"Traditionally it is said that for a real practitioner, it's not the negative experiences but the good ones that bring obstacles. When things are going well you have to be especially careful and mindful so that you don't become complacent or over confident...What we have to learn in both [yoga] and life, is to be free of attachment to the good experiences and free of aversion to the negative ones."

~Sogyal Rinpoche

2012 Full/New Moon Dates



Did you know that human beings are about 70% water? Like all things of a watery nature, we are affected by the phases of the moon. Full moons occur when the sun and moon are in opposition and new moons when they are in conjunction. Their relative positions create different energetic experiences that can be compared to the breath cycle.
The full moon energy corresponds to the end of inhalation when the force of prana is greatest. This is an expansive, upward moving force that makes us feel energetic and emotional, but not well grounded. During the full moon we tend to be more headstrong.
The new moon energy corresponds to the end of exhalation when the force of apana is greatest. Apana is a contracting, downward moving force that makes us feel calm and grounded, but dense and disinclined towards physical exertion.
Some schools of yoga do not offer instruction during full and new moon days; others often do a balancing practice (i.e. on a full moon day the practice would be more focused on apana, and grounding).


Moon Days 2012

Full Jan 9 2012
New Jan 23 2012
Full Feb 7 2012
New Feb 21 2012
Full Mar 8 2012
New Mar 22 2012
Full Apr 6 2012
New Apr 21 2012
Full May 6 2012
New May 20 2012
Full Jun 4 2012
New Jun 19 2012
Full Jul 3 2012
New Jul 19 2012
Full Aug 2 2012
New Aug 17 2012
Full Aug 31 2012
New Sep 16 2012
Full Sep 30 2012
New Oct 15 2012
Full Oct 29 2012
New Nov 13 2012
Full Nov 28 2012
New Dec 13 2012
Full Dec 28 2012

~Explore the depths and richness of all that encompasses Yoga~

Here we will share what inspires us on our personal yogic paths; poems, books, articles, artwork, and information we find enriching. It is also a way for us to connect with you outside the classroom, update you on workshops, retreats and events. We have learned so much writing these articles and feel so grateful for the opportunities to share these practices with all of you. Thank you for reading!

Namasté,
Lisa and Nicole

Mantra Practice and The Gayatri, by Nicole


There are so many tools and ways for us to travel toward a state of yoga or union, and mantra practice (chanting) is a wonderful tool for some. Traditionally one chants a mantra 108 times in one sitting. Although it might seem daunting and quite challenging to commit to this practice (especially because it can take almost an hour with certain mantras), it is quite powerful, leading the practitioner to deeper clarity and overall happiness.

Sanskrit, the language of yoga, is one where every sound in each word is significant. Sanskrit is said to be a sacred language used to communicate with the Divine, and so when you speak or chant it, your focus is pure. Thoughts and chatter still arise in the mind, however they appear without much counter-thought or tangents. This allows for deeper understanding of the mind and ultimately the Self.

In my own mantra practice I have noticed that the first 40 or so are challenging and my mind keeps thinking, "Am I almost through?!" Then about halfway, I often will have moments of such clarity and realization, things I've been struggling with, I will rather suddenly understand clearly. By the last few rounds I feel I could chant for another hour. It's can be quite beautiful.

The Gayatri Mantra is one of the oldest and most widely used mantras. In India it is considered the most sacred mantra, second only to the primordial sound; Om.

Below is the sanskrit mantra as well as a breakdown of the meaning. In sanskrit the sound is as important as (if not more than) the meaning, so below the article is a link to Deva Premal chanting this sacred mantra.


Om
Bhur bhuvah svah
Tat savitur varenyam
bhargo devasya dhimahi
dhiyo yo nah prachodayat
Om

*Om The sacred sound
*bhu 'earth'
*bhuvas 'atmosphere'
*svar 'light, heaven, space'
*tat 'that'
*savitur God as in 'stimulator, rouser; name of a sun deity'
*varenyam 'fit to be worshipped', varenya desirable, excellent
*bhargo 'Glory Effulgence' (radiance, luster, splendor)
*devasya 'of God'
*dhimahi 'may we attain'
*dhiyah nah 'our prayers'
*yah prachodayat 'who may stimulate' (pra-cud- 'set in motion, drive on, urge, impel)

~~~~~~~~~~~~~

I invoke the Earth Plane, The Astral Plane, The Celestial Plane, The Plane of Spiritual Balance, The Plane of Human Spiritual Knowledge, The Plane of Spiritual Austerities, and The Plane of Ultimate Truth. Oh great Spiritual Light which is the brilliance of all Divinity, we meditate upon You. Please illumine our minds.

The Gayatri Mantra by Deva Premal

Balance Part II, by Lisa


My balance article last month (about our physical balance during a yoga class) led me to think about deeper levels of balancing. Centering and balancing the energies is one of the main intents and benefits of yoga. This affects the gross, physical body (regulating the sympathetic and parasympathetic branches of the autonomic nervous system), and more importantly, the subtle body.

"Nad" means movement. In yoga, nadis are the channels of energy carrying our Prana (life force) through the body, connecting at the chakras. The following three nadis are said to be the most important:

Sushumna Nadi is the column of energy which runs along the center of the spinal column.

The Ida Nadi starts to the left of Sushumna, is activated by breath in the left nostril, and stimulates the right side of the brain. White is the suble color used to represent its feminine, lunar qualities. The cool moon is the passive energy of Ida. It is said to control mental processes.

The Pingala Nadi starts to the right of Sushumna, is activated by breath in the right nostril and stimulates the left side of the brain. It is purifying like Ida Nadi, but also cleansing like fire. The sun is the active energy of Pingala. Red is the vibrational color that represents its male energy, adding vitality, physical strength and efficiency. Pingala controls the vital somatic processes.

Visualizing the DNA helix is a good way to imagine the spirals of Ida and Pingala, with Sushumna Nadi as the middle line.

There is a natural transition between Ida and Pingala from time to time during the day. When breath and energy feel stuck in either Ida or Pingala for a period of time, breath balancing practices can balance Ida and Pingala, allowing them to flow evenly. Nadi shodhana (literally translated as "channel clearing") a.k.a. 'alternate nostril breathing' is one of the best Nadi balancing pranayamas.

If you have a cold, or want to try a different challenge, you can practice nadi shodhana without the assistance of the hands. Notice just with your mind which nostril is flowing more, and which is flowing less freely. By focusing attention on the closed or less open nostril, it will gradually open, bringing an increased feeling of balance and calm.

Though we usually have busy lives and days, tapping into the energy of Ida and Pingala can be helpful in relation to your yoga practice. If you notice that Pingala feels more dominant, this can be a better time to do a more active practice. When Ida is predominant, more quiet or restorative asanas might be more beneficial.

In class, savasana usually ends by rolling to the right side before coming up to sukasana (easy seat). There are a few reasons for this:
In energy terms, rolling to the right keeps Ida active, encouraging a more receptive, open, and creative state.
Physiologically, since the heart is on the left, when you roll to the right there's less pressure on your heart.
Finally, there's the practical and aesthetic reasons: when everybody rolls to the right there's less chance of crashing into the person next to you! And when everybody rolls in the same direction, a nice wave of energy flows through the room.

~~~~~~~~~~~~~

"Are you looking for me? I am in the next seat.
My shoulder is against yours.
You will not find me in stupas, not in Indian shrine rooms nor synagogues, nor in cathedrals:
Not in masses, nor kirtan, not in legs winding around your own neck,
nor in eating nothing but vegetables.
When you really look for me, you will see me instantly.
You will find me in the tiniest house of time.
Kabir says: Student, tell me, what is God?
He is the breath inside of breath."
~ The Kabir Book translated by Robert Bly

The Five Directions of Prana, by Nicole




Prāna is our life-force energy or "that which is infinitely everywhere". There are 5 directions of prana flows called vayus, which translated means winds. These flows are very helpful in our asana practice. If we can feel what the 2 main vayus are in a particular pose, it seems to become more balanced and essentially easier.

Prana vayu is the flow of energy upward (also relating to the upward flow of breath), whereas apana vayu is the downward flow of energy (relating also to the organs of digestion and elimination). Think about tadasana, or mountain pose, where you are standing like a mountain; feet hip distance apart rooting through the soles of the feet. This is a very grounding pose and we would refer to this grounding force as apana vayu. At the same time you are lifting through the crown of your head as if there were an invisible string attached from the crown to the sky. This upward flow is prana vayu. Notice how these two are connected.

Vyana vayu is the flow of energy from the core of our body outward to the limbs. Notice this expansive quality while in Virbhadrasana II (Warrior II), where your arms and legs are reaching in opposite directions. Without vyana vayu, the arms would be like noodles and the pose would lose its warrior quality. With samana vayu energy flows towards the core of the body. In this same warrior pose, try feeling how much stronger the pose is when you allow the energy to draw towards the very center of your body. Your belly draws in, tailbone tucks and the chest lifts. Without samana vayu our pose would lose its strength. Vyana and samana vayus are closely related.

The fifth vayu is udana. This is energy flowing upward and outward (like a sneeze). Kapalabati (skull shining) breath is a practice which utilizes udana vayu. We exhale forcefully and allow the inhale to be passive. This is a wonderful technique to release toxins in the body and allow for a sense of vitality and happiness.

Although these concepts seem quite simple, when I was first taught these forms and their functions over a year ago, I just didn't get it. It has only been in the last few months that I've started to truly feel these 5 different directions prana flows, and this awareness has brought my asana practice to a deeper place. As always practice with a balance of steadiness and ease, allowing these practices to unfold naturally.

~~~~~~~~~~~~~

"There is a current of love-energy that flows between Earth below and the Sun above. The central channel of the spine is the riverbed. The streaming is as delicate and powerful as the tingling touch of lovers. Entering there, radiance arches between the above and the below. The whole attention resting in the nerve, tingling delicately in the center of the spinal column, tracing that current between earth and sun, become magnetism relating all the worlds."
~Vijnana Bhairava Tantra, #12

Balance, by Lisa


We're not naturally symmetrical beings, and our actions make us even less so. We may be stronger on one side but weaker on the other side. Similarly, we can turn our head or twist our spine more in one way than the other. We can bend forward with ease but not backward.

All of Yoga, really, is about the balance of opposites--
sun-moon, male-female, yin-yang, left-right, front-back, inhale-exhale, aggression-submission, push-pull.
The "Hatha" in "Hatha Yoga" translates as sun (ha) and
moon (tha)--yet another opposite.

You'll notice in most yoga classes that the various asanas are balanced - forward bends balance out backbends; a pose done on the right side (like Trikonasa) is repeated on the left.

Then there are the asanas which focus specifically on balance. Balance poses are great ego-busters, and can be some of the most rewarding, and most frustrating, yoga postures. It feels great to be able to effortlessly hold a balance pose. And it's incredibly maddening on the days when the pose eludes you completely. You can't "try" to do a balance pose--you either do it or you don't. They give us immediate feedback when it comes to form and the mind. If the mind isn't present and focused, balancing will-power with confidence, you will most likely fall immediately!

Never feel bad when you have to take a step back in a balance pose - balance is not static; it changes constantly.
Doing an easier form of the pose (for example: taking your foot lower on your standing leg in Vrkshasana/Tree or using a block for your hand in Ardha Chandrasana/Half Moon) is NOT wimping out. Rather than just being concerned about toppling over, you can instead really focus on what it feels like to be balanced, gaining the confidence to take it deeper when you are ready.

Make the choice when you fall that you will not judge and berate yourself, but will just try to take a step back and focus on the breath. Breathe deeply and evenly and bring your mind back into the present. Then work on the pose from there, placing all of your attention on it. If it's still not working, simply go back to the breath again.

Remember too the balance within the balance: grounding and lifting, downward flow (apana) and upward flow (prana).
Two way movement keeps the base of the pose grounded while encouraging energies to move upwards to the higher self.

And lastly, know that it's really not that big of a deal if you fall over, so (even if it feels cheesy)--SMILE!

~~~~~~~~~~~~~

"Nature does not hurry, yet everything is accomplished." ~Lao Tzu

True Nature, by Nicole



The word Yoga literally translated from Sanskrit means "to yoke" or "union": union of the small, or ego self, with the Divine Self. It is believed that the Ultimate Truth of our existence is always this state of Yoga. Yoga is a state of being, therefore we can't really "do" yoga. What we can do are practices like asana (posture), pranayama (breath work), and meditation that bring us closer to this Ultimate Truth.

Ultimate Truth is indescribable; impossible to explain using words. You will only know it through experience. Our spiritual practices work to peel off layers of illusion (maya) which hold us back from understanding our true nature, which is wholeness, or if you prefer, emptiness.

Buddha, whose teachings are a wonderful inspiration for one's yoga practice, taught that "our fundamental nature of mind is a luminous expanse of awareness that is beyond all conceptual fabrication and completely free from the movement of thoughts" (translated by Dzogchen Ponlop Rinpoche). However, just as clouds move over the sun and hide it's vibrance, certain temporary obscurations limit us from discovering our true nature. So we challenge the physical body through asana, cleanse the energetic body through pranayama, and sharpen the mind through meditation so that every so often the veil is lifted and we are able to witness the truth of our existence. Now if we can simply always be aware of our true nature!

How lucky we all are to have access to these powerful practices. It has been said that if you practice yoga, you have been practicing it for lifetimes. Therefore, we all have the potential to reach enlightenment before our souls leave this physical body.

~~~~~~~~~~~~~

"In asana practice, each part of the body becomes an expression of the desire to realize God. The hands, fingers, feet, toes, and all the body parts express this yearning for the Divine."
~Sharron Gannon and David Life

Closing Invocations, by Lisa



Although different yoga teachers wind up their classes in different ways, many teachers chant mantras to keep the energy and blessings acquired through the practice with us, as well as bringing in a sense of offering. Most teachers close by chanting OM (which Nicole wrote about in depth in last month's newsletter); here's a bit more detail about some other closing invocations.

In the Buddhist tradition it is common to end a practice with The Four Immeasurables, or the Dedication of Merit:

May all beings have happiness and the causes of happiness.
May all beings be free from suffering and the causes of suffering.
May all beings never be parted from Freedom's true joy.
May all beings dwell in equanimity, free from attachment and aversion.

This Dharma-method of dedicating the merit allows us to share all the blessings and goodness that we have cultivated through our practice. We can send out these benefits, that would otherwise accrue just in ourselves, to all sentient beings.
Each of the four verses corresponds to a mental state: loving kindness, compassion, sympathetic joy, and peace (or equanimity).

Chanting Shanti three times is also a way to offer up the practice. Shanti means "peace", and it is said that it is chanted three times to correspond to three different and distinct wishes: once for peace in ourselves, once for peace for our loved ones and community, and once for peace in nature and the world.

Finally, at the very end we can express our gratitude to the gurus by praising them with:

Om Bolo Sat Guru Maharaja Ki--JAI!
Namaste

Om is (of course) om, bolo is 'to speak or proclaim' (a greeting), Sat Guru is the inner, or true teacher, maharaja is a respectful name of lord or higher being, and ki is 'to'. Jai can be directly translated as 'victory' , but I find that translation falls far short. It can better be described as more along the lines of an exclamation of wonderment, joy, blessings, and all things positive.
The mantra can be translated in a few ways: "Speak the praises of the realized being", referring to honoring our outside teachers as well as ourselves. "Greetings and blessings to the inner teacher, or the true teacher" is another way to discover the meaning. The "Jai"! can be a joyous call and response exclamation.

Finally, Namaste is a combination of the two Sanskrit words, nama (to bow) and te (you), and can be translated as: "The divine in me sees and celebrates the divine in you"~
a way for the teacher to honor herself and her students, and have that mirrored back.

So at the end of your next class, delight and revel in honoring your true teacher while consciously sharing and dedicating the merit and blessings of your practice.

JAI!

Your Meditation Space, by Lisa



It is wonderful to have a Sangha--a shared community--where we come to practice yoga and meditation. However, in order to really develop the ability to see thoughts clearly, and to live in our bodily experience, it is important to cultivate a daily meditation practice at home.

No matter how large or small a house or apartment is, a sacred area can be created that you care for and respect. Having this dedicated space helps set the intent to commit to a consistent, regular practice. In a larger house an entire room could be devoted to your practice, but even in a small dwelling a corner can be cleared and a meditation alter created.

Alters do not have to be elaborate or expensive. For example, the base of an altar may be specially made, or it could simply be an upturned cardboard box or long low bookshelf draped with a beautiful cloth. A small bookshelf can also be handy as (hidden by the cloth) the 2nd shelf is a easy place to store extra incense, candles, matches, inspiring books, etc. Depending on the tradition you follow, your alter can be quite formal, or something more personal.

To create an alter that is not connected to any particular style or school, objects to set on your alter could include flowers, candles, incense, small statues, pictures, crystals, or any items that have meaning to you.

If you desire a more formal alter, or one connected to a certain tradition, there are many books and websites that can help you find out what items you would have, and how they should be placed.

It's traditional to bow as you enter and leave your meditation room or space as a way to honor the spiritual teachers of the past, and also of honoring your own presence and commitment.

Set a realistic goal when you begin your home meditation practice. No matter how busy a day is, 5 to 10 minutes can usually be found. It is better to start out slowly than to overdo it at first and then lose interest; but do try to meditate every day, if only for a few minutes, as it is important to commit yourself to a regular practice. The times when you least feel like meditating can be the times of greatest benefit!

Keeping a meditation journal can be a very helpful tool especially as you begin your practice. Take a few minutes to journal after you finish meditating about what your experience was, without any judgement or editing. If experience is examined honestly and with a desire to learn, awareness and understanding are strengthened. Over a period of time, patterns that our consciousness follows may become clearer. Perhaps it's forgiveness or patience that we need to develop. Perhaps it's more persistence. Or more calmness. Perhaps we'll discover that we are lazier than we thought, or perhaps that we try too hard, or perhaps even that we fluctuate in our efforts.

As important as a sacred space is, remember that the Self and this connection with all beings can be found everywhere and in all circumstances. The true meditation hall is within our own hearts and can be carried with us wherever we go.

~~~~~~~~~~~~~

"I truly believe that individuals can make a difference in society. Since periods of change such as the present one come so rarely in human history, it is up to each of us to make the best use of our time to help create a happier world."
~Dalai Lama

Sounds and Symbology of OM, by Nicole



Several people have shared with me that the most challenging part of their first yoga experience was chanting OM at the beginning and the end of class. It can bring up images of a bunch of religious fundamentalists swaying back and forth worshipping a cow or something.

So what is the purpose and meaning of this practice? What should we think about as we vocalize this sacred sound?
It is said that all other sounds come from this vibration. If you were to right now, close your eyes and listen to any sound around you, you would be able to hear in it some part of the OM. Try it. Even the sound of trees blowing in the wind or a washing machine are made up of the sound vibrations of OM.

Let's look into the actual Sanskrit translation of OM (representatively written as "aum") and its symbology. Om is made up of 4 sounds, each representing a different state of consciousness. The "a" (as in "mama") expressed by the bottom curve represents the waking state, or our consciousness turned outward through the senses. Even the shape the mouth makes while creating this vibration is very open and outward. Try chanting only the "ahhh" for a bit and notice how it feels. I usually notice a very awake state or external awareness.

The "u" ("could") is expressed by the middle curve and signifies the dream state, where your consciousness is turned inward and you are able to explore the world behind your closed eyes.

The "m", represented by the top left curve represents the state of deep, dreamless sleep. Try closing your eyes and sounding out "mmmmm". Notice the feeling of balance and evenness you experience, like you're closing off the door to the outside world and reaching deep within to experience the Ultimate Truth of your existence.

Which brings us to the 4th and final sound: silence. This is represented by the dot and signifies "the coming to rest of all differentiated, relative existence. This utterly quiet, peaceful and blissful state is the ultimate aim of all spiritual activity" (www.yogagainesville.com). This is the True state of our being. The individual self, or ego, recognizes her absolute connection with the Divine once the veil of illusion has been lifted. Illusion, or maya, is represented by the crescent shape under the dot.

OM is God in the form of sound according to the ancient yogic texts of the Upanishads. Next time you chant OM, experiment with setting the intention of witnessing the Ultimate Truth that we are forever whole and connected to the Divine.

Metta On and Off the Mat, by Lisa Steele



The word "Metta", from the Pali language (also known as "Maitri" in Sanskrit) is defined as "loving-kindness". A Metta Practice can be done as a formal meditation, and can also be applied throughout a yoga class, or just during your regular day.
To experience the formal practice of Metta meditation take a comfortable seat, or rest on your back (in Savasana). Close your eyes, and allow yourself to completely relax, beginning to notice and smooth out your breath. After a few moments, begin to bring your attention to the center of your heart and allow these phrases to emerge: May I be healthy, May I be happy, May I be safe, May I live with ease. Let yourself gently repeat these phrases, drawing yourself back to the breath and the sensations that may arise as the mind wanders.

Take as long as you'd like with those phrases, and as you feel ready, begin to bring to mind someone in your life for whom you feel great love. Get a feeling for their presence, and then direct the phrases of loving-kindness to them: May you be healthy, May you be happy, May you be safe, May you live with ease.

From here, bring a neutral person to mind (the mail man, a neighbor you don't know very well, a fellow dog-walker) and send them the same phrases: May you be healthy, May you be happy, May you be safe, May you live with ease.

After the neutral person, bring someone to mind for whom you feel anger, or with whom you are in conflict right now. With the same tender open-heartedness you had for yourself, send them the phrases: May you be healthy, May you be happy, May you be safe, May you live with ease. This part of the meditation can be the most challenging, so if you find it very hard to stay present, apply ahimsa (non harming) to yourself, and just breathe! Metta is the ability to embrace all parts of ourselves, as well as all parts of the world. Stay with the phrases, and the presence of the person, and see what shifts and softens.
Finally, allow yourself to gradually extend the phrases outward, like ripples in a pond, to include unconditional and unattatched loving-kindness to all sentient beings.

These Metta phrases can also be used as an intention to move through your yoga practice, your day, and your life, with loving-kindness. It helps to synchronize the phrases with breath; visualize flooding the body (particularly places that need attention) with Metta as each breath pours in.

Metta practice can give you a systematic way to shift your inner narrative from one of a wandering mind, or a critiquing commentary, to embodying a place much more available to send and receive love, forgiveness, kindness, strength, and joy. This practice can be used both during a restorative class, and a more vigorous flow by mindfully and kindly setting the intent to release tension and sending Prana (breath) and Metta coursing through your body.

Consciously infusing your yoga practice with loving-kindness can give you greater access to it throughout life--even when that life is not going precisely the way you'd like! Metta practice helps us not just understand, but FEEL that we are woven into a great web of relationships, which we can light up through the power of our attention. And it helps us shift our focus from getting love to creating it, from improving our bodies to cherishing them, and from fixing life to embracing it.

~May you be healthy, May you be happy, May you be safe, May you live with ease~

Body Awareness, by Nicole


Our body is a good body. It may have its aches, pains, and quirks, but all in all, no part of it is "bad". Being sensitive to thoughts like, "I have a bad (fill in the blank), I can't do it as well as they can", or "I'm so inflexible", and consciously changing these thoughts to positive ones like, "I'm strong, I'm present", and "I love my body", will allow the body to heal itself. Here are a few things to be aware of while practicing asana both at home and in the studio:

*Sushumna nadi- this is the center energy line that runs through the body and conveys our life force, or prana. On a physical level, it is very connected to the spine. It's important to keep this energy line as free and open as possible in order to maintain physical and mental health. Twists are particularly helpful in realigning the spine, however it is important to focus on the 6 directions the spine rotates.

*6 directions of the spine (you can do this easily from a comfortable cross legged seat, or any seated variation, including sitting on a chair) ~ forward fold ~ backbend ~ side stretch left ~ side stretch right ~ twist left ~ twist right.

*Fluid body- our physical bodies are made up mostly of liquid. From seated, with eyes closed, picture you are on the bow of a ship or a surfboard and allow your body to move naturally with the waves of energy. Let go of "thinking mind" and focus on "feeling body". Prana will naturally move wherever the body needs it to go.

*Breath- *The most important thing to remember while you're practicing asana is to ENJOY! You are alive, your breathing, and your body is wonderful.

~~~~~~~~~~~~~

"From prana indeed all living forms are born and, having been born, they remain alive by prana. At the end they merge into prana once more." ~Kaushitaki Upanishad 3:2

"The main way to practice is to see that your disturbing emotions and concepts exist only in relative reality. They do not exist in genuine reality, and ultimately they are self-liberated. See that it is the same for all contradictions and conflicting appearances-they exist only in relative reality; ultimately, their nature is self-liberated equality. So whatever manifests in your life, look directly at the essence of mind in that very moment, and let go and relax in its true nature, unborn, beyond conceptual fabrication, inexpressible."

~Khenpo Tsultrim Gyamtso Rinpoche

A Message from George Carlin

The paradox of our time in history is that we have taller buildings but shorter tempers, wider freeways but narrower viewpoints. We spend more, but have less, we buy more, but enjoy less. We have bigger houses and smaller families, more conveniences, but less time. We have more degrees but less sense, more knowledge, but less judgment, more experts, yet more problems, more medicine, but less wellness.

We drink too much, smoke too much, spend too recklessly, laugh too little, drive too fast, get too angry, stay up too late, get up too tired, read too little, watch TV too much, and pray too seldom.

We have multiplied our possessions, but reduced our values. We talk too much, love too seldom, and hate too often.

We've learned how to make a living, but not a life. We've added years to life not life to years. We've been all the way to the moon and back, but have trouble crossing the street to meet a new neighbor. We conquered outer space but not inner space. We've done larger things, but not better things.

We've cleaned up the air, but polluted the soul. We've conquered the atom, but not our prejudice. We write more, but learn less. We plan more, but accomplish less. We've learned to rush, but not to wait. We build more computers to hold more information, to produce more copies than ever, but we communicate less and less.

These are the times of fast foods and slow digestion, big men and small character, steep profits and shallow relationships. These are the days of two incomes but more divorce, fancier houses, but broken homes. These are days of quick trips, disposable diapers, throwaway morality, one night stands, overweight bodies, and pills that do everything from cheer, to quiet, to kill. It is a time when there is much in the showroom window and nothing in the stockroom. A time when technology can bring this letter to you, and a time when you can choose either to share this insight, or to just hit delete...

Remember: spend some time with your loved ones, because they are not going to be around forever.

Remember, say a kind word to someone who looks up to you in awe, because that little person soon will grow up and leave your side.

Remember to give a warm hug to the one next to you, because that is the only treasure you can give with your heart and it doesn't cost a cent.

Remember to say, 'I love you' to your partner and your loved ones, but most of all mean it. A kiss and an embrace will mend hurt when it comes from deep inside of you.

Remember to hold hands and cherish the moment for someday that person will not be there again.
Give time to love, give time to speak! And give time to share the precious thoughts in your mind.

AND ALWAYS REMEMBER:

Life is not measured by the number of breaths
we take, but by the moments that take
our breath away.

~George Carlin

Ganesha, by Jodi Wellman


Walking into any given yoga studio, one is often surrounded by numerous depictions of Hindu deities, often in the forms of statues or pictures. It is not uncommon for teachers to offer up an invocation to these deities before class begins or during an asana practice. However, the meaning behind the deities and their mantra is often unclear which can result in a feeling of discomfort for many western students.

Hindu gods and goddesses are symbolic representations ofcertain aspects of Brahman, the Supreme Reality that is one and indivisible, infinite and eternal. They are invoked for the energetic qualities that they represent and bestow upon their devotees. Lord Ganesha is a beloved god to Hindus, Buddhists, and yogis alike. He is hailed as the remover of obstacles, believed to grant success, prosperity, and protection against adversity.

Every part of Ganesha represents a specific quality; his head is symbolic of auspiciousness, strength, and intellectual prowess, his endearing potbelly represents both the bounty of nature and his ability to swallow the sorrows of the universe protecting the world. Ganesha's large ears denote an attentiveness to all requests made by his devotees, the trunk is emblematic of viveka (discrimination); an elephants trunk can uproot giant trees and can simultaneously pick up a blade of grass. It is said to represent the mind of the yogi, strong enough to face the ups and downs of the physical world yet delicate enough to explore the realms of the inner world.

A simple way to deepen your practice of bhakti (devotion) is repeating Ganesha's mantra before class begins; a moment of quietness to leave the outer realm drawing your mind to the qualities of Ganesha, seeking the removal of any obstacles, moving towards your liberation.

Om Sri Maha Ganapataye Namah
(Prostrations to the great Lord Ganesha)

OM is the original, most powerful mantra sound. It is a part of almost all mantras, and serves to invoke pure supreme vibrations. Sri is the title of reverent respect. Maha means great. Ganapati is another name for Ganesha, representing strength and fortitude, removing obstacles and bestowing success, and Namah means adoration, or homage.

Personal Experience with Satya, by Jodi Wellman



Somewhere in between 3 different jobs, an attempt at a social life, and my resignation to the fact that sleep is indeed a necessary part of the day, I made it to my mat for my own yoga practice. I sat and began to draw my mind away from the noise of life and into an expansive quiet. Feeling the gentle rise and fall of my breath, my body resonating with this natural tidal pull, I began to notice the desire to look around. Opening my eyes I began to feel admiration and appreciation for my fellow practitioners, and ever so subtly started to feel tremors of comparison which turned into waves of self-doubt; I was astonished how quickly I went from solitude to this subtle self-assault! Master yoga teacher T.K.V. Desikachar (son of reknowned yogi Krishnamacharya) describes one of the meanings of yoga as "to tie the strands of the mind together".

Through the many different practices of yoga we develop the 'tools' through which we learn to see ourselves as we were previously unable; we work on bringing all aspects of our self into union. Desikachar further states that "the practice of yoga only requires us to act and to be attentive to our actions. Each of us is required to pay careful attention to the direction we are taking so that we know where we are going and how we are going to get there".

Satya is a powerful tool for whittling away the layers of illusion that leave one bound in a mire of unproductive habits and patterns. Satya allows us to become more attuned to our true nature, which is that of wholeness. When we allow ourselves time to 'marinate' in this truth there is an all pervading sense of calm, as though the entire body has released a sigh from the very depths of the soul. It is a challenging practice to be true to one's Self and to one's dharma, most notably when we live in a culture that is outwardly focused and performance based. However, anything short of living that truth is an act of violence towards the Self.

A beautiful practice of satya is simply sitting quietly with yourself. Place one hand on heart center, the other palm resting face up in a mudra of receptivity, slow your breath to a gentle rhythm, and know that for the next few minutes your only intention is to be present. Practice observing what arises for you, listening as you would with a dear friend or partner. Practice neither judging nor dismissing what arises, rather simply be with and acknowledge any emotions, sensations, or thoughts. When you feel complete, bow your head towards your heart honoring this space and time with gratitude for the resilient strength and uncompromising fortitude of your inner teacher.

"I do not have a soul, I AM a soul; I have a body and a mind. The frailties, fears, and inflexibilities of my mind and body are gates to my freedom; passing through them ignites the fire of Self knowledge...om tat sat"
~Atmananda Das

A Graceful Transition from Winter to Spring, by Jodi Wellman

There can be no doubt that winters in Seattle have made themselves famous; well known for dark days, driving rains, and perpetual sogginess, many of us cope by ducking into coffee shops, filling our bodies with warm grounding foods, and doing our best to fend off the wrath of winter's muse, the offending flu. It is the season paradoxically associated with slowing down and intimacy as well as cold and suffering, and here in the Pacific Northwest we receive an extended version.

The rapid, frenetic pace of modern culture leaves little opportunity for slowing down and aligning ourselves with the rhythms of nature; this mis-alignment often manifests as aggravation, discomfort and dis-ease. Ayurveda, yoga's sister science, espouses the belief that the macrocosm (nature) is mirrored within the microcosm (individual), therefore whatever shifts in nature must, and will shift within the individual as well. Winter is a time of inward movement, where just as in nature we shed the leaves of old habits, patterns, and ideas, that come spring we may blossom into a renewed and fuller expression of Self. However greatly we may long for and anticipate the emergence of spring, the transition from winter to spring is a tough one.

According to Ayurveda winter is dominated by the qualities of Kapha, whose characteristics are cold, heavy, stable, dense, and viscous; this is why we find ourselves moving slower, craving heavier foods, and longing for more sleep. Just as nature is confused as to which season she belongs to, it is common to experience an internal clash during this time as we begin to crave more activity while still being bound by the inert energies of winter.

As Yogis we seek to move with whatever sensations, emotions, or energies arise for us; trusting the immortal wisdom of intuition and moving in harmony with her rather than resisting that which we don't like; resistance not only creates suffering but it is a subtle assault on our True Teacher. Dr. Robert Svoboda, preeminent ayurvedic scholar in the west says "You retain your health only so long as you are willing to forgive your stresses, shrug off adversity and adapt to new situations.

Resistance to change always impedes the workings of your immunity". It is wise to move with gentleness during this time of year. Allow yourself to surface slowly; spend time observing nature's emergence, she peers out slowly and with great effort wary of blossoming too quickly at the first hint of warmth and sun. Remember that all re-birth comes with great struggle and effort. The practice of compassion and ahimsa towards self helps to ease the transition.

Other practices that are helpful are being mindful of the foods we eat: begin to consume lighter foods, incorporating fresh fruits and vegetables, drinking herbal teas to hydrate the body, and reducing caffeine intake which contributes to imbalance and inertia. "Light food assists the mind's efforts to integrate body, mind and spirit" (Svoboda). Cleansing is also very powerful as it aids in removing the static energy of winter; for further information on fasting and cleansing please visit www.theherbalist.com. Before showering in the morning exfoliate the skin and massage your body with oil (sesame, sunflower, or coconut oils are ideal). Not only is this practice luxurious, but you're counteracting the drying aspects of winter.

Lastly, allow yourself the pleasure of sleeping more, or engaging in quiet activities, this helps pacify aggravating qualities as we 'die' to this season and prepare ourselves for our new awakening.

Inner Dialogue vs. Inner Guru, by Heather Falkin

You enter the room, pick the perfect spot to place your mat, roll it out as quietly as possible, sit down in Sukhasana (easy pose) and wait for the teacher to begin the practice. You have made a point of not allowing the circumstances of your day to get in the way of relaxing but now that you are here it feels like there is a tape recorder playing back the entirety of your day in your mind. You're thinking about what you said to this person, what you should have said to that person, all the things you didn't get done, and all the things you need to do. Then you find yourself trying to distract these thoughts by focusing on what is going on in the room. You notice all the other people coming into the class; how they look, where they are placing their mats. You are now people watching which starts up a whole new internal dialogue so you distract yourself further by looking at the clock. You begin to wonder if class will start on time or run longer than scheduled and you are right back to thinking about all you have to do, what you should or could have done and why you are here instead of somewhere else "doing" something more productive. You have forgotten that your yoga practice is about just "being".

Often when we come to our mats we are not ready to be present with what is going on below the surface of these habitual thought patterns. We unconsciously distract ourselves with mental busyness in order to escape what we ultimately keep coming back to rediscover. Beyond our thoughts and actions lies a stillness that emerges from the core of our being and is often referred to as the Inner Guru, the Light or the Spirit. It is Divine in nature and exists within everything. We know it's there not just because our teacher has described it to us but because we have experienced it during our practice. When we do, nothing matters more than that feeling of oneness, or wholeness that seems to give us permission to just be, because being is enough.

So as challenging as it may seem at times to show up for class, you do. Despite all the mental, physical, and emotional energy it takes to stay for the full 90 minutes you are always glad you did. You come out of Savasana (corpse pose) and just for a moment you are awakened to the divinity within and all around you. The mental chatter quiets, or maybe stills completely and you are filled with a sense of gratitude for the opportunity to practice yoga and for the Inner Guru that guides you.

1. Ahimsa~non-harm



According to Patanjali's 5,000 year old Yoga Sutras, asanas are just one of the 8 limbs of yoga. The limbs are, in order:


1~Yamas (moral codes)
2~ Niyamas (self- purification, observance)
3~ Asana (posture, seat)
4~ Pranayama (breath or life force control)
5~ Pratyahara (withdrawl of the senses)
6~ Dharana (concentration)
7~ Dhyana (meditation)
8~ Samadhi (bliss state, Super Consciousness)

The first 4 limbs are external disciplines that cultivate in ourselves the conditions necessary to allow the internal unfolding of the final 4 limbs. Our focus this month will be on the first of the Yamas: ahimsa, or non-harm.

Ahimsa~non-harm

Traditionally we begin practicing ahimsa internally, observing our thoughts about others as well as ourselves. A wonderful way to experiment with this is by witnessing our thoughts throughout any given day, and without judgement, notice the ones that seem harmful. Often we're surprised by the overwhelming number of harmful thoughts. This is when we must also remember to practice ahimsa towards ourselves.

The next step in working with ahimsa is to be conscientious of speech. Set the intention to be mindful of negative speech patterns throughout the day. When we become aware of thoughts manifesting as harmful speech, the awareness of ahimsa can immediately cut off these destructive patterns.

After working with our thoughts and speech, we begin to practice ahimsa in our actions. Noticing something as seemingly simple as the laundry detergent we use and how it affects mother earth will allow us to witness how small actions affect our world and all the beings we share it with. Another example of ahimsa-in-action is educating ourselves about the food we eat and where it comes from.

It is important to have patience with ourselves when we begin to embark on this 8-limbed path. At the same time it is crucial that we are honest as we practice releasing harmful thoughts, speech and actions.

"Compassion is an essential ingredient of Ahimsa. Through compassion you begin to see yourself in other beings." ~Sharon Gannon and David Life, Founders of Jivamukti Yoga

2. Satya~Truthfulness



Satya~Truthfulness

We love practicing asanas (postures), pranayama (breath control/life-force extention), and for some of us meditation because of how we feel afterwards. We simply feel good. And this is largely due to the ultimate intention of the practice which is to experience Wholeness and Union, literally Yoga. When working with the yamas, we have the same intent. While practicing satya with other people and ourselves we begin to feel a deep sense of clarity and connection.

In Sanskrit, sat means the eternal, unchanging truth; ya is the suffix that means "do it"." Satya translated means "actively expressing and being in harmony with the ultimate truth." We start by literally not lying to others or ourself. The ultimate truth is we are always united and whole; practicing satya is a matter of connecting with that reality and interacting with others from that direct space.

Relative truth is filtered through our own beliefs and experiences. But by speaking with the intention of being truthful, we can also practice the first yama, ahimsa, and not harm others. If speaking the truth has truly negative consequences for another, then it is better to say nothing so as to not cause them harm. Of course, this does not mean to lie. Check in with your inner truth and act from there.

In our spiritual practices, when our mind is still, we can 'hear' the vibration of truth. It's a feeling - a 'knowing' that is beyond words. For the yogi, the origin of truthful speech and action is truthful thought. If your thought is that the world is in dire straits right now, then satya means not making it worse. If we are honest with ourselves as well as others, satya builds on ahimsa--thinking, speaking and acting in a straightforward and honest way to promote the welfare of all.

"When a person becomes steadfast in her abstension from falsehood she gets the power of obtaining for others and herself the fruits of good deeds, without having to perform the deeds themselves."
~#36 Patanjali's Yoga Sutras, translated by Swami Prabhavananda

3. Asteya~non-covetousness



Asteya/non-covetousness

When working with asteya we are growing our ability to resist a desire for that which does not belong to us. We become aware that everything we truly need is present and therefore have no needs that aren't met. This applies to all aspects of not taking what is not ours - true generosity of thought, speech and action. Because of this non-covetous air created by practicing asteya, the practitioner gains other's confidence and trust. Everything is then shared with her, however precious it may be.

We can experiment with asteya during our asana practice by working non-competitively and looking to fellow practitioners for inspiration rather than casting judgments or negatively comparing ourselves. Perhaps next time you're in class and you see your neighbor with her leg over her head or in some crazy arm-balance, notice if you're envious and comparing yourself by thinking something along the lines of "I could never do that". If that is the case, consciously shift your thoughts to something like "that's beautiful, I will do that some day", which provides for a supportive and non-covetous environment for you and your fellow practitioner.

Here are some proactive ways and ideas to cultivate asteya in our daily lives: being conscious of the triangle of reduce/reuse/recycle, giving away what we don't need or use, treading lightly on Mother Earth's precious resources, and performing acts of selfless service (seva).

These examples provide a wonderful platform and bridge for the 4th yama: bramacharya or moderation.

"Wanting and not wanting are both you. The movement of wanting can never stop. Wanting not to want is also a want. The ending of want is death." ~U.G. Krishnamurti

4. Bramacharya~moderation



Bramacharya~moderation

We've now arrived at the forth principle, Brahmacharya, translated as moderation. Other modern understandings of bramacharya are non-indulgence or sense-control.

In our culture we are bombarded by outside forces telling us in one way or another that the way we are at this moment is somehow not enough. We should buy this and have this and look like this and then we will be happy. What if how we look and feel at this exact moment and the posessions we already have are enough?

Having an awareness as to when enough is enough is a huge part of the bramacharya practice and ultimately allows us an increased feeling of vitality. Have you ever over indulged so much that you truly feel horrible? Looking back it would have been a good choice to practice bramacharya. Ultimately, practicing this yama allows you to feel good, and also to share this joy with others.

Moderation allows for the people around us to have all they need, even as our needs are met. This way of responsible living allows us to continue moving toward our Truth by treating all beings and things (including ourselves) as an expression of the Divine.

"There is a world of difference between a bird sitting and singing in a tree and a bird singing in a cage. It is only when the mind is free that the person can be free, not otherwise. With a free and quiet mind, we are able to live with a song of life, a song of love, a song of joy in our heart! Yet our freedom should not be used as a reckless license to do anything we please. In true freedom and happiness we like whatever we do, but we do not always do whatever we like." ~Swami Nirmalanand

5. Aparigraha~non-possessiveness



We have now arrived at the 5th and final yama:
Aparigraha, or non-possessiveness.

The image of the yamas are spokes on a wheel, rather than steps on a ladder. One yama builds upon the other, and at the same time, you don't necessarily need to begin the practice with the "first" yama: ahimsa.

When we practice aparigraha, we use the skills we've cultivated through bramacharya so that we live satisfied with exactly what we have. Have you ever noticed how much lighter you feel after a big Spring Cleaning?
Keeping only what you need and wanting only what you need
can lead to happiness and a sense of freedom.

Sometimes living more simply is challenging; simplicity can require creativity, time and effort (such as cooking a meal for a friend from scratch, or making your own cruelty-free cleansers). However, simplicity does grow easier over time: as our need to consume lessens, we can recognize the abundance in our lives, and have more time to do what matters.

Looking at our thoughts, speech and action with satya we find that merely obtaining things for ourselves isn't the cause of lasting happiness. Rather, it truly feels good to share what we have with others. This can reach beyond offering material possessions and include letting someone else be in the spotlight or have credit for an idea without feeling jealous.

Just as in our physical asana practice, when working with the 5 yamas it's extremely helpful to have patience. With time, these interlocking spokes begin to unfold and resonate, eventually allowing us to move deeper through the 8 limbed path.
~~~~~~~~~~~~~
"In our every deliberation, we must consider the impact of our decisions on the next seven generations."
~The Great Law of the Iroqouis

More About Us




Nicole Farmer


Nicole attended her first yoga class with her father and was so inspired by the experience that she began attending class every day. She was amazed at what the human body was capable of doing and encouraged at the joy she felt after every practice session. Her interest in teaching was sparked by her own teachers, Johnna Trimmer and Annabel Raab, who introduced her to the Kripalu Center for Yoga and Health in Lennox, Mass, where she earned her certification as an instructor in 2001.

Nicole's eclectic teaching style is influenced by her studies with Shiva Rea and Erich Schiffman, and of Sivananda and Ashtanga yoga. Still Kripalu remains the core of her teaching style giving her classes an incredible energy and unique flow. With her soothing voice, she leads you from asana to asana with fluidity, encouraging you to focus internally during your practice. Her presence is one of comfort and care, removing any pressure to push yourself by reminding you to let go of judgment and listen to the wisdom of your body. She creates the perfect balance of challenge and release in each class, leaving you with the blissful feeling of rejuvenation and restoration of the mind, body and spirit.

After nine years of teaching, Nicole is currently on a temporary hiatus. You can find her jewelry and mala creations at www.etsy.com/malasbynicole.

Lisa Steele

Lisa is a Yoga Alliance Certified teacher, and received her teacher training at Om Yoga Center in New York City under the direction of Cyndi Lee. Some of the other teachers with whom she has studied include Rodney Yee, Donna Farhi, Susan Salzberg and David Nichtern.

Lisa brings a sense of fun to her yoga mat and views practicing yoga as a joyful celebration of the heart, body and mind. Her classes are a juicy vinyasa flow of mindfulness, awareness, and freedom, creating a supportive environment where students are challenged to engage more fully in their experiences. She teaches both basic and advanced classes, meditation, and a 6 week "brand new beginners" series. Long term recovery from a serious injury has deepened her understanding of the human body and the importance of patience.

She offers vast oceans of thanks and gratitude to her teachers, and students, who continually inspire her.

For Lisa's class schedule, please visit www.yogalife.com.