; non-members

$275. Add 2 nights’ accommodations.

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Thoroughly investigate the specific sutras that address asana and pranayama, and understand their place in the Yoga Sutra Explore the play of opposites in asana as a means of creating inner space

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Find your core alignment and strength in standing and sitting postures, and learn how to apply that stability and ease to other postures Use pranayama to heighten awareness of inner space, and draw the mind to an inner resting place

> Suggested Reading: Yoga Sutra of

Patanjali (translation by Ravi Ravindra recommended). > Cost: Members $250; non-members


Swimming with the Current: A Viniyoga Exploration of Breath, Movement, and Asana May 21–23

With Kathy Ornish Asana is commonly taught by emphasizing a precise external form which might not be constructive for an individual’s body. How can we improve the use of movement in asana to support our body’s individual needs and promote constructive change? Come learn the Viniyoga technique of creating the pose from the inside out. By integrating the breath, movement, and awareness of the spine, we can deepen our poses while deepening our self-awareness. Learn how to: ■

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Use the primacy of the breath to initiate movement in the spine during asana Use the breath to stabilize and mobilize your structure in asana Adapt the breath to amplify the structural and energetic effects of asana



For accommodation rates and registration details, see page 90.

When to Practice What: An Exploration of Hatha Yoga May 7–9

Sacred Sequencing: A Prana Flow® Weekend June 4–6

With Karina Ayn Mirsky

With Maria Garre

This experiential seminar will explore yoga asana and different hatha yoga styles as means to optimize health and well-being. You will:

Transform your personal yoga practice into a living prayer—alive with intention and meaning. Through Prana Flow, a transformational vinyasa-based practice created by Shiva Rea, learn how to infuse your personal practice with the sacred each time you step onto the mat. During this seminar you will:

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Learn how different types of postures support the systems of the body Explore how different approaches of hatha yoga, such as restorative, yin, kundalini and vinyasa, affect your somatic systems Understand how different yoga postures and hatha yoga styles affect the doshas and subtle body, and how these correlate to our quality of mind Members $250; non-members $275. Add 2 nights’ accommodations.

> Cost:

Tuition-Free for Members Chakras and Asanas: A Journey Inside May 28–30

Experience Prana Flow classes to awaken dormant energetic patterns and reconnect to the sacred within ■ Learn the Prana Flow wave theory of sequencing ■ Create a personal Prana Flow sequence ■

> Note: This program is appropriate

for experienced practitioners and yoga teachers. Completion of this program is applicable toward Shiva Rea’s 200/300 hour teacher-training certification program and Yoga Alliance CEUs. Members $250; non-members $275. Add 2 nights’ accommodations.

> Cost:

With Shari Friedrichsen Yoga asanas and breath awareness guide us to the more subtle aspects of our bodies and minds. Exploring the chakras through our asana practice can open the door to a deeper well of experience that invokes our inherent sacred nature. In this seminar, you will: Andrea Killam; Model: Kathryn Heagberg

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Practice asanas, bandhas, and breath awareness to explore the chakras Learn about the relationship between the body, mind, and chakras Practice asanas that help the body stay grounded and the mind stay calm Tuition-free for members; nonmembers $275. Add 2 nights’ accommodations.

> Cost:

The tantric origins of hatha yoga The purpose and intention of hatha yoga in spiritual practice ■ Purification of the body with three of the six cleansing practices (shat kriyas) ■ Balancing and focusing the oscillating positive and negative energy poles through asanas, pranayamas, and bandhas ■ ■

The Hatha Yoga Pradipika by Svatmarama (text by Swami Muktibodhananda, Bihar School, recommended).

> Suggested Reading:

Tuition-free for members holding yoga teacher certification; other members $250; non-members $275. Add 2 nights’ accommodations.

> Cost:

Journey to OneSelf: The Five Dimensions of Human Experience June 18–20

With Gary Kraftsow Journey to OneSelf is an exploration of panchamaya, the five dimensions of human experience, as described in Vedic texts. The practices and experiences of the workshop are intended to: ■

Tuition-Free for Member Teachers The Foundation of Yoga: A Study of the Hatha Yoga Pradipika June 11–13

With Sandra Anderson The Hatha Yoga Pradipika is the most comprehensive early text describing hatha yoga and its practices. The focus of the text, and of our study, is prana— the innate vital force. We’ll discover the subtle aspects of practice intended to awaken the spiritual power buried deep in the nervous system and mind. In workshop format, we will explore:

■ ■ ■ ■

Nourish the physical Energize the vital Educate the intellect Refine the personality Fulfill the heart

Using the tools of asana, pranayama, chanting, deep relaxation, meditation, and personal ritual, we will explore the multidimensionality of human experience and infuse each dimension with awareness, intention, peace, and commitment. > Suggested Reading: Yoga for Well-

ness and Yoga for Transformation by Gary Kraftsow. Members $250; non-members $275. Add 2 nights’ accommodations.

> Cost:

800.822.4547 79


Y O G A

P H I L O S O P H Y

The Lost Masters: Our Forgotten Spiritual History March 26–28

With Linda Johnsen Yoga ashrams in Europe 2,600 years ago? Famous Greek philosophers studying in India? Jesus in Kashmir? Meditation classes in ancient Rome? Award-winning author Linda Johnsen has uncovered historical evidence of spiritual practices in the ancient Western world paralleling the yoga tradition of India. Review the latest findings on the surprising historical links between India and early Christianity, the Magi, and the Druids. We will:

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Explore teachings of karma and reincarnation as they were taught throughout the ancient Western world Learn why top scholars now acknowledge that Druids and yogis were part of the same tradition Discover what Gnostic Christians really believed Practice the style of meditation taught in Rome 2,000 years ago

> Suggested Reading: Lost Masters:

Sages of Ancient Greece by Linda Johnsen. > Cost: Members $250; non-members


EXPLORE THE SACRED NATURE OF OUR BODY AND THE WORLD AROUND US.

Living TantraTM Series (Part 1 of 6) Tantric Tradition and Techniques 17-City Tour Starts April 16 Honesdale, PA (and via Web) April 30–May 2

With Pandit Rajmani Tigunait Tantra is the key to a life of fulfillment and prosperity. This seminar is the gateway to a comprehensive understanding of tantra and how the tantric approach to health, healing, spirituality, and religion empowers us to excel in every aspect of life. The underlying theme is the awakening of kundalini shakti at the navel center, the foundation for all forms of tantric practice. We’ll lay the groundwork for this crucial awakening with the practice of prana dharana. We’ll also explore the difference between tantric and nontantric versions of yoga, meditation, and religion, and discover how tantra has shaped astrology and ayurveda and influenced the art of India, Tibet, China, Japan, and Southeast Asia. > Cost and Registration: For more

information see insert between pages 72 and 73.


For accommodation rates and registration details, see page 90.

Live Your Yoga: Ten Principles to Guide Your Life May 14–16

Transformation Through Love: Bhakti Yoga June 25–27

With Irene Petryszak and HI Faculty

With Irene Petryszak and Mary Gail Sovik

Step off the mat and into the world. Yoga is more than postures and breathing practices; it’s about self-discovery and exploration. Who are you really? Why do you do the things you do? And how can you change what you want to change? This seminar focuses on the yamas and niyamas, ten principles that comprise the first two steps in the eightfold path of raja yoga, as described in the Yoga Sutra of Patanjali. Come join us in a combination of lecture, discussion, and guided hatha and meditation practice. You will learn:

Bhakti yoga, the path of the heart, is love in its purest and highest form. This path is our connection to the Divine, and it offers a framework in which to transform our worldly relationships—family, friends, colleagues—into deeply sustaining spiritual ones. By establishing a relationship with that which is eternal and unchanging within us, we can experience true inner peace and joy.

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How the yamas and niyamas can help you with the many different stages and trials of life How to deal with your problems in a conscious and compassionate way How to apply your personal yoga in daily life

> Suggested Reading: The Royal

Path: Practical Lessons on Yoga by Swami Rama; Yoga: Mastering the Basics by Sandra Anderson and Rolf Sovik (pages 224–229). > Cost: Members $250; non-members

$275. Add 2 nights’ accommodations. Tuition-FREE for Member Teachers The Foundation of Yoga: A Study of the Hatha Yoga Pradipika June 11–13

With Sandra Anderson Andrea Killam

See page 79 for more details.

Living TantraTM Series (Part 2 of 6) Secret of Tantric Rituals Honesdale, PA (and via Web) July 23–25

With Pandit Rajmani Tiguanit This is an opportunity to explore the sacred nature of our body and the world around us so we can experience the joy that is our birthright. We will examine the scientific basis for tantric rituals and how these rituals awaken subtle forces of nature, ward off obstacles, and create conditions favorable to both worldly success and spiritual growth.

In this seminar we will explore how to open our hearts through asana, chanting, meditation, stories of sages and saints, and discussion about the path of devotion as described in the Bhagavad Gita and Narada’s Bhakti Sutras—focusing on the principles of love, forgiveness, gratitude, surrender, and selfless service. The timeless path of divine love is as alive and relevant today as it was in the days of the ancient sages. Come learn how you can transform your everyday life from the mundane to the sacred, from the trivial to the profound.

We will explore both the mystery of the inner fire, which leads to inner awakening and personal empowerment, and the mystery of the fire ceremony, which leads to healing the natural world. We’ll learn how to select and combine ritual ingredients, build a sacred fire, apply the appropriate mantras, and infuse the entire practice with the inner fire residing at the navel center. Major topics include:

> Suggested Reading: Narada’s Way of

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Divine Love by Swami Prabhavananda; The Perennial Psychology of the Bhagavad Gita by Swami Rama (Chapter Twelve).

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The science of fire: the formulas for fire ceremonies, the techniques for selecting ingredients, building the fire, and making the offering Why the first three chakras and their physical counterparts are the most afflicted areas in our body, and how tantric rituals can repair this damage Tantric rituals and herbal formulas for creating a new reality and reshaping our destiny The power of collective consciousness and the role of tantra in creating a peaceful atmosphere in a troubled world

> Cost and Registration: For more

information see insert between pages 72 and 73.

800.822.4547 81


M E D I T A T I O N Dynamics of Meditation®: The Inward Journey March 5–7 , April 9–11, May 7–9, June 4–6, July 2–4

With HI Faculty Dynamics of Meditation is the Institute’s flagship seminar. Get in touch with your physical vitality, free the forces of your mind, sharpen your intellect, and unfold your innate spiritual self. Topics include: ■

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How to sit, breathe, relax, and concentrate in preparation for meditation How to assess your physical, mental, and energetic capacities How to curb the roaming tendencies of the mind How to meditate on the breath and the primordial sound

> Suggested Reading: Meditation and

Its Practice by Swami Rama; Moving Inward: The Journey to Meditation by Rolf Sovik. Members $250; non-members $275. Add 2 nights’ accommodations.

> Cost:

Mantra and the Art of Meditation July 9–11

With Rolf Sovik Yoga practitioners use a variety of mantras to protect and guide the mind in meditation. These include the so’ham mantra, mantras given for individual practice, and powerful mantras from ancient scriptures such as the Vedas. But what sort of protection does the mind need? And what sort of guidance do various mantras offer? This weekend seminar will explore the practice of mantra meditation in depth—with attention both to the methods for using a mantra and the meanings associated with particular mantras. You’ll learn: ■

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The real nature of stilling the mind in meditation The role of trustful surrender in meditation and daily life The practical foundation leading to mantra meditation How to complete an extended mantra practice


$275. Add 2 nights’ accommodations. Holiday Retreat: Rest, Reflect, & Renew April 2–4

Join us for the holidays! It’s a golden opportunity—join other committed seekers to reflect on the spiritual meaning of this special season and to deepen your practice. See Meditation Retreats (right) for more details. > Cost: Accommodations only.

Meditation Retreats

Come anytime and stay as long as you wish! Enjoy our beautiful 400-acre wooded campus, meditate in the presence of the sacred flame, and create a program of renewal and spiritual practice that is right for you. We provide a quiet room, meals, hatha yoga classes, videotaped lectures, and suggestions to make your program enjoyable. Book a wellness service at the Total Health Center for an additional fee. Weekend seminars are not included. > Cost:

Accommodations only.

A Y U R V E D A

&

Pancha Karma March 3–7, March 17–21, April 7–11, April 21–25, May 5–9, May 19–23, June 2–8, June 16–20, July 7–11, July 21–25

Come enjoy ayurveda’s quintessential cleansing and rejuvenation treatment. Pancha karma promotes healing and renewal by eliminating toxins and restoring the free flow of energy in the body. The four-day program includes: Ayurvedic consultation with our holistic physician ■ Daily ayurvedic massage, oil treatments, and steam therapy ■ Daily hatha yoga and meditation instruction ■ Biofeedback session ■ Light cleansing diet ■ Various cleansing techniques as prescribed ■ Evening lectures on ayurveda, cleansing, and meditation ■ Concluding physician consultation with lifestyle recommendations

Left: Jim Filipski / Guy Cali Assoc.; Model: Luke Ketterhagen

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Relax in a chalet-style Guest House surrounded by peaceful wooded grounds. The program begins on Wednesday afternoon and concludes at noon on Sunday. Space is limited to four participants, and fills quickly; reserve in advance through the Himalayan Institute Total Health Center, 570-647-1500. $1,250. Add $500 for 4 nights’ private accommodations. A $500 deposit is required at the time of registration.

> Cost:

H E A L T H Tuition-FREE for Members The Art of Self-Care: Discover the Healing Power of Yoga March 12–14

With Rolf Sovik Modern medicine offers many helpful tools to address symptoms of sickness and injury. But we can supplement medical care and guard against future illness by cultivating healing strategies of self-care. Yoga serves as an integral practice for self-care, leading from suffering to healing, and from healing to self-fulfillment. Explore the theory and techniques of personal health, and develop a spirit of optimism that will sustain you through any ailment. This weekend retreat will include: Asana and deep relaxation methods for: ■ Recognizing imbalances ■ Creating self-acceptance ■ Awakening inherent healing energy ■ Expanding the physical and mental space for healing Meditation methods for: Seeing the positive potential of illness ■ Cultivating peace and health ■ Practicing healing mantras ■ Turning toward trustful surrender

Living Ayurveda: The Power of Cleansing April 22–25

With Carrie Demers, MD, James Miles, and HI Faculty In our fast-paced, over-consuming world, we have lost sight of the importance of clearing toxins from our bodies and minds. We imbibe food and all sorts of sensory and mental impressions that are then stored in our cells and memories. This accumulation burdens us, making us physically and mentally run down, and can lead to illness. Cleansing techniques can remove the debris that clogs us, freeing the bodily fluids, vital energy, and the mind to flow with ease. Come learn cleansing tools to use throughout your life. Our experienced staff will provide information from a variety of sources, including yoga, ayurveda, and eclectic herbalism. Participants will be led through a juice fast and an optional complete intestinal cleanse. Topics that will be covered: ■

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■ ■

■ ■

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The effects of cleansing on consciousness The benefits of juicing Herbs for cleansing the blood, liver, and intestines The yogic kriyas A cleansing diet and the pros and cons of fasting The importance of intestinal cleansing Types of enemas and their uses

> Note: This program begins on

Thursday evening and concludes at noon on Sunday. Enrollment is

CLEANSING TECHNIQUES CAN REMOVE THE DEBRIS THAT CLOGS US, AND FREE OUR VITAL ENERGY TO FLOW WITH EASE. 800.822.4547 83


A Y U R V E D A limited. All participants will undergo a brief health screening to determine that these cleansing practices are safe for them. This program is not suitable for those who are pregnant or who have gastritis, ulcers, or inflammatory bowel disease. > Cost: Members $360; non-members


Stress Busters: Practical Tips for a Hectic Lifestyle July 16–18

With HI Faculty Take a weekend to invest in your own well-being. In this day and age of mobile phones, e-mail, and ever-shortening deadlines, we all need a refresher course on how to reduce stress in our busy lives. Learn and practice simple asanas, breathing and relaxation techniques, and wellness tips selected specifically for today’s yoga-minded corporate types. Walk away from this weekend feeling empowered to bring balance and calm back to your daily life. Learn: ■

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Stress buster exercises for home, work, and even the car Powerful breathing techniques to relieve stress Deep relaxation techniques The art of joyful movement How to replenish your immune system Meditation in action The Art of Joyful Living by Swami Rama, Freedom from Stress by Phil Nuernberger, PhD, Science of Breath by Swami Rama et al.

> Suggested reading:




&

H E A L T H

Upcoming Programs with Susan Taylor, PhD Feed Your Fire™ Series Eat, Breathe, Meditate for Optimal Metabolism

Dr. Susan Taylor, a nutritional biochemist who has trained in yoga sciences for the past 30 years, has brought East and West together to create the Feed Your Fire system of healing, restoration, and rejuvenation for women.

Stoke the Fire of Your Body April 15–18

You’ll discover how to properly nourish your body so that it fully rejuvenates your brain and your mental energies. In an invigorating teaching program that combines diet, movement, breathing, and meditation, you will: ■ ■

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Discover your unique energy pattern Gain a new understanding of nutrition and the brain Learn how to ignite your metabolism, balance your hormones, and maintain your optimal weight Create a Personal Vitality Planner Enhance your internal and external beauty Learn restorative exercises designed to infuse your body with vital energy

Ignite the Fire of Your Mind June 10–13

To live intelligently means more than simply cultivating your intellect. Equally important is the ability to tap your intuition and inner wisdom. This module of the Feed Your Fire program will help you discover: ■

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The principle of creating a balanced mind with diet, breath, and meditation Nutrients and herbs that cultivate and nurture an active, joyful, and vital mind The relationship between your thought patterns and the foods you eat Techniques for enhancing concentration and memory Finding your creative outlet Detoxifying your mind—getting rid of mental clutter

To register for Susan Taylor’s programs, call 978-255-1379 or visit drsusantaylor.com. To reserve accommodations, call the Himalayan he Hima alaaya y n In IInstitute sttit i ut ue at 800-822-4547.

Total Detox: Reclaim Your Vital Energy and Focus March 25–28, June 10 –13

With Carrie Demers, MD, Mary Cardinal, Shari Friedrichsen, and James Miles Take advantage of this profound opportunity to gain firsthand experience of the rejuvenating impact of a balanced, systematic detoxification process. Learn how to optimize the functions of five major cleansing organs: the colon, kidneys, liver, lungs, and skin. In this three-day experiential learning format, you will learn how to incorporate the best ayurvedic and yogic cleansing and renewal techniques into your daily life, so that you can once again feel and perform at your best. The practical program format incorporates carefully planned exercise, relaxation, self-reflection, self-massage, juicing, and an herbal extract and dietary regime to facilitate total cleansing and detoxification. All participants of the Total Detox Program will receive a free massage from our Total Health Center.

Ginger & jar: Andrea Killam; Massage: Yanik Chauvin / Fotolia.com

> Added Bonus:

> Note: Space is limited. This program

is not open to participants in any of the Himalayan Institute Residential Programs, including the Self-Transformation Program.

Total Health Center Specializing in Ayurvedic and Yogic Techniques

For over 35 years, the Total Health Center has combined Western medicine with Eastern systems of healing in an integrated approach to holistic health. Our therapeutic treatments are designed for accelerated healing, preventive care, and long-lasting vitality. Join us for a comprehensive ayurvedic health program such as Pancha Karma, Total Detox, or Ayurvedic Rejuvenation, or choose from a wide range of à la carte services, including: ■ ■ ■ ■ ■

Therapeutic massage and body treatments Biofeedback Holistic chiropractic care Individualized yoga therapy Consultation with an ayurvedic physician

Ayurvedic health programs are supervised by Carrie Demers, MD, medical director of the Total Health Center for the last 12 years. A holistic physician, board-certified in internal medicine, Dr. Demers integrates modern and holistic approaches to health, including ayurveda, herbs, homeopathy, yoga, nutrition, and lifestyle changes.



Our combined approach to wellness will help you re-establish your natural state of ease and wholeness, and restore harmony between body and mind.

For a complete list of services, visit: himalayaninstitute.org/totalhealthcenter. Call ahead to book your appointment: 570-647-1500 800.822.4547 85


R E S I D E N T I A L

P R O G R A M S

Immerse yourself

in a community of people devoted to personal growth, selfless service, and the ongoing humanitarian projects of the Himalayan Institute.

Self-Transformation Program™ March 4–30, April 8–May 4, May 6–June 1, June 3–29, July 1–27

Learn and practice proven techniques for transforming your habits and creating a healthier lifestyle in this powerful four-week residential program. Attend the Institute’s popular weekend seminars and participate in daily yoga classes and progressive study sessions on the body, breath, mind, and soul. With four to five hours of karma yoga (selfless service) a day, you become an integral part of the community, while learning to maintain your practice in the midst of daily activities. > Cost:

$825.

Members $750; non-members

10-Day Residential Program

This program includes two weekend seminars, five hours of karma yoga on weekdays, and daily yoga classes and practicums. Begin on any Friday and stay through the following Sunday. > Cost:

Members $400; non-members

$440. Residential Internship Program

If you wish to make a long-term commitment to self-transformation and service, join our vibrant community of spiritual seekers. As a resident, you will enjoy numerous educational opportunities, share in daily karma yoga, support our humanitarian efforts, and practice time-tested yoga disciplines. Begin with

All residential programs are by application only. Cost includes accommodations and vegetarian meals. To apply or learn more, call 570-253-5551 ext. 3018 or e-mail [email protected].

a month-long Self-Transformation Program, included in the cost. > Cost: $3,000 for one year. Internships

of three to nine months are also available; cost is $300 per month after the Self-Transformation Program.

Organic Gardening Apprenticeship Program April 30–September 30

Learn and practice the art of organic gardening while participating in the Himalayan Institute Residential Program. This five-month apprenticeship provides hands-on experience and training in organic gardening techniques, as well as the full range of educational programs and community activities available to Institute residents. We will focus on a variety of organic methods for composting, mulching, seed propagation, greenhouse techniques, plant selection, crop planning, bed preparation, soil types, planting calendars, pest and pathogen control, seed saving, irrigation, and cultivation. The program begins with a month-long Self-Transformation Program, included in the cost. > Cost: $1,200 for five-month program.

Scholarships are available for qualified students.

T E A C H E R

T R A I N I N G

P R O G R A M S

D

edicated to a tradition of excellence in teaching for 35 years, the Himalayan Institute offers yoga teachers comprehensive and systematic training in classical yoga. We teach yogic techniques for body, breath, mind, and spirit in 200and 500-hour certification programs. Our program topics include systematic meditation training, quality asana instruction, training in pranayama and relaxation techniques, therapeutic yoga, yoga philosophy and psychology, anatomy, diet, and lifestyle.

Residents: Maureen Cassidy; Yoga class: Blend Images / Alamy

The Himalayan Institute is a registered school with Yoga Alliance, meeting the requirement for national registration at both the 200- and 500-hour levels.

200-Hour Yoga Teacher Certification Program Three-Week Training Intensive June 25–July 18

500-Hour Yoga Teacher Certification Program Spring Segment: April 23–May 2 Summer Segment: August 6–15

Study in India: 200- and 500-Hour Yoga Teacher Certification Programs February 2011

With Rolf Sovik, Sandra Anderson, Shari Friedrichsen, Carrie Demers, MD, and HI Faculty

With Rolf Sovik, Sandra Anderson, Shari Friedrichsen, and HI Faculty

Immerse yourself in the spirit of yoga and imbibe the wisdom of an unbroken spiritual lineage in its homeland. Both the 200-hour and the 500-hour training programs will be offered at our garden campus on the bank of the Ganga in Allahabad, India. These programs include visits to shrines and sacred sites. For more information visit hita.org.

Includes theory and practice of all aspects of yoga, teaching techniques, introduction to Sanskrit, anatomy and physiology, stress management, and mantra meditation. Additional requirements include assigned reading, home study, exams, meditation journal, and a teaching evaluation. See hita.org for more information on course content. Participation is by application only. This training includes Teaching Methods (July 12–July15) and Yoga and Ayurveda (July 15–July 18)

> Note:

Tuition $2,400; application fee and HI membership (nonrefundable) $100; accommodations $50/night; books (approximate) $280.

Two 10-day segments (spring and summer) include all contact-hour requirements for advanced teacher training. Students may begin their training with either segment. See hita.org for more information. > Prerequisites: 200-hour certification

or equivalent and a regular practice. Open to students of all traditions. Participation is by application only. Tuition $1,500 per segment; application fee and HI membership (nonrefundable) $100; accommodations $50/night.

> Cost: Call 800-822-4547 for more

information.

> Cost:

Registered Yoga School

> Cost:

How to apply: To download an application, visit hita.org. For more information and to reserve your accommodations, call 800-822-4547 (press 6).

800.822.4547 87


faculty

meet our Sri Swami Rama Founder

Sandra Anderson

One of the greatest adepts, teachers, writers, and humanitarians of the 20th century, Swami Rama is the founder of the Himalayan Institute. Although he left his body in 1996, his teachings live on in his students and in his books. Pandit Rajmani Tigunait, PhD Spiritual Head

Chairman and Spiritual Head of the Himalayan Institute, Pandit Rajmani Tigunait is the successor to Sri Swami Rama. Family tradition gave him access to a vast range of spiritual wisdom preserved in both the written and the oral traditions. As a young man, he lived and studied with renowned adepts before meeting his spiritual master, Swami Rama of the Himalayas. Pandit Tigunait is fluent in both Vedic and Classical Sanskrit and has an encyclopedic knowledge of the scriptures. He holds a doctorate in Sanskrit from the University of Allahabad, and another in Oriental Studies from the University of Pennsylvania. He has written 14 books and has lectured and taught worldwide for more than 30 years.

Sandra Anderson

Greg Capitolo

Co-author of the award-winning Yoga: Mastering the Basics and a senior editor for Yoga+, Sandra Anderson’s work draws on her studies of traditional yoga texts and her extensive visits to India, where she conducts an annual yoga teacher training program. Sandra holds a degree in geology and began her studies in yoga while working in the environmental protection field. Initiated into the Himalayan tradition in 1988, she lives at HI and teaches all aspects of yoga. Greg Capitolo

Greg Capitolo began practicing hatha yoga and meditation in 1994. He studied with several experienced yoga teachers while working in accounting, finance, and IT. After completing the Himalayan Institute’s teacher training program in 2005, Greg began teaching yoga classes at corporations such as Oracle and Sybase. In 2006, Greg took residence at HI, where he currently serves as the Director of Finance and Information. Mary Cardinal

A yoga teacher and educator specializing in therapeutic yoga, Mary Cardinal serves as the yoga therapy coordinator for the Total Health Center at the Himalayan Institute’s headquarters

Mary Cardinal

Carrie Demers

in Honesdale, PA. She is the former coordinator of the Himalayan Institute Teachers Association, and holds degrees and certification in both traditional and Montessori education. Carrie Demers, MD

Board-certified in internal medicine, Carrie Demers, MD, is a holistic physician who blends modern medicine with traditional approaches to health. After receiving her medical degree from the University of Cincinnati, Dr. Demers went on to study massage, homeopathy, nutrition, herbal medicine, yoga, and ayurveda. She has been the Director of the Himalayan Institute Total Health Center for the last 12 years. Widely recognized for her expertise in holistic health, Dr. Demers has been interviewed by numerous magazines and newspapers. She lectures nationally on holistic health and ayurveda. Shari Friedrichsen

Shari Friedrichsen has been teaching yoga for over three decades. She is a key facilitator at the teacher training programs at Santa Monica Yoga and the Himalayan Institute. Shari has studied asana and meditation with respected teachers like Pandit Rajmani Tigunait, Amma Sri Karunamayi, B.K.S. Iyengar, and Judith Lasater. As a subtle anatomy

Shari Friedrichsen

Sarah Goddard

James (Slim) Miles

expert, her unique style integrates the breath, proper alignment, and visualizations to draw the student deep into the inner experience of each posture.

Kathy (K.O.) Ornish

Mary Gail Sovik

Sarah Goddard earned a master’s degree in materials engineering and completed an eight-year career prior to joining the Himalayan Institute in 2004. A student of yoga for over 10 years, she has taught yoga in corporate, clinical, and studio settings. Sarah currently serves as the Program Manager for HI.

Kathy Ornish is a certified yoga therapist and teacher through Gary Kraftsow’s American Viniyoga Institute (AVI), a certified ParaYoga teacher, and has studied in the Iyengar and Himalayan Institute traditions. She is a consultant at the Preventative Medicine Research Institute in California and is a program assistant in the Foundations for Yoga Therapy program at AVI. Kathy has a yoga therapy practice and teaches group classes in East Lansing, Michigan.

Co-director of the Himalayan Institute in Buffalo, NY, Mary Gail Sovik has studied yoga since 1973 under the guidance of Swami Rama and Pandit Rajmani Tigunait. She holds a master’s degree from the University of Notre Dame in guidance counseling. She teaches meditation and guides women’s spirituality groups in Buffalo.

James (Slim) Miles

Irene (Aradhana) Petryszak

An herbalist and natural health consultant, Slim Miles has worked in the natural foods industry for almost 20 years. He served as the Director of Production and National Herbal Education at Gaia Herbs before coming to the Himalayan Institute in 1998, where he teaches herbal medicine, ayurveda, homeopathy, aromatherapy, and cleansing for health. As HI Head of Research and Development, Slim customizes herbal supplements and formulates Himalayan Institute products.

A senior editor of Yoga+, Irene Petryszak served as the Chairman of the Himalayan Institute from 1996 to 2008. She holds a master’s degree in Eastern studies, and has studied and practiced yoga for 30 years in the United States and India under the guidance of Swami Rama and Pandit Rajmani Tigunait. She teaches meditation and yoga philosophy at HI.

Son of Pandit Rajmani Tigunait, Ishan Tigunait received his first spiritual lessons from Swami Rama. He earned a degree in computer engineering and worked for IBM before returning to the Institute to head the Energy Farming initiative, which provides sustainable rural empowerment for communities in developing countries. Ishan now serves as Director of Strategic Development for the Himalayan Institute and spearheads the expansion of the Institute’s humanitarian projects around the world.

Rolf Sovik, PsyD

Deborah Willoughby

President and Spiritual Director of the Himalayan Institute, and a clinical psychologist in private practice, Rolf Sovik has studied yoga in the United States, India, and Nepal, and holds degrees in philosophy, music, Eastern studies, and clinical psychology. Co-director of the Himalayan Institute of Buffalo, he began his practice of yoga in 1972, and was initiated as a pandit in the Himalayan tradition in 1987. He is the author of Moving Inward, co-author of the award-winning Yoga: Mastering the Basics, and a columnist for Yoga+.

The founding editor of Yoga+, Deborah Willoughby holds a master’s degree in English literature from the University of Virginia. After a career in Washington, DC, as a writer and editor, she turned her attention full-time to the study and practice of yoga. She has studied with Swami Rama and Pandit Rajmani Tigunait in both the United States and India, and served as President of the Himalayan Institute from 1994 to 2008. She currently teaches meditation, yoga philosophy, and Vedanta at the Honesdale campus.

Sarah Goddard

Karina Ayn Mirsky

A certified teacher of Rod Stryker’s ParaYoga, Karina Ayn Mirsky is the director of Sangha Yoga in Kalamazoo, MI. She draws on her experiences as a performance artist, massage therapist, and cancer survivor to convey yoga as a therapeutic science and catalyst for personal transformation. Karina was featured in the March 2008 issue of Yoga Journal as one of 21 teachers under the age of 40 who are shaping the future of yoga in America.

James Miles Karina (Slim) Ayn Mirsky

Karina(K.O.) Ayn Mirsky Kathy Ornish

Kathy Ornish Irene (Aradhana) Petryszak

Irene (Aradhana) Petryszak Mary Gail Sovik

Ishan Tigunait

Rolf Rolf Sovik Sovik

Ishan Ishan Tigunait Tigunait

800.822.4547 89

Deborah Deborah Willoughby Willoughby


registration

and guest information Room Descriptions Dormitory: Separate dorms for men and

Plan your experience

By phone 800-822-4547

women accommodate up to 18 guests; bunk beds only; shared hall bath. (We cannot guarantee lower bunks. If you are unable to use an upper bunk, please select another type of accommodation.)

Monday–Friday, 9:00 a.m.–5:00 p.m. EST

Standard Double: Double occupancy

For the total cost of your stay, add the cost of accommodations to the program tuition (indicated at the end of each program description). Full payment is required at time of registration and can be made with VISA, MasterCard, AMEX or Discover.

Register… Online HimalayanInstitute.org

By e-mail [email protected] Accommodations Accommodations include vegetarian meals, hatha yoga classes, and full use of guest facilities. Please make your reservations at least two weeks in advance. Regular accommodations

room with two twin beds; sink in room; shared hall bath. There are a limited number of rooms with a full bed; please make reservations in advance. Standard Single: Private room with twin

bed(s); sink in room; shared hall bath. Deluxe with semi-private bath: Double occupancy; sink in room; shared bath. Deluxe with private bath: Full bed;

(per person, per night)

private bath.

Pricing

Deluxe Suite: Full bed; private bath; sitting area with sleep sofa.

Dormitory Standard Double Standard Single

Member Non-Member $65 $75 $115

$75 $95 $150

Deluxe accommodations

(Single occupancy rate below; $65 per additional guest*) Pricing Deluxe with semi-private bath Deluxe with private bath Deluxe Suite with private bath

Member Non-Member

Discounts: In addition to the 10%

Meals

Financial Assistance: The Himalayan

Institute endeavors to make spiritual and educational programs available to everyone. We offer some financial assistance to students who would otherwise be unable to attend a program. Scholarships are by application only; deadlines apply. Call 800-822-4547 to request an application.

$210

$210

$240

The Institute’s nutritionally balanced vegetarian meals are always freshly prepared by our kitchen staff and served with homemade bread. When possible, we serve food grown in our organic garden.

Member

Non-Member

Breakfast consists mainly of hot cereals (cooked grains), yogurt, and fresh fruit.

$240

$270


will be refunded in full, less a $75 processing fee, if you cancel 24 hours or more prior to your arrival date. If you cancel within 24 hours of your arrival date, all monies will be refunded, less a $250 processing fee. A refund is not available if you cancel on the workshop’s arrival day, if you do not show up, or if you leave an event early for any reason. The Himalayan Institute reserves the right to substitute faculty for any event and to cancel any program at any time. Upon cancellation, you will be given a complete refund.

alone and have reserved a shared room (double), we will assign a roommate of the same gender.

Solo travelers: If you are traveling

$180

*Families with children: Please call for specifics on your accommodation options and class attendance policies. Children ages 6-13 pay half price for meals; children 5 and under stay for free.

Cancellations/Refunds: All monies

membership discount, we offer an optional student and senior (65+) discount of 10% on most programs and accommodations. Discounted group rates are also available. Please call 800822-4547 for more information.

$180

(per night; up to 3 adults*) Guest House

room apartment with private bath; small living room/sitting area with sleep sofa; kitchenette with refrigerator (no cooking facilities).

$150

Guest House

Pricing

Guest House: Chalet-style two-bed-

Payment

Lunch is the main meal of the day; it typically includes rice, legumes (dahl), vegetables (subzi), and salad. Supper is light, consisting of soup, a side dish, and fresh fruit.

Arrival and Departure

Weekend seminars generally begin on Friday evening at 7:30 p.m. and conclude Sunday at lunch, unless otherwise noted in the seminar description. Check-in time is after 2:00 p.m. on day

of arrival. If arriving after the front desk closes, check-in instructions will be left for you at the reception area. Supper is served from 6:15 to 6:45 p.m; if you are unable to arrive by 6:40 p.m., please plan to have supper before arriving at the Institute. Check-out time is 2:00 p.m. on day

of departure. What to Bring: The Institute provides bed linens and towels. Please bring your own toiletries, including soap, toothpaste, bathrobe, slippers, etc. You may also wish to bring a flashlight, hatha yoga mat, and umbrella. Dress: Modest, casual, and comfortable

clothing is recommended.

Guest Facilities

With the exception of the Guest House, rooms are located in the main building, a former Catholic seminary. In the tradition of retreat-style housing, our accommodations are modest, without the interruptions of television, telephone, or radio. Wireless Internet: Access is available in many public areas of the Institute. Himalayan Institute Total Health Center: A range of wellness treatments

and health services—including therapeutic massage, ayurvedic consultations, biofeedback, and yoga therapy—are available by appointment. Call ahead to book your treatment: 570-647-1500. Bookstore: Our well-stocked campus bookstore carries an extensive collection of books, DVDs, CDs, yoga attire and

accessories, products from our Total Health line, and much more. At our gallery-style bazaar, you can learn more about our global humanitarian projects and purchase gift items crafted by artisans from around the world, including Sacred Link Jewelry, wood carvings, and original paintings.

Humanitarian trAID Bazaar:

Wellspring Homeopathic Pharmacy

specializes in natural health care products—homeopathic remedies, herbal extracts, nutritional supplements, flower essences, and personalized services—to help heal the whole person. Hiking Trails: Our peaceful campus is surrounded by 400 acres of woods and meadows. We recommend that you bring sturdy footwear to explore the natural beauty of our trails.

Other nearby airports include: ■ Newark Liberty International Airport, NJ (EWR) ■ JFK International Airport, NY (JFK) ■ LaGuardia Airport, NY (LGA) ■ Philadelphia International Airport, PA (PHL) Buses run from New York City’s Port Authority to downtown Honesdale via Shortline Bus: coachusa.com/shortline; 800-631-8405. Taxi via Maple City Transit from AVP airport to the Institute is approximately $80 one way, per person ($10 for each additional person, up to 4 people) and must be arranged in advance. Taxi from the bus stop in Honesdale is about $16, one way. Confirm rates when making reservations (credit cards not accepted): 570-253-3944. Car Rental: The Institute has arranged

Getting Here Driving

The Himalayan Institute is located in northeast Pennsylvania at:

special rates for our guests with Enterprise Rent-A-Car (reserve in advance and mention the Himalayan Institute); visit enterprise.com or call 570-253-3844 for details.

952 Bethany Turnpike Honesdale, PA 18431

Enter the above destination in Yahoo or Google maps or visit himalayaninstitute.org/directions. Global positioning coordinates (GPS) North: 41.65250 West: 75.29916 Approximate driving times from major nearby cities: Scranton, PA 45 minutes New York, NY 2 hours, 30 minutes Philadelphia, PA 2 hours, 45 minutes Boston, MA 5 hours Washington, DC 5 hours By Air and by Land

Wilkes-Barre/Scranton International Airport (AVP) is the nearest commercial airport, approximately one hour’s drive by car.

Himalayan Institute Branch Centers

offer programs, services, products, and humanitarian projects around the globe. In the US:

Honesdale, PA; Buffalo, NY; Pittsburgh, PA International:

India, Cameroon, Great Britain, Curacao, Malaysia Sacred Link Affiliates are like-minded

yoga studios and organizations offering a variety of programs and services. Visit himalayaninstitute.org for more information on our Branch Centers and Affiliates.

800.822.4547 91

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PANCHAKARMA

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Visit Our Marketplace Online • Products • Workshops • Retreats Go to yogaplus.org/marketplace

Yoga + Joyful Living (ISSN 1055-7911) is published every quarter by the Himalayan Institute, a nonprofit organization. The offices of Yoga + Joyful Living are located at 952 Bethany Turnpike, Honesdale, Pennsylvania 18431. (570) 253-4929. Yoga + Joyful Living is published to promote the authentic teachings and practices of yoga, the harmony of existing faiths and religions, and self-discipline for individual growth on three levels: spiritual, mental, and physical. Subscriptions are $20 annually in the USA. For international rates, call the number below. Subscriptions are payable by International Money Order or credit card (MasterCard or Visa). For subscription orders and information, please call (570) 253-4929 or 800-253-6243 ext.4. Send all editorial mail, manuscripts, letters to the editor, and address changes to us at the above address. Manuscripts, photography, and art work must be accompanied by a self-addressed, stamped envelope. Yoga + Joyful Living cannot be held responsible for loss or damage of unsolicited material. The publication of advertisements in Yoga + Joyful Living is not an endorsement of any specific practitioner, product, or healing modality. The reader should properly investigate any service or product offered in claims made before making a healthcare decision. ©2010 by the Himalayan International Institute of Yoga Science and Philosophy of the USA. All rights reserved. Reproduction or use of editorial or pictorial content in any manner without permission is prohibited. Printed in the USA.

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FROMTHESAGES

¤ÀŸ ΔŸ–Òamidam –arvam æatki†ca jagatyŸº úagat | tena tyaktena bhu†j¤thŸ mŸ g‡dhaÅ kasyasviddhanam ||

Whatever moves in this changing world is enveloped by Isha. Enjoy it but claim nothing. Do not covet any man’s wealth.

T

he 18 mantras of the Isha Upanishad contain the key to all secret sciences and higher knowledge. Reflection on the first mantra gives us an understanding of ideals and aspirations that will enrich our lives. The whole universe is immersed in Isha (God). We forget that God is omnipresent, that everything belongs to God, and that we have nothing of our own. Ignoring this truth, we become so attached to the world of our creation that in the inevitable flux of change we suffer intense pain and anxiety at the thought of separation from our imagined possessions. The everblowing wind of change quickly transforms everything in this world, yet a changeless power supports and nourishes all creation. The objects of the world can be most enjoyed in an attitude of perfect non-attachment. When pleasures are enjoyed merely for their own sake, we become selfishly attached to them—this demeans our character and sets us up for future suffering. But when we enjoy the objects of the world in the spirit of detachment, they become a means for higher achievement.

Covetousness is a form of attachment. To overcome attachment, understand that God is everywhere and cultivate detachment by pondering the perishable nature of both the body and the world. This mortal body and its transient enjoyments are not the ultimate aim in life. Finally, do not rob anyone of his property or rights. Due to ignorance and lack of spiritual practice, people cast greedy eyes on the property of others with the thought of having it for themselves. Greed and acquisitiveness cause unhappiness. Moreover, the universe is immersed in God, and nothing really belongs to us. Why then should anyone crave the possessions of others? Who can claim wealth to be his permanent possession? The ideals embodied in this first mantra of the Isha Upanishad nourish our understanding and spiritual practice: see the same God in all and everywhere, perform actions and enjoy the world without attachment, and do not deprive others of their rights. The highest good, for both individuals and society, flow from these ideals. ■ Translation and commentary by Swami Rama; adapted from Book of Wisdom: Ishopanishad.

Listen to this verse in Sanskrit at yogaplus.org/ishopanishad1.

96

yoga + joyful living

Tinyevilhog / Getty Images

—Isha Upanishad (verse 1)

Revised Edition

Praise for Anatomy of Hatha Yoga

Anatomy of Hatha Yoga A Manual for Students, Teachers, and Practitioners Over 100,000 copies sold

“The result of an obvious labor of love, Anatomy of Hatha Yoga explains hatha yoga in demystified, scientific terms while at the same time honoring its traditions. It should go a long way to helping yoga achieve the scientific recognition it deserves. Useful as both a textbook and reference, this work is a book that all serious yoga teachers and practitioners will want on their shelves. It will also be welcomed by sympathetic physicians—and there are more of us all the time—as well as physical therapists and other health professionals.” —Timothy McCall, M. D., author of Examining Your Doctor: A Patient’s Guide to Avoiding Harmful Medical Care (from the foreword to Anatomy of Hatha Yoga) “Anatomy of Hatha Yoga will be the bible for yoga instructors and practitioners who are seeking in-depth knowledge explaining the anatomy and physiology of their discipline. It will be years, if ever, before anything comes close to surpassing it.” —Michael J. Alter, author of Science of Flexibility and Sports Stretch

Winner of the Benjamin Franklin Award for Health, Wellness, and Nutrition

“Anatomy of Hatha Yoga by Dr. David Coulter contains useful information not only for yoga instructors, but for anyone working with the musculoskeletal system— physical therapists, bodywork therapists, chiropractors, personal trainers, and massage therapists. I recommend it to everyone who does any kind of bodywork.” —Ohashi, author of Do-It-Yourself Shiatsu, Reading the Body, and The Ohashi Bodywork Book “. . . this ranks as one of the most impressive books to come our way in the last several years. . . Advanced students and yoga teachers will want Anatomy of Hatha Yoga as a desk reference and will find themselves consulting it repeatedly in the years ahead.” —Phil Catalfo, Yoga Journal

Figure 10.4b. A dissection of the peripheral nervous system (adapted from Sappey, 1889)

“Coulter uses anatomy to illuminate the structure and execution of the poses and, at the same time, brings the anatomy alive through the poses and selected exercises. . . if you are a Yoga therapist or teacher, or a student who enjoys breaking down the poses and putting them back together again, then you will most definitely want a copy of this book to refer to over and over again.” —Richard Rosen, International Journal of Yoga Therapy

by

H. David Coulter With a Foreword by

Timothy McCall, M.D. Distributor: Cardinal Publishers Group, 2402 N. Shadeland Ave., Suite A, Indianapolis, IN 46219 toll free: (800) 296-0481 tel: (317) 352-8200 fax: (317) 352-8202 www.cardinalpub.com

“The book is certainly exhaustive and comprehensive in its scope and breadth, offering insights into such kriyas, and more subtle aspects of Yoga practice such as mudras and bandhas from a Yogic as well as from a Western scientific point of view.” —Jane Sill, Yoga & Health (UK) “Every posture is analyzed exhaustively in terms of the muscle and joint actions involved, and there are many tips and observations that will help the student to improve his/her yoga practice.” —Ruth StC Gilmore, Spectrum (UK) “(Coulter) leads the reader through the intricacies of anatomy systematically, with a watchful eye on the goal: to understand yoga practice better. . . For example, three ways to accomplish the sometimes awkward feat of isolating the rectus abdominis muscles in nauli kriya are explained in a section on abdominopelvic exercises.” —Rolf Sovik, Yoga International

Publisher: Body and Breath Inc.

US $29.95 retail

Anatomy of Hatha Yoga is the first modern authoritative source that correlates the study of hatha yoga with anatomy and physiology. Yoga teachers, personal trainers, medical therapists, or anyone who is curious or troubled about how the body responds to stretching and exercise will find in this book a cornucopia— partly new and partly old—of readable and reliable information. It was written and edited to meet the needs of a general audience largely unschooled in the biomedical sciences, and yet to attract and challenge the interests of medical professionals. —Body and Breath Inc.

“Coulter’s book is by far the most comprehensive and stands as a definitive statement on the relationship between yogic practice and human anatomy, as anatomy is defined in terms of Western biology and physiology.” —J. S. Alter, Choice: Current Reviews for Academic Libraries “(Anatomy of HathaYoga) is a premier book in the field. Every yoga teacher as well as any health professional or layperson interested in exploring the anatomical and physiological aspects of hatha yoga should own this unique publication.” —Martha J Greenberg, Ph. D., Doody’s Reviews, reprinted in Choice

Yoga

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