Leaving
February 15, 2012Over the past thirteen years I have been studying and teaching the Anusara method. And like any certified Anusara teacher will tell you, it has inspired and shifted me on so many levels. I am so happy and fortunate to be empowered by this method and thus be able to offer it to others. From the bottom of my heart I send a big thank you to John Friend for this gift.
A few years back, around the time that Anusara added an “Inc.” after the name, I began to feel a shift. The whole thing seemed to be more about building a brand. There was more focus on the show and the dough. The individual student and his/her development seemed to be getting more and more obscured by the stage lights and bling.
I kept teaching and kept studying but stopped attending “events.” The organization (and John) have been on a trajectory I can no longer relate to. The sugar-coated, autocratic style of the organization is clearly unsustainable. The latest turn of events do not really surprise me. It is a fall so many have taken before and few come back from. The damage goes deep and wide and effects so many.
I will not be signing any agreements with Anusara Inc. or renewing my license agreement. While I adhere to the method, I cannot align with the company. I will remain a certified Anusara teacher and continue to teach the beauty of the Anusara method. I will continue the integrity and quality of my teaching while fulfilling all my scheduled teaching programs for the rest of 2012. I feel it is important to honor my obligations to my students in this way. These programs and teacher training hours will count for anyone accruing credit to become an Anusara inspired or certified teacher, and I will encourage any of my students to pursue these worthy goals so that they may continue to pass on the great tradition of yoga.
With great love to all the Kula,
Bruce
Why Practice Asana?
February 6, 2012
Yesterday in The Practice, a student related an interesting comment made by one of her other teachers. If I have it right it went something like this: When someone has attained true mastery, they no longer need to practice a wide range of asana. All that is required is about twenty four. The rest are unnecessary.
I took this to infer that if one is a true master (enlightened) one has no more need of asana. I may have jumped to a conclusion without asking for clarification before offering my own comment. I’m sure this statement had more context when her teacher made it. I also felt it was a sincere question/comment deserving of a more thought through comment than I offered at the time. I guess I baulk at what seem like blanket statements meant as a collective marker or to focus an end goal for our individual practice.
Anyway, from my perspective asana practice can have several initial goals and have several layers of long term effect. As we gain these effects and reach these goals, the motivation for continuing to practice asana may shift. You may begin an asana practice for any number of reasons; to get in shape, ease bio-mechanic discomfort, find deeper self- knowledge, to work through “your stuff,” make new friends, etc.. The list can be as long and varied as the number of people taking up the practice. Yet as you continue to practice, what motivates you to persist may shift. At a certain point, some may decide that they have attained their purpose for practicing asana. They may no longer feel the need to practice this aspect of yoga very extensively. They may choose to put their focus on other types of practice. So if the comment was intended to point out that asana practice is not necessarily an end goal in itself, this can indeed be true. And yet others will continue a very expanded practice for the delight this embodied experience can offer. They too may have reached their intended goals. They may perhaps now delve into other practices. And they may still choose to continue an extensive asana practice just for the sheer joy of it!
Posted in Commentary | Tagged Asana, Asana Practice, Practicing Yoga, Yoga Practice | Leave a commentWhy 108?
January 3, 2012
Sometimes in ambitious yoga classes or workshops, the daunting prospect of performing 108 “Sun Salutations” comes up. If you have a set of mala beads (prayer beads) those typically are comprised of 108 individual beads. 108 is considered an auspicious number. Why? Where does this come from?
In a world of seemly random chaos and unpredictability, ancient cultures looked to the heavens to glean a sense or order and rhythm. Astronomy was the great science of antiquity. Distances and patterns of movement could be studied, measured and predicted. Ancient astronomers looked for correlations between the movement of stars and distances between plants with their everyday experience on Earth. Could the order of the cosmos be reflected in other aspects of nature and life?
Below, astronomer Bruce Bohannan offers these perspectives on the subject:
- The origin of 108 must be very ancient as many cultures and religions consider the number 108 to be sacred. And given that much of primordial sacredness comes from the heavens, 108 likely is derived from motions of objects in the sky.
- Numbers are a way to make order out of chaos. If the number cannot be related to something of significance, then one looks to its factors, numbers which when multiplied together equal the number. One factor pair of 108 — 12 and 9 — has fundamental significance in astronomy.
- Twelve for the phases that the moon goes through in a year, the origin of the twelve signs of the zodiac, where the sun spends one month (one moonth) in each.
- Nine for nine wanderers through the zodiac (centered on the ecliptic, the path of the sun in the sky). Two are the sun and moon. Five more are the naked eye planets. The remaining two are the places where the moon’s orbit crosses the ecliptic, locations where eclipses of the sun and moon occur, a big event in anybody’s book and one that one wants to track equally to the sun, moon and planets themselves.
The sacred number 108 is a way of connecting us to the sun, moon and earth. Its power comes from our making that connection, what one might call making a wholeness of existence.
With the sound bites over, now comes the commentary …
108 as a sacred number likely dates back to the ancient Babylonians (early first millennium BCE) or even earlier with the Ancient Sumerians (4th millennium BCE) as this is were systematic and recorded observations of the sun, moon and planets began. The Vedic peoples likely made no observations themselves and drew upon the work of the Babylonians. 108 spread eastward into India with Hinduism and Buddhism and then into China and Japan.
In my take, 108 is related to the periods of the sun, moon and planets in the sky. To attribute 108 to the ratio of the average distance of the sun and moon to their diameters is a coincidence and simplistic seeking of meaning in the 21st century without regard to the deep history of this number.
Distances in the solar system could not be measured at the time of the Babylonians, who could measure the time intervals of these objects quite accurately, nor would distances be known to the Vedas. Relative distances in the solar system became possible to measure from the orbital periods of the planets when Kepler published his third law early in the seventeenth century. The first attempt to directly measure the distance to Mars and the distance to the sun (using a transit of Venus) did not come until much later in the 17th century. And these observations were not of sufficient accuracy to come up with the ratio of 108, which would hold steady with advancing precision of measurement.
Even the most casual observation of the sky reveals order in the motions of the sun, moon and planets. One can predict the rising and setting of the sun. The phases of the moon. The motions of the planets. The seasons. Eclipses. Etc. That regularity and predictability makes the heavens sacred in a world that seems otherwise unpredictable and full of chaos. Sacred has its origin in other-worldly or unworldly, not of this earth where we dwell.
I once asked — in public and then answered myself — how many years of observation would it take to measure the length of the year and the periods of the moon. Only a few years. The periods of the outer planets — Mars, Jupiter and Saturn — would of course take longer, several decades for Saturn. All well within the lifetime of a single astronomer, from asking the question as a young person with leisure to dying as an old one with wisdom. It is likely that every civilization had this knowledge, as it took only one person with a spark of curiosity and sufficient energy to stay up at night.
Posted in Uncategorized | Tagged 108, auspicious numbers, sacred number | Leave a commentMudras for Pranayama
December 22, 2011
In my recent book, The Yoga Practice Guide ll, Sequencing and Pranayama for Energy Balancing, I offer several hasta mudrās, or hand gestures, that you can use to balance the flow of the vāyus or to influence and enhance prāṇic flow in specific chakras.
(Color illustration by Laramie Sasseville)
Mudrā is a Sanskrit word that translates as “seal, ” “attitude, ” or “symbolic gesture.” Mudrās can be used to stimulate specific vāyus of the body and to help circulate prāṇa through the chakras, ultimately affecting your state of mind, attitude, emotional quality and your higher states of consciousness. (see kundalini shakti and pranayama). Mudrās are primarily used during prāṇāyāma and meditation practice.
When used during prāṇāyāma and meditation, mudrās help to stimulate the network of nāḍis to enhance and redirect prāṇic flow through this system. The various finger positions and configurations create a circuit by connecting the terminus of certain nāḍis in the hands thus re-circulating the body’s vital energy. Because the seven major chakras are the main centers for the entire system of nāḍis, the mudrās presented in this book are those that correspond with those chakras. The five vāyus move directly to and from the chakra system, so we’ll also be talking about mudrās that influence the prāṇic movement of the vāyus.
The Doshas
December 22, 2011
If you look at other people closely, you’ll quickly notice that no one looks exactly alike. Yes, siblings can look similar (twins even more so!), and people of the same race and ethnicity can share common physical characteristics. But over all, we are of different heights, weights, and builds. Our skin tone and hair textures differ. And we have different personalities! As we interact with others, we soon discern differences in attitude, temperament and mental abilities. What we are observing in all these differences is a person’s individual “prakriti,” or how the gunas and elements coalesce and manifest in each person. Aryuvedic medicine groups the five elements into three basic types of energy or functional principles, these are termed “constitutions“ or doshas. There are three of these doshas: vata dosha, pitta dosha and kapha dosha. The doshas describe how the five elements of nature combine within us on various levels. The degrees or amounts of these elemental forces, or the proportions of vata, pitta and kapha are considered to be set at conception. Our particular mix of doshas is our own prakriti, or “constitution, all the constituents that make us who we are. We each have a rather set constitution, or intrinsic mix of the doshas. The various practices of yoga are designed to promote and maintain their optimal balance and flow.
The Five Elements and the Doshas
Below briefly describes how the five elements manifest in us on a more physiological level.
Vata dosha is the way the elements of air and ether express themselves in us as human beings. Vata is in charge of all forms of movement in the body: from molecular activity to nerve impulses to forming our thoughts and emotions.
Pitta dosha is in charge of all transformation in the body. The elements of fire and water are expressed by our digestion and metabolism and by the taking in of sensory information through the eyes and by the “light” of our intelligence.
Kapha dosha is connected to the elements of water and earth. Kapha is how these elements are at play in maintaining, stabilizing and lubricating the various tissues and systems of the physical body. It is how they are expressed by our capacity for compassion, understanding, forgiveness and knowledge.
This brief summary of the three doshas gives you an idea of their activity within us. It is a way of grouping certain observed functions and qualities and how they operate within our bodies. An Ayurvedic doctor would observe more refined sub groupings or combinations of the three doshas to describe the infinite subtleties of our being. For our purposes, we will focus on just the three individual doshas.
What the doshas mean for our practice
The three doshas are at play within us on a physiological level as described above.The same mix of the doshas influences the expression of our personalities, emotional states and behaviour. So, a dosha is not some diagnosis or condition needing to be cured. The three doshas are a model based on millennia of observing how the forces in nature are seen to operate within us as human beings, and how these natural forces and processes can help define and explain our human complexities.
Understanding the differences between the three doshas and identifying which doshas are most dominant in your constitution will help you approach your yoga practice appropriately and with deeper insight as to what might work best to help you maintain balance.
Vata Dosha
As we said above, this dosha correlates with the qualities of the air and ether elements. A person with vata as their more dominant dosha is typically intelligent with a quick mind, sensitive, creative, and enthusiastic, yet is disposed to nervous energy and has tendency to get distracted or sidetracked.
Vata dominant people are usually tall and slender, with less muscle mass, strength, and endurance. Their digestion is prone to fluctuation, and their immune system often needs bolstering. They need to protect more against hot and cold temperatures than do other doshic types.
A beneficial yoga practice for vata is one that is slow and strong with long holds in each pose. Standing poses are good for vata types because of their grounding quality. Strong standing balance poses and arm balances help vata people stay focused. Sitting poses or standing poses that bow forward are all very balancing for this dosha.
Vata types should aim to maintain a steady, deep and fluid breath. Slow, steady pranayama like ujjayi, incorporating some kumbhka (see pranayama) helps to settle vata types. Meditation using a mantra repeated silently or focusing the gaze on some object such as a flower can help in giving the vata mind focus.
Pitta Dosha
This dosha correlates to the elements of fire and water. People with pitta as their dominant dosha are very perceptive and intelligent and possess great knowledge in areas that interest them. They are naturally assertive and outgoing and often ambitious. Pitta people tend to have medium build body types with strong tissues and average strength. Pittas have good circulation and a strong digestion and don’t put on weight easily. But their high metabolisms and potentially fiery tempers can sometimes leave them feeling burned out.
A good practice for a pitta person is a vinyasa practice done at a slower, more relaxed pace than their natural inclination might encourage. A good variety of postures will keep the active mind of pitta engaged. Staying in forward folds and twists for longer periods will help balance pitta energy. In general, sirsasana (headstand) is considered a heating pose and one that stimulates inner fire. Yet sirsasana is a very beneficial pose for pitta as long as you don’t over-effort. Keep your jaw and eye relaxed, your breath smooth and easy, and only stay 2-3 minutes. This approach will help you keep your mind tranquil during headstand and avoid creating too much inner heat. Sarvangasana (shoulderstand) and halasana (plow pose) variations can be cooling poses and should always follow sirsasana.
In all poses, breath work should be kept smooth and deep and not too forceful. Ujjayii pranayama incorporating veloma (see pranayama) will help keep pittas mentally engaged and can help reduce heat in the system and the mind. Chandra Bhedana is also a very cooling pranayama for pittas.
Kapha Dosha
This doshic type corresponds to the elements of earth and water. Kapha dominant types tend to be friendly, quiet, and steady. They can work hard but may need more stimulation and encouragement to do so as this dosha tends more toward stillness. Kapha people have thicker, heavier frames with strong musculature. While they generally have robust health and strong immune systems, their metabolism and digestion are slower, so they may carry a little extra weight.
A balancing practice for kapha is a vinyasa practice that begins slowly in a grounded way then works up in speed and challenge. Movement is key. Better for kapha to repeat a pose rather than stay in a posture for a long time. Headstands and handstands bring heat to the practice, which is good for kapha types. Forward folds are best held briefly. Staying for longer periods slows the practice and can reinforce kapha tendancies
Steady, strong breathing throughout the practice will keep kapha people from getting bogged down or lethargic. Adding a “fire building” pranayama such as kapalabhati at the beginning of practice will help to heat up a kapha dosha. Finishing with surya bhedana pranayama, another energizing breathing practice (see pranayama) can help kaphas finish their practice on an uplifting, bright note.
Note: The three doshic types described above are almost like three building blocks that can be combined in a variety of ways and to in varying amounts. In other words, as complex beings, we can’t all fit into just three distinct types. Each of us may have a particular dosha that is predominant, yet we all are some mix or some degree of all three.
Posted in Uncategorized | Tagged Ayuveda, Doshas, doshic constitution, Three doshas | 1 Comment ← Older posts
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