tag:blogger.com,1999:blog-14725671454598903282024-03-13T13:00:20.995-04:00Yoga EastYoga Easthttp://www.blogger.com/profile/08066539291194622338noreply@blogger.comBlogger102125tag:blogger.com,1999:blog-1472567145459890328.post-11290773564766715732022-07-20T09:28:00.000-04:002022-07-20T09:28:38.978-04:00<p><b>The Wisdom Traditions of Yoga
and their Role in Achieving a Sustainable World</b></p><p><b>by Rachel Ellsworth</b></p><p><b>October 20, 2019</b></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt;"><b><u>Introduction – Defining
Sustainability<o:p></o:p></u></b></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt;">Russell Comstock, author, yoga
teacher and co-director of Metta Earth Institute, asks on his Metta Earth Blog,
“How are yoga and sustainability related? What could standing on your head and
the fate of the planet possibly have in common? Can practicing yoga help to
make the world a better place (Ashley)?<sup> </sup><span style="mso-spacerun: yes;"> </span>This paper examines some of these questions.<o:p></o:p></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt;"><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin;">In order to address the
broad topic of sustainability, a shared definition is necessary as well as an
understanding of the state of our world right now, some understanding of the
near past, and the foreseeable future. One definition I found points directly
to one of the very reasons we find ourselves in this state right now. “<span style="background: white;">In short, sustainability looks to protect our natural
environment, human and ecological health, while driving innovation and not
compromising our way of life (What is Sustainability).<sup><span style="mso-spacerun: yes;"> </span></sup><span style="mso-spacerun: yes;"> </span>This definition specifically mentions not
compromising our way of life, but it is this very way of life that has largely
brought us here. <sup><span style="mso-spacerun: yes;"> </span></sup>Another
definition comes from the Brundtland<sup> </sup>Commission, “</span><b>Sustainable</b><span style="background: white;"> development is development that meets the needs of
the present without compromising the ability of future generations to meet
their own needs (Sustainable Development).” <span style="mso-spacerun: yes;"> </span>This definition was published in a report
entitled, <i>Our Common Future</i>. <span style="mso-spacerun: yes;"> </span>It was
published in 1987 by the World </span>Commission<span style="background: white;">
on Environment and Development (WCED).<span style="mso-spacerun: yes;"> </span>A
third definition from the International Association of Jesuit Business Schools
(IAJBS 2006) takes the Brundtland definition one step further by improving
future generations’ ability to meet their needs: <o:p></o:p></span></span></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt;"><span style="background: white; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin;">“Meeting
this generation’s needs in ways that enhance the capacity of future generations
to meet theirs<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt;"><span style="background: white; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span>A world that works for everyone with no one
left out (Hollwitz)”<sup><o:p></o:p></sup></span></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt; margin-left: .5in; margin-right: 0in; margin-top: 0in; text-indent: 0in;"><span style="background: white; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin;">At a UN summit in 2015, world
leaders adopted 17 Sustainable Development Goals (SDGs). Over the next 15
years, countries were urged to work toward ending “all forms of poverty, fight
inequalities and tackle climate change while ensuring that no one is left
behind (Yoga and Environmental).” <sup><span style="mso-spacerun: yes;"> </span></sup>The
goals cover the three dimensions of sustainable development: economic growth,
social inclusion and environmental protection. The new Goals recognize that
tackling climate change is essential for sustainable development and poverty
eradication. SDG 13 (take urgent action to combat climate change and its
impacts) specifically addresses climate change. The 17 goals are the following:<o:p></o:p></span></p>
<p class="MsoListParagraphCxSpFirst" style="margin-bottom: 12.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l20 level1 lfo18; text-indent: -.25in;"><!--[if !supportLists]--><span style="color: #4d4d4d; font-family: "Helvetica",sans-serif; mso-fareast-font-family: Helvetica;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="background: white; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin;">End poverty in all its forms everywhere<o:p></o:p></span></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-bottom: 12.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l20 level1 lfo18; text-indent: -.25in;"><!--[if !supportLists]--><span style="color: #4d4d4d; font-family: "Helvetica",sans-serif; mso-fareast-font-family: Helvetica;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="background: white; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin;">Zero hunger<o:p></o:p></span></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-bottom: 12.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l20 level1 lfo18; text-indent: -.25in;"><!--[if !supportLists]--><span style="color: #4d4d4d; font-family: "Helvetica",sans-serif; mso-fareast-font-family: Helvetica;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="background: white; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin;">Ensure healthy lives and promote well-being for all at all
ages<o:p></o:p></span></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-bottom: 12.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l20 level1 lfo18; text-indent: -.25in;"><!--[if !supportLists]--><span style="color: #4d4d4d; font-family: "Helvetica",sans-serif; mso-fareast-font-family: Helvetica;"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="background: white; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin;">Quality education<o:p></o:p></span></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-bottom: 12.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l20 level1 lfo18; text-indent: -.25in;"><!--[if !supportLists]--><span style="color: #4d4d4d; font-family: "Helvetica",sans-serif; mso-fareast-font-family: Helvetica;"><span style="mso-list: Ignore;">5.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="background: white; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin;">Achieve gender equality and empower all women and girls<o:p></o:p></span></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-bottom: 12.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l20 level1 lfo18; text-indent: -.25in;"><!--[if !supportLists]--><span style="color: #4d4d4d; font-family: "Helvetica",sans-serif; mso-fareast-font-family: Helvetica;"><span style="mso-list: Ignore;">6.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="background: white; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin;">Ensure access to water and sanitation for all<o:p></o:p></span></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-bottom: 12.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l20 level1 lfo18; text-indent: -.25in;"><!--[if !supportLists]--><span style="color: #4d4d4d; font-family: "Helvetica",sans-serif; mso-fareast-font-family: Helvetica;"><span style="mso-list: Ignore;">7.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="background: white; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin;">Ensure access to affordable, reliable, sustainable and modern
energy<o:p></o:p></span></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-bottom: 12.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l20 level1 lfo18; text-indent: -.25in;"><!--[if !supportLists]--><span style="color: #4d4d4d; font-family: "Helvetica",sans-serif; mso-fareast-font-family: Helvetica;"><span style="mso-list: Ignore;">8.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="background: white; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin;">Promote inclusive and sustainable economic growth, employment
and decent work for all<o:p></o:p></span></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-bottom: 12.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l20 level1 lfo18; text-indent: -.25in;"><!--[if !supportLists]--><span style="color: #4d4d4d; font-family: "Helvetica",sans-serif; mso-fareast-font-family: Helvetica;"><span style="mso-list: Ignore;">9.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="background: white; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin;">Build resilient infrastructure, promote sustainable
industrialization, and foster innovation<o:p></o:p></span></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-bottom: 12.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l20 level1 lfo18; text-indent: -.25in;"><!--[if !supportLists]--><span style="color: #4d4d4d; font-family: "Helvetica",sans-serif; mso-fareast-font-family: Helvetica;"><span style="mso-list: Ignore;">10.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="background: white; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span>Reduce inequality
within and among countries<o:p></o:p></span></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-bottom: 12.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l20 level1 lfo18; text-indent: -.25in;"><!--[if !supportLists]--><span style="color: #4d4d4d; font-family: "Helvetica",sans-serif; mso-fareast-font-family: Helvetica;"><span style="mso-list: Ignore;">11.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="background: white; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span>Make cities inclusive,
safe, resilient and sustainable<o:p></o:p></span></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-bottom: 12.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l20 level1 lfo18; text-indent: -.25in;"><!--[if !supportLists]--><span style="color: #4d4d4d; font-family: "Helvetica",sans-serif; mso-fareast-font-family: Helvetica;"><span style="mso-list: Ignore;">12.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="background: white; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span>Ensure sustainable
consumption and production patterns<o:p></o:p></span></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-bottom: 12.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l20 level1 lfo18; text-indent: -.25in;"><!--[if !supportLists]--><span style="color: #4d4d4d; font-family: "Helvetica",sans-serif; mso-fareast-font-family: Helvetica;"><span style="mso-list: Ignore;">13.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="background: white; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span>Take urgent action to
combat climate change and its impacts<o:p></o:p></span></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-bottom: 12.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l20 level1 lfo18; text-indent: -.25in;"><!--[if !supportLists]--><span style="color: #4d4d4d; font-family: "Helvetica",sans-serif; mso-fareast-font-family: Helvetica;"><span style="mso-list: Ignore;">14.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="background: white; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span>Conserve and
sustainably use the oceans, seas, and marine resources<o:p></o:p></span></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-bottom: 12.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l20 level1 lfo18; text-indent: -.25in;"><!--[if !supportLists]--><span style="color: #4d4d4d; font-family: "Helvetica",sans-serif; mso-fareast-font-family: Helvetica;"><span style="mso-list: Ignore;">15.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="background: white; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span>Sustainably manage
forests, combat desertification, halt and reverse land <span style="mso-spacerun: yes;"> </span>degradation, halt biodiversity loss<o:p></o:p></span></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-bottom: 12.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l20 level1 lfo18; text-indent: -.25in;"><!--[if !supportLists]--><span style="color: #4d4d4d; font-family: "Helvetica",sans-serif; mso-fareast-font-family: Helvetica;"><span style="mso-list: Ignore;">16.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="background: white; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span>Promote just,
peaceful, and inclusive societies<o:p></o:p></span></p>
<p class="MsoListParagraphCxSpLast" style="margin-bottom: 12.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l20 level1 lfo18; text-indent: -.25in;"><!--[if !supportLists]--><span style="color: #4d4d4d; font-family: "Helvetica",sans-serif; mso-fareast-font-family: Helvetica;"><span style="mso-list: Ignore;">17.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="background: white; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span>Revitalize the global
partnership for sustainable development (Yoga for the Achievement)<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt;"><span style="background: white; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin;">I could
have just stopped with the Brundtland definition of sustainability or the IAJBS
version, but I feel that the United Nations SDGs provide a much clearer,
specific, and detailed picture of what of a sustainable world could look like.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt;"><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin;">In 1972, the United Nations
held the Conference on the Human Environment to address several global
environmental challenges.<span style="mso-spacerun: yes;"> </span>Almost ten
years later, by 1980, these challenges had not been resolved and most had actually
worsened. The divide among the poor of low-income countries of the South and
high-income countries of the North only grew. The question remains, “How do we
reduce that poverty through a more productive and industrialized economy
without worsening global and local environmental burdens? Neither the
high-income countries of the North nor the low-income countries of the South
were willing to give up economic development based on growth (UN Sustainable
Development).”<span style="mso-spacerun: yes;"> </span>That growth comes at the
high cost of environmental deterioration from <span style="background: white;">pollution,
acid rain, deforestation and desertification, the destruction of the ozone
layer, to early signs of climate change even back then. <o:p></o:p></span></span></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt;"><b><u><span style="background: white; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin;">Hurting the
World, Hurting Ourselves <o:p></o:p></span></u></b></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt;"><span style="background: white; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin;">Around the
same time, in 1971, Pope Paul VI referred to ecological concerns as “a tragic
consequence of unchecked human activity: due to an ill-considered exploitation
of nature, humanity runs the risk of destroying it and becoming in turn a
victim of this degradation.” After him, Saint John Paul II warned in his first
encyclical that “human beings frequently seem to see no other meaning in their
natural environment than what serves for immediate use and consumption.”<span style="mso-spacerun: yes;"> </span>Pope Benedict observed that both our natural
environment and our social environment have suffered damage, “Both are
ultimately due to the same ill: the notion that there are no indisputable
truths to guide our lives, and hence human freedom is limitless.” He said that there
was a tangible need for a developmental concept that would allow reconciling
economic development with environmental protection (Pope Francis 8-9).</span><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin;"><o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt;">Pope Benedict’s remark about
there being no indisputable truths to guide our lives brings me to the idea
that there are, and they are found in Patanjali’s <i>Yoga Sutras</i>. One of
the philosophies of yoga is that we are all connected, we are not separate from
one another or from the world in which we live. Michael Stone(1974-2017), yoga
teacher, author, and activist said in his book, <i>Yoga for a World Out of
Balance</i>, that the techniques of yoga – “including body practices, working
with the breath, and discovering the natural east of the mind – reorient practitioners
to the very deep continuity that runs through every aspect of life until they
realize that the mind, body and breath are situated in the world and not apart
from the worldly life in any way (Yoga and Environmental).” <sup><span style="mso-spacerun: yes;"> </span></sup>The philosophy of yoga covers all living
beings. The same energy we feel is found in humans, animals, insects, plants
and even the smallest organisms. It is this awareness and deep understanding of
oneself as not being separate from everything else that should guide human
actions. To hurt someone or something else is to hurt yourself, because they
are one and the same.<span style="mso-spacerun: yes;"> </span><o:p></o:p></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt;">It can be taken a step further
to include non-living things or inanimate objects. In a recorded discussion at
the U.N. (Panel discussion), Gaur Gopal Das, a former Hewlett-Packard engineer-
turned-inspirational-monk told a story about kicking a bucket. He was in a
monastery in India, studying and learning. The amenities were simple, even
primitive. They had to wash their clothes by hand. It was his turn to fill the
bucket and wash the clothes. Rather than bend down to the spigot that was low
on the wall, he just kicked the bucket under the spigot. A senior monk asked
him why he kicked the bucket. He was a little taken aback by the question.
Well, of course, he kicked the bucket to get it under the spigot. The monk
asked him again, “Why did you kick the bucket?” He answered again, this time a
bit more emphatically, that he was just trying to get the bucket under the
spigot to fill it. The monk asked him yet again. Finally, he is frustrated and
not understanding this monk’s persistence, he asks him what his problem is with
his kicking the bucket, it is not a living thing, he was hurting nothing by
doing so, he had every intention of filling it and washing the clothes. The
senior monk simply said, “It is your attitude.” For me, it calls to mind the
many times I try to explain the need to take care of your things to my own
children or to my former students when I taught Pre-K.<o:p></o:p></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt;">I cannot be sure of what that
senior monk meant when he said that to Gaur Gopal Das, but I think he was
thinking about respecting things, even inanimate things, as how we use things indirectly
affects the people who made them or the animal whose flesh, bones or skin was
used to make it, or the plant whose fruit or leaves gave it flavor, color, or
scent.<o:p></o:p></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt;">Paramguru R. Sharath Jois,
teacher and practitioner of Ashtanga Yoga, (grandson of Shri K. Pattabhi Jois,
founder of Ashtanga Yoga Research Institute in Mysore, India) said at a
conference that yoga makes one more sensitive to the world. “Through this realization
of shared energy and common life force, we learn to respect other living beings
and understand that every animal has equal rights to live on this planet (Yoga
and Environmental).” <sup><o:p></o:p></sup></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt;">Sadhguru (Jaggi Vasudev), yogi,
author, and founder of the Isha Foundation, was interviewed in a UN Panel, and
he had many interesting things to say about the current state of politics,
business, and sustainability. He feels that the world has been waiting for
yoga, “otherwise people will turn to chemical means as a solution, drugs,
alcohol.” He points to the fact that drug and alcohol use was not as prevalent
just 25 years ago. The more stressed out our planet gets, the more its
inhabitants do. He said that yoga is not just about fitness and health – it is
the ultimate solution for every aspect of human existence. It is about knowing
life in its fullest way. “We need millions of yogis. Leadership, you have the privilege
of touching other people’s lives, it is especially important to work on
yourself before working on others.” He was very clear that yoga can help us
raise awareness of our roles as consumers of the planet’s resources and as
individuals with a duty to respect and live in peace with our neighbors and
maintain dignity and provide opportunity for everyone to have a sustainable
future (Yoga for the Achievement).<sup><o:p></o:p></sup></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt;"><b><u>State or the world we
live in - Current Political Climate and Leadership<o:p></o:p></u></b></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt;"><span style="mso-spacerun: yes;"> </span>Sadghuru, in his answers to the interviewer’s
questions did not hesitate to express strong opinions about politics. The
current state of politics has me and many, many others especially concerned for
the future of our planet. We are in the midst of a global wave of right-wing
populism, starting with our own president, who has led us into four years of reversing
efforts to mitigate the climate crisis. He has sabotaged almost every effort
toward turning our economy toward a low-carbon economy. He withdrew the US from
the Paris Climate Accord, which makes the US one of only three countries to
refuse the landmark agreement. He’s working toward reversing the Clean Power
Plan, rolling back Clean Car standards, cutting federal funding that
incentivizes clean energy development, stifling climate science by removing
funding and not allowing research to be posted on governmental Web Sites, and
is systematically removing wildlife protections<sup> </sup>(Cronin). <o:p></o:p></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt;">Boris Johnson of the UK is
hardly any better. As of July 26, 2019, 71% of Britons considered the climate a
more pressing issue than Brexit, but PM Johnson has made Brexit his main focus.
He has accepted donations from the climate change denial campaign group, Global
Warming Policy Campaign. In April 2019, he suggested that Extinction Rebellion
protestors turn their attention overseas, he said to reporters ”I am not saying
for one second that the climate change activists are wrong in their concerns
for the planet – and of course there is much more that can be done. But the UK
is by no means the prime culprit, and may I respectfully suggest to the
Extinction Rebellion crew that next Earth Day they look at China, where CO2
output has not been falling, but rising vertiginously. The Chinese now produce
more CO2 than the EU and US combined and more than 60% of their power comes from
coal.” It is hard to disagree with the facts he stated about China’s output,
but he can still do more in the country he leads, rather than pointing the
finger at someone else.<span style="mso-spacerun: yes;"> </span>If he were
guided by the discipline of being truthful, he would not hide behind the darker
statistics of another country. <o:p></o:p></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt;">In his <i>Telegraph</i> column,
Boris condemned the advice of the UN’s Intergovernmental Panel on Climate
Change that has said we need to reduce our meat intake by writing, “Look, I
hate to be rude to the U.N. I don’t want to seem churlish in the face of advice
from a body as august and well-meaning as the Intergovernmental Panel on
Climate Change. But if they seriously believe that I am going to give up eating
meat in the hope of reducing the temperature of the planet – then they must be
totally barmy (O’Driscoll). Every weekend, rain or shine, I suggest that we
flaunt our defiance of the UN dietary recommendations with a series of vast
Homeric barbecues.” Why? He speaks out of both sides of his mouth, respectful
of the status of the panel, but then suggesting that people do the exact
opposite of what the panel recommends as beneficial to everyone. He is not only
harming himself and the environment with his eating preferences, but he is
encouraging his constituents to do the same, and in a “vast Homeric” way.<o:p></o:p></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt;">His comments on meat-eating
pale in ignorance and avarice only in comparison to his comments on fracking,
“In their mad denunciations of fracking, the Green and the eco-warriors betray
the mindset of people who cannot bear a piece of unadulterated good news.
Beware this new technology, they wail. Do not tamper with the corsets of Gaia!
Don’t probe her loamy undergarments with so much as a finger – or else the
goddess of the earth will erupt with seismic revenge. Dig out this shale gas,
they warn, and our water will be poisoned, and our children will be stunted,
and our cattle will be victims of terrible intestinal explosions. The shale gas
discovery…is glorious news for humanity. It doesn’t need the subsidy of wind
power. I don’t know whether it will work in Britain, but we should get fracking
right away (O’Driscoll).”<sup> </sup><span style="mso-spacerun: yes;"> </span>I
don’t even know where to start here. To compare fracking the earth to “probing
the undergarments of Gaia” is gratuitously sexist at best and demented at
worst. It is safe to say that he is not concerned with the harmful effects of
fracking, as they are clearly outweighed, in his flawed judgement, by the
benefits. <o:p></o:p></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt;">President Jair Bolsonaro of
Brazil is a self-proclaimed admirer of Trump. He has adopted very regressive
actions in the progress against deforestation of the Amazon Forest. He is a
climate- change denier. He is sacrificing major parts of the Amazon to help the
powerful Brazilian farming lobby. Cattle ranching alone accounts for 70% of
deforestation in the Amazon (Amazon rainforest). <sup><span style="mso-spacerun: yes;"> </span></sup>The Amazon has been likened to the
“Lungs” of our planet. It provides 20% of our planet’s oxygen. Not only does
burning them down, as Bolsonaro legalized and encouraged, reduce the production
of the world’s oxygen, but it also increases the amount of carbon dioxide being
put out, posing a further threat to human health and aggravating global
warming.<span style="mso-spacerun: yes;"> </span>As a response to international
criticism of his policies and to his own government’s scientific agencies, he
has advised those concerned about global warming to “eat and defecate less,”
because that should collectively bring down emissions (Ishaan). Sadly, and
shamefully, his direct quote was, “It’s enough to eat a little less. You talk
about environmental pollution. It’s enough to poop every other day. That will
be better for the whole world (Eat less).”<sup> <span style="mso-spacerun: yes;"> </span></sup>His policies directly and indirectly
harm the entire world.<o:p></o:p></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt;"><b><u>Yoga and Patanjali’s <i>Yoga
Sutras</i>, <i>Yamas</i>, and <i>Niyamas</i><o:p></o:p></u></b></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt;">Yoga can inform our leaders as
well as individuals, not with a list of dos and don’ts, or a prescription of
exercises, or a plan for training the mind. All those things are part of it,
but taken together …studied, practiced and lived, yoga can be a powerful tool
for transformation, when necessary, and a powerful tool for living, always.<span style="mso-spacerun: yes;"> </span>Simon Haas, author and teacher of yoga
philosophy, emphasized at a UN panel discussion the importance of having
outstanding leadership. His book <i>The Book of Dharma</i> discusses how, if
our leaders applied the <i>yamas</i> and <i>niyamas</i>, they would have an
effective guide to life. He calls them habits of excellence. Haas believes we
are aligned with the hidden laws of life, and those laws govern sustainability.
They are not the Ten Commandments or the 613 <i>mitzvot</i> of the Torah or
Sharia Law of Islam. They are not religious in nature. They are universal principles;
they don’t belong to any one nation or tradition (Panel discussion)”<sup> </sup><span style="mso-spacerun: yes;"> </span>On the 3<sup>rd</sup> International Day of
yoga, Sadhguru was interviewed by an Indian news channel, where he said that
“Yoga is not Indian, it is like saying gravity is Jewish.”<sup> </sup><span style="mso-spacerun: yes;"> </span>Some critics of Sadhguru had taken issue with
this analogy, saying that yoga is Indian, as it has its origins in Hinduism.
But I think that Sadhguru is saying that yoga affects everyone just as gravity
affects everyone. I think the analogy has to do with yoga and gravity both
being backed by science – and the science is universal. <o:p></o:p></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt;">A mythological sage in northern
India, Patanjali, codified the practice of yoga sometime between the 3<sup>rd</sup>
century BCE to the turn of that millennium. Not much is known about him.
Patanjali’s <i>Yoga Sutra</i> is considered one of the seminal texts of yoga
tradition. It is best known for describing the path of yoga (raja yoga) by discussing
interrelated limbs of practice known as Ashtanga yoga. (Asta = eight, anga =
limb), the eight-limbed path of yoga (Stone 12).<sup> </sup><span style="mso-spacerun: yes;"> </span>This paper will focus on parts of the first two
of the eight limbs, keeping in mind that they are all interrelated. The first
of the limbs is <i>yamas</i> or external restraint. This has to do with the
clarification of one’s relationship of the human to non-human world. It is
divided into five guidelines:<o:p></o:p></p>
<p class="MsoListParagraphCxSpFirst" style="margin-bottom: 12.0pt; margin-left: 1.25in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l21 level1 lfo19; text-indent: -.25in;"><!--[if !supportLists]--><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: minor-latin;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><i>Ahimsa</i>
– not harming, nonviolence, not having the intention to cause injury<o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-bottom: 12.0pt; margin-left: 1.25in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l21 level1 lfo19; text-indent: -.25in;"><!--[if !supportLists]--><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: minor-latin;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><i>Satya</i>
– honesty, being truthful<o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-bottom: 12.0pt; margin-left: 1.25in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l21 level1 lfo19; text-indent: -.25in;"><!--[if !supportLists]--><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: minor-latin;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><i>Asteya</i>
– not taking what is not freely given, not stealing<o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-bottom: 12.0pt; margin-left: 1.25in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l21 level1 lfo19; text-indent: -.25in;"><!--[if !supportLists]--><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: minor-latin;"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><i>Brahmarcarya</i>
– wise use of energy, including sexual energy<o:p></o:p></p>
<p class="MsoListParagraphCxSpLast" style="margin-bottom: 12.0pt; margin-left: 1.25in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l21 level1 lfo19; text-indent: -.25in;"><!--[if !supportLists]--><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: minor-latin;"><span style="mso-list: Ignore;">5.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><i>Aparigraha</i>
– not being acquisitive, not being greedy, not accumulating what is not
essential (Stone 14)<o:p></o:p></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt;">The second of the eight limbs is
<i>niyamas</i>, which encompass the internal disciplines. They are also divided
into five guidelines: <o:p></o:p></p>
<p class="MsoListParagraphCxSpFirst" style="margin-bottom: 12.0pt; margin-left: 1.25in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l12 level1 lfo20; text-indent: -.25in;"><!--[if !supportLists]--><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: minor-latin;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><i>Sauca</i>
– purification<o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-bottom: 12.0pt; margin-left: 1.25in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l12 level1 lfo20; text-indent: -.25in;"><!--[if !supportLists]--><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: minor-latin;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><i>Santosha</i>
– contentment<o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-bottom: 12.0pt; margin-left: 1.25in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l12 level1 lfo20; text-indent: -.25in;"><!--[if !supportLists]--><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: minor-latin;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><i>Tapas</i>
– fervor, discipline<o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-bottom: 12.0pt; margin-left: 1.25in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l12 level1 lfo20; text-indent: -.25in;"><!--[if !supportLists]--><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: minor-latin;"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><i>Svadhyaya</i>
- self-study<o:p></o:p></p>
<p class="MsoListParagraphCxSpLast" style="margin-bottom: 12.0pt; margin-left: 1.25in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l12 level1 lfo20; text-indent: -.25in;"><!--[if !supportLists]--><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: minor-latin;"><span style="mso-list: Ignore;">5.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><i>Ishvara-pranidhana</i>
– dedication to the ideal of pure awareness<o:p></o:p></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt;">Michael Stone had a teacher who
told him that the <i>yamas</i> and <i>niyamas</i> are not what you should not
do, but instead what you should do. “The <i>yamas</i> are practical, there is
nothing holy in their practice (Stone 14).” Russell Comstock, in his book, <i>Metta
Earth Yoga</i>, gave practical examples addressing the connection between
sustainability and yoga even. “Yoga teaches us to care for our bodies, we learn
to breather more fully, developing an awareness of the importance of air
quality. We begin to make choices that support clean air for all. In a similar
way, in practicing yoga, we become more aware of the goods we eat and how what
we eat affects our energy and health.<span style="mso-spacerun: yes;"> </span>We
may choose to buy fresher more locally grown foods as we become aware of the
correlation between freshness and taste. Our choices affect producers as to how
and what they produce. The practice of yoga generates new habits of thinking,
and the fate of our world is dependent upon creative, new initiatives for
long-term survival (Comstock 37).” <o:p></o:p></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt;"><b><u>Restraint and Duhkham</u></b></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt;">Restraint seems to be a part of
more than one of the <i>yamas</i> and the <i>niyamas</i>. Eddie Stern, who
studied under Sri. K Pattabhi Jois, is a yoga teacher, author and lecturer. He
quoted his rabbi, Mendel Jacobson, regarding restraint. “He said that according
to the Kabbalah, rain is described as restraint. Restraint breaks water up into
raindrops; if there were no restraint, rain would be one huge drop, a deluge,
an endless wall of water, and the universe would be drowned in it. God’s
restraint allows for diverse manifestation and, because of this diversity, a
freshness and openness of mind. Without the freshness of every new day, we live
in a box, which is a kind of hell; but to live in no box is to live in freedom.
Restraint is necessary for existence because it leads to freedom (Stern 112).”<o:p></o:p></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt;">Michael Stone states that yoga
provides us with a guideline for how to live in the world as if it were our
very self, “because at bottom, that is exactly how nature operates. There is no
separation. A body of water cannot vote and neither can a rain forest. Yoga challenges
us to move into a world guided by nonviolent means and remain grounded in a
spiritual practice rooted in honest responsive action (Stone 84-85).” <sup><o:p></o:p></sup></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt; mso-hyphenate: auto; text-indent: 0in;"><span style="mso-tab-count: 1;"> </span>In <i>A World Out of
Balance</i>, Stone says about the <i>yamas</i>, “When we begin with the five
yamas, our yoga practice grows roots in the intricate and infinite web of
living relationships and thus presses the yoga practitioner not to turn away
from the world but to turn into and be tuned by the life of relational existence.”
He also says of Patanjali’s first limb of yoga, “that it is your very own limb,
your small intestine, your lungs, your very air. (Stone 21)” Patanjali teaches
a path of freedom. His teachings are inclusive because his description of
awakening includes being part of the world rather than leaving it. Letting go
of the idea of self is liberating. The awakening he describes is a reality of
interconnectedness. “Awakening without ethical action is only partial
enlightenment; when the beasts of real war head home, when we find utter
violence within our ourselves, our communities, and families, when we are no
longer drunk on shopping, what are we to do (Stone 20)?” <o:p></o:p></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt; mso-hyphenate: auto; text-indent: 0in;"><span style="mso-tab-count: 1;"> </span>Michael Stone also
addresses the idea of self-control, (<i>asteya </i>and <i>aparigraha</i>). He
thinks the root of our preoccupation with material things is existential in
nature. “We are born into a life structured by death.” How does one overcome
that? He explains that consuming things that we don’t need or necessarily even
want offers the “dissatisfied mind a temporary and elusive grasp on reality.
When our lives are motivated by a desire to find security in external objects
or to ground ourselves through the accumulation of wealth, we lose touch with
the fact that these superficial symbols are only representations of what is
important. What needs are such purchases trying to fill? The reality of our
spiritual hunger shines through statistics of global inequality and the
wealth-poverty divide. What are we hungry for (Stone 84)?”<o:p></o:p></p>
<p style="margin-bottom: 12.0pt;"><span lang="EN-GB" style="font-family: "&quot",serif; mso-ansi-language: EN-GB; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;"><span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span></span><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;">Mr. Stone refers to “lack”
as a motivator for human choices and ambitions.<span style="mso-spacerun: yes;">
</span>It is a sense of being unsatisfied. Patanjali refers to this as Duhkha.
The word literally means “tightness or constriction in the chest or the heart
area (Holcombe).”<span style="mso-spacerun: yes;"> </span>In the <i>Yoga Sutras</i>,
Patanjali uses the word, duhkham to describe all disturbances in our
equilibrium. Everything from upset, angry, anxious, sad, unhappy or devastated
– it is all duhkham. In <i>Sutra</i> II.15, Patanjali outlines the causes of
duhkham, or suffering. The first is <i>parinama</i>, or change: You suffer when
your circumstances change in a way that negatively affects you, such as losing
a job or having to move. The second is <i>tapas/tapah</i>, or longing: You
suffer when you want something you don't have; a promotion, an item, anything
else you long for. The third cause is <i>samskara</i>, or habit: You suffer
when you knowingly or unknowingly repeat patterns or behaviors that don't serve
you or that cause you harm (Holcombe).<o:p></o:p></span></p>
<p style="margin-bottom: 12.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span><i>Tapah/tapas</i> can be what Mr. Stone refers to as
lack or wanting. Patanjali says “Freedom from wanting unlocks the real purpose
of existence <i>Yoga Sutra</i> 2.39 (Stone 39).” <o:p></o:p></span></p>
<p style="margin-bottom: 12.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;">The wanting of more money
is universally pervasive. Instead of being aware of the want, we focus on the
money itself. We want more money because of what it represents, possible
security in the future. “Money, at a symbolic level, describes what we most
want and most fear and is instrumental in reinforcing individual and collective
patterns of lack and compulsion (Stone 45).” <o:p></o:p></span></p>
<p style="margin-bottom: 12.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span>Stone describes the numbing effect of money as the
symbolism of it becomes so physical, we enter numb states while shopping. “The
satisfaction from shopping is powerful but fleeting. People describe almost
becoming numb, not being able to feel anything. When we try to ground ourselves
through shopping and distraction, we are actually trying to connect with a
deeper sense of who we are and our place in the world. But we are moving in the
wrong direction. Intimacy arrives when renunciation occurs, not through
accumulation and the duress of obsessive fixation, but through participating in
what is happening here and now (Stone 45).” <o:p></o:p></span></p>
<p style="margin-bottom: 12.0pt;"><b><i><u><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;">Silent Spring</span></u></i></b><b><u><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"> by Rachel Carson<o:p></o:p></span></u></b></p>
<p style="margin-bottom: 12.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span>Michael Stone briefly referenced the book <i>Silent
Spring</i> by Rachel Carson, which led me down yet another rabbit hole of
research, in a good way.<span style="mso-spacerun: yes;"> </span>I didn’t
understand what about this book he was using as an example.<span style="mso-spacerun: yes;"> </span>After reading what <i>The Routledge Companion
to Organizational Change</i> had to say about this seminal book, I understood
his reference and saw more connections. In discussing this sensation of lack or
this wanting, Michael Stone describes understanding a relationship between
filling our sense of lack and getting stuck in endless egoistic desires and how
it becomes difficult to be tuned in to the birdsong and the rivers, to our
lovers and our friends.<span style="mso-spacerun: yes;"> </span>“The unconscious
actions we’ve taken have created disastrous effects in the ecological,
psychological, and economic spheres,” Rachel Carson<span style="mso-spacerun: yes;"> </span>says on the writing of <i>Silent Spring</i>,
“I think I let you see last summer what my deeper feelings are about this when
I said I could never again listen happily to a thrush song if I had not done
all I could. And last night the thought of all the birds and other creatures
and all the loveliness that is in nature came to me with such a surge of deep
happiness, that now I had done what I could<span style="mso-spacerun: yes;">
</span>- I had been able to complete it – now It had its own life.”<span style="mso-spacerun: yes;"> </span>She wrote this in a letter to a close friend
on the completion of that book. Rachel Carson represents what Michael Stone
describes in understanding the interconnectedness of ourselves and the world in
which we live. She also represents the kind of leadership that Simon Haas calls
for in <i>The Book of Dharma</i>, and finally, or maybe first, she represents
the kind of individual that Sadghuru describes when he says big change, by
necessity, starts with individual change. The publishing of this book by Rachel
Carson has a very interesting backstory. With <i>Silent Spring</i>, Carson
spoke for beings who could not speak (mammals, birds, reptiles, even spiders),
some of whom were nearly extinct. She wrote in a strong, active, confident
voice – her voice represented the many voices of biologists, field scientists,
naturalists, ecologists, and bird lovers. She had powerful supporters. She put
together the voices of many different people to present evidence of what the
reckless, large-scale applications of pesticides across the country were doing
to harm not only the insects at which they were aimed, but also to birds, fish,
and human beings. She had a network of scholars in many fields all over the
world – she created an alliance of scientists, naturalists, journalists, and
activists committed to helping her document environmental abuses. She drew on
this polyphonic organization to write <i>Silent Spring</i>. The publication of <i>Silent
Spring</i> was met with many attempts to silence, discredit, and discount
Carson’s voice by the very powerful multimillion-dollar industrial chemical
industry that profited from pesticide applications.<span style="mso-spacerun: yes;"> </span>They tried to discredit her with name-calling
– calling her a “bird and bunny lover”, a “woman who kept cats,” a “romantic
‘spinster’ who was simply overwrought about genetics” and a “woman out of
control” who had overstepped the bounds of her gender and her science.” This
industry spent a quarter of a million dollars (in 1962) to discredit her
research and malign her character… In the end, attempts by the chemical
industry, politicians, and some government scientists to suppress, marginalize,
and trivialize and discredit her work were unsuccessful. A lone woman
biologist, not a Ph.D., speaking out on behalf of the environment and all who
were a part of it, confronted a powerful industry that was a partner to the
dominant scientific establishment of chemists and physicists as well as
government bureaucrats with a narrow vision, those who wished to eradicate pests
and<span style="mso-spacerun: yes;"> </span>not care about the
consequences.<span style="mso-spacerun: yes;"> </span>In polyphonic organization
systems, just as the word suggests, many voices are utilized versus the
homophonic system, which is no longer practiced.<span style="mso-spacerun: yes;"> </span>Rachel Carson did just that. She had an
elaborate, extensive, broad network of experts from a variety of fields from
which to make her conclusions and present her case (Boje 472-474).<span style="mso-spacerun: yes;"> </span>This interconnectedness is yoga, all these
people from various fields working together for a common goal without ego is
what Simon Haas describes as sound leadership. Her taking it upon herself while
fighting metastisized breast cancer is Sadghuru’s belief that big change comes
from an individual changing first, then many individuals following suit (Boje
472-474).<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p style="margin-bottom: 12.0pt;"><span style="mso-tab-count: 1;"> </span><b><u>Prithvi
Sukta</u></b><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt;">For Simon Haas, author, speaker
and teacher of yoga philosophy, the <i>yama </i>of <i>ahimsa</i> is part of his
non-violence yoga principle. <span style="mso-spacerun: yes;"> </span>He focuses on
four of the <i>yamas</i> and <i>niyamas</i> that he feels are especially
important for decision-making, and they are truth (<i>satya</i>), purity (<i>bramacarya</i>),
non-violence (<i>ahimsa</i>), and discipline (<i>tapas</i>). Each of these four
is a <i>sutra</i>, which literally means “tip of a thread.” He likens each to a
roll of scotch tape, and the process of finding the end of the roll so you can
use it. “We have to unroll these spools in our own life (Panel discussion).” <sup><span style="mso-spacerun: yes;"> </span></sup>Mr. Haas describes non-violence as the
most important of the yamas. And he went further to say that aggression to
earth is the greatest form of violence because it hurts all people. He
referenced the <i>Prithvi Sukta</i> from the <i>Atharva</i> <i>Veda</i>, one of
the four <i>Vedas</i>, a large body of religious texts from ancient India,
possibly originating in 1200 to 1000 BC. It is a hymn to the Earth. He quoted “What,
O Earth, I dig out of thee, quickly shall that grow again:<o:p></o:p></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt;">may I not, O pure one, pierce
thy vital spot, (and) not thy heart! (<i>Prithvi Sukta</i>)<o:p></o:p></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt;"><span style="mso-tab-count: 1;"> </span>In 2012, the Vice President of India released a book on
the <i>Prithvi Sukta</i> written by the then Secretary, Shri N.C. Joshi. He
went on to give what he described as a layman’s version of its significance to
the modern world, “Understanding the treasures of planet earth and means to
exploit and utilise them in a sustainable manner has been central to human
civilization. Our earth system with its complex inter-linkages between the
atmosphere, the hydrosphere, the biosphere and the ecosphere provide us with
water and land resources, ecological, water and energy resources. The <i>Atharva
Veda</i>, and its <i>Prithvi Sukta</i>, has an entire hymn of sixty-three
verses dedicated to Mother Earth. It indeed contains essential principles of
life, environmental sustainability, peaceful coexistence and resultant
multicultural approaches (Sanjay).”<span style="mso-spacerun: yes;"> </span>He
went on to read Verses 1 to 29. The verse quoted above is Verse 35. <span style="mso-spacerun: yes;"> </span>The Vice President of India felt strongly that
Verses 1 to 29 are particularly relevant to our “troubled times of strife and
conflict.”<span style="mso-spacerun: yes;"> </span>This release occurred on May
10, 2012. <o:p></o:p></p>
<p style="margin-bottom: 12.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span>Comstock also references the <i>Prithvi Sukta</i>.<span style="mso-spacerun: yes;"> </span>The <i>Prithvi Sukta</i> exalts the beauty
and abundance of the Earth: “O Mother Earth! Sacred are thy hills, snowy
mountains, and deep forest. Be kind to us and bestow upon us happiness. May you
be fertile, arable, and nourisher of all. May you continue supporting people of
all races and nations. May you protect us from your anger. And may no one
exploit and subjugate your children.”<o:p></o:p></span></p>
<p style="margin-bottom: 12.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;">This hymn has sixty-three
verses offering valuable guidance for the relationship we humans must maintain
to preserve balance on earth (Comstock 14). <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt;"><b><u>How Can we Apply Yoga to
Achieve Transformation<o:p></o:p></u></b></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt;"><b>Karen Green</b> from
Evergreen State College, a dean at ESC, conducted experiments while teaching by
combining yogic tests like the <i>Yoga Sutra</i> with community efforts in
sustainable living.<span style="mso-spacerun: yes;"> </span>She helped develop a
practice-based approach to help motivate students to work for change, to
develop awareness-practice skills, skills in self-observation, and meditation
techniques. She drew from both the practice principles in the <i>Yoga Sutras</i>
as well as the service message in the <i>Bhagavad Gita</i>, and Gandhi’s <i>Autobiography:
My Experiment with Truth</i>.<o:p></o:p></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt;">As part of her course,
“Sustainable from the Inside Out,” she incorporated the <i>yamas</i> and the <i>niyamas</i>.
These first two limbs have “direct implications for sustainable practices today
(Gaul).”<sup><o:p></o:p></sup></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt;"><i>Ahimsa</i>/Non-harm – This
is considered in every choice throughout the day: how can we cause the least
harm through food and transportation choices for example, or the many ways we
interact with others, ourselves, and the world?<span style="mso-spacerun: yes;">
</span><o:p></o:p></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt;"><b>Gaur Gopal Das</b> talks
about yoga as a system that can be a solution to global problems. He broke the <i>yamas</i>
and the <i>niyamas</i> down into three dimensions or three “s’s” – sensitivity,
self-control, and spiritual process. When he describes sensitivity, he
addresses <i>ahimsa</i>. He said that we need to be sensitive to interests,
concerns, feelings, everything, life at large, trees, rivers, Mother Earth,
Mother Ganges, Mother Cow. Deal with them as living things with feeling,
personality, dignity, respect and honor – even inanimate objects (like his bucket!)<o:p></o:p></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt; mso-hyphenate: auto; text-indent: 0in;"><span style="mso-tab-count: 1;"> </span>He said that “things are
meant to be used and people loved.” Instead we cherish things and use people,
animals, plants to get more things. Yoga can be instrumental in the process of
personal transformation in that yoga influences thought, which in turn
influences words, then actions, which become habits, habits turn into
character, and finally character into destiny (Panel Discussion).” (His words
echo Russell Comstock’s.) According to Das, we have to change thinking first.
He proposed an interesting challenge, which was to imagine teaching this
globally! I think not just globally, but also early. Why not start at a very
young age?<span style="mso-spacerun: yes;"> </span>Why not make it part of the
early childhood teaching curriculum?<o:p></o:p></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt; mso-hyphenate: auto; text-indent: 0in;"><span style="mso-tab-count: 1;"> </span>The second dimension or
“S” is self-control, which as he describes it, seems to address both <i>asteya</i>
and <i>aparigraha</i>.<span style="mso-spacerun: yes;"> </span>According to Das,
besides asanas and pranayama, yoga is the art of self-control.<span style="mso-spacerun: yes;"> </span>“We have become servants and slaves to our
mind. What if we learn to control our mind?” Lack of self-control makes us
greedy consumers. “When we are slaves to our mind, we are consumers, when we
are masters of our mind, we are contributors.<span style="mso-spacerun: yes;">
</span>We need to be responsible in our consuming and producing habits. He
wisely suggests “before looking for external solutions, look internally (Panel
Discussion).”<o:p></o:p></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt; mso-hyphenate: auto; text-indent: 0in;"><span style="mso-tab-count: 1;"> </span>And finally, Das’s third
dimension or “S” is spiritual process. Yoga can lead to people being powerful
contributors, selfless givers.<span style="mso-spacerun: yes;"> </span>This
might be more appropriately placed in the category of <i>svadhyaya</i>,
self-study, but I think it relates to <i>tapas</i> also. If you say you are
going to do something, do it. He used an interested analogy of being more like
a candle than an ice cream cone. With ice cream, go ahead and enjoy it before
it melts away. He says to be a candle rather than an ice cream cone. Both melt
away, but the candle gives light as it is melting (Yoga for the Achievement).<o:p></o:p></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt; mso-hyphenate: auto; text-indent: 0in;"><span style="mso-tab-count: 1;"> </span><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">I started the paper with <b>Russell Comstock</b>’s question about how
yoga and sustainability are connected. I come back now to his practices. He has
founded a place called The Metta Earth Institute in Vermont. He calls his
particular practice of yoga “Metta Earth Yoga,” and describes it as
“contemplative ecological practices for a sustainable future.” <span style="mso-spacerun: yes;"> </span>Comstock traces back the ecological principles
and philosophies of yoga to the ancient Indian spiritual texts known as the <i>Vedas</i>.
They are considered the oldest known spiritual texts in the world.<span style="mso-spacerun: yes;"> </span>The <i>Vedas</i> provide specific guidance on
how to conduct a particular action or achieve a desired result. The four
volumes cover information from topics as broad as religion, philosophy,
agriculture, music, anatomy, etc. Many passages in these texts that form the
foundation for yoga consider all sentient beings as an equal part of this
universe, which is exactly what Sharath Jois said in conference. “Therefore, it
is taught, sentient beings should be afforded equal regard with respect to
their sanctity (Comstock 13).”<sup><o:p></o:p></sup></span></p>
<p style="margin-bottom: 12.0pt;"><sup><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span></span></sup><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span>Comstock comments on a main theme in the <i>Bhagavad-Gita</i>
(literally translated The Song of the Blessed Lord) that the Supreme Being
resides in all. This idea is also supported in the <i>Srimad Bhagavata
Mahapurna</i>, a commentary on the <i>Bhagavad Gita</i>, It states in book 2,
discourse 2, verse 41 that “ether, air, fire, earth, planets all creatures,
directions, trees and plants, rivers and seas , they all are organs of God’s
body; remembering this, a devotee respects all species. These commentaries clearly
put yoga in the realm of ecology. <o:p></o:p></span></p>
<p style="margin-bottom: 12.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span>In the <i>Bhagavad Gita</i>, “Lord Krsna teaches…that
only those actions are worthy and valuable that contribute to the welfare of
the whole world, with all living beings in it.” That sounds very much like the
goals of the SDGs. <span style="mso-spacerun: yes;"> </span>These traditional
texts all contain references to an interdependent relationship with nature
(Comstock 13-14). <o:p></o:p></span></p>
<p style="margin-bottom: 12.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span>Comstock points out that in Patanjali’s first <i>sutra</i>
“Thus precedes yoga as I have observed it in the natural world.” Comstock
interprets this as Patanjali implying that nature was not only an integral part
of a yogi’s life, but that it provided the very means for realizing our union
with the divine. The body was seen as a microcosm of the universe. Breath
became wind, our circulation paralleled the rivers, and flesh and bone aligned
with the element of earth. The fact that many traditional yogic postures mimic
the appearance and evoke the energies of animals and other elements of nature further
confirms the role nature has played in the development of yoga (Comstock 15). <span style="mso-spacerun: yes;"> </span>The Hatha Yoga Master, BKS Iyengar<span style="mso-spacerun: yes;"> </span>said, “While performing asanas, the student’s
body assumes numerous forms of life found in creation – from the lowliest
insect to the most perfect sage – and he learns that in all these there
breathes the same Universal Spirit – the spirit of God (Comstock 56).” <sup><o:p></o:p></sup></span></p>
<p style="margin-bottom: 12.0pt;"><sup><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span></span></sup><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;">Comstock explains the
connection between yoga and sustainability much the same way as Stone, Sadhguru,
and Gaur Gopal Das…yoga teaches us to care for our bodies, make good choices,
breather more fully and to appreciate the exchange of oxygen molecules that
support the entire biosphere. With that knowledge, we begin to make choices
that support clean air for all. In the same way, we become more aware of the
foods we eat and how our diet affects overall energy and health.<span style="mso-spacerun: yes;"> </span>What we choose to eat affects the
marketplace, which has an impact on the producers, and in turn the environment
in which those companies operate.<span style="mso-spacerun: yes;"> </span>In
these ways, yoga changes us as individuals, but also affects the wider world in
which we live (Comstock 37).<sup> <o:p></o:p></sup></span></p>
<p style="margin-bottom: 12.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span><span style="mso-tab-count: 1;"> </span>Comstock
outlines a very earth /nature focused form of yoga practice. His practices are
based on the premise that there are inherent parallels between the nature of
ourselves and the nature that we observe outside of us.<span style="mso-spacerun: yes;"> </span>“Individually and collectively, these
practices open us to our embedded interdependence with all of life. We see that
we are not separate and then cultivate an attitude of compassion and an ethic
of care for the delicate web of life (Comstock 37).”<sup><o:p></o:p></sup></span></p>
<p style="margin-bottom: 12.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;">“Eco-yoga has a healing
aspect to it, to heal ourselves, to heal others, to heal the planet, said
Henryk Skolimowski, author of <i>EcoYoga</i> (Comstock 37).”<o:p></o:p></span></p>
<p style="margin-bottom: 12.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;">Comstock’s method involves eleven
practices: <o:p></o:p></span></p>
<p style="margin-bottom: 12.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span>1. <u>Eco-pranayama</u>: He recommends practicing Ujjayi
Pranayama, a breathing technique<span style="mso-spacerun: yes;">
</span>referred to as “ocean sounding breath.” He recommends incorporating the
elemental sounds around you into your awareness – preferably outdoors. He uses
the example of being near an ocean, or a stream, or a breeze, or the sound of a
cicada. Basically, any natural, cyclical sound will work. Breathe in with a
wave coming in, breath out as it recedes. Align your breath with some element
of nature around you (Comstock 41).<sup><o:p></o:p></sup></span></p>
<p style="margin-bottom: 12.0pt;"><sup><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span></span></sup><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;">2. <u>Natural Listening</u>:
He recommends developing a listening practice. Find a quiet, peaceful,
undisturbed setting to quiet the mind and explore open-ended questions,
consciously releasing any need to know the outcome or answer. Just listen. Try
not to analyze. <o:p></o:p></span></p>
<p style="margin-bottom: 12.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span>3. <u>Elemental Body Scanning</u>: Lie or sit comfortably
on the ground. He highly recommends being in direct contact with the soil,
rock, sand, moss or leaves. Start by noticing how your body comes into contact
with the ground, how it feels. Gradually bring your awareness to the
surrounding environment.<o:p></o:p></span></p>
<p style="margin-bottom: 12.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span>4. <u>Universal Drishti</u>: He recommends starting by
gazing into a candle. Place all your awareness on the flame. Then focus on a
single point within the flame even though the flickering is in continual
motion.<span style="mso-spacerun: yes;"> </span>Re-engage your peripheral vision
and start to notice the shapes, colors, and images around you. Stay on the edge
of strong focus and soft focus on the identity and forms in the periphery, then
try this same process outdoors.<o:p></o:p></span></p>
<p style="margin-bottom: 12.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span>5. <u>Silent Nature Walking</u>: Set an intention.<span style="mso-spacerun: yes;"> </span>Establish a slow and deliberate pace. Allow
nature to enter your experience. <o:p></o:p></span></p>
<p style="margin-bottom: 12.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span>6.<span style="mso-spacerun: yes;"> </span><u>Bhakti
Altars</u>: A variation on Silent Nature Walking <o:p></o:p></span></p>
<p style="margin-bottom: 12.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span>7. <u>Planetary Asana</u>: With Planetary Asana, Comstock
chooses Utkatasana, Dhanurasana, Halasana and Matsyasana as four examples of many
possible asanas that connect the personal body to the body of the Earth. The
more aware you become of your body and its sensations, the more compassion you
naturally feel for our larger body of the earth. <i>Sutra</i> 11.46 addresses
the practice of asana this way <i>sthira sukham asanam</i> – “The connection to
the earth should be steady and joyful (Comstock 61).” <sup><o:p></o:p></sup></span></p>
<p style="margin-bottom: 12.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span>8. <u>Earth Savasana</u>: He recommends doing this with a
partner. Essentially, it is savasana on the sand, straw, or even snow. You make
a depression in the sand (or whatever the medium is), and you position yourself
in the recess. <o:p></o:p></span></p>
<p style="margin-bottom: 12.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span>9. <u>Gaia Meditation</u>: Comstock wrote the most
extensively of all his steps on meditation. He said that in Eastern thought,
“all manifest reality is a result of the causal realm of thought. If this is
true then we might want to consider paying more attention to the truth behind
our thinking (Comstock 65)” <sup><span style="mso-spacerun: yes;"> </span></sup>He
also says, “When we accept as truth the idea that our thoughts shape our
reality, as we are<span style="mso-spacerun: yes;"> </span>told by countless
meditation masters, and as is so eloquently portrayed in documentaries…, then
we begin to take on an entirely new level of personal responsibility for the
world we have helped to create. We no longer see ourselves as separate from or
above the chaos and suffering, but rather as part of it. This shift in
consciousness allows us to then focus our attention on the change we want to
see (Comstock 68).”<o:p></o:p></span></p>
<p style="margin-bottom: 12.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span>10. <u>Global Centering</u>: This is a practice of
grounding in place.<span style="mso-spacerun: yes;"> </span>It activates your sense
of belonging through the process of inquiry. Look deeply into the qualities of
interrelationship that are expressed within the natural world, we can gain
insight into our relationship with nature as well (Comstock 70). <sup><o:p></o:p></sup></span></p>
<p style="margin-bottom: 12.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span>11.<u>Gaia Nadam</u>: This is the practice of chanting.
“Chanting awakens the joy of life.” Says Comstock (Comstock 72).<span style="mso-spacerun: yes;"> </span>He had an interesting way of thinking about
the Sanskrit seed sound of OM. “I like to think of the sacred sound of OM in
the following way: when we are inspired by something the sound we make is
“ahh”; when we encounter something mysterious we say “ohh”; and when we smell,
eat or experience something that is delicious we respond by toning “mm.” Put together,
these sounds convey the quintessential energy of reality – inspiring,
mysterious, and delicious.<span style="mso-spacerun: yes;"> </span>He also
explained some of the unique qualities of Sanskrit as a language and tool for
chanting. Sanskrit literally means “perfected or polished form”. “Linguists consider
it unusual in that it conveys and invokes its meaning.” (The sound of the word
brings about the feeling of the word) Comstock described it, “Sanskrit emanates
spirit via its vibration (Comstock 12).”<sup> </sup><span style="mso-spacerun: yes;"> </span>One of my yoga teachers asked us to break up
the sounds of OM similarly and pay attention to where in our bodies it
resonated most, where did it vibrate? The “ahh” vibrates in the chest/heart,
the “ohh” resonates in your throat, and the “mm” resonated in your mouth. It
really made the power, the energy of that sound become very clear and tangible.
<o:p></o:p></span></p>
<p style="margin-bottom: 12.0pt;"><b><u><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;">Stone, Sadghuru, et al and
Changing the Patterns of Consumption and Production<o:p></o:p></span></u></b></p>
<p style="margin-bottom: 12.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span><b>Michael Stone</b> talks about a culture of consumption
or connection. We assume that some kind of natural law will take care of
everyone and the effects of their actions. That natural law could be science,
or economics, or government policy, or, just the belief that if we listen to our
conscience, we won’t be exploitative of others or ourselves. Unfortunately,
none of these assumptions are true. “Human actions and economic policies have,
over the last several centuries, been determined by calculations of cost and
expense, profit and loss, risk and benefit, which all aim to “optimize” the
means that pertain to a specific end: growth and profit. But a real response to
the reality of inequality must also come from the heart, not the two-column
accounting system; otherwise we just keep bumping into ourselves. The two-column
accounting system does not measure accountability, social responsibility, or ecological
effect., and so on. Thus, it does not account for real costs. “Karma teaches us
that the first measure of accounting for our actions is in terms of
consequences. Since we are always discovering new ends and means to consume and
produce, we need to continually look at the consequences of our actions.
Unrestrained materialism and ecological integrity exist in an absolute
contradiction. <span style="mso-spacerun: yes;"> </span>We cannot continue to
consume and produce at the rate we are now. The result is a steady erosion of
our well-being and the earth’s delicate and complex balance. The root of the
degradation is the endlessly invasive and expansive force of capital, gnawing
away at the threads of ecological integrity and exceeding, with its inexorable
pressure to expand, the earth’s capacity to deal with ecological
destabilization. We are greedy, and to deal with our sense of lack and
disconnectedness, we pursue the accumulation of capital to try and ground us.
We seek retirement security and other forms of financial safety in order to
make us feel grounded. But where does it end? We shouldn’t squander our
resources and creative capacities in distraction and aversion – we can
certainly wake up with more heartfelt and creative responses to our global and personal
ills and reverse the tide of frenzied self-destruction.<span style="mso-spacerun: yes;"> </span>In stillness we can reconfigure our
intentions and return to what is life-affirming. The <i>yamas</i> are not some
final arbiter of right and wrong – we all are (Stone 60-61). <sup><o:p></o:p></sup></span></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt; mso-hyphenate: auto; text-indent: 0in;"><sup><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;"><span style="mso-tab-count: 1;"> </span></span></sup>What I found especially interesting
about Michael Stone’s perspective is that he was a trained
psychotherapist.<span style="mso-spacerun: yes;"> </span>He mentions the long
history of integrating ethics, psychology and spirituality. He studied and
taught the ethics and meditative techniques described in Patanjali’s <i>Yoga
Sutras</i>, “continually oscillating between ethics as a set of guidelines and
ethics as a visceral expression of nonduality. He explains that one of the
biggest differences between Western psychotherapy and Yoga teachings is that
Yoga begins with ethics. In western psychology, a profession that helps people
decide how to take action, therapists are not required to study, practice or
express their personal ethical guidelines.<span style="mso-spacerun: yes;">
</span>That was an eye-opening observation. I agree with him that ethics is
possibly one of the most neglected topics in our contemporary culture, as
though it has somehow gone out of fashion, or become gauche, trivial.<span style="mso-spacerun: yes;"> </span>Some of our current world leaders, three of
whom I mentioned earlier in the paper, are not only not censured for acting
unethically,<span style="mso-spacerun: yes;"> </span>but in some ways, by some
people, their actions are seen as acceptable, even “smart business.“ Ramana
Maharshi described ethical action and union with the world as one and the same.
He compares the yogi with a bucket in a well: I is water with water all around
(Stone 29).” <o:p></o:p></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt; mso-hyphenate: auto; text-indent: 0in;"><span style="mso-tab-count: 1;"> </span>Stone says “Our ethical
traditions certainly know how to deal with one issue at a time, and we also
have knowledge bases that can deal with suicide and homicide, but we as of now
have no strong approach in dealing with biocide-the devastating and
irreversible collapse of the major living systems of this planet (Stone 32).” <o:p></o:p></p>
<p class="MsoNormal" style="margin-bottom: 12.0pt; mso-hyphenate: auto; text-indent: 0in;"><span style="mso-tab-count: 1;"> </span>Yoga describes the unity
of all relations. The dividing of the world into “me” and “that” is a human action.<span style="mso-spacerun: yes;"> </span>Michael Stone describes a loop that took me a
few times of reading to finally, possibly, understand it, “The kind of action
we take in relations to the natural world, to each other, and to ourselves
determines the kind of world we perceive; the way we perceive in turn
influences the way we organize our experiences, our decisions to act, and
ultimately the kind of world we live in. Action and perception create an
infinite feedback loop we call karma. Social and ecological engagement,
psychology and spiritual practice are not separate paths.<span style="mso-spacerun: yes;"> </span>At base, the <i>yamas</i> describe
responsiveness born of realization. From this perspective, social or ecological
action is actually what and who you are (Stone 35).” Basically, how we act
influences how we perceive, and how we perceive influences how we act. Just
another example of unity. (Stone 36).<o:p></o:p></p>
<p style="margin-bottom: 12.0pt;"><sup><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span></span></sup><b><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;">Srinivisan</span></b><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;">, a senior teacher of Sivananda Yoga, spoke at a UN panel regarding the
SDGs.<span style="mso-spacerun: yes;"> </span>He talked about yoga being
experiential. As people practice yoga, they take responsibility for their
health. He described a switch that takes place when people start to relax by
breathing in a conscious way. The improved physical balance creates the space
for emotional balance too. People want to come back to it. It’s not hard then to
see the world as our own body. Then asking yourself whether your action or
decision is a healthy or a selfish decision becomes more second-nature. He
believes a paradigm shift is possible as yoga helps people realize that health
is happiness, balance is happiness, honouring life and nature is sacred.
Instead of what’s in it for me? It’s more of how taking care of others also
brings me happiness (Panel Discussion).<o:p></o:p></span></p>
<p style="margin-bottom: 12.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span><b>Dr. Kusumita Pedersen</b>, Professor Emeritus of
Religious Studies at St. Francis University, was also a part of the UN Panel.
She described <i>ahimsa</i> as an ethical norm. It’s about not harming in
action, word and thought. It also means not standing by when something/someone
else is being harmed. Therefore, we cannot ignore climate change. For <i>satya</i>,
you have to not only tell the truth, but also seek it. It means not tolerating
someone else’s falsehoods. Again, we cannot ignore climate change. It is our
duty to look for the truth. Learn and understand what is actually happening.
There is no room for apathy. For <i>asteya</i>, non-stealing, we should not
“priveledge” ourselves of resources not available to others. We can’t steal
resources and security from others. We should not steal the future from those
yet to come, which is what the Brundtland and the IAJBS definitions of
sustainability stressed. <i>Brahmacarya</i> is related to the SDGs in that
restraint and regulation of life-energy enable us to address over-consumption
and overpopulation. <i>Aparigraha</i>, non-possessiveness, is applicable to
consumption and greed, and also prescribes that money and economic
considerations can’t be the dominant factor when making decisions. <span style="mso-spacerun: yes;"> </span>She believes that meditation is what helps
people perceive the oneness of all existence. Knowing this and feeling this
naturally leads to compassion and love for all beings. This is widely accepted
across yoga traditions (Panel discussion).<sup><o:p></o:p></sup></span></p>
<p style="margin-bottom: 12.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span>Dr. Pedersen described a few initiatives or programs
directly related to yoga and the environment. 1. <u>Green Yoga</u> – Founded by
Laura Cornell, Ph. D. in Emeryville, California “dedicated to fostering
ecological consciousness, reverence, and action in the yoga community.” The
Association is made up mostly of volunteers who focus on raising awareness in
the yoga community about how practicing <i>ahimsa</i> to the earth is central
to the teachings of yoga.<o:p></o:p></span></p>
<p style="margin-bottom: 12.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;">2. <u>Yogaville
Environmental Solutions (YES) initiative</u> – At Satchidananda Ashram in
Yogaville, Virginia, students of Swami Satchidananda practice Integral Yoga and
work on YES initiatives. They run their facilities on solar energy according to
GreenFaith standards, they are vegetarian following the teaching of Swami
Satchidananda of love for all beings and duty towards Nature. They also formed
an interfaith environmental justice coalition to oppose the Atlantic Coast
Pipeline, which is largely routed through communities of people of color. It
would have destructive effects on well water, biodiversity, <span style="mso-spacerun: yes;"> </span>and on the land where people have lived for
generations. <o:p></o:p></span></p>
<p style="margin-bottom: 12.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;">3. <u>The Govardhan
EcoVillage</u> in the mountains of Maharashtra, north of Mumbai – this is a
100-acre community of practitioners of Bhakti Yoga. It was founded by Radhanath
Swami, a senior teacher in the International Society for Krishna Consciousness
(ISKCON). It has several scientifically rigorous, leading-edge environmental
programs – solar energy, energy conservation, building construction that
reduces carbon footprint, and sustainable agriculture. It’s not just the
EcoVillage that implements all these practices. It’s all of ISKCON’s temples,
centers, and restaurants (more than 40 eco-villages or organic farms). “As
Krishna has said in the <i>Bhagavad Gita</i>, we must act to maintain the right
order of the world (3.20).” and “Yoga is skill in action (2.50) (Pedersen).” <sup><o:p></o:p></sup></span></p>
<p style="margin-bottom: 12.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span><span style="mso-tab-count: 1;"> </span>When
<b>Eddie Stern</b> was asked to speak at the UN, he mentioned the physical,
subtle and bliss bodies of the <i>Taittiriya Upanishad</i>. Yoga brings a new
awareness to your body. And the <i>Upanishad</i> specifically mentions the
Earth, trees, ground and air as our extended physical body. He basically
reiterates that there is no distinction between our own bodies and the
environment, and that practicing yoga begins to shift our perception to where
we understand that. He also used the example of how many of the asanas imitate
animal forms, or geologic forms, geometric forms, the eyes of a turtle, tree,
wind. You start to feel a likeness to these other beings. We crave connection
as human beings, we want to expand consciousness, to understand who we are. We
are drawn to yoga, tai chi, qi gong. Mr. Stern discussed a “bottom-up” approach
to self-transformation versus top-down. Top-down would involve pre-frontal
meditation, neural networking, emotional, then physiological. In Mr. Stern’s
bottom-up approach, he describes starting with asana, then pranayama,
breathing, which in turn affects digestion and sleep, the nervous system, heart
rate, the autonomic functions. The connection to your survival functions stop when
you do exercise, you can stop or slow your breathing to get into a place to
explore who you are, we move away from the fear of death. We down-regulate, we
feel content, and when we are content, we don’t cause harm to other things. The
greed naturally begins to settle down.<span style="mso-spacerun: yes;">
</span>We become convinced that what we are doing is the right thing. He
discussed what he called a closed feedback loop of Patanjali’s 20<sup>th</sup> <i>Yoga
Sutra</i><sup>2 </sup>(Stern): <i>Sraddha</i> – conviction, <i>Virya</i> – vitality,
<i>Smrti</i>- memory, <i>Samadhi</i> – concentration, and <i>Prajna</i> –
awareness. The same way we take care of our bodies is how we need to take care
of the earth (Panel Discussion). <o:p></o:p></span></p>
<p style="margin-bottom: 12.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span>I mentioned <b>Sadhguru</b> earlier in the paper regarding
his opinions on the current political climate. He is very active on the
sustainability front. He founded the Isha Foundation in South India. The Isha
Foundation began Project Green hands which is a grassroots ecological
initiative to reverse some of the ecological damage done to South India. As of
his talk at the UN (June 2019), the 2 million volunteers of Green Hands have
planted 35 million saplings. Their stated goal is to plant 114 million trees in
the shortest amount of time possible. Their vision is to “plant trees, develop
a culture of care towards the environment, and re-establish their connection
with nature (Sadhguru).” <sup><span style="mso-spacerun: yes;"> </span></sup>The
project was started in an effort to reverse the desertification that was
happening in Tamil Nadu in South India. Sadhguru’s aim was not just to plant
more trees in an effort to reverse desertification and soil erosion, but to
restore self-sufficiency to the people living there, to recreate
sustainability, and to survive climate change through education and
agroforestry initiatives.<o:p></o:p></span></p>
<p style="margin-bottom: 12.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span>Sadhguru was an especially vocal member of the UN
discussion, not just regarding politics, but economics as well and how it
pertains to sustainability. Basically, he believes that in order to make the
large-scale changes needed to achieve sustainability, we have to start with
transforming as individuals. “To transform the world, we have to transform as
individuals. The world is us. Transform individuals on a large scale (Yoga for
the Achievement).” <sup><o:p></o:p></sup></span></p>
<p style="margin-bottom: 12.0pt;"><sup><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span></span></sup><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;">To Sadhguru, the world is
just a larger manifestation of who we are. As humans, we have a fundamental
longing for health, we live in search of human well-being.<span style="mso-spacerun: yes;"> </span>Of the last 100 years, we are the most
comfortable generation ever. But that comfort has come at a price. He talked
about yoga as union, but also as a scientific way of obliterating the
boundaries of your individuality – of your individual nature. Yoga is an
experience of life as a larger possibility, not just this physical expression.
We breathe the same air, we are the product of the same earth, not
intellectually, not ideologically, but as living beings.<o:p></o:p></span></p>
<p style="margin-bottom: 12.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span>He recognizes that the rich don’t want to share. Humans
are not ready for communism or socialism, so we are left with a market
economy.<span style="mso-spacerun: yes;"> </span>Businesses need to be run in a
more responsible way, in a more inclusive way. Right now, businesses are run
just for profit, just short term. Instead, we need to have businesses that make
the customer their partner. The capitalist way does not have to mean disparity.
For every dollar of government investment there is $7 from private
investment.<span style="mso-spacerun: yes;"> </span>He asks, “How do we use yoga
to yoke in the private corporations that are looking just at their bottom line
to end up having development that is fair and just (Yoga for the Achievement)?”<sup><o:p></o:p></sup></span></p>
<p style="margin-bottom: 12.0pt;"><sup><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span></span></sup><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;">The most influential
leadership used to be religions, then the military, then elected officials. Now
it is business leaders. The good thing about this, according to Sadhguru, is
that a businessman will always make a deal. It is only sustainable if it is
beneficial to both parties. The business leaders have to operate more than from
personal ambitions to a larger vision. How to make a difference versus how to
just make a profit. <o:p></o:p></span></p>
<p style="margin-bottom: 12.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span>Human aspiration for wellbeing will have to have logical
answers. The world has been waiting for yoga. The science of yoga is not just
about fitness and health – it is the ultimate solution for every aspect of
human existence, knowing life in its fullest way. Sadhguru believes that we are
in perpetual search for human wellbeing as humans, we have a fundamental
longing for health. We are intimately connected to nature. He used the example
of trees and blurring the line between people and the natural world. What
people breathe out, the trees breathe in, what we breathe in, the trees breathe
out. Essentially one half of our breathing apparatus is the trees. And
President Bolsonaro is burning them down.<o:p></o:p></span></p>
<p style="margin-bottom: 12.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span>Rajiv Lulla of IBM at the same UN conference addressed
the importance of leaders, gurus. When asked in what way a guru is relevant, he
described how “these gurus do these treks in the Himalayas – you follow the
guru if you want to come back, otherwise you are lost. When walking in
uncharted terrain, you follow that illiterate Sherpa, he knows the terrain.
Best to walk with someone who has already walked the path (Panel Discussion).” <sup><o:p></o:p></sup></span></p>
<p style="margin-bottom: 12.0pt;"><sup><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span></span></sup><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;">Yoga can affect individual
transformation organically by the changes that naturally happen as you take
care of your body with asanas, and mind with meditation and chanting, and
breathing with pranayama, and begin to see the connections between your body
and the environment you live in, and then even those connections fall away as
you realize there is no difference between your body and the world. They are
one and the same. I didn’t say much about meditation and even less about
chanting (probably because of my own frustrating lack of skill with both), but
virtually every guru or teacher I read or listened to talked about the benefits
of both. I don’t want to just gloss over either, but I would like to include my
favorite things that were said. Sadhguru started his talk at the UN with a
chant. He was asked why he did that, and he said that it was an invocation to
make himself more malliable to perform his duty at hand. He said that chanting
is a calibration using sound (Yoga for the Achievement). I mentioned earlier
that Russell Comstock talked about Sanskrit as the primary language of Ancient
India. Linguists consider Sanskrit an unusual language because of its ability
to not only convey meaning, but also to invoke its meaning with its sound.
“Sanskrit emanates spirit via its vibration (Comstock).”<sup> </sup><span style="mso-spacerun: yes;"> </span>According to Comstock, yoga views the cosmos
as pure vibration or energy. In Sanskrit, it is prana. Yogi Ramacharaka says in
his book <i>Science of Breath</i>, “from the tiniest atom to the greatest sun,
everything is in a state of vibration. There is nothing that is in absolute
rest in nature (Comstock 72).”<sup> </sup><span style="mso-spacerun: yes;"> </span>So, with chanting, we align ourselves with
these vibrational fields. You connect to all things and resonate as one being.
And as far as meditation, I really liked what Rajiv Ulla said when he explained
that meditation is an act, but also a quality in itself. Meditation is
important, but his emphasis was on the doing, the action, that comes after the
clarity and peace of meditation occurs. He said, “You want flowers in your
garden? You don’t meditate on flowers. You have to think soil, water, sun,
seeds. Our issues with sustainability are that we are interested in the flower
and not the plant (Yoga for the Achievement). <sup><o:p></o:p></sup></span></p>
<p style="margin-bottom: 12.0pt;"><sup><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span></span></sup><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span>I’d like to share Simon Haas’s questions for
ourselves to examine our contribution to a sustainable world.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p style="margin-bottom: 12.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-list: l11 level1 lfo21; text-indent: -.25in;"><!--[if !supportLists]--><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;">How do we live our lives? Do we accumulate more than we need? <o:p></o:p></span></p>
<p style="margin-bottom: 12.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-list: l11 level1 lfo21; text-indent: -.25in;"><!--[if !supportLists]--><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;">What are we consuming? What do we buy? What do we eat? How and what
power do we use? <o:p></o:p></span></p>
<p style="margin-bottom: 12.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-list: l11 level1 lfo21; text-indent: -.25in;"><!--[if !supportLists]--><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;">How do we get involved? What projects do we join or start?<o:p></o:p></span></p>
<p style="margin-bottom: 12.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-list: l11 level1 lfo21; text-indent: -.25in;"><!--[if !supportLists]--><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;">How do we use our vote? Are we supporting leaders who end fossil fuel
subsidies, invest in reusability, leave fossil fuels in the ground, and support
a price on carbon (Panel discussion). <o:p></o:p></span></p>
<p style="margin-bottom: 12.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;">There are 300 million yoga
practitioners around the world as of June 2018 (Panel discussion). <sup><span style="mso-spacerun: yes;"> </span></sup>They could make a difference. Sadghuru
referenced Mahatma Gandhi’s quote from more than 75 years ago, “The world has
enough for everyone’s needs but not enough for everyone’s greed.” Sadghuru
amended that to say “The world has enough for everyone’s needs but not <b><u>one</u></b>
man’s greed.” <span style="mso-spacerun: yes;"> </span>Gandhi was prescient in
his thoughts then, and Sadghuru is only too accurate in the change he made to
the quote, as we confront a future in which more and more decisions are being
made and guided by the greed of businesses for whom their goal is not the
wellbeing of all, but rather personal gain. And we can’t put the blame for our
current state of unsustainability squarely on the shoulders of big business, as
we are the consumers to whom they sell.<span style="mso-spacerun: yes;">
</span>Gandhi held a belief that the natural state of mankind is co-operation
and not competition, in all things, including economics. I hope that proves
just as prescient as his other insights (Balch).<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p style="margin-bottom: 12.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span>I’d like to close with the closing mantra of Ashtanga
yoga which reminds us to “protect the welfare of all generations” for the
betterment of “all beings everywhere.”<o:p></o:p></span></p>
<p style="margin-bottom: 6.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span>“May the rulers of the earth keep to the path of virtue<o:p></o:p></span></p>
<p style="margin-bottom: 6.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span>For protecting the welfare of all generations.<o:p></o:p></span></p>
<p style="margin-bottom: 6.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span>May the religious, and all the peoples be forever
blessed,<o:p></o:p></span></p>
<p style="margin-bottom: 6.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span>May all beings everywhere be happy and free<o:p></o:p></span></p>
<p style="margin-bottom: 6.0pt;"><span lang="EN-GB" style="mso-ansi-language: EN-GB; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: minor-latin;"><span style="mso-tab-count: 1;"> </span>Om peace, peace, perfect peace”<span style="mso-spacerun: yes;"> </span>- <b>Mangala Mantra</b><o:p></o:p></span></p>
<p align="center" class="MsoNormal" style="text-align: center;">Works Cited<o:p></o:p></p>
<p class="MsoListParagraphCxSpFirst" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><b>Amazon rainforest being cut down at
record pace under Bolsonaro</b>. Global Village Space. August 10, 2019. <span class="MsoHyperlink"><a href="https://www.globalvillagespace.com/amazon-rainforest-being-cut-down-at-record-pace-under-bolsonaro/">https://www.globalvillagespace.com/amazon-rainforest-being-cut-down-at-record-pace-under-bolsonaro/</a></span><o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><b><o:p> </o:p></b></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><b><o:p> </o:p></b></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;">Ashley. <b>The Link Between Yoga and
Sustainability</b>. The Metta Earth Blog. September 6, 2016.<o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><b><o:p> </o:p></b></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;">Balch, Oliver. <b>The Relevance of Gandhi
in Capitalism Debates</b>. The Guardian. January 28, 2013. <span class="MsoHyperlink"><a href="https://www.theguardian.com/sustainable-business/blog/relevance-gandhi-capitalism-debate-rajni-bakshi">https://www.theguardian.com/sustainable-business/blog/relevance-gandhi-capitalism-debate-rajni-bakshi</a></span><o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><o:p> </o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;">Boje, David, Bernard Burnes, and John
Hassard, editors. <b>The Routledge Companion to Organizational Change</b>. New
York: Routledge, 2012. <o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><b><o:p> </o:p></b></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;">Comstock, Russell. <b>Metta Earth Yoga</b>.
Lincoln, Vermont: Comstock, 2006.<o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><o:p> </o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;">Cronin, Tim. <b>The Trump Climate Record
875 Days Later</b>. ClimateXChange. June 14, 2019. <span class="MsoHyperlink"><a href="https://climate-xchange.org/2019/06/14/the-trump-climate-record-875-days-later/">https://climate-xchange.org/2019/06/14/the-trump-climate-record-875-days-later/</a></span><span class="MsoHyperlink"><span style="color: windowtext; text-decoration: none; text-underline: none;"><o:p></o:p></span></span></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><o:p> </o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><b>Eat less, poop every other day,
suggests Bolsonaro, if you want to save the world</b>. MercoPress. August 10,
2019. <span class="MsoHyperlink"><a href="https://en.mercopress.com/2019/08/10/eat-less-poop-every-other-day-suggests-bolsonaro-if-you-want-to-save-the-world">https://en.mercopress.com/2019/08/10/eat-less-poop-every-other-day-suggests-bolsonaro-if-you-want-to-save-the-world</a></span><o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><o:p> </o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;">Gaul, Karen.<b> Voices of Practice:
Teaching Yoga, Sustainability, and Justice.</b> Curriculum for the
Bioregion.<span style="mso-spacerun: yes;"> </span>November 15, 2016. <span class="MsoHyperlink"><a href="https://serc.carleton.edu/bioregion/sustain_contemp_lc/essays/51507.html">https://serc.carleton.edu/bioregion/sustain_contemp_lc/essays/51507.html</a></span><o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><o:p> </o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;">Haas, Simon. <b>The Dharma Code: Yoga for
Making Better Life Choices</b>. The Elephant Journal. August 30, 2014. <span class="MsoHyperlink"><a href="https://www.elephantjournal.com/2014/08/the-dharma-code-yoga-for-making-better-life-choices-simon-haas/">https://www.elephantjournal.com/2014/08/the-dharma-code-yoga-for-making-better-life-choices-simon-haas/</a></span><o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><o:p> </o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;">Holcombe, Kate. <b>Life Happens: The Yoga
Sutra’s Take on Suffering</b>. Yoga Journal. Original September 2, 2107,
Updated 4/5/17. <span class="MsoHyperlink"><a href="https://www.yogajournal.com/yoga-101/life-happens">https://www.yogajournal.com/yoga-101/life-happens</a></span><o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><o:p> </o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;">Hollwitz, John, James A.F. Stoner, and
Frank M. Werner. Slide Presentation entitled <b>Looking for the Sweet Spot,
Where can Jesuit Business Schools Make their Greatest Contribution to Global
Sustainability</b>. Schools of Business Fordham University. International
Association of Jesuit Business Schools. Jamshedpur, India.<span style="mso-spacerun: yes;"> </span>15<sup>th</sup> World Forum, June 7-10, 2009.
<span class="MsoHyperlink"><a href="https://www.google.com/search?q=2009+IAJBS+15th+world+forum+James+Stoner+slides&ie=&oe=">https://www.google.com/search?q=2009+IAJBS+15th+world+forum+James+Stoner+slides&ie=&oe=</a><o:p></o:p></span></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><o:p> </o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;">Ishaan, Tharoor. <b>Bolsonaro, Trump and
the nationalists ignoring climate disaster</b>. The Washington Post. August 23,
2019. <span class="MsoHyperlink"><a href="https://www.washingtonpost.com/world/2019/08/23/bolsonaro-trump-nationalists-ignoring-climate-disaster/">https://www.washingtonpost.com/world/2019/08/23/bolsonaro-trump-nationalists-ignoring-climate-disaster/</a></span><o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><o:p> </o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;">Mason, Matthew. <b>What is Sustainability
and Why is it Important? </b>Environmental Science.Org.<span style="mso-spacerun: yes;"> </span><span class="MsoHyperlink"><a href="https://www.environmentalscience.org/Sustainability">https://www.environmentalscience.org/Sustainability</a></span><o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><o:p> </o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;">O’Driscoll, Julia. <b>What is Boris
Johnson’s Stance on the Environment?</b> ECO-AGE. July26, 2019. <span class="MsoHyperlink"><a href="https://eco-age.com/news/what-boris-johnsons-stance-environment">https://eco-age.com/news/what-boris-johnsons-stance-environment</a></span><o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><o:p> </o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><b>Panel Discussion on “Yoga 4 Climate
Action.”</b> 5<sup>th</sup> International Day of Yoga. India at the United
Nations. June 21, 2019. <span class="MsoHyperlink"><a href="https://www.youtube.com/watch?v=vCjkQjLAVpc">https://www.youtube.com/watch?v=vCjkQjLAVpc</a><o:p></o:p></span></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><o:p> </o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;">Pedersen, Kusumita. Parliament of the
World’s Religions. <span class="MsoHyperlink"><a href="https://parliamentofreligions.org/users/dr-kusumita-p-pedersen">https://parliamentofreligions.org/users/dr-kusumita-p-pedersen</a></span><o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><o:p> </o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;">Pope Francis.<span style="mso-spacerun: yes;"> </span><b>Laudato Si’ on Care for Our Common Home</b>.
Vatican City: Encyclical Letter copyright, 2015.<o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><o:p> </o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;">Prithvi Sukta. India Divine.org, <span class="MsoHyperlink"><a href="https://www.indiadivine.org/content/topic/1053570-prithvi-sukta/">https://www.indiadivine.org/content/topic/1053570-prithvi-sukta/</a><o:p></o:p></span></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><span class="MsoHyperlink"><o:p><span style="text-decoration: none;"> </span></o:p></span></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;">Sadhguru. Project Green Hands.<span style="mso-spacerun: yes;"> </span><span class="MsoHyperlink"><a href="https://www.ishaoutreach.org/en/project-greenhands/about">https://www.ishaoutreach.org/en/project-greenhands/about</a></span><o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><o:p> </o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;">Sanjay, Kumar. <b>Vice President Releases
Book, “Atharva Veda – Prithvi Sukta”</b>. Press Information Bureau, Government
of India, Vice President’s Secretariat. May 10, 2012. <span class="MsoHyperlink"><a href="https://pib.gov.in/newsite/PrintRelease.aspx?relid=83585">https://pib.gov.in/newsite/PrintRelease.aspx?relid=83585</a></span><o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><o:p> </o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;">Stern, Eddie. <b>One Simple Thing A New
Look at the Science of Yoga and How it Can Transform Your Life</b>. New York,
New York: North Point Press, 2019.<o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><o:p> </o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;">Stone, Michael. <b>Yoga for a World Out of
Balance</b>. Boulder, Colorado: Shambala Publications, 2009. <o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><b><o:p> </o:p></b></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><b>Sustainable Development</b>.
International Institute for Sustainable Development. <span class="MsoHyperlink"><span style="mso-field-code: " HYPERLINK ";">https://www.iisd.org>topic>sustainabledevelopment</span></span><o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><o:p> </o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;">UN Sustainable Development Goals (SDGs) <span class="MsoHyperlink"><a href="https://www.un.org/sustainabledevelopment/development/development-agenda">https://www.un.org/sustainabledevelopment/development/development-agenda</a><o:p></o:p></span></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><span class="MsoHyperlink"><o:p><span style="text-decoration: none;"> </span></o:p></span></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><b>What is Sustainability and Why is it
Important</b>. Environmental Science. Org. <span class="MsoHyperlink"><a href="https://www.environmentalscience.org/sustainability">https://www.environmentalscience.org/sustainability</a></span><o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><o:p> </o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;">Winter, Magdalena. <b>Go Green</b>. Yoga
Journal. August 28, 2007, updated April 5, 2017. <o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><o:p> </o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><b>Yoga and Environmental Sustainability</b>.
YFH (Yoga for Humanity). August 5, 2017. <span class="MsoHyperlink">https://www.yogaforhumanity.com/journal/2017/8/5/yoga-and-environmental-sustainability</span><o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><b>Yoga for the Achievement of Sustainable
Development Goals</b>. UN Web TV. June 20, 2016. <span class="MsoHyperlink">webtv.un.org/watch/yoga-for-the-achievement-of-sustainable-development-goals-sdgs/4964711635001</span><o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><o:p></o:p></p>
<p class="MsoListParagraphCxSpLast" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-hyphenate: auto; text-indent: 0in;"><b>Yoga is India’s Gift to the World, says
Sadhguru Jaggi Vasudev</b>. The Economic Times. June 2, 2016.<o:p></o:p></p>
<p class="MsoNormal"><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-latin;"><o:p> </o:p></span></p>Yoga Easthttp://www.blogger.com/profile/08066539291194622338noreply@blogger.com0tag:blogger.com,1999:blog-1472567145459890328.post-89063926875678996652022-06-11T16:51:00.000-04:002022-06-11T16:51:28.588-04:00<p style="text-align: center;"><span style="color: #ffa400; font-family: georgia;"><b>The Junk Drawer <br />by Maggie Myers</b></span></p><p style="text-align: center;"><span style="font-family: arial;">Yoga East 2022 200 Hour Training, June 2022</span></p><span style="font-family: arial;">Introduction</span><p><span style="font-family: arial;">In various yoga classes I have taken throughout the years, I have often heard instructors talk about emotions being stored in the hips. Some teachers even describe the hips as “the body’s junk drawer.” They say stretching your hips can cause a release in which suppressed memories or pent-up emotions might bubble up to the surface. Sometimes the release is so profound, it can bring a student to tears. </span></p><p><span style="font-family: arial;">I have never witnessed anything like this in a class; however, I am familiar with the uncomfortable feelings that arrive in my own body when practicing a hip opener such as Agnistambhasana. I’ve wondered if there is any truth to this concept that emotions can actually get trapped inside our hips–or, if teachers just use this idea to simply encourage a mind-body connection with the imagination. Luckily, plenty of recent scientific evidence has demystified why a yoga practice can be so cathartic. Basic anatomy of the hips and the muscles that control these joints helps to explain how tension builds up in this area of the body, and recent psychological research shows that emotions are directly linked to this tension. This remarkable link can be explored through the gift of yoga.</span></p><p><span style="font-family: arial;">Anatomy and Function </span></p><p><span style="font-family: arial;">The pelvis plays a crucial role in how our entire body functions. We can consider it as our true core, both physically–since it connects the upper body to the lower body–and emotionally–since it contains our creative, reproductive, and elimination organs (Ishler, 2021). Its shape varies widely from person to person, especially among females. Its uniqueness is determined by genetics and environmental factors. (Swanson, 2019). We depend on our hip joints, which are located on either side of the pelvis, to bear our weight, stabilize our core, and move our legs around (Ishler, 2021). And, the tighter your hips are, the less overall mobility you have. Decreased hip mobility can result in pain and hinder daily activities as simple as walking or climbing stairs. Tight hips can also create an anterior tilt of the pelvis–meaning the pelvic bowl tilts forward out of neutral alignment–which leads to poor posture and a misaligned head and neck (Ishler, 2021). </span></p><p><span style="font-family: arial;">The hip flexors are a group of muscles attached to the hip joint. They include the sartorius, the tensor fascia lata, the rectus femoris, the pectineus, the adductor brevis, and the iliopsoas (Kapit & Elson, 2002). The psoas major is a deep postural muscle that is woven through the hip joint on either side, and connects to the lower spine. Much like the pelvis, there are no two sets of psoas muscles alike. A recent scientific discovery shows that some people even have an extra muscle in this area, and it’s referred to as the psoas minor. Approximately 40% of people have this variation (Swanson, 2019). When the psoas or any of the hip flexors become tight, the sensations we feel are not exclusive to the hip area. In fact, one may not even be aware that the hips are tight at all. We typically experience the pain from tight hips indirectly, meaning it isn’t your psoas that is going to hurt, but rather, adjacent areas, such as the back or even the shoulders (“The Psoas,” 2018). Nestled into the psoas muscle are the kidneys, which are responsible for filtering toxins in the body. Moreover, the adrenal glands reside here, and are the command center for the fight, flight, or freeze response. (Ishler, 2021).</span></p><p><span style="font-family: arial;">Stored Emotions </span></p><p><span style="font-family: arial;">The fight, flight, or freeze response is your body’s natural reaction to any kind of threat, whether it be physical or psychological. First, briefly consider your reaction to a physical threat. Think of what you do when you are scared, threatened, or experience something shocking. Our natural response to a physical threat is to draw our knees into our chest and coil up for protection. The action of drawing the knees in, no matter how subtle or dramatic, starts at the hips (“Hips Don’t,” 2018). On the other hand, when you’re under any kind of mental or emotional stress, your psoas muscle tightens up the same exact way it would in response to a physical threat (Ischler, 2021). If we hear some devastating news that brings us to tears, we are compelled to retreat to the fetal position to weep. Even if we don’t actually curl up into a ball, those hip flexors still clench deep inside of us. After the initial stressor, real or imagined, is over and done with, tension will still linger in the hip area, thus “trapping” the emotion there (Ischler, 2021).</span></p><p><span style="font-family: arial;">Oftentimes, modern humans do not even realize how stressed they are in the first place. We unconsciously engage the hip flexors all day long, either seated at a computer or behind the wheel (Swanson, 2019). Once one becomes aware of it, this kind of tension is not easy to shake off. In fact, it might have already been there for decades. Michael Lee, who is the founder of Phoenix Rising Yoga Therapy in West Stockbridge Massachusetts, remarked:</span></p><p><span style="font-family: arial;">Whenever something happens to us as a kid, our body is involved. This is particularly true of trauma. The body comes to the defense of the whole being. In defending it, the body does things to stop the pain from being fully experienced. Emotional pain is overwhelming for small children, because they don’t have the resources to deal with it. So the body shuts it off; if it didn’t, the body would die from emotional pain. But then the body keeps doing the physical protection even long after the situation has ended. (Raskin, 2007)</span></p><p><span style="font-family: arial;">How Yoga Helps</span></p><p><span style="font-family: arial;">Undeniably, if something is bothering you mentally or emotionally, it will show up in your body. Yoga has the power to awaken emotional issues within us, allow us to observe them on the mat, and ultimately, with time, release them. Yoga is considered a somatic practice because it puts emphasis on perception (Swanson, 2019). While proprioception is about where your body is in space, interoception is about how you feel inside your body. Practicing yoga can help you cultivate and strengthen this inward awareness. The more sensitive we become, the easier it is for us to understand the link between the body and the mind. </span></p><p><span style="font-family: arial;"><span style="white-space: pre;"> </span>One can begin to dissipate unconscious muscular tension simply by tuning in to the breath. The diaphragm is situated right near the psoas, and so each breath we take expands the diaphragm and actually massages these postural muscles. Shallow breathing may encourage the psoas to tense up, while deeper breaths can help it start to release (Swanson, 2020). This is one of the countless reasons why conscious breathing is integral to all yoga, whether or not you are practicing the asanas. </span></p><p><span style="font-family: arial;">We can begin investigating the hips by shifting our awareness to unexpected places. One scientific study shows an interesting connection between the jaw and the hips–when the jaw is clenched, the hips are gripping as well. When the jaw is released and the tongue softens, the range of motion in the hips increases (Fischer et al., 2009). Another area of the body which is surprisingly linked to the psoas muscle is the arch of the foot (Ischler, 2021). Dr. Martha Eddy, a leading educator in somatics, explained: </span></p><p><span style="font-family: arial;">“If you’re massaging your foot and this arch in the foot is collapsed, then you might have an overstretched psoas, or if it’s really held tight, you might have a tight psoas. Working this lateral arch of the foot in reflexology means you’re going to be working with the lower back or down [in the hips].” (Ischler, 2021)</span></p><p><span style="font-family: arial;">Incorporating asanas which engage the hips will not only help increase mobility and improve one’s posture, but it will also improve their ability to cope with fear and stress (Swanson, 2020). The psoas muscle itself is slightly challenging to target, because not many people can actually perceive it within them. It is recommended to first practice asanas that, in part, engage the psoas, and then focus on lengthening it out (Gudmestad, 2011). </span></p><p><span style="font-family: arial;">A suggested sequence could start with Supta Padangusthasana, which will make the psoas contract as it holds the leg up against gravity. Navasana will also create a similar contraction. Once the psoas has become warm and engaged, the hip muscles can then extend. It can be beneficial to first work with one side at a time, such as in Virabhadrasana I and Anjaneyasana. Then one can progress to seated postures such as Baddha Konasana, which externally rotates the hips and gets deeper into the groin and the pelvic floor muscles. Any backbends should come later in the practice, since they require full hip extension on both sides. Setu Bandha Sarvangasana is a great backbend to start with. In this asana, one must take care to set the pelvis to a posterior tilt, which means to tuck in the tailbone, or “spill” the bowl backwards to protect the lower back. Consecutive repetition of this pose may allow one to lift higher each time, which indicates the psoas is lengthening gradually (Gudmestad, 2011).</span></p><p><span style="font-family: arial;">Conclusion</span></p><p><span style="font-family: arial;">Though nothing can compare to your own personal, experiential evidence of healing with yoga, there is scientific evidence that the practice can help us process and release trauma by primarily focusing on the pelvis and hips. While yoga may be the ultimate tool to release stored emotions, we must be careful to proceed with caution. Though it may sound obvious to some, forcing the body to release during a yoga practice is counterintuitive. Richard Miller, Ph.D., who is both a yogi and a licensed psychologist, warned that an attempt to conjure an emotional release within the body is, “a subtle form of violence,” because it suggests that “you need to be other than you are,” (Raskin, 2007). The focus should not be on change, but rather self-acceptance. If we meet ourselves on the mat, just as we are, healing and liberation will come naturally. </span></p><p><span style="font-family: arial;">References</span></p><p><span style="font-family: arial;">Fischer, M. J., Riedlinger, K., Gutenbrunner, C., & Bernateck, M. (2009). Influence of the temporomandibular joint on range of motion of the hip joint in patients with complex regional pain syndrome. Journal of manipulative and physiological therapeutics, 32(5), 364–371. https://doi.org/10.1016/j.jmpt.2009.04.003 </span></p><p><span style="font-family: arial;">Gudmestad, J. (2011). How to Stretch and Strengthen the Psoas. Yoga International. https://yogainternational.com/article/view/how-to-stretch-and-strengthen-the-psoas </span></p><p><span style="font-family: arial;">Hips Don’t Lie: How Hip Openers Release Old Emotions. (2019, September 23). Yoga Today. https://blog.yogatoday.com/hips-dont-lie-releasing-old-emotions-though-hip-openers/ </span></p><p><span style="font-family: arial;">Ishler, J. (2021, September 16). How to Release ‘Emotional Baggage’ and the Tension That Goes with It. Healthline. https://www.healthline.com/health/mind-body/how-to-release-emotional-baggage-and-the-tension-that-goes-with-it </span></p><p><span style="font-family: arial;">Kapit, W., Elson, L.M. (2002). The Anatomy Coloring Book. Pearson Education.</span></p><p><span style="font-family: arial;">Raskin, D. (2007, August 28). Emotions in Motion. Yoga Journal. https://www.yogajournal.com/poses/emotions-in-motion/ </span></p><p><span style="font-family: arial;">Swanson, A. (2019). Science of Yoga. Penguin Random House. </span></p><p><span style="font-family: arial;">Swanson, A. (2020, August 11). The Key To Releasing Stress And Paving The Way To Better Poses? Caring For Your Psoas. Yoga Journal. https://www.yogajournal.com/teach/anatomy-yoga-practice/psoas-anatomy/https://www.yogajournal.com/teach/anatomy-yoga-practice/psoas-anatomy/ </span></p><p><span style="font-family: arial;">The Psoas Muscle: How it Holds onto Trauma and How to Let it Go, with Yoga. (2018). The Trauma Conscious Yoga Institute. https://traumaconsciousyoga.com/psoas/</span></p><div><br /></div>Yoga Easthttp://www.blogger.com/profile/08066539291194622338noreply@blogger.com0tag:blogger.com,1999:blog-1472567145459890328.post-73361449681303274872022-06-11T16:44:00.000-04:002022-06-11T16:44:09.234-04:00<p style="text-align: center;"><span style="color: #ffa400; font-family: georgia;"> <span style="text-align: center;"><b>Heart Rate Variability<br /></b></span></span><b><span style="color: #ffa400; font-family: georgia;">by Allison Deckel</span><br /></b><span style="font-family: arial;">Yoga East Teacher Training 2022</span></p><span style="font-family: arial;">Heart rate variability (HRV) is a normal occurrence and refers to the slight fluctuations that your heartbeat makes based on the needs of your body at the time (Cleveland Clinic, 2021). Heart rate variability measures how well the autonomic nervous system is working. The autonomic nervous system is divided into the sympathetic (SNS) and parasympathetic (PNS) nervous system. When the body is stressed, the SNS contributes to what is known as the “fight or flight” response. The (PNS) (del parentheses)contribute to functions referred to as “rest and digest.” In summary, HRV measures the balance between the SNS and the PNS (American Psychological Association, 2018). The most accurate way to monitor HRV is with an electrocardiogram, also referred to as an ECG or EKG. This is a machine that measures the electrical activity of the heart. This is done in a medical facility where electrodes (small, plastic patches that stick to the skin) are placed at certain spots on the chest, arms, and legs and hooked up to the machine (John Hopkins Medicine, 2022).</span><div><span style="background-color: white; text-indent: 0.5in;"><span style="font-family: arial;"><br /></span></span></div><div><span style="background-color: white; text-indent: 0.5in;"><span style="font-family: arial;">Our respiratory system syncs with our heart
through a process called respiratory sinus arrhythmia (RSA). When we inhale, we
activate our sympathetic nervous system increasing our heart rate. When we
exhale, we activate our parasympathetic nervous system, decreasing out heart
rate. The more robust the system the more variation there is between heart rates.
The higher the HRV is, the more effective we are at managing our reactions to
upsetting events and thinking through our best responses in a calm manner.
(Cleveland Clinic, 2021).</span></span></div><div><span style="background: white;"><span style="font-family: arial;"><br /></span></span></div><div><span style="font-family: arial;"><span style="background: white;">When
the heart is unable to fluctuate in response to breathing, this will have a
negative impact on how the body reacts to stress. Specifically, low heart rate
variability increases the </span><span style="background: white; color: red;">l</span><span style="background: white;">ikelihood</span><span style="background: white;"> </span><span style="background: white;">for
medical illness such as heart disease and cancer, as well as psychological
problems such as depression and </span><span style="background: white;">Post Traumatic Stress Disorder (PTSD)</span><span style="background: white;">. Low HRV makes it more difficult to manage
emotions and think through how we want to respond in the most effective way to
stressors (Van der Kolk, 2014).</span></span></div><div><span style="background: white; text-indent: 0.5in;"><span style="font-family: arial;"><br /></span></span></div><div><span style="font-family: arial;"><span style="background: white; text-indent: 0.5in;">What impacts heart rate variability? There is a
growing body of influence that early childhood trauma changes the brain and
leads to various poor health outcomes, including diminished HRV. The CDC-Kaiser
Permanente adverse childhood experiences (ACE) study is one of the largest
investigations of how early childhood trauma effects physical and mental health
outcomes. The findings indicated that </span><span style="background: white; color: #202124; text-indent: 0.5in;">as
the number of ACEs increase, the risk for health problems later in life also increase
(CDC, 2021). </span><span style="background: white; text-indent: 0.5in;">In the
book, The Body Keeps the Score, the author, Bessel Van Der Kolk, MD, outlines
how repeated exposure to traumatic events causes an over stimulation of the </span><span style="background: white; text-indent: 0.5in;">Autonomic Nervous System (ANS)</span><span style="background: white; text-indent: 0.5in;">, resulting in poor HRV.</span></span></div><div><span style="background-color: white; text-indent: 0.5in;"><span style="font-family: arial;"><br /></span></span></div><div><span style="background-color: white; text-indent: 0.5in;"><span style="font-family: arial;">Yoga has been shown to have positive effects on
physical and emotional well-being. Understanding this, Dr. Bessel Van Der Kolk
and his team at the Trauma Center in Boston, MA, decided to study if regular
yoga practice increased heart rate variability specifically. They selected
thirty-seven women with severe trauma histories who had tried traditional
psychotherapy but had not received much improvement. Half of the women took the
yoga class, while the other half participated in dialectical behavior therapy (DBT),
which is a well-established type of therapy that focuses on mindfulness. Their
classes consisted of breath work (pranayama) and classic poses, with an
emphasis on mindfulness, or being aware of the sensations that are happening
during class within the body and in the mind. The results indicated that HRV
improved with the yoga participants and did not change with the other group.
These findings motivated them to incorporate yoga class as a treatment modality
at their trauma center.</span></span></div><div><span style="background: white; text-indent: 0.5in;"><span style="font-family: arial;"><br /></span></span></div><div><span style="font-family: arial;"><span style="background: white; text-indent: 0.5in;">There are many ways to help students connect with
their breath in a yoga class. A commonly used technique that is simple and
effective is coherent breathing. </span><span style="background: white; color: #212121; text-indent: 0.5in;">In
coherent breathing, the goal is to bring awareness to</span><span style="background: white; color: red; text-indent: 0.5in;">,</span><span style="background: white; color: #212121; text-indent: 0.5in;"> as
well as</span><span style="background: white; color: red; text-indent: 0.5in;">,</span><span style="background: white; color: #212121; text-indent: 0.5in;"> extend the length of the breath itself. </span><span style="background: white; text-indent: 0.5in;">Students take a comfortable seat, keeping a
straight spine, and asked to inhale through the nose for 6 counts and exhale through
the nose for 6 counts. One may have to start with 4 counts and with practice
work up to the full 6 counts. This is usually done at the beginning of class to
bring awareness throughout the practice (Verywell Mind, 2020).</span></span></div><div><span style="text-indent: 0.5in;"><span style="font-family: arial;"><br /></span></span></div><div><span style="font-family: arial;"><span style="text-indent: 0.5in;">In the journal, </span><span style="background: rgb(252, 252, 252); color: #333333; text-indent: 0.5in;">Applied Psychophysiology and Biofeedback,</span><span style="text-indent: 0.5in;">
a </span><span style="text-indent: 0.5in;">comprehensive search
of multiple databases was conducted and all studies that reported a measure of
HRV associated with any yoga practice were included. Studies were categorized
by the study design and type of yoga practice. A total of 59 studies were reviewed
involving a total of 2358 participants. Most studies were performed in India on
relatively small numbers of healthy male yoga practitioners during a single
laboratory session. Of the reviewed studies, 15 were randomized controlled
trials. The reviewed studies suggest that yoga can improve HRV. Regular yoga
practitioners were also found to have increased vagal tone at rest compared to
non-yoga practitioners. However, they were unable to draw any firm conclusions
about yoga and HRV as most studies were of poor quality, with small sample
sizes and insufficient reporting of study design and statistical methods. While
there is convincing evidence that yoga does improve HRV, more quality studies
are needed to state this definitively (</span><span style="background: white; color: #444444; text-indent: 0.5in;">Posadzki,
Kuzdzal, Lee, & Ernst, 2015). </span><span style="text-indent: 0.5in;"> </span></span><p class="MsoNormal" style="line-height: 200%;"><span style="font-family: arial;">References:</span></p>
<p class="MsoNormal"><span style="font-family: arial;">Heart Rate
Variability (HRV). Cleveland Clinic, 2021, retrieved from <span class="MsoHyperlink"><a href="http://my.clevelandclinic.org/health/symptoms/21773-heart-rate-variability-hrv">http://my.clevelandclinic.org/health/symptoms/21773-heart-rate-variability-hrv</a></span></span></p>
<p class="MsoNormal"><span style="font-family: arial;">Stress
effects on the body. American Psychological Association, 2018 retrieved from <span class="MsoHyperlink"><a href="https://www.apa.org/topics/stress/body">https://www.apa.org/topics/stress/body</a></span></span></p><p class="MsoNormal"><span style="font-family: arial;">Violence
Prevention. Centers for Disease Control and Prevention, 2021 retrieved from</span></p>
<p class="MsoNormal"><span style="font-family: arial;"><span class="MsoHyperlink"><a href="https://www.cdc.gov/violenceprevention/aces/about.html">https://www.cdc.gov/violenceprevention/aces/about.html</a></span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial;"><span lang="FR">Bessel Van Der Kolk, MD (2014). </span><i>The Body Keeps the Score: Brain,
Mind, and Body in the Healing of Trauma</i>. Penguin Books.</span></p>
<p class="MsoNormal"><span style="font-family: arial;"><span style="background: white; color: #444444;">Posadzki, P., Kuzdzal, A.,
Lee, MS., Ernst, E., 2015. Yoga for heart rate variability: A systematic review
and meta-analysis of randomized controlled trials. </span><i><span style="color: #444444;">Applied Psychophysiological Biofeedback, 40, </span></i><span style="background: white; color: #444444;">239-249.</span></span></p>
<p class="MsoNormal"><span style="font-family: arial;"><span style="background: white; color: #444444;">Health. John Hopkins Medicine,
2022, retrieved from </span><span class="MsoHyperlink"><span style="background: white;"><a href="https://www.hopkinsmedicine.org/health/treatment-tests-and-therapies/electrocardiogram">https://www.hopkinsmedicine.org/health/treatment-tests-and-therapies/electrocardiogram</a></span></span></span></p>
<p class="MsoNormal"><span style="background-color: white; color: #444444;"><span style="font-family: arial;">An Overview of Coherent
Breathing. Verywell Mind, 2020 retrieved from</span></span></p>
<p class="MsoNormal"><span class="MsoHyperlink"><span style="background: white;"><a href="https://www.verywellmind.com/an-overview-of-coherent-breathing-4178943"><span style="font-family: arial;">https://www.verywellmind.com/an-overview-of-coherent-breathing-4178943</span></a></span></span><span style="background: white; color: #444444; font-family: "Times New Roman",serif; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p></div>Yoga Easthttp://www.blogger.com/profile/08066539291194622338noreply@blogger.com0tag:blogger.com,1999:blog-1472567145459890328.post-25879621979031121972022-06-11T16:18:00.001-04:002022-06-11T16:22:05.553-04:00<p> </p><h1 style="text-align: center;"><span style="color: #ffa400; font-family: georgia; font-size: large;"><b><span style="background: white; mso-fareast-font-family: "Times New Roman";">People
with Knee Osteoarthritis <br />Can Practice Yoga Safely<br /></span></b><b><span style="background: white; mso-fareast-font-family: "Times New Roman";">by Janet
Cuthrell</span></b></span></h1>
<p class="MsoNormal" style="text-align: center;"><b><span style="background: white; color: #333333; font-family: "Times New Roman",serif; mso-fareast-font-family: "Times New Roman";">Yoga
East 200hr Teacher Training, </span></b><b><span style="background: white; color: #333333; font-family: "Times New Roman",serif; mso-fareast-font-family: "Times New Roman";">June
2022</span></b></p>
<p class="MsoNormal"><span style="color: black; font-family: "Times New Roman",serif; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span><span style="font-family: arial;"><span style="background: white; color: #333333; text-indent: 0.5in;">Global aging, sometimes referred to as the
“Silver Tsunami” or the “Age Wave”, has become one of the greatest sociological
shifts in history </span><sup style="text-indent: 0.5in;"><span style="background: white; color: #333333; line-height: 200%; mso-fareast-font-family: "Times New Roman";">[1]</span></sup><span style="background: white; color: #333333; text-indent: 0.5in;">.
Americans ages sixty-five and older, make up the fastest growing sector of the
U.S. population; this diverse group are living longer, practicing yoga and even
running marathons </span><sup style="text-indent: 0.5in;"><span style="background: white; color: #333333; line-height: 200%; mso-fareast-font-family: "Times New Roman";">[1]</span></sup><span style="background: white; color: #333333; text-indent: 0.5in;">. </span><span style="background: white; color: #212121; text-indent: 0.5in;">Furthermore, according to the CDC, 41% of these
older individuals report that they are in good or excellent health </span><sup style="text-indent: 0.5in;"><span style="background: white; color: #212121; line-height: 200%; mso-fareast-font-family: "Times New Roman";">[2]</span></sup><span style="background: white; color: #212121; text-indent: 0.5in;">. However, although a large percentage report
back positively, seniors are often faced with a variety of adverse health
conditions which can have detrimental effects on overall quality of life </span><sup style="text-indent: 0.5in;"><span style="background: white; color: #212121; line-height: 200%; mso-fareast-font-family: "Times New Roman";">[2]</span></sup><span style="background: white; color: #212121; text-indent: 0.5in;">. Among these conditions is
osteoarthritis </span><sup style="text-indent: 0.5in;"><span style="background: white; color: #212121; line-height: 200%; mso-fareast-font-family: "Times New Roman";">[2]</span></sup><span style="background: white; color: #212121; text-indent: 0.5in;">. </span></span></p><p class="MsoNormal"><span style="font-family: arial;"><span style="background: white; color: #333333; text-indent: 0.5in;">The most common form of arthritis worldwide is
Osteoarthritis (OA), a progressive disease that destroys cartilage and joints,
is a frequent cause of pain, functional limitation and disability </span><sup style="text-indent: 0.5in;"><span style="background: white; color: #333333; line-height: 200%; mso-fareast-font-family: "Times New Roman";">[3]</span></sup><span style="background: white; color: #333333; text-indent: 0.5in;">. </span><span style="background: white; color: #212121; text-indent: 0.5in;"> Osteoarthritis
of the knee is a common form of arthritis, and affects nearly 12.4 million
seniors, the majority of which are women </span><sup style="text-indent: 0.5in;"><span style="background: white; color: #333333; line-height: 200%; mso-fareast-font-family: "Times New Roman";">[</span></sup><sup style="text-indent: 0.5in;"><span style="background: white; color: #212121; line-height: 200%; mso-fareast-font-family: "Times New Roman";">3]</span></sup><span style="background: white; color: #212121; text-indent: 0.5in;">. </span></span></p><p class="MsoNormal"><span style="font-family: arial;"><span style="background: white; color: #212121; text-indent: 0.5in;">Exercise therapy, including mind-body
exercises, yoga, and mental focus along with controlled breathing, have become
key elements in the treatment for knee osteoarthritis </span><sup style="text-indent: 0.5in;"><span style="background: white; color: #212121; line-height: 200%; mso-fareast-font-family: "Times New Roman";">[3]</span></sup><span style="background: white; color: #212121; text-indent: 0.5in;">. Additionally, yoga has proven itself to be
the superior form of exercise therapy, not only because of decreased pain and
improved function, but yoga’s inclusion of meditation and standing exercises
has helped seniors decrease anxiety and fear of falling </span><sup style="text-indent: 0.5in;"><span style="background: white; color: #212121; line-height: 200%; mso-fareast-font-family: "Times New Roman";">[3]</span></sup><span style="background: white; color: #212121; text-indent: 0.5in;">.</span></span></p>
<p class="MsoNormal"><span style="font-family: arial;"><span style="color: black; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span><span style="color: #212322; text-indent: 0.5in;">Sharon Kolasinski, MD, a professor of clinical medicine and a
rheumatologist at the University of Pennsylvania in Philadelphia, produced a
study on the impact of yoga on those suffering from knee osteoarthritis </span><sup style="text-indent: 0.5in;"><span style="background: white; color: #212121; line-height: 200%; mso-fareast-font-family: "Times New Roman";">[4]</span></sup><span style="background: white; color: #212121; text-indent: 0.5in;">. </span><span style="color: #212322; text-indent: 0.5in;">Kolasinski’s study demonstrated
that people who participated in a 90- minute Iyengar yoga class, once a week,
for 8 weeks, using props and pose variations, had decreased pain, increased
physical function and less joint stiffness </span><sup style="text-indent: 0.5in;"><span style="color: #212322; line-height: 200%; mso-fareast-font-family: "Times New Roman";">[4]</span></sup><span style="color: #212322; text-indent: 0.5in;">.</span></span></p><p class="MsoNormal"><span style="font-family: arial;"><span style="color: #212322; text-indent: 0.5in;">Because of yoga’s gentle movements, people with
osteoarthritis are increasingly drawn to yoga for a safe and gentle form of
exercise along with a way to lower stress, improve mobility and balance.
Additionally, yoga is fun and presents people with arthritis a type of exercise
that can be done on a regular basis </span><sup style="text-indent: 0.5in;"><span style="color: #212322; line-height: 200%; mso-fareast-font-family: "Times New Roman";">[4]</span></sup><span style="color: #212322; text-indent: 0.5in;">. Practicing with an
experienced yoga teacher, modifying poses and using props, help to promote knee
joint safety and provide a beneficial practice </span><sup style="text-indent: 0.5in;"><span style="color: #212322; line-height: 200%; mso-fareast-font-family: "Times New Roman";">[4]</span></sup><span style="color: #212322; text-indent: 0.5in;">. Iyengar yoga, is recommended for people with knee arthritis
because it allows the use of props </span><sup style="text-indent: 0.5in;"><span style="color: #212322; line-height: 200%; mso-fareast-font-family: "Times New Roman";">[4]</span></sup><span style="color: #212322; text-indent: 0.5in;">.</span></span></p><p class="MsoNormal"><span style="font-family: arial;"><span style="background: white; text-indent: 0.5in;">People with knee arthritis should modify yoga
poses and use props to protect the knee </span><sup style="text-indent: 0.5in;"><span style="background: white; line-height: 200%;">[5]</span></sup><span style="background: white; text-indent: 0.5in;">. In poses where the legs are straight, such as
Trikonasana (Triangle Pose) hyperextending the knee should always be avoided </span><sup style="text-indent: 0.5in;"><span style="background: white; line-height: 200%;">[5]</span></sup><span style="background: white; text-indent: 0.5in;">. To prevent knee hyperextension, a slight bend
in the knees and keeping weight evenly distributed in the four feet corners is
recommended </span><sup style="text-indent: 0.5in;"><span style="background: white; line-height: 200%;">[5]</span></sup><span style="background: white; text-indent: 0.5in;">.</span></span></p><p class="MsoNormal"><span style="font-family: arial;"><span style="background: white; text-indent: 0.5in;">Avoiding deep knee bends and maintaining proper
knee alignment in poses like Virabhadrasana II (Warrior II) is another way to
protect the knee and avoid knee injury when practicing yoga </span><sup style="text-indent: 0.5in;"><span style="background: white; line-height: 200%;">[5]</span></sup><span style="background: white; text-indent: 0.5in;">. The bent knee should be aligned over the ankle
and in line with the second toe </span><sup style="text-indent: 0.5in;"><span style="background: white; line-height: 200%;">[5]</span></sup><span style="background: white; text-indent: 0.5in;">. If the knee should go beyond the ankle, the
stance should be widened </span><sup style="text-indent: 0.5in;"><span style="background: white; line-height: 200%;">[6]</span></sup><span style="background: white; text-indent: 0.5in;">.
During Warrior II a frequent, but destructive, misalignment is for the thigh to
fall inward turning the knee towards the big toe, placing too much stress on
the knee </span><sup style="text-indent: 0.5in;"><span style="background: white; line-height: 200%;">[6]</span></sup><span style="background: white; text-indent: 0.5in;">.
Likewise, allowing the thigh to turn outward shifts the knee towards the little
toe creating knee stress </span><sup style="text-indent: 0.5in;"><span style="background: white; line-height: 200%;">[6]</span></sup><span style="background: white; text-indent: 0.5in;">.
Pointing the knee in line with the second toe, making sure that the knee and
the toe are on the same plane as the sit bone will protect the knee </span><sup style="text-indent: 0.5in;"><span style="background: white; line-height: 200%;">[6]</span></sup><span style="background: white; text-indent: 0.5in;">.</span></span></p><p class="MsoNormal"><span style="font-family: arial;"><span style="background: white; text-indent: 0.5in;">Finally, a common pose where props should be used
to alleviate pain and to make the pose achievable is Virasana (Hero’s Pose) </span><sup style="text-indent: 0.5in;"><span style="background: white; line-height: 200%;">[7]</span></sup><span style="background: white; text-indent: 0.5in;">. Many people with knee OA cannot perform
Virasana by sitting upright, with hips in between the feet and knees together </span><sup style="text-indent: 0.5in;"><span style="background: white; line-height: 200%;">[7]</span></sup><span style="background: white; text-indent: 0.5in;">. One solution is to raise the floor with props,
like a sitting on a folded blanket or one - two blocks under the hips </span><sup style="text-indent: 0.5in;"><span style="background: white; line-height: 200%;">[7].</span></sup></span></p><p class="MsoNormal"><span style="font-family: arial;"><span style="color: #333333; text-indent: 0.5in;">Today, “sixty is the new forty”, someone celebrating a sixtieth
birthday can expect to live two decades or more, yoga presents the potential
for making this chapter of life truly the golden years </span><sup style="text-indent: 0.5in;"><span style="color: #333333; line-height: 200%; mso-fareast-font-family: "Times New Roman";">[1]</span></sup><span style="color: #333333; text-indent: 0.5in;">. As a holistic practice that intersects body, mind and spirit,
yoga can be a deep and transformative practice during this cherished time, even
for those with knee osteoarthritis</span><sup style="text-indent: 0.5in;"><span style="color: #333333; line-height: 200%; mso-fareast-font-family: "Times New Roman";"> [1]</span></sup><span style="color: #333333; text-indent: 0.5in;">.</span></span></p><p align="center" class="MsoNormal" style="text-align: center;"><b><span style="background: white; color: #212121; font-family: arial; mso-fareast-font-family: "Times New Roman";">Bibliography</span></b></p>
<ol start="1" style="margin-top: 0in;" type="1"><li class="MsoNormal" style="color: #212121; line-height: 200%; mso-list: l0 level1 lfo1; tab-stops: list .5in; vertical-align: baseline;"><span style="font-family: arial;"><i><span style="background: white; mso-fareast-font-family: "Times New Roman";">Relax into Yoga for Seniors</span></i><span style="background: white; mso-fareast-font-family: "Times New Roman";">, Carson, Kimberly MPH, C-IAYT & Krucoff, Carol,
C-IAYT, (2007). p. 7-11.</span><span style="mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></span></li>
<li class="MsoNormal" style="color: black; line-height: 200%; mso-list: l0 level1 lfo1; tab-stops: list .5in; vertical-align: baseline;"><span style="font-family: arial;"><i><span style="mso-fareast-font-family: "Times New Roman";">Top 10
health concerns for seniors: ASC blog</span></i><span style="mso-fareast-font-family: "Times New Roman";">. ASC.
(2021, November 17). Retrieved May 23, 2022, from
https://www.asccare.com/health-concerns-for-seniors/ <o:p></o:p></span></span></li>
<li class="MsoNormal" style="color: black; line-height: 200%; mso-list: l0 level1 lfo1; tab-stops: list .5in; vertical-align: baseline;"><span style="font-family: arial;"><i><span style="background: white; color: #303030; mso-fareast-font-family: "Times New Roman";">Conservative treatment of knee
osteoarthritis: A review of the literature.</span></i><span style="background: white; color: #303030; mso-fareast-font-family: "Times New Roman";"> Lim, W. B., & Al-Dadah, O.
(2022). </span><span style="color: #303030; mso-fareast-font-family: "Times New Roman";">World journal of
orthopedics<span style="background: white;">, </span><i>13</i><span style="background: white;">(3), 212–229.
https://doi.org/10.5312/wjo.v13.i3.212</span></span><span style="mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></span></li>
<li class="MsoNormal" style="color: black; line-height: 200%; mso-list: l0 level1 lfo1; tab-stops: list .5in; vertical-align: baseline;"><span style="font-family: arial;"><i><span style="mso-fareast-font-family: "Times New Roman";">Yoga
Benefits for Arthritis</span></i><span style="mso-fareast-font-family: "Times New Roman";">, Susan Bernstein,
Arthritis.org<o:p></o:p></span></span></li>
<li class="MsoNormal" style="color: black; line-height: 200%; mso-list: l0 level1 lfo1; tab-stops: list .5in; vertical-align: baseline;"><span style="font-family: arial;"><i><span style="mso-fareast-font-family: "Times New Roman";">Avoid
Knee Pain and Injury with Yoga</span></i><span style="mso-fareast-font-family: "Times New Roman";">, August 28,2007, Catherine
Guthrie, Yoga Journal, yogajournal.com<o:p></o:p></span></span></li>
<li class="MsoNormal" style="color: black; line-height: 200%; mso-list: l0 level1 lfo1; tab-stops: list .5in; vertical-align: baseline;"><span style="font-family: arial;"><i><span style="mso-fareast-font-family: "Times New Roman";">Yoga
Therapy for Your Knees, </span></i><span style="mso-fareast-font-family: "Times New Roman";">Doug Keller, Yoga International<i><o:p></o:p></i></span></span></li>
<li class="MsoNormal" style="color: black; line-height: 200%; mso-list: l0 level1 lfo1; tab-stops: list .5in; vertical-align: baseline;"><i><span style="font-family: arial; mso-fareast-font-family: "Times New Roman";">Yoga
for Health Knees, Hips and Ankles: 3 Ways to prop Virasana,</span></i><span style="mso-fareast-font-family: "Times New Roman";"><span style="font-family: arial;">
September 18, 2020, Allison Ray Jeraci, Yoga U Online, yogauonline.com</span></span></li></ol>Yoga Easthttp://www.blogger.com/profile/08066539291194622338noreply@blogger.com0tag:blogger.com,1999:blog-1472567145459890328.post-79214453603006607322021-11-29T09:17:00.002-05:002021-11-29T09:17:36.281-05:00Question from a student: How to practice when one side is injured?<p><span style="color: #674ea7;"> <span style="font-family: inherit;"><b>Question: </b></span></span></p><span style="font-size: 14px;"><span style="font-family: inherit;">I’ve run into a small obstacle in my practice and I’d love your opinion. As my knees continue to slowly open back up I’m beginning to work on some poses that I have been skipping (Janushirshasana B, and Mariciasana B in particular). While hiking I fractured one of the little bones in the top of my right foot. In these poses where there is pressure on the foot I’m feeling like on my left foot side I can start working but on my right the foot is still very painful/sharp when pressure is there. My question is, do you think it’s better for me to work the poses on one side even though I can’t yet on the other side? Or is it better to wait until I can work both sides?</span></span><p style="font-size: 14px;"><span style="color: #674ea7; font-family: inherit;"><b>Laura's Answer: </b></span></p><p style="font-size: 14px;"><span style="background-color: #f9f9fa; color: #232329;"><span style="font-family: inherit;">Go ahead and continue to do both sides, but on the right side, be very gentle so as not to cause pain. It's necessary to continue to work that foot so the bones will knit. Studies show that bones knit faster if they are put under some stress. By "stress" I mean the engineering definition: "force per unit area within materials (tissues: bones, muscles, tendons, ligaments) that arises from externally applied forces". You don't have to work the two sides equally. Studies also show that exercise on only one side still affects the other side. Good question!</span></span></p>Yoga Easthttp://www.blogger.com/profile/08066539291194622338noreply@blogger.com0tag:blogger.com,1999:blog-1472567145459890328.post-6862252739049754282021-07-09T10:43:00.002-04:002021-07-09T10:43:15.619-04:00The Death of Yoga?<p>One of our teachers sent me this link to an article in The Elephant Journal and asked me for my thoughts:<a href="https://www.elephantjournal.com/2021/07/covid-19-didnt-kill-the-yoga-industry-its-been-slowly-dying-for-years-nyk-danu/" target="_blank"> COVID 19 Didn't Kill the Yoga Industry: It's Been Slowly Dying for Years.</a></p><p>Here are the points the article makes: 1. Yoga as fitness turned yoga into just another workout. 2. Drop-in classes killed yoga by allowing students to attend without commitment to studying yoga or being part of a community. 3. Fancy pants. Yoga is often described as a multi-billion dollars a year business, but yoga <i>stuff </i>rather than yoga instruction is where the money is going. 4. The teacher training puppy mill, on which studios rely for income, churns out lots of unqualified yoga teachers every year.</p><p>I began practicing yoga over 50 years ago, but I didn't take classes until 1990. Reason? Yoga classes were hard to find. It wasn't until I moved to Louisville and met Maja Trigg, founder of Yoga East, that I began taking yoga classes. Back then, class met once a week and you could only enroll for a series of 8 classes. All the other days of the week, you were expected to maintain your home practice. Class was not intended to be a "workout". It was <i>yoga instruction</i>. It was intended to give us finer points of practice, individual attention where we needed it, and to answer our questions. </p><p>Maja told us that in a series of 8 classes, she would have all students up in Sarvangasana (Shoulderstand) by the sixth class. I asked our Yoga East teachers how often they are even able to teach Sarvangasana in a class. Answer: rarely. Why? Students attend class so sporadically that's it's hard to teach a technically difficult asana like Sarvangasana. When students drop in and out of classes, it prevents everyone from making progress. Students, regardless of ability, often stay stuck at the level of the least experienced student. This is a problem, but this is why we have different levels of classes. Perhaps we need to refine the class levels and establish requirements for attending levels 2 and 3. </p><p>Classes used to be longer. Maja's classes were 90 minutes back then. Classes have gotten shorter and shorter. One of our teachers told us that after the shutdown when her classes resumed, the management of the fitness facility where she was teaching shortened the classes to 45 minutes. Even a 75 minute class does not allow enough time for teaching pranayama, meditation or an adequate relaxation at the end.</p><p>The yoga pants problem, as I see it: <a href="https://www.nbcnews.com/better/business/why-women-invest-40-percent-less-men-how-we-can-ncna912956" target="_blank">Studies show that when women invest their money, their investments pay off better than men's investments. Unfortunately women's investments are 40% that of men.</a> I would like to see women take the money they spend on clothes and invest it instead. Why spend $200 on a pair of yoga pants at a company which doesn't care anything about women? Take that $200 and invest it instead. </p><p>The teacher training mill: After Maja retired and moved away, she phoned us to tell us that we should begin training teachers. We were reluctant to do that, thinking that we were not experienced enough. However, students began asking for training. When a student asks about teacher training, we understand it to be a desire by the student to take the next step in their practice. In the general yoga classes, we don't teach the philosophy and history of yoga, nor can we give advanced instruction. Teacher training is our opportunity to give interested students a deeper dive into yoga.</p><p>Initially, we took the notes we had made in our training with Maja, and we did a training using our notes starting in 1995. Our first training was a month long. By 1999, our teacher training was over 600 hours long. Since then, we have trained over 240 teachers at various levels. We did a 40 hour gentle yoga training in 2009 to train students who each had been attending classes at Yoga East regularly for at least five years to teach yoga as volunteers for community non-profit organizations. We have given chair yoga training, MS Yoga trainings, and 200, 300 and 500 hour courses. We always tell our students that a teacher training course does not turn you into a yoga teacher. The way to become a yoga teacher is by being a dedicated yoga student and by maintaining a relationship with an experienced teacher as a mentor. </p><p>Teacher training is the beginning point for a new yoga teacher, who has to follow up the training by getting out into the community to teach as many classes as possible. This is the only way to become an excellent teacher. </p><p>Comments are welcome. </p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p>Yoga Easthttp://www.blogger.com/profile/08066539291194622338noreply@blogger.com0tag:blogger.com,1999:blog-1472567145459890328.post-66519351960243577522021-05-24T09:40:00.003-04:002021-05-24T09:40:53.426-04:00<p><b>Mujadara Recipe</b></p><p>This is a vegan dish from the Middle East. It's easy to make.</p><p><b>Lentils</b></p><p>1/2 cup of rinsed brown or French lentils and a bay leaf - cook in water to cover until tender. Remove the bay leaf and set the lentils aside for now.</p><p><b>Carmelized Onions</b></p><p>While the lentils are cooking, saute the following ingredients in a heavy skillet until the onions are carmelized. Don't let them burn.<br />1/2-1 cup of thinly sliced onions, shallots or leeks<br />Garlic clove, chopped<br />1 teaspoon of sugar (jaggery or brown sugar is recommended)<br />olive oil</p><p><b>Soaked Raisins</b></p><p>While the lentils and onions are cooking, soak <br />1/2 cup of raisins in<br />juice of a 1/2 lemon, and<br />1 tablespoon of hot water</p><p><b>Rice</b></p><p>When the onions are ready, in a separate heavy skillet, combine the following ingredients:<br />1/2 cup basmati rice<br />1 cinnamon stick<br />1 tablespoon whole coriander seeds<br />1 tablespoon whole cumin seeds<br />If you are not using powdered spices, reduce the quantities to 1-2 teaspoons. I like to use the whole spices and grind them fresh.<br />Saute the rice and spices in olive oil then add 1-1&1/2 cups of water, cover the rice and cook it until tender. </p><p>When the rice is done, add the lentils, onions and raisins and stir. At this final stage you can also add 1-2 cups chopped tender greens like arugula, tender kale, etc...</p><p>Salt to taste.</p><p>Laura Spaulding</p>Yoga Easthttp://www.blogger.com/profile/08066539291194622338noreply@blogger.com0tag:blogger.com,1999:blog-1472567145459890328.post-49420520246629674222019-03-27T16:27:00.000-04:002019-03-27T16:32:48.697-04:00GREEN YOGA! Or Environmental Action as a Spiritual Practice by Karen Cairns<div dir="ltr" style="text-align: left;" trbidi="on">
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<tr><td style="text-align: center;"><a href="https://4.bp.blogspot.com/-KTecB9enGuo/XJvdsDzds0I/AAAAAAAAAjo/u4Bv6Ks7_fcswiX4dG7KDEOvqm7v5oD4wCLcBGAs/s1600/IMG_1629%2B-%2BCopy%2B%25283%2529.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1200" data-original-width="1600" height="240" src="https://4.bp.blogspot.com/-KTecB9enGuo/XJvdsDzds0I/AAAAAAAAAjo/u4Bv6Ks7_fcswiX4dG7KDEOvqm7v5oD4wCLcBGAs/s320/IMG_1629%2B-%2BCopy%2B%25283%2529.JPG" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">View of Kedarnath and Chaukumbh from Guptakashi, India.</td></tr>
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Yoga is about balance, about ethics and relationships within the web of life. All yoga is ecological by nature. We can look at the Yamas and Niyamas first as relating to ourselves, then expanding these outward to our shala, our community, our region, country, the planet. Like skimming a stone over the surface of water.</div>
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Environmental awareness and action is based upon ahimsa (not harming by actions including ethical issues about purchases and materials), asteya (not using more than my share of resources- as the Quaker saying goes: Living Simply So That Others May Simply Live), sauca or cleanliness and non-polluting. </div>
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There are many actions we can take to honor these fundamental limbs of yoga. We need broad action, collective action, voting and protesting when applicable, changing laws and holding corporations accountable…of course. Individual action is not the complete answer but it is a step we can take: it is right action.</div>
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So…in our shala we can support ourselves and Bhumi Mataji (Jai, Mother Earth!) through many steps.</div>
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<li><b><i>Using candles that are non-polluting and that have less waste.</i></b> No tea lights- these are made from fossil fuels and also produce indoor air pollution, increasing respiratory difficulties.</li>
<li><b><i>No more burning incense inside.</i></b> The least polluting I have found are the Japanese ones made without a stick in the middle, but even these have smoke and put particulates in the air we breathe.</li>
<li><b><i>Buying and using toilet paper that is made from recycled paper</i></b> with a high post-consumer recycled content. This has a double benefit: virgin forests and trees are being cut down for regular toilet paper. The average person using regular toilet paper is responsible for 384 trees being cut down in their lifetime (NRDC). When we buy recycled paper products (toilet paper, paper towels, and tissues), we are not only saving trees but we are supporting the market for recycled products, which is extremely important for recycling to work.</li>
<li><b><i>Using regular, good old-fashioned soap bars instead of soap in plastic bottles.</i></b> Research has shown that this is both effective and just as healthy (or more healthy than soaps that are “anti-bacterial”). This goes for lotions also- if possible buy in glass or buy in bulk by bringing your own glass container. Many health food stores now have soaps and lotions in bulk.</li>
<li><b><i>Flowers: best are local and/or homegrown,</i></b> next would be flowers grown in USA, and worst would be flowers from South America (cheap roses often grown in Colombia and cared for and picked by women and children with much exposure to horrible working conditions and high levels of pesticides). Many flowers are labeled with country of origin; if not, we can ask where they are from.</li>
<li><b><i>Cleaning: we want to avoid harmful chemicals, especially bleach.</i></b> Most cleaning can be done with white vinegar and water and soap!</li>
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Yes, this is somewhat more expensive but so worth it. Perhaps we can have an Eco-Fund for donations to support these efforts. Certainly when we donate (bless you, donors!), we can donate with awareness about packaging and products. Maybe large bags of chocolate that is not in individually wrapped pieces? Oh, have I gone too far? Okay, baby steps!</div>
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Karen Cairns, RN, MPH, EdD is a member of Yoga East’s Board of Directors, a long-time dedicated Ashtanga practitioner and KPJAYI Authorized teacher. She received her doctorate in environmental education from the University of Louisville in 2001 and worked at U of L in environmental research and environmental justice.</div>
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Yoga Easthttp://www.blogger.com/profile/08066539291194622338noreply@blogger.com0tag:blogger.com,1999:blog-1472567145459890328.post-42939418400215834322018-07-12T18:14:00.001-04:002021-11-29T09:39:13.266-05:00Madhur Jaffrey's Beet and Tomato Soup<div dir="ltr" style="text-align: left;" trbidi="on">
As served at Kentucky Street on June 24.<br />
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Bunch of fresh beets<br />
Equal weight of fresh tomatoes<br />
1 tsp ghee<br />
1/2-1 tsp whole cumin seeds (I used a full tsp)<br />
1 tsp whole black peppercorns<br />
4-6 whole cloves<br />
1/2 piece stick cinnamon<br />
1/2-1 tsp salt<br />
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Wash the beets and leave about 2 inches of tops on the beets. Not necessary to peel them. Cook the whole beets in water until you can pierce them with a fork. Remove from water and let cool.<br />
In the beet water, scald the tomatoes and remove from the water. Save the water. Let the tomatoes cool enough to peel them.<br />
Slip off the beet skins and tops and put the whole beets and the peeled tomatoes in a food processor or blender. Add enough water so that you thoroughly blend them to a soupy consistency.<br />
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In a heavy sauce pan or soup pot, heat the ghee until sizzling, but don't scorch it. Add all the spices and lightly saute until fragrant. Add the beet/tomato mix. Bring to a boil, then simmer for 10 minutes on low heat. Add salt to taste. You can add a bit of cream, but I didn't do that.<br />
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Strain. Enjoy!<br />
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The original recipe can be found in Madhur Jaffrey's <i>World of the East Vegetarian Cooking</i>, Alfred A. Knopf, 1981. I made some changes which I think makes it faster and easier to prepare.</div>
Yoga Easthttp://www.blogger.com/profile/08066539291194622338noreply@blogger.com0tag:blogger.com,1999:blog-1472567145459890328.post-15179928472016441572018-06-04T18:10:00.000-04:002018-06-04T18:10:06.847-04:00Heart of Yoga June 1, 2018<div dir="ltr" style="text-align: left;" trbidi="on">
Today we discussed notes I had taken from the first Yoga and Sound I attended at Arsha Vidya Gurukulum in Saylorsburg, PA, with Ramanand Patel, Mukesh Desai, and Pujiya Swami Dayananda Saraswathi. This was September 4, 2002 - September 11, 2002.<br />
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Swami D. began by defining terms from the Vedanta tradition. Nishta or sthairya = to abide. Bhava, Bhavana = to have a command of abiding attitudes. Laya = absorption.<br />
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Niyama (first limb of Patanjali's Ashtanga Yoga) is a lifestyle conducive to accomplishing yoga, living a committed life, a life which leads to a desirable end.<br />
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Things to be done - niyama: purity, contentment, austerity, self-study, surrender to Isvara.<br />
Things not to be done- yama: non-harming, non-lying, non-stealing, non-greediness, non-excessivness.<br />
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A yogic life is regulated and disciplined.<br />
Tapah, svadhyaya, and isvara-pranidhanah constitute niyama.<br />
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Tapah - being totally committed, involved, dedicated. he remarked that in India, waiting is considered tapas. People say, "I've been doing tapas for you for 10 minutes."<br />
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Svadhyaya - he recommended studying the Vedas by studying one Upanishad.<br />
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Isvara- Pranidhanah - "God" is an abused word. "Isvara" is better. How does one worship Isvara? Pranidhana means "placing oneself". This is not a matter of "belief" in God; it is a matter of understanding.<br />
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There are two ways of knowing: (1) direct perception, (2) indirect perception. Direct perception is seeing with your own eyes. Indirect perception is like reading an x-ray, knowing you have a flat tire by the way the car drives, inferring that you have gasoline from the gas gauge.<br />
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Belief: if you have a green light, the cars on the cross street have a red light and they will stop.<br />
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Only these two kinds of knowledge - there is no such thing as theoretical knowledge. (<a href="https://www.amnh.org/exhibitions/darwin/evolution-today/what-is-a-theory/" target="_blank">for a good discussion of theory, see this short discussion from the American Museum of Natural Histor</a>y).<br />
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All that exists is Brahman (Brahman is a word of neutral gender representing<span style="font-family: inherit;"> <span style="background-color: white; color: #222222;">the ultimate reality underlying all phenomena)</span>. All that is known or unknown is Brahman. Isvara is to be understood and known. All knowledge, all karma, all dharma is Isvara. Isvara is the maker and material cause of everything. </span><br />
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Yoga Easthttp://www.blogger.com/profile/08066539291194622338noreply@blogger.com0tag:blogger.com,1999:blog-1472567145459890328.post-74867825019412985382017-12-30T18:21:00.002-05:002017-12-30T18:21:12.623-05:00Living the Light of Yoga<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-size: x-small;">Teacher Training class of December, 2017, from left: Patrick Dineen, <span style="text-align: center;">Doug van Houten, </span><span style="text-align: center;">Trish Barrett,</span><span style="text-align: center;"> Laura Spaulding, </span>Steven McGuire, <span style="text-align: center;">Kelsey Swartz, </span>Susan Rudy and Heather Watkins, December 30, 2017.</span></div>
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<span style="white-space: pre;"> </span>As one candle lights another, the teachings of Yoga are handed down from teacher to student in an unbroken chain. This chain is the lineage of yogis which traces itself back to Maja Trigg, to Sharath, Saraswathi, Pattabhi Jois, Krishnamacharya, Shankaracharya, to 1000 BC to Matsyendranath, then back even farther to the first yogi - who is nameless - and whom we call Shiva - the One who is bright, shining and auspicious. Tonight we welcome our graduates into that lineage, our lineage. When you become a member of our lineage, the power and the knowledge of the lineage flows through you.<br />
<br />
<span style="white-space: pre;"> </span>It is a knowledge tradition - because very simply yoga is the knowledge of how to live in this world fearlessly, enthusiastically, joyfully, contentedly, in complete fulfillment of what it is to be a human being, to have this human life.<br />
<br />
<span style="white-space: pre;"> </span>In the yoga tradition we offer prayers to our teachers, other yoga practitioners who walked this path before us and who show us the way. Our prayers are prayers of gratitude and acknowledgment of what we have received.<br />
<br />
One of my favorite is this one which Patabhis Jois used to say softly at the end of the Ashtanga mantra:<br />
<span style="white-space: pre;"> </span><br />
Om namo brahmavidbhyo brahmavidya-sampradaya-kartrbhyo<br />
namo vamsarshibhyo mahadbhyo namo gurudbhyo<br />
sarvopaplava-rahita-prajnana-ghana-pratyagartho brahmaivaham-asmi<br />
Om tat sat<br />
<br />
Salutations to the Infinite Being and Truth;<br />
Salutations to the Knowers of that Infinity and<br />
to the Ones who perform actions for the benefit of all beings;<br />
Salutations to the rishis - they who have seen the Truth,<br />
Salutations to the great ones who inspire us,<br />
Salutations to my teachers - due to my association with them,<br />
I identify with that infinite Truth and I know the truth<br />
- that I am free from all limitations and problems.<br />
<br />
<span style="white-space: pre;"> </span>We are guided by our great tradition of teachers and their teachings.<br />
Very often the texts are so old we don’t know who wrote them or when they were written. Another reason is that the texts were usually anonymous or attributed to the author’s teacher. In the past, no one took personal credit for yoga because it’s not the individual teacher who is important - it’s the teachings themselves which are important. <br />
<br />
<span style="white-space: pre;"> </span>Approximately 2500 years ago, Patanjali wrote The Yoga Sutras, 212 aphorisms that outline what was known about yoga at that time. 2500 years ago yoga was already a well-established tradition and body of knowledge. No one knows how old it was even back at the time of Patanjali. In the original commentary to the Yoga Sutras, Vyasa, the commentator says, “Yoga eva upadyayah:” “Yoga is itself the teacher.”<br />
<br />
<span style="white-space: pre;"> </span>Yoga is owned by no one, and belongs to everyone.<br />
<span style="white-space: pre;"> </span><br />
<span style="white-space: pre;"> </span>Commencement - a word which means, to begin. Here we mark the end of teacher training and the start of a lifetime journey of exploration into the vast realm of yogic knowledge and practice. This is a time to pause to reflect and ask ourselves about the past: What mistakes did I make? What did I learn? What inspired me? If things occurred that were negative or unpleasant, offer those into the fire of understanding and dissolve the habitual thought patterns that created mis-understanding. All of that is now in the past. You are free from it. Go forward. This is a rebirth into a new life.<br />
<br />
Your being here on this planet, living this life, is a matter of your conscious choice. It’s not an accident or a mistake. Recognize this life as a choice you have made. Summon forth all the power of your inner courage and live the life of your dreams. <br />
<br />
Courage means you live a life which is a blessing to others, rising to meet the demands of any situation. Step forward and be the light.<br />
<br />
This is the way of yoga.<br />
<span style="white-space: pre;"> </span><br />
These new teachers will carry on this great tradition which has uplifted so many people.<br />
<br />
<i>[Remarks by Laura to the graduating class.]</i></div>
Yoga Easthttp://www.blogger.com/profile/08066539291194622338noreply@blogger.com0tag:blogger.com,1999:blog-1472567145459890328.post-495101248375723922017-10-05T12:08:00.000-04:002017-10-05T12:08:18.198-04:00Winter Squash Soup<div dir="ltr" style="text-align: left;" trbidi="on">
This recipe is originally from Martha Rose Shulman and got many comments on the NY Times Cooking Page. Very high in Vitamin A, and a good way to use winter squash, onions, garlic and ginger from your Barr Farms CSA.<br />
<br />
Ingredients:<br />
<br />
2 Tablespoons oil or ghee<br />
1 medium onion, minced<br />
2 garlic cloves, minced<br />
1.5 Tablespoons fresh ginger, minced<br />
3 Teaspoons mustard seeds (I used black but you can also use yellow)<br />
2 Teaspoons cumin (I used whole but you can also use powder)<br />
.5 Teaspoon Turmeric powder<br />
<br />
1 medium winter squash ( I used a butternut squash, peeled, seeded and cut into 1" cubes)<br />
1 Cup Red lentils or Toor Dal<br />
<br />
Tarka:<br />
2 Teaspoons ghee<br />
assorted spices to taste, such as: cumin, coriander, curry powder<br />
<br />
Heat 2 Tablespoons ghee or oil and saute onion, garlic and first group of spices. Add cubed squash, lentils or dal and 6 cups of water. I did this in a pressure cooker and cooked it until the rocker rocked for 3 minutes, then let it cool until the pressure dropped. You can also do this in a regular large sauce pan. Cook until lentils/dal and squash are tender. Use a hand blender to puree.<br />
<br />
Tarka - heat 2 Teaspoons ghee in a small saute pan and add the spices until browned and fragrant. Add Tarka to the soup. Add salt to taste.<br />
<br />
You can also add chopped cilantro, grated (unsweetened) coconut for a South Indian touch, kale, spinach, red peppers, carrots, etc...</div>
Yoga Easthttp://www.blogger.com/profile/08066539291194622338noreply@blogger.com0tag:blogger.com,1999:blog-1472567145459890328.post-18014944010075278192017-03-03T16:01:00.004-05:002017-03-03T16:01:28.266-05:00The Power of Yoga and Meditation and Recovery from Addiction by Allison Longino<div dir="ltr" style="text-align: left;" trbidi="on">
<b>Opiate addiction in Kentucky and the United States:</b><br />
<br />
<div style="text-align: left;">
In the United States, opioids, both prescription and illicit, are consistently responsible for more overdose deaths than any other substance. According to a Center for Disease Control study from 2015, which is the last year that information is available, opioids were involved in 33,091 deaths. This number has continued to increase, quadrupling since 1999. The state of Kentucky having one of the highest rates of overdose death in the country; sitting at 29.9 per 100,000 people in 2015.<span style="font-size: x-small;"><b><i>1</i></b></span></div>
<br />
Kentucky also boasts an extremely high rate of prescription opioid usage. In 2012, doctors in the state of Kentucky issued nearly 3 times the amount of prescriptions for opioids per person than the lowest prescribing states. Additionally, as many as 1 in 4 people who are prescribed opioids for general, noncancer related pain in primary care settings struggles with addiction.1 These are startling numbers, to say the least. To put it simply, this information illustrates that there is a large number of people in both my home state and across the country who are experiencing great physical and mental pain. Great pain that can be relieved by something other than prescription or illicit substances. Great pain that can, in part, be healed by the power of yoga and meditation.<br />
<br />
<b>How yoga and meditation benefits those suffering from addiction:</b><br />
<br />
I was inspired to research the benefits of yoga and meditation for people in recovery by a very close friend of mine. I interviewed him at length about his experience in both addiction and sobriety. I have chosen to not include his name out of great respect for his privacy and the privacy of his peers.<br />
I began by asking him when and why he started using. His addiction began at the age of fourteen. He explained that he, and many of his now sober peers, began using to combat mental anguish; to stop ever present destructive thoughts of inadequacy and an inability to live up to both parental and personal expectations. It began with alcohol and marijuana at parties, quickly snowballed to cocaine and prescription pain pills, and eventually led to heroin.<br />
<br />
Fifteen years later, he is now in recovery with nearly 3 years of sobriety under his belt. He is also a member of Alcoholics Anonymous, a 12-step recovery program, attending three to four meetings per week. In the last year, he discovered and began practicing mindfulness meditation, initially encouraged by his AA sponsor. When asked why he began practicing meditation, he replied, “I'd tried to get sober twice before this most recent stretch. This is the longest I've been sober since I was fourteen years old. The first two times I was in AA, I never paid any attention to the spirituality part. Just ignored it. I realized that's why I couldn't get it right the first two times. I had to do something different. Without meditation, I'm just waking up everyday doing whatever I feel like doing. That's the part of me that makes bad decisions. That's the part of me that shoots dope. It helps with the anger I feel. With the scattered thoughts. The emotions I couldn't control in the past. It helps me slow down and be present. For the first time in my life, I know what it feels like to be present and in control of my mind.” He went on to say that while AA has been one of the biggest tools in his toolbox of sobriety, there is something in the message of running away from the cravings and temptation of his disease that never quite resonated with him. He knew that he needed to learn to accept the temptation to use as it came and to not let his affliction define him.<br />
<br />
We went on to discuss principles of mindfulness meditation and principles of the practice of yoga. The eight limbs of yoga versus the eight fold path of Buddhism. We found that while they have their differences, they share very similar tenets. Perhaps one of the most important similarities being, at least for the subject of this paper, “I am not my thoughts.” My friend and I discovered a new level of connection in our companionship. The belief that we are not our thoughts encouraged the both of us separately to dive deeper into our journeys. His journey in sobriety and spirituality and my own journey in the study and practice of yoga.<br />
I then asked my friend what kind of physical changes his body went through after becoming sober. He explained that like most addicts, he had to get used to feeling pain again. He also stated that he gained a significant amount of weight and had trouble feeling comfortable in his body for at least the first year of sobriety. Jennifer Dewey, the fitness director at the Betty Ford Center, a rehabilitation center in Mirage, California states, “Addiction takes a person out of their body and prevents them from connecting to who they are physically and feeling what their body is telling them. Yoga is a great way to slowly reintroduce someone to physical sensation. It’s also very relaxing, so in terms of the anxiety, stress, and depression that arise from detox, it’s invaluable in helping people stay calm and grounded.”<b><i>2</i></b> The practice of yoga can also be exceptionally helpful to recovering addicts who may have suffered irreparable physical damage from their addiction. Both chair yoga and gentle yoga can be practiced by students with severe physical limitations and is offered at many studios worldwide.<br />
<br />
<b>The Science Behind It:</b><br />
<br />
Unfortunately, there isn't currently a wealth of studies dedicated to the effects of yoga and meditation on the mind and body of the addict specifically, but we can make correlations based on the physiological and psychological effects of yoga on the mind and body generally speaking. It has been proven that practicing yoga even as little as a couple times per week increases muscle strength and flexibility as well as improving cardiovascular and respiratory function. Studies have also shown that yoga increases internal awareness and people who practice yoga regularly are more satisfied and less critical of their bodies.<b><i>4</i></b> There are a number of postures proven to reduce blood pressure and help cure digestive disorders. BKS Iyengar, one of the great teachers of our time and the first yogi to photograph the asanas (postures), lists a number of physical and mental ailments and the postures to cure them in an index in his renowned book, Light on Yoga.<br />
Some studies have been published on the effects of various techniques of meditation on the human brain. In a 2012 study, researchers compared brain images from 50 adults who meditate and 50 adults who don’t meditate. Results suggested that people who practiced meditation for many years have more folds in the outer layer of the brain. This process (called gyrification) may increase the brain’s ability to process information.<b><i>5 </i></b>Studies have also shown that people who meditate regularly show signs of reduced anxiety, depression, and insomnia. Again, one can devise that regularly practiced meditation could be beneficial to those suffering from these maladies and others, such as substance addiction.<br />
<br />
Annalisa Cunningham is a yoga teacher who hasn't personally suffered the affliction of addiction, but lived with addicts for most of her life. She authored a book entitled Healing Addiction with Yoga: A Yoga Program for People in 12-Step Recovery. Included in the book is a sequence of yoga postures with attached affirmations and journaling prompts designed to benefit those suffering from addiction. Many of the affirmations and postures are based on forgiveness and acceptance, stressing an importance on seeking inner peace and not perfecting the postures themselves.<br />
<br />
The benefits of yoga and meditation on the human body are infinite, much like the practices themselves. The struggle lies in bringing it to the people who have little opportunity to be exposed to its power.<br />
Barriers between recovering addicts and the practice of yoga and meditation:<br />
<br />
While yoga and meditation is more accessible than ever before, there is still a stigma surrounding these practices in the Western world. All one has to do is hop on a social networking site, type “yoga” into the search bar, and thousands of photos of fit men and women in handstands and backbends are at your fingertips. People plastering quotes from Buddha and Osho over photos of forests and waterfalls. Internet gurus sharing their wisdom with anyone who will listen. There is a wealth of information out there, not all of it legitimate, and it can be intimidating to sift through. Where does one even start?<br />
From the outside looking in, it appears that yoga and meditation is for a certain type of person. A healthy person. A wealthy person. Not to mention that at the vast majority of studios and meditation centers, it costs money. For a person in recovery, who does not have the best relationship with their body or mind especially in the beginning stages of sobriety, or who may be financially bereft, that can be an intimidating thing to approach. Many recovering addicts feel that they are undeserving of such practices. They may be still suffering from the painful thoughts or physical sensations that led them to using in the first place. Luckily, there are some dedicated yogis and yoginis out there sharing their own stories of addiction and recovery with the general public and creating spaces for people with similar experiences to enter into the infinite world of yoga and meditation.<br />
<br />
Taylor Hunt is an authorized Ashtanga yoga teacher located in Columbus, Ohio. Ohio also happens to be one of the states with the highest percentage of opiate abuse and death in the country. Last year, he published a memoir titled A Way From Darkness. In this book, Mr. Hunt bravely shares his story of addiction and recovery. A path that eventually led him to the healing practice of Ashtanga yoga, initially at the encouragement of his sponsor. It also tells the story of his founding of The Trini Foundation,<b><i>3</i></b> a nonprofit organization dedicated to bringing the power of Ashtanga to rehabilitation centers, halfway houses, and even prisons. The foundation also provides scholarships at studios around the country (as far as Juneau, Alaska!) to students in recovery from addiction as well as students who may be financially disadvantaged. There are a number of other programs sponsored by The Trini Foundation including yoga in at risk communities and delinquent youth prevention programs, partnerships with wellness professionals such as therapists and nutritionists, and mentorship programs for teachers looking to aid these various populations. Very recently, Sharath Jois, Director of the K. Pattabhi Jois Ashtanga Yoga Institute in Mysore, India accepted an honorary director position at the foundation. This is a huge step for The Trini Foundation, marking great progress in providing help to the many communities full of people who may never be introduced to the magic of yoga otherwise.<br />
<br />
With programs such as The Trini Foundation in place, yoga and meditation is reaching more people in need than in previous years. It is up to us as healthy practitioners and teachers to continue to practice this kind of seva (acts of service) in our own communities; to bring the power of yoga and meditation to the people who need it most. The 12th step of the Alcoholics Anonymous program instructs, “Having had a spiritual awakening as the result of these steps, we tried to carry this message to alcoholics and to practice these principles in all our affairs.” It doesn't seem so different from many yogic traditions and systems in which the student continues to grow and learn by becoming the teacher. While great strides have been made, we are needed. Perhaps, more than ever.<br />
<br />
<b>Yoga Sequence for Students Recovering from Addiction by Annalisa Cunningham</b><br />
<br />
Virasana or variation of Virasana<br />
Affirmation: Serenity comes when I surrender<br />
<br />
Balasana or variation of Balasana<br />
Affirmation: I rest in trust and patience<br />
<br />
Paschimottonasana or variation of Paschimottonasana<br />
Affirmation: I move forward with patience<br />
<br />
Baddha Konasana or variation of Baddha Konasana<br />
Affirmation: My spirit is gentle.<br />
<br />
Viparita Karani or variation of Viparita Karani<br />
Affirmation: As I relax, I gain insight, clarity, and ease.<br />
<br />
Apanasana<br />
Affirmation: I hold myself with compassion<br />
<br />
Jathara Parivartanasana<br />
Affirmation: Everywhere I turn, I see beauty.<br />
<br />
Savasana<br />
Affirmation: I allow myself to relax completely and surrender to my Higher Power.<br />
<br />
<b>Bibliography:</b><br />
<b><i>1</i></b> Centers for Disease Control and Prevention<br />
https://www.cdc.gov/drugoverdose/data/statedeaths.html<br />
<br />
<b><i>2 </i></b>Yoga for Addiction Recovery – Yoga Journal<br />
http://www.yogajournal.com/article/practice-<br />
section/higher-ground/<br />
<br />
<b><i>3 </i></b>The Trini Foundation<br />
http://www.trinifoundation.org/<br />
<br />
<b><i>4 </i></b>Yoga – Benefits Beyond the Mat<br />
http://www.health.harvard.edu/staying-healthy/yoga-benefits-beyond-the-mat<br />
<br />
<b><i>5</i></b> Meditation – In Depth | National Center for Complementary and Integrative Health<br />
https://nccih.nih.gov/health/meditation/overview.htm<br />
<br />
<div style="text-align: left;">
<span style="color: #454545; font-family: ".SFUIText", serif;">Allison began her yoga experience in 2004 as a
dance major at the Youth Performing Arts school here in Louisville, KY. She
started practicing Hatha yoga at Yoga East in 2014, fell in love with the
studio and teachers, and has been practicing here ever since. She enjoys
practicing Ashtanga yoga and hanging out upside down on the rope wall at the
Kentucky Street studio. She has studied with Laura Spaulding, Susan Reid, and
David Garrigues, and looks forward to continuing her studies in the years to
come.</span></div>
<br /></div>
Yoga Easthttp://www.blogger.com/profile/08066539291194622338noreply@blogger.com0tag:blogger.com,1999:blog-1472567145459890328.post-78990297156890724442017-01-20T15:29:00.003-05:002017-01-20T15:31:32.942-05:00Importance of Sanskrit Commentary<div dir="ltr" style="text-align: left;" trbidi="on">
<br />
Browse the Yoga section of a bookstore or books online, and there are hundreds of thousands of contemporary books on yoga and more are being written everyday. As Joseph Ater observed in his book, <i>Yoga in Modern India</i>, "many writers write as if they are the only person writing on the subject with any authority, and what they are saying is new. Yet if there is one single thing that characterizes the literature on yoga, it is repetition and redundancy in the guise of novelty and independent invention." Joseph Ater, 2004. (<i>Yoga in Modern India</i>, Princeton, NJ, Princeton University Press.) Referring to this body of writing as "pulp nonfiction", Ater says, "Yogic pulp nonfiction can be defined as texts that put forth the idea that you can teach yourself yoga by reading a book, even if one of the lessons is that you should stop reading and go and find a <i>guru</i>."<br />
<br />
Before there were yoga classes available and before I found a teacher, books were the only guides I had for yoga practice. At first, very few books were available. I found <i>The Complete Illustrated Book of Yoga</i> by Swami Vishnudevananda at a yard sale around 1972. Around the same time, a friend gave me <i>Autobiography of a Yogi</i> by Paramahamsa Yogananda . After returning from a trip to India in 1986, I found T<i>he Sivananda Companion</i> by Lucy Liddel and <i>The Yoga Sutras of Patanjali</i>, translated by Georg Feuerstein at a bookstore in Washington, D.C. When I first moved to Louisville in 1990, the local bookstore, Hawley-Cooke (now gone), had only four or five yoga books, and they were all by Osho (Baghwan Shree Rajneesh), which did not interest me. At Spirit Mountain Bookstore (also now out of business), I found Swami Sivananda's magnum opus on yoga practice, <i>Sadhana</i>. In a magazine, I found an order form for Geeta Iyengar's <i>Yoga - a Gem for Women</i> and her father's book, <i>Light on Yoga. </i><br />
<br />
Through Siddha Yoga I became acquainted with the philosophy of Kashmir Shaivism and had access to important texts like <i>The Shiva Sutras</i>, <i>The Vijnana Bhairava</i>, and the <i>Spanda Karika</i>s, translated by Jaideva Singh. In studying these texts, I began to understand the importance of commentary in the Sanskrit tradition.<br />
<br />
These days, thousands of books on yoga are being published and self-published everyday. Anybody can write a book, or go on the internet and write a blog (like this one). However, are those writings reliable and helpful to our understanding of the topic under discussion? Scientific, medical and other scholarly articles are published in peer-reviewed journals where the content of the writings and their methods of research and analysis are examined and reviewed. This is also the case in Sanskrit scholarship. Otherwise, how can one know if the author is writing with authority? It's helpful to understand the tradition of commentary on yoga texts because it helps us to think objectively and critically about yoga philosophy, practice and theory.<br />
<br />
At Yoga East we have spent many hours reading and discussing <i>The Yoga Sutras</i>. For these discussions I recommend that students bring a translation that has both a <i>bhasya</i> and a <i>vritti</i>. There are many versions of the Sutras out there. Some are authoritative, some are not, and some are misleading or incorrect. How do we know? This is why it's useful to know something about the tradition of commentary.<br />
<br />
<b>The information below is drawn from "Sanskrit Philosophical Commentary", by Jonardon Ganeri, http://www.columbia.edu/itc/mealac/pollock/sks/papers/Ganeri(commentary).pdf. Go read this article. </b><br />
<br />
<i>Sutra</i>- a short formula-like assertion, such as the statements in the <i>Yoga Sutras</i> and <i>Shiva Sutras.</i> Because sutras are extremely short, pithy words or phrases, a commentary is necessary to flesh out the meaning of the sutra. Commentary is helpful if written by someone who a knowledgeable authority on the text and its tradition.<br />
<br />
<i>Karika</i> - similar to a sutra, karikas are short sutra-like statements that comprise a simple skeleton-like text.<br />
<br />
<i>Bhasya</i> - is a commentary on a sutra whose function is to unpack the meaning of the sutra and weave it together with other sutras in the text. A bhasya gives a statement of the topic, raises a doubt or question, gives opposing views, gives a statement of the decided view with reasoning, and gives the purpose served by the discussion. <br />
<br />
<i>Varttika</i> - is a subcommentary on a bhasya defending the commentary's particular construction or interpretation of the sutra over alternative constructions, making revisions and adjustments as necessary to clarify the meaning.<br />
<br />
<i>Nibandha</i> is a commentarial work which cntinues the process of revision and adjustment until a state of equilibrium is reached. James Mallinson says, "a traditional Sanskrit <i>nibandha</i> ...gathers together a wide variety of texts on a single topic." (James Mallinson and Mark Singleton, <i>Roots of Yoga</i>, 2107, Penguin Books).<br />
<br />
<i>Vrtti, vivrtti or vivarana</i> - commentary that gives the meanings of individual words, analyzes grammatical compounds, construes meanings of words and sentence construction.<br />
<br />
<i>Gudharta</i> - uncovers deeper or hidden meanings.<br />
<br />
<i>Subodnini</i> - companion or aid to understanding.<br />
<br />
<i>Pariksa or vicara</i> - investigation or examination.<br />
<br />
<i>Pradipa, prakasha, dipa</i> - clarification (shedding light upon the topic).<br />
<br />
<b>Bibliography</b><br />
Ater, Joseph. <i>Yoga in Modern India</i>, Princeton, NJ: Princeton University Press. 2004.<br />
Ganeri, Jonardon. http://www.columbia.edu/itc/mealac/pollock/sks/papers/Ganeri(commentary).pdf. accessed 1/20/2017.<br />
Mallinson, James and Mark Singleton. <i>Roots of Yoga</i>. UK: Penguin, 2017.<br />
<br />
<b>Suggestion for Further Study</b><br />
<b><br /></b>
Clark, Bernie. "How to Critically Analyze Yoga Articles", Elephant Journal, Nov. 22, 2013.<br />
<br /></div>
Yoga Easthttp://www.blogger.com/profile/08066539291194622338noreply@blogger.com0tag:blogger.com,1999:blog-1472567145459890328.post-64002841461100389672016-12-19T16:21:00.001-05:002016-12-19T16:21:05.546-05:00Compassionate Schools Project<iframe width="480" height="270" src="https://www.youtube.com/embed/o6y-47cA5hU" frameborder="0" allowFullScreen=""></iframe>Yoga Easthttp://www.blogger.com/profile/08066539291194622338noreply@blogger.com0tag:blogger.com,1999:blog-1472567145459890328.post-11992513861952165272016-11-25T12:59:00.000-05:002016-11-25T12:59:45.448-05:00What is "Sun Salutation A"?<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="background: white; color: #1d2129; font-family: "Helvetica",sans-serif; font-size: 10.5pt;"><b>Sun Salutation A</b> (Surya Namskar A) is a precise
form of sun salutation that commences Ashtanga Yoga. </span><b style="color: #1d2129; font-family: Helvetica, sans-serif; font-size: 10.5pt;">A</b><span style="background-color: white; color: #1d2129; font-family: Helvetica, sans-serif; font-size: 10.5pt;"> has 10
vinyasas which are pictured in the illustration. "Vinyasas" are the counted movements
beginning with Ekam (one).</span></div>
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<span style="background: white; color: #1d2129; font-family: "Helvetica",sans-serif; font-size: 10.5pt;">Teachers who don't regularly practice and teach Ashtanga Yoga may not be teaching <b>A</b> correctly. </span></div>
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<span style="background: white; color: #1d2129; font-family: "Helvetica",sans-serif; font-size: 10.5pt;">Lately I've been to some non-Ashtanga classes in
which the teacher announced "<b>Sun Salutation A</b>" but then proceeded to
teach a sun salutation which is not <b>Sun Salutation A</b>, kind of l</span><span style="background-color: white; color: #1d2129; font-family: Helvetica, sans-serif; font-size: 14px;">ike announcing “Virabhadrasana” and then teaching a lunge instead.</span><span style="background-color: white; color: #1d2129; font-family: Helvetica, sans-serif; font-size: 14px;"> Let's be accurate about what we are teaching so as not to confuse the students.</span></div>
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<span style="background: white; color: #1d2129; font-family: "Helvetica",sans-serif; font-size: 10.5pt;">Here is a simple, non-Sanskrit version of <b>SSA</b> for use in non-Ashtanga classes:<o:p></o:p></span></div>
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<span style="background: white; color: #1d2129; font-family: "Helvetica",sans-serif; font-size: 10.5pt;">Inhale, hands up<o:p></o:p></span></div>
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<span style="background: white; color: #1d2129; font-family: "Helvetica",sans-serif; font-size: 10.5pt;">Exhale, fold forward<o:p></o:p></span></div>
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<span style="background: white; color: #1d2129; font-family: "Helvetica",sans-serif; font-size: 10.5pt;">Inhale, look up<o:p></o:p></span></div>
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<span style="background: white; color: #1d2129; font-family: "Helvetica",sans-serif; font-size: 10.5pt;">Exhale, step or jump to push-up position (or go
to the floor)<o:p></o:p></span></div>
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<span style="background: white; color: #1d2129; font-family: "Helvetica",sans-serif; font-size: 10.5pt;">Inhale, upward dog<o:p></o:p></span></div>
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<span style="background: white; color: #1d2129; font-family: "Helvetica",sans-serif; font-size: 10.5pt;">Exhale, downward dog.<o:p></o:p></span></div>
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<span style="background: white; color: #1d2129; font-family: "Helvetica",sans-serif; font-size: 10.5pt;">count to 5: 1, 2, 3, 4, 5, <o:p></o:p></span></div>
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<span style="background: white; color: #1d2129; font-family: "Helvetica",sans-serif; font-size: 10.5pt;">Inhale, step or jump to the front and look up<o:p></o:p></span></div>
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<span style="background: white; color: #1d2129; font-family: "Helvetica",sans-serif; font-size: 10.5pt;">Exhale, fold<o:p></o:p></span></div>
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<span style="background: white; color: #1d2129; font-family: "Helvetica",sans-serif; font-size: 10.5pt;">Inhale, hands up<o:p></o:p></span></div>
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<span style="background: white; color: #1d2129; font-family: "Helvetica",sans-serif; font-size: 10.5pt;">Exhale, back to standing<o:p></o:p></span></div>
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<span style="background: white; color: #1d2129; font-family: "Helvetica",sans-serif; font-size: 10.5pt;">I hope this alleviates confusion about <b>Sun Salutation A</b>. </span></div>
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<span style="background: white; color: #1d2129; font-family: "Helvetica",sans-serif; font-size: 10.5pt;">Here are the Vinyasas for <b>Sun Salutation B</b>.</span></div>
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Yoga Easthttp://www.blogger.com/profile/08066539291194622338noreply@blogger.com0tag:blogger.com,1999:blog-1472567145459890328.post-54666426406808626572016-11-14T10:18:00.002-05:002016-11-14T13:25:47.602-05:00The Poison of Worldly Existence<div dir="ltr" style="text-align: left;" trbidi="on">
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In Indian mythology, the Devas are the beings of light who dwell in Swarga, their sky palace in heaven, and the Asuras are the beings of darkness who dwell in Pataloka under the earth. There is constant conflict between them. The Asuras hoard the gold, silver and jewels buried in the earth, and the Devas are always trying to draw out the precious metals and jewels. Just because the Devas are sky-dwellers doesn't make them better than the Asuras. Both are greedy, selfish and arrogant. <o:p></o:p></div>
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The mediator between them is Maha Yogi, Lord Shiva, who is impartial, favoring neither one over the other. He is the god to both, and accepts both with forbearance toward their faults. He grants boons to both factions when they perform acts of austerity to win his attention and favor. However, both Devas and Asuras perfom their austerities to win boons of personal power and wealth. Rarely ever do they request boons that benefit others or the earth and its inhabitants. In fact, their wars harm the earth, animals, plants and human beings - often the hapless victims of their conflicts. Lord Shiva rarely ever punishes them - he gives them freedom to learn from their own mistakes. Even though they keep making the same mistakes over and over, Shiva is infinitely patient with them.</div>
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Sometimes the Asuras take over Swarga, the abode of the Devas. Sometimes the Devas lose everything they have, including their weapons and their wives, whom they abandon to the Asuras. Ultimately, the Asuras themselves lose Swarga due to their arrogance, their pride and selfishness. </div>
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One time the Devas and Asuras came together in a great enterprise - they decided to churn the Milky Ocean to extract the Nectar of Immortality. Lord Vishnu changed himself into a huge tortoise, and set the great mountain Mandara upon his back to form the churning rod. The great serpent Vasuki was wrapped around the mountain and the Asuras took Vasuki's head and the Devas took the tail and began to churn the ocean. The first thing extracted was Halahala, the terrible blue poison that would have annihilated the universe except that Lord Shiva graciously drew himself out of his meditation to catch it and swallow it. With his yogic powers he neutralized the poison and saved the universe from calamity. It turned his throat blue, which is why he is sometimes called Neelakantha (the blue-throated One) or Shreekantha (the beautiful-throated One). </div>
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They kept churning and began to extract wonderful things which appeared out of the Ocean: the magnificent Elephant Airavata was claimed by the King of the Devas as his vehicle; the horse Ucchaisravas was claimed by the king of the Asuras, Vishnu claimed the Goddess of Wealth, the Rishis obtained the Wish-fulfilling Cow, the Wish-fulfilling Tree and Wish-fulfilling Gem. Only Lord Shiva, the Great Yogi, took that which no one else wanted, the terrible poison. In the end they fought over the Nectar and much of it spilled out. The Devas managed to drink it and tricked the Asuras out of their share. Lord Shiva maintained the balance of power by giving the Asura guru the power to restore life to the dead. The conflict goes ever on.</div>
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This is a story about Yoga. Churning the Ocean is a reference to the hard work of yoga practice. At first it seems like no progress is made, or sometimes we feel like yoga ruins our life (see video). </div>
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If you keep churning, keep practicing yoga, great things come into our life, including the ability to swallow poison and turn it into a blessing. </div>
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That's why the Ashtanga mantra reminds us: </div>
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<i>I honor the teacher<br />the one who shows us the way to the highest good,<br />awakening the pure bliss of the Self.<br />The teacher is like the jungle doctor </i><br />
<i>who removes the poison (halahala) of worldly existence.</i></blockquote>
That's why we practice yoga. As my teacher Pattabhi Jois once said, "to have both a great life in this world but also spiritual liberation."<br />
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Yoga Easthttp://www.blogger.com/profile/08066539291194622338noreply@blogger.com0tag:blogger.com,1999:blog-1472567145459890328.post-1921870724592269042016-08-22T15:12:00.003-04:002016-08-22T15:12:49.513-04:00Janu Shirshasana - Head to Knee Pose<div dir="ltr" style="text-align: left;" trbidi="on">
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Anne Kosko demonstrates this classic seated posture using a folded blanket and a yoga strap. The folded blanket under the hips helps the pelvis to tilt forward to release the low back. The strap catches the foot. Pressing the sole of the foot into the strap while the hands pull back creates some resistance which helps to extend the hamstrings. Over time with regular practice, a student can expect to be able to reach the foot while keeping the back extended and without over-stretching the hamstring muscles at the back of the thigh.</div>
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This benefits of this posture include easing low back pain and sciatica. It is a "hip-opener" which means it can help restore normal flexibility to tight hips. That also helps low back pain and knee pain.</div>
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Yoga Easthttp://www.blogger.com/profile/08066539291194622338noreply@blogger.com1tag:blogger.com,1999:blog-1472567145459890328.post-14953446557829377282016-08-22T13:34:00.000-04:002016-08-22T13:37:42.293-04:00Podcasts from the Vedanta Society<div dir="ltr" style="text-align: left;" trbidi="on">
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Jamie Turner would like to pass along information on podcasts from the Vedanta Society. The links are below. They post
on the Gita or Vedanta weekly. They are very clear and easy to listen to and
understand. </div>
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<a href="http://vedantasociety.net/" target="_blank">http://vedantasociety.net/</a><o:p></o:p></div>
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<a href="https://www.facebook.com/VedantaBoston/?ref=ts&fref=ts" target="_blank">https://www.facebook.com/VedantaBoston/?ref=ts&fref=ts</a><o:p></o:p></div>
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Yoga Easthttp://www.blogger.com/profile/08066539291194622338noreply@blogger.com0tag:blogger.com,1999:blog-1472567145459890328.post-54211315888404008882016-07-24T11:26:00.007-04:002016-07-24T11:28:04.626-04:00Ahimsa - A Spiritual Journey by Kay Sanders<div dir="ltr" style="text-align: left;" trbidi="on">
<span style="text-align: left;">Like many Westerners, I came to yoga for the physical benefits. In my mid-forties, I felt I was losing flexibility, or thought I would as I aged. My dear friends Mark and Janet Causey had been attending classes with Lisa Flannery at Full Moon Yoga, and they invited me to join them. In my first class, I put my body in positions I had never experienced before. Yet, once I understood what to do, my body cooperated well – except for the balancing poses. After my first class, I felt great like I had had a chiropractic adjustment or a massage. I continued taking weekly classes for months, then took an Ashtanga workshop one weekend. Ashtanga was incredibly challenging, but fabulous at the same time; I was instantly hooked. I continued taking Ashtanga classes once or twice a week as they were offered. I tried to practice in between as I could, but wanted to do more. I knew Yoga East offered classes six days a week, but the Mysore style was intimating to me, and I knew Yoga East was serious yoga. Yet, when I got serious about doing Ashtanga regularly, I made the switch to go to Yoga East.</span><br />
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Even before switching to Yoga East, I had the realization that yoga offered more than physical perks; there was a spiritual element that could not be denied. As I connected to the breath, the concept of yoga as union of body, mind, and spirit was very real for me. I had considered myself health conscious, but as yoga became more a part of my life, I became more conscious of my food choices. I significantly increased my vegetable intake, and my desire to eat meat went away. I chose to become a vegetarian. I connected to the idea of Ahimsa – non-harming; having always loved animals, I realized I could no longer eat animals. Sometime later, it dawned on me that if I do not eat animals because it is harmful (death) to them, I could no longer wear leather.<br />
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Over the last few years, I have felt a much deeper connection to the idea of Ahimsa in my spiritual journey, as I have become vegan. I wanted to explore the concept further, hence it is the topic of this paper - particularly in light of yoga. While vegetarianism has been the tradition for many yoga practitioners, several famous yogis see no problem with eating meat, and few yogis see the need to become vegan. As yoga has become main stream, vegetarianism is not necessarily the norm.<br />
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“Ahimsa comes from the Sanskrit verb hims which means to hurt, injure, or cause harm”. (Dayananda, 2001). Ahimsa then is to not cause pain or harm. Swami Dayananda points out that vegetarianism is based on the Vedic mandate to “do no harm”, and in addition to the ethical issues, there is evidence that human bodies are better suited for a plant based diet than a diet that includes meat. (Dayananda, 2001). Dayananda (2001) goes on to say if one does not want to be eaten by another, then one should not eat another animal.<br />
In her article in Yoga Journal, Kate Holcombe (2015) presents a different view. Holcombe indicates she tried to be vegetarian, but when she was pregnant, became anemic and was told by her doctor to eat red meat. She states that the next sutra that follows ahimsa and the yamas in II:31 states jati desa kala samaya anavicchinna sarvabhaumah mahavratam – Patanjali says only those very rare individuals who have taken the “great vow” are able to always practice all five yamas. Patanjali goes on to say everyone else must adapt these principles to one’s individual lives and circumstances. Obviously, everyone must take care of herself/himself in the way that makes sense personally, and no one can tell another how to live. A part of ahimsa is compassion to others even when they have different views or lifestyles.<br />
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Interestingly enough, in Light on Yoga, BKS Iyengar (1993) comments on this same passage presenting a differing perspective. “The five components of yama are called ‘mighty universal vows’ as they are not confined to time class, place, time, or concept of duty. They should be followed unconditionally by everyone, and by students of yoga in particular, irrespective of origin and situation, with a reservation concerning cultural phenomena such as religious ceremonies, vows, and vocations of certain people” (Iyengar, 1993).<br />
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Ahimsa is a core value as the first of the yamas. Vegetarianism is a long held tradition for many yogis. If one believes one should not harm another individual, then how does one justify killing an animal for food, when it is not necessary for survival or health? Sharon Gannon (2008) says Pattabhi Jois stated that a vegetarian diet is a requirement for the practice of yoga. She tells of a conversation with Pattabhi Jois in which she asked him why he first refused to teach Westerners. He said “It was because they were not vegetarian. If someone is not a vegetarian, they won’t be able to learn yoga. They will be too stiff in their body and their mind”. He told her he made assumptions about Westerners, but when he learned they were vegetarians, he felt they could learn and he started teaching them.<br />
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Avoiding meat seems to be a logical progression in applying the principle of ahimsa. In addition to the killing of animals, the life of a farm animal is far from the ideal life one is led to believe. Factory farm animals have so little space that they cannot turn around or lie down comfortably. Conditions are filthy and antibiotics are given to make animals grow faster and to keep the stressed animals alive. Most factory farmed animals have been genetically manipulated to grow larger or produce milk or eggs than they ever would naturally (Peta, 2016). Some chickens and turkeys have breast so large that their legs cannot support their weight. Even on organic and “humane farms” animals the outcome is still the same – death. If they do not die of disease or injury, they are slaughtered alive. (Peta; Robbins ,2011; Moran, 2015).<br />
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Americans have long been taught that milk and dairy products are necessary for calcium and a healthy lifestyle. Yet, besides lots of scientific evidence to the contrary, the dairy industry provides a horrible existence for the animals. We speak of cows giving milk, but in reality, cows give their milk to their calves, not to people. <span class="Apple-tab-span" style="white-space: pre;"> </span>Dairy cows suffer tremendous grief when their babies are taken away (within twenty-two to seventy-two hours from birth), often crying for days (Moran, 2015). The males that are usually taken away for slaughter or raised for veal, living in very small spaces to restrict their movement, and often malnourished and anemic, to keep their flesh light to make their meat more profitable (Robbins, 2011). Cows are kept pregnant so that they will continue to have milk. Once a cow can no longer provide milk, she is no longer valuable to the dairy farmer, so she is slaughtered. <span class="Apple-tab-span" style="white-space: pre;"> </span><br />
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Milk is a key part of Indian cooking, with the cow considered sacred, and her milk holding a significant role in Ayurveda. Many within the yoga tradition have felt dairy was a necessary part of their diet, with strong roots in Ayurveda. In no way do I want to criticize their culture or thousands of years of a system that has worked for so many. Certainly, folks much further on the yoga path than I have great wisdom and spirituality that I cannot even fathom. Yet even Gandhi recognized a problem with the use of another animal’s milk. His physician prescribed milk for Gandhi’s digestive issues, and Gandhi complied, but referred to his dependence on goat’s milk as ‘the tragedy of his life’ (Moran, 1997).<br />
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Talya Lutzker , a Certified Ayurvedic practioner, yoga teacher and professional chef proposes alternatives for replacing animal products in Ayurvedic cooking. Lutzker (2012) in her book The Ayurvedic Vegan Kitchen, says that for every milk based food in traditional Ayurveda, there is a whole food alternative that provides a similar effect on one’s dosha. Lutzker (2012) replaces milk, ghee, buttermilk, and yogurt with other nurturing foods such as coconuts, avocados, raw almonds, raw tahini, and coconut juice. She replaces honey with brown rice syrup, dates, frozen fruit juice and other natural sweeteners. While I want to honor the long held traditions of Ayurveda, I feel ethically I cannot support an industry that causes such suffering. Lutzker’s approach gives me an alternative.<br />
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The egg industry is horrible as well. Chickens are kept in cramped cages, and even “cage free” or “free range” have little meaning. There is no use for the boy chicks, so they are thrown away in bags to suffocate, or they are thrown into a meat grinder (Robbins, 2011).<br />
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As a yoga practitioner who wants to live the principle of ahimsa, I cannot support the harmfulness, and inhumane treatment of animals. I had been naïve about the dairy and egg industry for years as a vegetarian, but when I became educated about the industries, I chose to become vegan.<br />
In her book Yoga and Vegetarianism, Sharon Gannon (2008) addresses all the yamas in light of veganism. She discusses detailed information on the horrible treatment of farm animals, and how contrary that is to ahimsa. For satya, truthfulness, she talks about how the meat and dairy industries have hidden the truth from us, and how we have bought into the lie. She talks of asteya - nonstealing- and sites how throughout history, animals have been enslaved for our use. She sites taking milk from a cow which was intended for her baby calf as a prime example of stealing (Gannon, 2008). In discussing brahmacharya, she says brahmacharya means “to respect the creative power of sex and not to abuse it by manipulating others sexually”. She tells of the abuse of animals, not only by artificial insemination, but also the sexual abuse by farm workers (Gannon, 2008). In her chapter on aparigraha – greedlessness, she says seeking the happiness at the expense of others is greed. Certainly using animals for our own desires classifies as greediness, particularly at the volume we consume. In addition to the land animals, Shannon points to the devastation of the oceans (2008). <br />
Animal farming is also harmful to the environment. Animal agriculture is responsible for 18 % of greenhouse gases – more than the exhaust of all transportation combined (Cowspiracy, 2014). In addition, animal farming uses immense amounts of water; a dairy cow requires up to fifty gallons of water a day, and 683 gallons to produce just a gallon of milk (Peta). According to Peta, “Animals raised for food in the U.S. produce many more times excrement than does the entire human population of the country.” Runoff from factory farms is the main cause of pollution in the rivers and lakes (Peta). In addition, animal farming has been responsible for much of the deforestation. <br />
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Many speak of ahimsa in terms of not harming ourselves. Numerous studies point to animal products being linked to illness and disease. While the meat and dairy industry lobby to keep such information hidden, more and more studies show the benefits of a whole food plant based diet as preventing, and sometimes even reversing disease. The China Study (Campbell,) and How to Stop and Reverse Heart Disease (Esselstyn) ,the more recent How Not To Die (Gruger, 2015) are just a few books highlighting such studies. I became vegan for the animals as I tried to apply ahimsa to my life, and I am convinced a whole food plant based diet is the healthiest way to live. <br />
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Ahimsa involves developing an awareness in all areas of one’s life. How can I avoid harming others in thought, word or deed? How do my choices affect others and the environment? <br />
Being vegan has been very much a spiritual experience for me. Food is spiritual, and our choices should be mindful ones. As I become more committed to living out ahimsa, I have become more compassionate, and more aware of other areas of my life to apply ahimsa. Am I supporting fair trade (rather than oppressive businesses)? Am I being a good steward of the environment? Am I taking more than I need? Do I react from emotion, or are my reactions conscious, thoughtful, and compassionate? I am certainly far from perfect, and have much work to do in many of these areas, but I feel living as vegan is helping me to examine these areas of my life as well. I feel it is an authentic expression of living my truth to love animals, and live a life of compassion.<br />
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Om Lokah Samasta Sukhino Bhavantu</div>
May all beings everywhere be happy and free, and may the thoughts, words, actions of my own life contribute in some way to that happiness and to that freedom for all.<br />
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REFERENCES<br />
Anderson, Kip & Kuhn, Keegan. (2014). Cowspiracy: The Sustainability Secret.<br />
Campbell, T. Colin, Phd. & Campbell, Thomas M.,II, M.D. (2006).The China Study: The Most Comprehensive Study of Nutrition Ever Conducted and The Startling Implication for Diet, Weight Loss, and Long Term Health.<br />
Dayananda, Swami. (1987). The Value of Values, 31-34.<br />
Esselstyn, Caldwell B., Jr., M.D. (Prevent and Reverse Heart Disease: The Revolutionary, Scientifically Proven, Nutrition-Based Cure.<br />
Gannon, Sharon. (2008). Yoga and Vegetarianism: The Diet of Enlightenment, 26-27; 77-98.<br />
Greger, Michael, M.D. (2015) How Not to Die: Discover The Foods Scientifically Proven to Prevent and Reverse Disease.<br />
Holcombe, Kate. (2015). Does Ahimsa Mean I Can’t Eat Meat? Yoga Journal, 273, 30-33.<br />
Iyengar, B.K.S. (2005). Light on the Yoga Sutras of Patanjali, 135-136.<br />
Lutzker, Talya. (2012.) The Ayurvedic Vegan Kitchen: Finding Harmony Through Food, 3-5.<br />
Moran, Victoria. (1991). Compassion The Ultimate Ethic: An exploration of Veganism, 27-32.<br />
Moran, Victoria. (2015). The Good Karma Diet. Eat Gently, Feel Amazing, Age in Slow Motion, 117-121.<br />
Moran, Victoria. (2012). Main Street Vegan: Everything You Need to Know to Eat Healthfully and Live Compassionately in the Real World, 106-109.<br />
People for the Ethical Treatment of Animals (PETA.) (2016). www.peta.org.uk<br />
Robbins, John (2011). The Food Revolution: How Your Diet Can Help Save Your Life and Our World, 182- 204.<br />
Tuttle, Will, PhD. (2005). The World Peace Diet: Eating for Spiritual Health and Social Harmony.<br />
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Yoga Easthttp://www.blogger.com/profile/08066539291194622338noreply@blogger.com0tag:blogger.com,1999:blog-1472567145459890328.post-45381423096524108422016-02-02T18:17:00.000-05:002016-02-03T13:46:26.297-05:00Pilgrimage to the Heart - Part 3<div dir="ltr" style="text-align: left;" trbidi="on">
After having darshan (being in the presence of the Divine) at Kedarnath temple, Gail and I wandered through the stalls buying souvenirs. I was reluctant to leave, but I knew that we needed to think about going back. Everyone was gathering at the heliport. The two people who walked up had made it there that morning after spending the night in a shelter. They decided to walk back down and a few more decided to go back on foot. A few more people from our group decided to take ponies back down. All the rest of us took the helicopters, and I was glad for the ride. I've never been on a helicopter before. I've posted videos on my Facebook page of the experience, which was pleasant and seemed perfectly safe.<br />
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We spent another day at our pilgrim camp at Guptakashi, visiting the Triyuga Narayan Temple. This is an old temple of Vishnu where Lord Shiva and Parvati married, two cosmic ages ago. The ceremonial fire has been kept burning since that time. <br />
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The priests argued with our guide Yoginder for a long time about the fee, but they finally did a ceremony for us. Sometimes the priests at the temples were very accommodating, and sometimes they seemed to want to gouge us for everything they could get. At Haridwar at the Mansa Temple, a priest tried to forcibly pull me into a shine room to do a ceremony for me that I didn't want, and when I had to yank myself free and loudly said, "No!", looked around like, <i>"What's her problem?"</i> Actually, I consider it my problem. Sometimes I got tired and cranky and I wished I could have handled some situations better. At one point a few people complained that the yatra schedule did not allow us to rest, and Robert, our leader, replied, "You should learn to rest while you're doing what you're doing!" </div>
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And he's right. There were a few people among us that did not seem to get tired. Robert never seemed tired and neither did his (nineteen year-old) son Tejas and son's friend, Joseph. Okay, so they were only nineteen! However, they were both very mature, helpful, dependable men. Robert Moses was not a teenager, and neither was Yoginder Rana, Prem GaurangaDas, Radha KundaDas, Donna Howes and Stair Calhoun. These people I remember were all really energized most of the time. Prem and Radha were both ISKCON brahmacaris and they were cheerful, compassionate, and resourceful the whole time. Which is not to say that the rest of the group were slackers, because no one was. I feel fortunate to have been among a group of really interesting, nice people. </div>
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<tr><td class="tr-caption" style="text-align: center;">Temple, priest is standing to left.</td></tr>
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Sometimes the priests were also wonderful, and that was certainly the case at our next temple, Kartikswamy. I've written about this temple on my Facebook page. Something about this temple and its legend, drew me in, and I was eager to see it. <br />
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Sometimes, when we started out in the morning, Robert very cleverly told us NOTHING about where we were going. This is a good idea, because if he had said, "We are going to be hiking for six kilometers straight uphill through cow and pony poop..." probably not many would have gone. (That was Tungnath Temple.) For Kartikswamy, Robert told us it was a short hike. It was not that short, but it was about half the distance of Tungnath (3 km) and not as steep, although there were some steep parts that entailed climbing over rocks. Most of the way the path went through forest that was quite beautiful.</div>
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<tr><td class="tr-caption" style="text-align: center;">Yes, the temple is way up there!</td></tr>
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<tr><td class="tr-caption" style="text-align: center;">The gateway and the bells.</td></tr>
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The last part of the path goes on the spine of a high hill, and the last part is vertigo-inducing.<br />
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Kartikswamy is one of the few temples in North India to Lord Shiva's son, Kartikeyya, also known in South India as Skanda or Subramuniya, where he is worshiped as a god. In North India, his story is different.</div>
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In the legends from the epics (The Puranas), the gods of the celestial realms were opposed by powerful beings from the underworld. One who was particularly powerful was Taraka. His name means <i>Star</i>, and he was an accomplished yogi, a powerful warrior, and a skilled magician. By his austerities he had pleased Brahman and was granted the boon that he could only be killed by a being who was three days old. Who could do that?! Unopposed, he overthrew the celestial beings and usurped their kingdom. </div>
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Only a son of Lord Shiva would be powerful enough as a three day-old to kill Taraka. Lord Shiva was implored by all the celestial beings to marry and beget a son. Lord Shiva was a renunciate and it was difficult to change his mind, but that's another story. </div>
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He married the Goddess of the Mountain, Parvati and... okay... well, somehow a son was produced, but that's another story, too. That was Kartikeyya and he killed Taraka. Lord Shiva had another son named Ganesh, the elephant-headed god, and Kartikeyya became convinced that Lord Shiva loved Ganesh more. Dejected, he came to this mountain and surrendered his existence back to Lord Shiva, and here is where his bones are.<br />
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The temple sits on a promontory surrounded by majestic mountains. The feeling of the temple is of deep devotion and sorrow. The priest here stood silently by while we were there. It was a beautiful, peaceful place.</div>
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<span style="text-align: left;">Surrounded by hundreds of bells that echo through the peaks and valleys, the crest is reached by climbing a path through beautiful forests. As I climbed, I </span>thought of Sharath telling us how therapeutic and replenishing it is to be in the forest. </div>
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Yoga Easthttp://www.blogger.com/profile/08066539291194622338noreply@blogger.com0tag:blogger.com,1999:blog-1472567145459890328.post-64475567424938339622016-01-26T20:14:00.004-05:002016-02-01T13:41:30.590-05:00Pilgrimage to the Heart - Part 2<div dir="ltr" style="text-align: left;" trbidi="on">
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For me, the Heart of the Yatra (Pilgrimage) was the trip to Kedarnath. This was our first look at the high Himalayas. We traveled to the Guptakashi area during the day, and the high mountains are hidden behind the lower peaks. We arrived during the night and were not able to see what was outside the bus windows. When we woke up the next morning, this was the amazing and breath-taking sight that presented itself to our eyes.<br />
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Kedar is one of the names of Lord Shiva, Lord of Yoga. Kedarnath represents Lord Shiva in His most resplendent and most serene form. Kedarnath is located at 30 degrees 44'05.78" N, 79 degrees 04'00.76" E, elevation 11634', in case you want to locate it on Google Earth.<br />
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The mountain itself has a garland of two glaciers around it like a necklace. They form the Mandakini River, which is also one of the ancient names of the Milky Way, the Celestial River of Heaven. The Kedarnath temple sits in the lap of the mountain. The two rivers run on both sides of the town, which is just a few pilgrim hostels. In Pilgrimage to the Heart - Part 1, I shared how Kedarnath was nearly destroyed by a catastrophic flood in 2013. The temple was built by people who really knew what they were doing. Much debris remains from the flood devastation, and there were bulldozers there continually moving rubbles. The town itself is very small, only about 250 residents. Pilgrimage huts and tents are set up to accommodate pilgrims.<br />
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The town is empty during the winter months from Karittik Purnima, the full moon of November. Then the temple is closed, and the movable deity images are taken down the mountain to their winter home. The temple doors are locked and not re-opened until April when intrepid devotees shovel their way through several feet of snow to the temple. Sharmila told me that during the time when the temple is closed, the <i>devas</i> (the celestial deities), come to the temple for worship and keep the temple lamps lit. When the doors are first opened in the Spring, thousands of people are there waiting to see the lamps still lit.<br />
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Kedarnath is very ancient, so old that no one knows how old it is. It was renovated by Shankaracharya, the great teacher of Vedanta in the 8th Century. From this spot, he departed into the mountains and was never seen again. <br />
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Gail Minotti and I were very eager to visit here. There is no road to Kedarnath, only a 14 km path from Gaurikund, the nearest town. Ponies and helicopters are available, but Gail and I wanted to walk it. It so happened that the day before the Kedarnath trip, we went to the Tungnath Temple. I didn't realize this was a 6 km (one-way) uphill hike to a higher altitude than Kedarnath. It was certainly worth it, but it did me in. I was afraid I would not be able to handle the Kedarnath hike the day after Tungnath. Gail decided to go by pony. I haven't been on a horse since I was a teenager and I had serious doubts about this, but I decided to go with her.<br />
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I had been watching the weather at Kedarnath on the internet before we left Louisville, so I thought we were pretty well-prepared. The day before I had gone slightly higher than Kedarnath to the Tungnath Temple wearing a light jacket and shawl and was very comfortable. Still, I put on long underwear, wool socks, a jacket, and packed two shawls, an extra pair of shoes and socks. Gail and I both had rain ponchos and altitude sickness pills.<br />
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It started out badly. We arrived at Gaurikund and no one spoke enough English for us to be understood. After 30-40 minutes of fumbling around, we realized we need to get a permit to go up the mountain. Pilgrims to Kedarnath must have a retinal scan (so they can identify your body later), a medical exam to determine if you are fit for the climb, and register for a permit. A cluster of enthusiastic pony drivers helped us so that we would hire them. Which we did. So, we got all that done, got our permits and followed our drivers to the ponies, which were actually mules (not a bad thing!). Gail's pony tried to buck her off and kick her, but Gail seemed unfazed by that, which was very impressive.<br />
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We got started. It was horribly painful for me. After 30 minutes I was sure I would die, do permanent damage to myself and never be able to hold <i>mula bandha</i> again. I tried getting off and walking for awhile, but the air was so thin, and the pace of the ponies was so fast, I got tired really fast and had to get back on.<br />
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We passed a place where there was twisted steel wreckage. We later learned this was the location of Ramwara, a village that was completely washed away in the 2013 flood not leaving <i>even one brick </i>of the town. There were no survivors. Even though we didn't know that as we passed it, the feel of the place was unusual.<br />
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We climbed continually upward. It was a very difficult trip, even on pony. The path was washed out and rough in many places. You had to really hold on to keep from being jostled off. I couldn't take any photos for fear of dropping my cell phone off a cliff. The drop-offs at the path's edge were heart-stopping. In the beginning, there were many people working on the path to repair it and sweep it. Because of the ponies, there was a lot of manure and sweepers were continually sweeping to clean the path. It was amazing how many people were there to keep the path clear. Even the outhouses were clean and very well-kept. Along the way we passed officials who asked us to show our permits and checked off our names on clipboards. It seemed very organized.<br />
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At some point, it began to rain lightly. We stopped at a tea stall and had tea and put on our rain ponchos. The ponies began to roll around on the ground and mine still had my purse on it with my cell phone in it! I managed to retrieve it, and my phone was okay. Then we continued on. It began to rain harder. Then it began to hail. It hailed and hailed. Soon the path was covered.<br />
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We passed a field hospital and many pilgrims had stopped there. It was like pictures I had seen of refugee camps. We continued on for perhaps another kilometer, and then it was apparent that we couldn't go on. The precipitation was now coming down so heavily it was hard to see. It was a combination of hail, snow and sleet and it had covered the path. Footing was treacherous. The ponies were slipping and sliding. Our pony drivers led our ponies into an open-air shelter and indicated we should get off and go on by ourselves. They pointed off into the distance into which we could see absolutely nothing and motioned that we should keep going. "One kilometer!" they yelled above the sound of the sleet and wind. I looked around at the pony drivers in their light jackets and sweaters, some shivering uncontrollably. I wondered how they would get back. Gail gave her hat to one of them.<br />
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Lightning and thunder started, very loudly and continuously. We were in an open river gorge between huge peaks. There was no shelter at all. There was nothing we could do but set off as quickly as possible into the Himalayan blizzard. Already the ice and snow was about four inches deep and very slippery, and it was coming down so relentlessly that it was hard to see ahead. The thunder rolled and echoed with a weird metallic clang that resonated through the mountains. It also gave our situation an awesome, rather heroic quality, as if we had a Wagnerian soundtrack for our ordeal. My feet were soaked and going numb. I said to myself, "Put one foot in front of the other." I walked on. Our friends Michelle and Gary, who had started ahead of us, had disappeared into the white-out. I was getting very cold. I kept looking back to make sure Gail was there and just kept walking.<br />
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I don't know how long we walked. I repeated my mantra and tried to keep my hands warm under the poncho, but the wind was whipping everything around. I looked up, and ahead in the distance I could see some structures and right above them, I saw the roof of the Kedarnath Temple! At that moment I felt I had wings and remembered Rumi's poem:<br />
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<blockquote class="tr_bq" style="font-size: 14px; font-style: italic; margin-bottom: 2px; margin-left: 15px; margin-top: 2px; padding: 0px;">
<span style="font-family: "times" , "times new roman" , serif;">Who gets up early<br />to discover the moment light begins?<br />Who finds us here circling, bewildered, like atoms?<br />Who comes to a spring thirsty<br />and sees the moon reflected in it?<br />Who, like Jacob blind with grief and age,<br />smells the shirt of his lost son<br />and can see again?<br />Who lets a bucket down and brings up<br />a flowing prophet?<br />Or like Moses goes for fire<br />and finds what burns inside the sunrise?<br />Jesus slips into a house to escape enemies,<br />and opens a door to the other world.<br />Soloman cuts open a fish, and there’s a gold ring.<br />Omar storms in to kill the prophet<br />and leaves with blessings.<br />Chase a deer and end up everywhere!<br />An oyster opens his mouth to swallow one drop.<br />Now there’s a pearl.<br />A vagrant wanders empty ruins.<br />Suddenly he’s wealthy.<br />But don’t be satisfied with stories, how things<br />have gone with others. Unfold<br />your own myth, without complicated explanation,<br />so everyone will understand the passage,<br /><em>We have opened you</em>.<br />Start walking toward Shams. Your legs will get heavy and tired. </span></blockquote>
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<span style="font-family: "times" , "times new roman" , serif;"><b>Then comes a moment of feeling the wings you’ve grown,<br />lifting.</b></span></blockquote>
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<i>--Coleman Barks, The Essential Rumi</i></div>
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I went back and told Gail I could see the temple. Then a man in a uniform with a walkie-talkie appeared out of the storm and greeted me smiling warmly. He motioned me toward a building. Inside, I saw our yatra companions. There was no heat in the building, but there was hot food and it was certainly more dry than being outside.</div>
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As it turned out, no building in the town had heat and many buildings still did not have power. Gail and I were assigned to a room that was dark, damp, cold and had no power. Already I was starting to shiver uncontrollably and I had no way to dry my feet. I tried to find something else warm to wear at the few stalls selling items. Joseph, one of the helpful young men on our yatra, went out and found me some wool socks. I tried warming myself at the fire of some sadhus, but the fire was so small and so smoky it was not very helpful. I told Yoginder, one of our tour leaders, that I thought I was getting too cold, and he said he would send a heater to our room. However, Michelle and Oana didn't wait - they insisted I come to their room because they had power and hot water. So I did. They and Jamie stuffed me into a sleeping bag and Michelle gave me her hot water bottle. It still took three hours for me to stop shivering and I slept a little bit that night.</div>
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Next morning, as soon as it was light out, I got up and found that my shoes and socks had dried out. I put them on and went to see about Gail. I found her coming down the path carrying my backpack. I was relieved that she was okay. We went back up to the temple, which was not open yet. Gail had gone to the evening arati (worship), but I had not been to the temple yet. </div>
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At every Shiva temple, there is a statue of his bull Nandi out front, facing the image of Lord Shiva (the lingam). In the ancient stories of Lord Shiva from the Puranas, Lord Shiva gave Nandi the boon that whatever a devotee whispered in Nandi's ear would be heard directly by Lord Shiva. I had whispered into Nandi's ear at every Shiva temple we visited on our yatra, "Laura from Kentucky here, and tell Lord Shiva I want to see Him at Kedarnath." I fell onto Nandi's neck weeping with gratitude... until another pilgrim brusquely shoved me aside so his friend could take his picture. But that's okay.</div>
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Thanks to the storm that Gail and I encountered, there were very few people there at the temple and we could spend a lot of time in the temple itself experiencing the divine Presence. I tried to soak it in as much as possible, but it's still a fuzzy memory. I remember the priest repeatedly banging my head into the lingam saying, "Think of your parents! Think of your mother! Think of your father!" I stood by the ancient wall, trying to fix the details of the shrine in my memory and watched others as they worshiped. </div>
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<i>To be continued...</i></div>
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Yoga Easthttp://www.blogger.com/profile/08066539291194622338noreply@blogger.com0tag:blogger.com,1999:blog-1472567145459890328.post-2601468638697500572016-01-26T18:10:00.003-05:002016-01-27T11:25:20.061-05:00Pilgrimage to the Heart - Part 1<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-size: 14.6667px;">A "yatra" is a spiritual pilgrimage. In many spiritual traditions, visiting sacred places or holy beings is an important spiritual practice. I've written about my 1986 trip to India in an earlier blog article. In 1986 I visited some important pilgrimage places, like the town of Haridwar in North India on the Ganges River and the Grishneshwar temple in Maharashtra. </span><br />
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<span style="font-size: 14.6667px;">I started planning my 2015 yatra on November 27, 2014. I was already in bed when I checked my email on my phone one last time and saw I had received an email from Namarupa Magazine describing a yatra to North India in October, 2015. Two things caught my attention: the first was that the yatra included a week-long Ashtanga retreat with Sharath in the famous pilgrimage town of Uttarkashi and the second was that the yatra included a visit to the Kedarnath temple. I jumped out of bed to read the full email on my computer. I recalled that when Sharath visited Louisville in 2003, a student asked him if he had been to the Himalayas, and Sharath answered, "No, if I go there, I'm not coming back." I understood why Sharath said that. The Himalayan region is the birthplace of yoga. Many great yogis, yoginis, rishis and siddhas have lived and practiced in the Himalayas and experienced revelations there which form the teachings of the yoga tradition. The thought of visiting these sacred regions was as alluring to me as it was to Sharath. I had read about many of the temples and sacred places and I saw that the Namarupa yatra included several temples that were on my bucket list of places I wanted to visit. The temple at the top of the list was <i>Kedarnath</i>! I immediately paid the deposit to reserve a place.</span></div>
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<span style="font-size: 14.6667px;">Kedarnath is one of the twelve <i>jyotirlinga</i> temples in India. Grishneshwar, which I </span><span style="font-size: 14.6667px;">had visited in 1986,</span><span style="font-size: 14.6667px;"> </span><span style="font-size: 14.6667px;">is one of them and it had a big impact on my life. I feel that my brief visit to this temple changed the course of my life. The <i>lingam</i> is the main form of the deity in most Shiva temples. It represents the formless, transcendent aspect of the Divine as Supreme Consciousness. Sometimes mistaken for a phallic image, it depicts the Divine form of Shiva as an infinite column of light. These temples to Shiva in the form of divine light are ancient, sacred places of worship and have attracted many millions of worshipers over the millenia. Kedarnath is the most remote jyotirlinga temple. 14 km from the nearest road, it can be reached on foot or by pony. Helicopter service is also now available from nearby towns. Kedarnath sits in the lap of the Kedar peak, in a </span><span style="font-family: inherit; font-size: 14.6667px;">remote location. 11,755 feet high, closed by snowfall from November through the end of April, it is still visited by thousands of pilgrims every year. 557,923 pilgrims visited Kerdarnath in 2007.</span><span style="font-family: inherit; font-size: 14.6667px;"> </span><br />
<span style="font-size: 14.6667px;"><span style="font-family: inherit;"><br /></span></span>That so many people go there is all the more amazing considering that Kedarnath suffered a terrible disaster in 2013, the worst to hit India since the Indian Ocean tsunami of 2004. On June 16, 2013, an unusual weather pattern combined with spring snow melt and monsoon rain. A heavy rain fell for twenty-four hours on the mountains above the town. The Mandakini River runs from Kedarnath peak and is a tributary of the Ganga. Just after nightfall on June 16, the river flooded the town. People fled to the temple, which is on higher ground, to take refuge. Unfortunately not all could fit inside the temple or on the raised platform on which the temple sits. During the night several buildings and an unknown number of people were washed away. Survivors described their terror, listening the river raging on both sides of the town. A few hours later just before dawn, survivors described hearing an even louder sound, the loudest sound they had ever heard. The embankment of a lake on the mountain above the town collapsed and a wall of water hit the temple and remaining buildings of the town, causing further devastation and loss of life. The official death toll was 5700, but the exact numbers are unknown due to large numbers of pilgrims being present. Over 100,000 pilgrims were stranded in the area. Footpaths, roads and modern steel and concrete bridges had been washed away. It took several days for the Indian army to helicopter thousands of people to safety. Amazingly, the temple survived the flooding with relatively little damage. <br />
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At first the state government of Uttarakhand announced that the pilgrimage route to Kedarnath would not re-open for four years due to the damage to the route. There were even proposals that the temple should be moved because the ground was so contaminated with the dead. But the temple re-opened the very next year, 2014, but the area is not back to normal. When our Ashtanga Sadhana Retreat took place with 150 participants, the local people told us that this was the largest group to visit the Uttarkashi region since the flood. Those of us who took the ponies or walked the pilgrimage route in 2015 saw lots of construction and repair going on, but the destruction that remains is a very sobering sight.<br />
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The stories and history of the temple are unique. It is said to have been founded by the Pandava brothers, the heroes of the Mahabharata War (8th-9th centuries BCE). The Pandava bothers wanted to atone for the crimes they committed during the war and sought out Lord Shiva to obtain His forgiveness. Unwilling to give them forgiveness so easily, the Lord eluded them in the mountains. As they chased him, He took the form of a bull. Diving into the ground at Kedarnath, he left a lingam there in the form of the bull's hump, his heart and arms at Tungnath, his hair at Kalpeshwar, his face at Rudranath, and his navel at Madhyamaheshwar. Pleased, the Pandavas built temples at these places. Adi Shankaracharya, the great teacher of Vedanta venerated by Shri K. Pattabjhi Jois, renovated Kedarnath temple in the 8th century CE and disappeared from this spot into the high mountains.<br />
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<span style="font-size: 14.6667px;">Here is a description by Swami Akhandananda, on his pilgrimage there in the late 1880's. </span><br />
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<tr><td class="tr-caption" style="text-align: center;">Kedarnath, October 21, 2015, early morning</td></tr>
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<i style="font-family: inherit; font-size: 14.6667px;">When I first saw the entirely snow clad, huge and bright peak on which the temple of Kedarnath is situated, I was stupefied. ...The temple of Kedarnath was on the lap of a huge peak and the entire peak was now revealing itself before me. It was as bright as the glowing morning sun. Thousands of soft rays were emerging from the peak and they were all enveloping and overwhelming me. I thought to myself that I had come to this place of eternal light leaving the eternal darkness permanently behind. I could not look at the snow-white peak for long. My eyes became indrawn and the huge peak of the mountain appeared before me as an eternal uncreated symbol of Siva. This was no imagination. It was a divine experience. Nowhere else in the entire Himalayas you can see such a resplendent form of Siva.... To have such a vision is a great event in one's life. </i><span style="font-family: inherit; font-size: 14.6667px;">(Swami Akhandanada, </span><i style="font-family: inherit; font-size: 14.6667px;">In the Lap of the Himalayas, </i><span style="font-family: inherit; font-size: 14.6667px;">Sri Ramakrishna Math: 1980 103-104).</span></blockquote>
Before we got to Kedarnath, we stopped at Varanasi, Vrindavan, Haridwar, Rishikesh and Uttarkashi. These are holy cities with important Shiva temples. In Varanasi, we visited the Kashi Vishwanath Temple, one of the twelve jyotilinga temples. You can read more about this temple on <a href="https://en.wikipedia.org/wiki/Kashi_Vishwanath_Temple" target="_blank">Wikipedia</a>. We had to wait for quite some time to get into this temple. Over 3,000 people visit this temple everyday. On special holidays like Mahashivaratri, over 1,000,000 people visit in one day. I felt happy about my visit here because, as I was waiting in line, someone pressed a cup of milk and flowers into my hand, and several hours later I was able to actually see the lingam and pour the milk on it before I was shoved out the door.<br />
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Even though we had to wait in line a long time, it was very interesting to see and interact with other devotees and the shopkeepers that line the narrow alleys. My thoughts are always, "Here I am standing in line waiting to see God, and all I can think is, "I hope I don't have to pee." It's the human condition. I know God understands.<br />
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<tr><td class="tr-caption" style="text-align: center;">Varanasi - the temple is unseen, beyond the ghat.</td></tr>
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At Vrindavan, which is a town sacred to Vishnu in the form of Lord Krishna, we visited the Gopeshwara Temple. According to legend, Lord Kishna lived here and his most exalted devotees were gopis, the humble milkmaids who would leave their homes and families at night to dance with Krishna in the moonlight beside the Yamuna River. Lord Shiva wanted to experience this for Himself, but only women were allowed to be present. Parvati, Shiva's consort, was accepted, but Lord Shiva was turned away. He bathed in the river and assumed female form and dressed as a gopi. When he began to dance, however, he gave Himself away, for Shiva is Nataraj, the King of the Dancers. Krishna recognized Shiva and embraced Him. Shiva remained in Vrindavan as Gopeshwara "The Gopi Lord" and is the protector of this sacred realm. When entering Vrindavan, it is customary to visit Gopeshwara first to destroy your egotism and purify yourself.<br />
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<tr><td class="tr-caption" style="text-align: center;">Vrindavan, where the gopis danced.</td></tr>
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Next we visited Haridwar, one of the sacred cities of India and a location of the Kumbh Mela, a huge religious festival that marks the places where the gods and demons fought and spilled the nectar of immortality. I had visited Haridwar in 1986, and it didn't seem that different to me in 2015. We had a great time here at the Ganga Arati and bathing in the river. I have posted videos of the arati celebration on my Facebook page.<br />
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<tr><td class="tr-caption" style="text-align: center;">A crowd begins to gather for the evening arati celebrations.</td></tr>
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On our way up into the mountains we stopped at Rishikesh briefly to visit the samadhi shrine of Swami Sivananda. </div>
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<tr><td class="tr-caption" style="text-align: center;">Samadhi Shrine of Swami Sivananda</td></tr>
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This is where the remains of Swami Sivananda are entombed. Swami Sivananda was the founder of Sivananda Yoga, the first form of yoga that I learned. Back in those days, 1967-1990, there were no classes that I could find and I could only practice it from a book which was written by one of his disciples, Swami Vishnudevananda. One of our tour leaders, Robert Moses, had been a student of Swami Vishnudevananda. When we were still in new Delhi at the beginning of our trip, I had the good fortune of attending a class taught by Robert at the New Delhi Sivananda Center. I enjoyed the class very much and was relieved to learn that I had practiced it correctly all those years. I might still be practicing Sivananda Yoga except for moving to Louisville and meeting Maja Trigg, founder of Yoga East. Maja introduced me to Iyengar Yoga and when she retired I met David Swenson and began practicing Ashtanga Yoga.<br />
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I owe a debt to Swami Sivananda for giving me a wonderful start on the path of yoga. I certainly feel blessed to have found his teachings. I never thought I'd be able to go to his samadhi shrine, but there I was. </div>
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<tr><td class="tr-caption" style="text-align: center;">Deodar forest on the approach to Uttarkashi.</td></tr>
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At Rishikesh, the roads started to get pretty scary. A lot of the time they were barely one-lane, gravel, no shoulder, no safety barriers, sometimes partly washed away, and with drop-offs of a thousand feet or more. Plus, we were in tour buses. My heart was in my throat most of the time as we got higher and higher and the roads were more and more hair-raising. Finally we arrived at the town of Uttarkashi, the location of Swami Tapovanananda Ashram, where the Ashtanga Yoga Sadhana Rtreat with Sharath and Saraswathi would take place. Uttarkashi also has a temple to Shiva called Kashi Vishwanath, like the one in Varanasi, and it was too remote to have been attacked by the Muslim emperors. While we were there, they were renovating part of the temple. However, my favorite place here was by the river, where it is called Bhagirathi. It doesn't become the Ganga until it joins the Alakhananda River at Devprayag. </div>
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<tr><td class="tr-caption" style="text-align: center;">River bank at Uttarkashi.</td></tr>
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<tr><td class="tr-caption" style="text-align: center;">A devotee serving lunch.</td></tr>
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Gail Minotti, Karen Cairns and I shared a room. Karen and I joked that our family and friends back home probably visualized us sunning ourselves on the sandy banks of the Ganga, being served frosty glasses of bhang with trident stirrers by handsome young sadhus wearing loincloths. No! The ashram was quite spartan. Frequently the power was out, and there was only hot water for a couple of hours in the early morning. The beds had mattresses like plywood boards, the hardest beds I've ever slept on. The food was very good ashram food, but simple - dal, rice, a vegetable, chapatis and tea. There was no internet connection. </div>
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It was difficult to get to the river because of the rocks and debris left from the flood. One had to clamber over rocks. I don't have many photos of the river because it was treacherous to get there. I didn't want to break or lose my cell phone. Once you got to the river it was cool and clear. One time I slipped and fell into an open sewer, but luckily I was able to wash myself off in the river. </div>
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<a href="http://4.bp.blogspot.com/-Ap-r4MJK3OY/VomhKYvYF4I/AAAAAAAAAQk/IV8S6PU4QV8/s1600/IMG_0928.JPG" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="240" src="http://4.bp.blogspot.com/-Ap-r4MJK3OY/VomhKYvYF4I/AAAAAAAAAQk/IV8S6PU4QV8/s320/IMG_0928.JPG" width="320" /></a>Saraswathi and Sharath arrived and they taught a led Ashtanga Primary Series class every morning in the meditation hall. Here is a photo of Saraswathi wearing the Kentucky Oaks T-shirt we gave her. (She is so cool!) Behind us is a photograph of Swami Chinmayananda, a disciple of Swami Tapovanananda, and the guru of Swami Dayananda, with whom many of us studied at Arsha Vidya Gurukulum in Pennsylvania. </div>
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<tr><td class="tr-caption" style="text-align: center;">View from kutir of Swami Tapovanananda</td></tr>
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<span style="text-align: left;">I purchased some books at their bookstore, and Gail and Karen and I spent time meditating in the kutir (hut) of Swami Tapovanananda.</span></div>
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<tr><td class="tr-caption" style="text-align: center;">Conference with Sharath by the river.</td></tr>
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Sharath gave conference on the river and spoke to us of the importance of yoga practice, made all the more clear because across the river from us a funeral was in progress. As one of my teachers once said, we practice yoga not so much to have a good life, but to have a good death. The lesson took on further meaning a few moments later when a member of our party slipped and fell on the rocks and broke her leg. Luckily, one of our yatris was an orthopedic surgeon and knew what to do. She was flown back to New Delhi on a helicopter to the hospital, returned to the US and has recovered. She handled it all very gracefully - like a true yogini. </div>
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<tr><td class="tr-caption" style="font-size: 12.8px;">Tungnath Temple - Guptakashi</td></tr>
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<span style="font-size: 14.6667px;"><span style="font-family: inherit;"><i>To be continued....</i></span></span>
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Yoga Easthttp://www.blogger.com/profile/08066539291194622338noreply@blogger.com0tag:blogger.com,1999:blog-1472567145459890328.post-46969673596237838442016-01-26T17:57:00.001-05:002016-01-26T17:57:56.237-05:00Temple Tour 2014<div dir="ltr" style="text-align: left;" trbidi="on">
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<tr><td class="tr-caption" style="text-align: center;">Halebid - 2014</td></tr>
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In the Summer of 2014 while I was studying Ashtanga in Mysore, I was invited to take a temple tour by Joe Autry. Joe is one of our Ashtanga students, a brilliant sculptor, a beloved yoga teacher, and one of our indispensable volunteer teachers. At first I declined because I've done the temple tour three times already.<br />
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The "temple tour" is a trip to Sravanabelagola, Halebid and Belur, three towns near Mysore which are the sites of important temples. The whole trip takes all day if you start very early in the morning.<br />
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The first stop is the town of Sravanabelagola where there is an ancient Jain pilgrimage site atop a hill. The site has a temple with a beautiful, ancient (c. 990 A.D.) monolithic statue of a Jain saint, Gomateshvara. It's necessary to go there first to arrive before the sun warms the stone steps up the hill. The whole hill of mostly bare rock is a holy site and to get to the shrine on top, you must walk up barefoot. The 600 steps get very hot in the afternoon, and that's why you need to start in the morning. It takes about an hour to go up, an hour to come down, and you want to spend time in between. This is the place, incidentally, where Kim Esteran and I saw a wild cobra. As we were walking around the temple, on the back side is a bas relief plaque of a snake, and right below that carving was its live counterpart. I walked up to it to see what it was, and it was a King Cobra about four feet long. Although its hood was open, it did not seem alarmed. It went into a drain hole and disappeared. My photograph of it is at the Kentucky Street studio on the wall in the small studio.<br />
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<tr><td class="tr-caption" style="text-align: center;">Gomateshvara</td></tr>
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The Jain temple is austere, and there are just a few small sculptures other than the monolithic statue of Gomateshvara. (See above.) This is the oldest monolithic sculpture in India, and the story behind it is that Gomateshvara, upon becoming enlightened, stood still for such a long time that vines grew around his legs. More information about this fascinating site can be found here on <a href="https://en.wikipedia.org/wiki/Shravanabelagola" target="_blank">Wikipedia</a>.<br />
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I first took the temple tour in 1999 during my first trip to Mysore. I went again in 2002 and 2003. <br />
By contrast to the austerity of Sravanabelagola, both Halebid and Belur temples are riots of sculptures. The first time I went to the temples I took quite a few photographs. The second time I took a few photos. By the the third trip I was so jaded I mostly took photos of the people who went with me. My brother is a sculptor and I have a degree in Fine Art, so I love and appreciate these temples, but I was not at all eager to go back to them a fourth time. By the time one arrives at Belur late in the day, fatigue has set in and it becomes difficult to focus on the sculptures.<br />
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<tr><td style="text-align: center;"><a href="http://2.bp.blogspot.com/-c0idadgQqN8/VeXZpHcNylI/AAAAAAAAAKA/obKRgcP7HII/s1600/009_6A.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="320" src="http://2.bp.blogspot.com/-c0idadgQqN8/VeXZpHcNylI/AAAAAAAAAKA/obKRgcP7HII/s320/009_6A.JPG" width="213" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Laura, Karen and Dana at Halebid, 2003.</td></tr>
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Dana (formerly Lindley) Christensen and Karen Cairns and I went together in 2003. Our hotel arranged a car and driver for us. The car broke down several times during the trip. Flat tire, no spare, no jack. Then the part of the engine that was in the trunk failed (I think this car was made in someone's garage from spare lawn mower parts). By the time we arrived at Belur, the car would not go faster than 20 mph, and both the headlights and windshield wipers had stopped working.<br />
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We were all, including our driver, extremely tired by that time. During that trip I reflected on an NPR broadcast I had heard on Memorial Day the year before. I've tried to research this broadcast but have been unable to find it, but I think it was by Harold G. Moore, author of <i><a href="http://en.wikipedia.org/wiki/Hal_Moore" target="_blank">We Were Soldiers Once...</a></i>, speaking about the horrors of combat and the true meaning of the term, "fey". <i>Fey</i> meant "fairy-like", but originates from an older time when the concept of "fairyland" was dark and terrifying. To become "fey" meant one has become so exhausted one loses the will to live. That was the last thing you wanted to see on the face of the person trapped in the fox hole with you. At one point during our trip I had just seen a marker by the road that indicated we were still over 100 km from Mysore. I looked at the faces of Karen and Dana and saw that <i>fey</i> look, and I knew I had it, too. I thought we might never make it back to Mysore, but somehow or another we did, although very late.<br />
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With all of this in mind, at the last possible moment I decided to go with Joe. He assured me that he had a good car and reliable driver. It turned out to be a wonderful trip, and I saw the temples in a way I had never seen them before. I took almost no photos and spent very little time looking at the sculptures. Mostly I watched people. The temples were very crowded on this trip because it was a Indian holiday. There were many families there. Children wanted to have their photo taken with me. Normally that would have irritated me, but on this particular day it didn't bother me. I was having fun posing with the children. They were so polite and delightful. Seeing the fun we were having, mom and dad and then grandma and grandpa would jump in the picture, too. It was very sweet.<br />
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By the time we got to Belur I was still feeling energetic. It was later in the afternoon, and the crowds had thinned out. I was able to look around the temple more and focus on the sculptures. That's when I realized for the first time that Belur and Halebid are very different from one another. Up until then, they had always been a mish-mash in my mind - just a blurry mass of sculptures. The Belur temple was once described to me by one of the guides as the "fashion" temple because the sculptures depict women who were temple dancers, and the temple carvings show hairstyles, ways of wrapping a sari and hair ornaments. It's like a pictorial catalogue of fashion at that time. The Belur temple was financed by the Hoysala king, and the sculptures are frontal, formal, and elegant. It's the "Vogue" of temples. Vishnu in the form of Keshava, the One with Beautiful Hair, is the deity enshrined at Belur. This temple is still active, used for worship.In researching the history of the two temples, I find they were built at the same time, in apparent competition with each other. The Belur temple financed by the king, and the Halebid temple financed by wealthy devotees of Lord Shiva.<br />
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<tr><td style="text-align: center;"><a href="http://3.bp.blogspot.com/-1XFEUaRloQk/VeXa5W1PhrI/AAAAAAAAAKM/OeqSCtWCWto/s1600/Joe%2Bwith%2Bcamera.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="320" src="http://3.bp.blogspot.com/-1XFEUaRloQk/VeXa5W1PhrI/AAAAAAAAAKM/OeqSCtWCWto/s320/Joe%2Bwith%2Bcamera.jpg" width="229" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">The bottom of the first photograph showing Joe with his camera.</td></tr>
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The photograph at the beginning of this article is from Halebid, the Shiva temple. I was actually photographing Joe photographing the sculptures. The Halebid sculptures appear to have been created by hallucinating artists. The sculptured figures writhe as if trying to break free from the stone matrix. Although the temples have similar floor plans, the temple at Halebid has cul-de-sac dead ends in which one finds oneself surrounded by figures that are intensely grotesque. Skeletal goddesses perform austerities to win the heart of Shiva. Goddess Kali with pointed tongue and fangs voraciously bites off the heads of her victims. Shiva dances ecstatically with snakes, skulls and his frightening retinue.<br />
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Shiva is the god who lives beyond the boundaries of civilized society. Rules and rituals have little meaning for him. He inhabits the cremation grounds, the mountains and the forests. As stated by Wendy Doninger O'Flaherty, </blockquote>
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"Among ascetics he is a libertine and among libertines an ascetic; conflicts which they cannot resolve, or can attempt to resolve only by compromise, he simply absorbs into himself and expresses in terms of other conflicts. Where there is excess he opposes and controls it; where there is no action he himself becomes excessively active. He emphasizes that aspect of himself which is unexpected, inappropriate, shattering any attempt to to achieve a superficial reconciliation of the conflict through mere logical compromise." </blockquote>
The temples themselves engender the <i>fey</i> reaction. To spend time with these temples is to immerse oneself in that dark, terrifying "fairyland", or in this case, to find oneself on the <i>smashan</i>, the cremation ground surrounded by the ghosts, ghouls, and goblins who comprise the <i>ganas</i>, the gang of Lord Shiva.<br />
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The temples are in a poor state of preservation. Joe and I remarked on it - how unfortunate it was that there was not a complete photographic record of the sculptures. Maybe there is a photographic archive of the temples, but I don't know of it. As I reflected on it later looking at my photographs, the thought occurred to me that one could not photograph the whole temple, particularly Halebid, without going mad. The sculptures are not from our cultural context. Contemporary representations of Shiva in calendar and internet art depict him as a handsome blue-skinned, pink-cheeked man. The sculptures on the temples are different.<br />
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<a href="http://3.bp.blogspot.com/-90wkLhz1wjY/Vey-ScKGr4I/AAAAAAAAAMY/8U2jLnIsjjE/s1600/800px-Bhairava_Elephanta_Caves.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="213" src="http://3.bp.blogspot.com/-90wkLhz1wjY/Vey-ScKGr4I/AAAAAAAAAMY/8U2jLnIsjjE/s320/800px-Bhairava_Elephanta_Caves.jpg" width="320" /></a></div>
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This sculpture from the Elephanta caves is 5th to 8th century and depicts Shiva spearing Andhaka. The sculpture has been very badly damaged, but you can still make out two of Shiva's hands above holding the flayed skin of the Elephant demon behind him like a cape. One hand holds a sword, one hand holds a bowl with which he is catching Andhaka's blood. Andhaka is the one who is blind with anger, and he was created by Shiva Himself. Shiva holds him aloft on his trident for 1000 years until his anger is bled out and he repents.<br />
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The Halebid temple is not an active temple, but in recent years the inner sanctum has been opened to show the lingam, the austere form of Shiva as the formless, transcendent column of light. However, the lingam is set back so far into the shadowy darkness, that one can scarcely make it out. Like God Himself, one cannot quite focus on Him. <br />
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<a href="http://1.bp.blogspot.com/-b0XG1pDpiPM/Vn_Iibd5yJI/AAAAAAAAAPE/JVLMj5jgWwE/s1600/2014-08-09%2B15.04.09.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="http://1.bp.blogspot.com/-b0XG1pDpiPM/Vn_Iibd5yJI/AAAAAAAAAPE/JVLMj5jgWwE/s320/2014-08-09%2B15.04.09.jpg" width="240" /></a></div>
I noticed, however, that very few people go to worship the lingam. Most people worship Nandi, Shiva's bull, who sits facing the lingam, and they reverently touch his face, which is close, touchable.<br />
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It was only later, when I returned to Mysore and was posting the photos to Facebook, that I realized what I had inadvertently photographed. Above Joe's head is of a sculpture of Lord Shiva dancing the Tandava, the dance of the cycle of creation and dissolution. He dances on the demon Apasmara, the demon of Forgetfulness. Although being danced to death, Apasmara looks upon Lord Shiva's dance with wonder and appreciation. The Lord of Yoga holds various objects in his twelve hands. From his proper right: the first hand rests on some unknown object, a rudraksha mala, elephant's tusk (?), sword, cobra, trident, arrow, door archway, banana (?), skull atop a staff (called a khaga), damaru drum and a mirror. Most are objects associated with the myths of Lord Shiva. However, what strikes me most about this sculpture is the expression on his face of deep samadhi, total absorption in His own pure bliss.<br />
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<tr><td style="text-align: center;"><a href="http://2.bp.blogspot.com/--BI7MfVSfik/VeTZ7f8CnNI/AAAAAAAAAJc/C57Jgf2yhiQ/s1600/Halebid_Tandava%2BShiva%2BFace.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" src="http://2.bp.blogspot.com/--BI7MfVSfik/VeTZ7f8CnNI/AAAAAAAAAJc/C57Jgf2yhiQ/s1600/Halebid_Tandava%2BShiva%2BFace.jpg" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Shiva's face in bliss.</td></tr>
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<i>O, giver of boons,</i></div>
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<i>a great bull, a wooden club, an axe,</i></div>
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<i>a tiger skin, ashes, serpents,</i></div>
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<i>a human skull and other such things...</i></div>
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<i>these are your sole possessions,</i></div>
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<i>although simply by casting your glance</i></div>
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<i>You gave the gods great treasures, which they enjoy.</i></div>
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<i>Truly the mirage of sense objects cannot delude one</i></div>
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<i>whose delight is in the Self.</i></div>
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<i>-The Shiva Mahimnah Stotram</i></div>
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Yoga Easthttp://www.blogger.com/profile/08066539291194622338noreply@blogger.com0tag:blogger.com,1999:blog-1472567145459890328.post-60888420484368432532016-01-23T07:54:00.002-05:002016-01-23T07:54:15.355-05:00Regarding K. Pattabhi Jois's Letter to Yoga Journal<div dir="ltr" style="text-align: left;" trbidi="on">
<span style="background-color: white; color: #141823; font-family: helvetica, arial, sans-serif; font-size: 14px; line-height: 18px; white-space: pre-wrap;">I shared on our Teacher Training Facebook Page, a post about a letter Mr. Jois wrote criticizing the term "power yoga".</span><br />
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<span style="background-color: white; color: #141823; font-family: helvetica, arial, sans-serif; font-size: 14px; line-height: 18px; white-space: pre-wrap;">I didn't post that to criticize any form or style of yoga. After all, we used to call our Ashtanga classes "Power Yoga". I posted it so that our teachers and teacher training students are informed of Pattabhi Jois's point of view. Similarly, B.K.S. Iyengar once wrote, </span><br />
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<span style="background-color: white; color: #141823; font-family: helvetica, arial, sans-serif; font-size: 14px; line-height: 18px; white-space: pre-wrap;"><i>"</i>Yoga is one. So is asana but people give it different names and forms. Nothing like <i>vinyasa yoga</i> existed for Ashtanga Yoga and it is unfair to name yoga as <i>vinyasa yoga</i>. I am sorry for the doubts that have risen in the minds of the students of yoga. Do not make yoga a cheap product for sale under various names and brands. I, being a pupil of my guru, learnt yoga as did his other pupils. He never referred to the vinyasa practice as <i>vinyasa yoga</i>." </span></blockquote>
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<span style="background-color: white; color: #141823; font-family: helvetica, arial, sans-serif; font-size: 14px; line-height: 18px; white-space: pre-wrap;">(B.K.S. Iyengar, Astadala Yogamala, Vol. 2, Allied Publishers, 2001) </span></div>
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<span style="background-color: white; color: #141823; font-family: helvetica, arial, sans-serif; font-size: 14px; line-height: 18px; white-space: pre-wrap;">Mr. Iyengar goes on to define the term "vinyasa", as used by Krishnamacharya and still used in the Ashtanga Yoga system of K. Pattabhi Jois, in which the asana movements are performed in a precise order (<i>nyasa</i> - to place; <i>vi</i> - to place in a precise and sequential order) and this refers to the counting system of Ashtanga Yoga. </span><br />
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<span style="background-color: white; color: #141823; font-family: helvetica, arial, sans-serif; font-size: 14px; line-height: 18px; white-space: pre-wrap;">This is why Yoga East prefers not to use the names "vinyasa yoga" and "power yoga" for what is taught here. Those terms have been criticized by the main teachers of the yoga systems we practice. Is it respectful to continue to use those terms?</span><br />
<span style="background-color: white; color: #141823; font-family: helvetica, arial, sans-serif; font-size: 14px; line-height: 18px; white-space: pre-wrap;"><br /></span>
<span style="background-color: white; color: #141823; font-family: helvetica, arial, sans-serif; font-size: 14px; line-height: 18px; white-space: pre-wrap;">I remember when Pattabhi Jois's letter appeared in Yoga Journal, and it made me stop and think about what I was teaching. That was when I realized it was important to go to Mysore to study with Mr. Jois if I was going to continue to teach Ashtanga Yoga. Meeting him, Saraswathi and Sharath changed my understanding of yoga, my yoga practice, my teaching and my life. </span><br />
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<span style="background-color: white; color: #141823; font-family: helvetica, arial, sans-serif; font-size: 14px; line-height: 18px; white-space: pre-wrap;">I know that there are many yoga teachers and students who are not interested in going to India, and </span><br />
<span style="background-color: white; color: #141823; font-family: helvetica, arial, sans-serif; font-size: 14px; line-height: 18px; white-space: pre-wrap;">who also see no reason to study and practice the tradition. The current trend in yoga seems to be to do whatever you want and call it "yoga". Once I heard a teacher say, "If it feels good, it's yoga." </span><br />
<span style="background-color: white; color: #141823; font-family: helvetica, arial, sans-serif; font-size: 14px; line-height: 18px; white-space: pre-wrap;"><br /></span>
<span style="background-color: white; color: #141823; font-family: helvetica, arial, sans-serif; font-size: 14px; line-height: 18px; white-space: pre-wrap;">Mr. Jois was once asked his opinion about hot yoga and other forms of modern yoga, and he answered, "Let those yogas be there. I am teaching this yoga." He knew that you have to have a predisposition for this path in order to follow it. People have to be at their present level of understanding, and no one can make anyone else change their mind or way of thinking about something. You can only change your own mind. </span><br />
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Yoga Easthttp://www.blogger.com/profile/08066539291194622338noreply@blogger.com0